Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1VI, 34, 20. The Bhikkhus, fearing to offend, would not take the milk: ‘Take it, Bhikkhus, and drink it.’ 20. And Mendaka the householder, when he had waited with his own hand upon the Bhikkhu-samgha with the Buddha at their head, and had satisfied them with sweet food, hard and soft, and with fresh milk; and when the Blessed One had finished his meal, and had washed his hands and his bowl, took his seat on one side. And, so sitting, Mezdaka the householder said to the Blessed One: ‘There are desert ways, Lord, waterless and foodless, where it is not easy to travel without supplies for the journey. It would be well if the Blessed One were to allow the Bhikkhus to take supplies with them,’ Then the Blessed One gladdened (&c., as usual, down to:) rose from his seat, and went away. 21. And the Blessed One, in that connection, and on that account, after having delivered a religious discourse, said to the Bhikkhus : ‘I allow you, O Bhikkhus, the five products of the cow ;—milk, curds, ghee, buttermilk, and butter. There are, O Bhikkhus, desert ways, waterless and foodless, where it is not easy to travel without supplies for the journey. I allow you, O Bhikkhus, to provide yourselves with supplies for a journey ;— rice for him who wants rice, beans for him who wants beans}, salt for him who wants salt, molasses for him who wants molasses, oil for him who wants oil, ghee for him who wants ghee. There are, O Bhikkhus, faithful and converted men who deposit 1 Two kinds of beans are mentioned, mugga and m4sa. VI, 3 1- ON MEDICAMENTS. 129 gold with a kappiya-k4raka!, saying, “ Provide whatever is allowable for this Bhikkhu.” I allow you, O Bhikkhus, to accept whatever is allowable. But I do not say by that, O Bhikkhus, that you may, on any pretext whatsoever, accept or seek for gold.’ 35. 1. Now the Blessed One proceeded straight on, on his alms-pilgrimage, to Apasa. And Keniya the ascetic* heard the saying, ‘Behold! the Samana Gotama, who was born in the Sakya clan, and who went forth from the Sakya clan (to adopt the religious life), has arrived at Apama, and is staying at Apaza. Now regarding that venerable Gotama, such is the high reputation that has been noised abroad that he is said to be a fully-enlightened one, blessed and worthy, abounding in wisdom and goodness, happy, with knowledge of the worlds, unsurpassed, who guides men as a driver curbs a bullock, a teacher of gods and men, a blessed Buddha. He by himself thoroughly understands, and sees, as it were face to face, this universe, the world with its Devas, and with its‘Brahmas, and with its Maras, and all creatures, Samazas and Brahmamas, gods and men: and he then makes his knowledge known to others. The truth doth he make known, both in the spirit and in the letter: 1 See above, chap. 17. 8.
2The truth doth he make known, both in the spirit and in the letter: 1 See above, chap. 17. 8. * In Pali Gaéila; that is, ‘one with long matted hair.’ See our note on Mahfvagga I, 15, 1; and compare also Dipavamsa I, 38; Gataka I, 15, 84; Dhammapada, v. 141, and the passages quoted by Professor Oldenberg in his edition of the Xullavagga, p. 350, and by Dr. Rhys Davids in his ‘ Buddhist Birth Stories,’ p. 185. (17] K 130 MAHAVAGGA. VI, 35, 2. lovely in its origin, lovely in its progress, lovely in its consummation. The higher life doth he proclaim, in all its purity and all its perfectness. Blessed is the sight of Arahats like that'!’ And Keniya the ascetic thought: ‘What now should I have taken? to the Samaza Gotama.’ 2. And Keniya the ascetic thought: ‘ They who are the ancient Azshis of the Brahmans, the authors of the sacred verses, the utterers of the sacred verses, whose ancient form of words, so uttered chaunted or composed, the Brahmans of to-day chaunt over again and repeat, intoning or reciting exactly as had been intoned or recited—to wit, Adthaka, Vamaka, VAamadeva, Vess4mitta, Yamataggi, Angirasa, Bharadvaga, V4se¢tha, and Bhagu*’—they were abstainers from food at night, and abstainers from food at the wrong time, yet they used to receive such things as drinks. (3.) Now the Samaza Gotama is also an abstainer from food 1 This is a stock phrase. Compare above VI, 34,11, and the Tevigga Sutta I, 7, 46, and the passages quoted on the last by Rh. D., ‘ Buddhist Suttas,’ p. 287. 2 That is, as a present, the usual tribute of respect. § The names of these Rishis, and the above phrases from ‘ They who’ &c. downwards, recur several times in the Tevigga Sutta. See Rh. D., ‘Buddhist Suttas,’ p. 172, &c. Most of these names are easily to be identified, being in Sanskrit Vamadeva, Visvamitra, Gamadagni (who is only mentioned in this list in reference to Rig-veda III, 62, quoted from below. See also Oldenberg’s note to Sankh4yana’s Grhya-sitra IV, 10 in Indische Studien XV, 153), Angirasa, Bharadvaga, Vasish¢ka, Kasyapa, and Bhrigu. The only doubtful names are Vamaka and Aséhaka. The latter must be Ash/aka, mentioned as the author of Rig-veda X, 104, unless it be supposed to be a corrupt reading under which some representation of Atri may lurk. Vamaka is the only unintelligible form, for it would be difficult to see how that word could come to stand for the Vamra to whom Rig-veda X, gq is ascribed. . VI, 35; 4° ON MEDICAMENTS, 131 at night, an abstainer from food at the wrong time’. It will be worthy of him too to receive such things as drinks. And when he had had a quantity of drinkables made ready he had them carried on pingoes and went up to the place where the Blessed One was. And when he had come there, he greeted him; and after exchanging with him the greetings of friendship and civility, he stood by on one side. And so standing Keniya the ascetic spake thus to the Blessed One:
3And when he had come there, he greeted him; and after exchanging with him the greetings of friendship and civility, he stood by on one side. And so standing Keniya the ascetic spake thus to the Blessed One: ‘May the Blessed One accept at my hands these drinkables.’ ‘Very good then, Keniya; give them to the Bhikkhus.’ The Bhikkhus, fearing to offend, would not receive them. ‘Receive them, O Bhikkhus, and make use of them.’ 4. Then Keniya the ascetic having, with his own hand, satisfied the Bhikkhu-samgha with the Buddha at their head with many drinkables until they refused any more, took his seat, when the Blessed One had washed his hands, and had laid aside the bowl, on one side. And when he was so seated the Blessed One taught and incited and aroused and. gladdened Keniya the ascetic with religious discourse: and Keniya the ascetic, when he had been taught and incited and aroused and gladdened by the Blessed One with religious discourse, spake thus to the Blessed One: ‘May the venerable Gotama grant to me the privilege of providing the to-morrow’s meal for him, together with the company of the Bhikkhus,’ 1 See the eighth section of the Kfla-sila. K 2 132 MAHAVAGGA, VI, 35: 5- 5. ‘Great, O Keniya, is the company of the Bhikkhus. Two hundred and fifty are the Bhikkhus in number. And thou art greatly devoted to the Brahmans.’ Yet a second time spake Keniya the ascetic to the Blessed One thus: ‘What though the company of the Bhikkhus, O Gotama, be great; and though two hundred and fifty be the number of the Bhikkhus. May the venerable Gotama grant to me the privilege of providing the ta-morrow’s meal for him, together with the company of the Bhikkhus.’ ‘Great, O Keniya (&c., as before).’ Yet a third time spake Keniya the ascetic to the venerable Gotama thus: ‘What though the company of the Bhikkhus (&c., as before).’ Then the Blessed One granted, by remaining silent, his consent. And when Keniya the ascetic perceived that the Blessed One had granted his consent, he arose from his seat, and departed thence. 6. Then the Blessed One on that occasion, and in. that connection, after he had delivered a religious discourse, addressed the Bhikkhus, and said: ‘I allow you, O Bhikkhus, eight kinds of drinkable things: mango-syrup, and jambu-syrup, and plantain-syrup!, and moéa-syrup, and honey, and 1 So Buddhaghosa; but it may also be cocoa-nut or cinnamon, according to Béhtlingk-Roth sub voce. Buddhaghosa’s words are Koka-p4nan ti aéshika-kadali-phalehi kata-panam; and he explains moa by ana/‘hikehi kadali-phalehi kata-panam. As kadali is the ordinary plantain or banana, which has no seeds, the meaning of the difference he makes between the two kinds is not clear. The expression eka/fhithAlapakka, at Gataka I, 70, evidently rests on the same meaning of the word aéé4i, which there also VL, 35, 7: ON MEDICAMENTS. 133
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1VI, 34, 20. The Bhikkhus, fearing to offend, would not take the milk: ‘Take it, Bhikkhus, and drink it.’ 20. And Mendaka the householder, when he had waited with his own hand upon the Bhikkhu-samgha with the Buddha at their head, and had satisfied them with sweet food, hard and soft, and with fresh milk; and when the Blessed One had finished his meal, and had washed his hands and his bowl, took his seat on one side. And, so sitting, Mezdaka the householder said to the Blessed One: ‘There are desert ways, Lord, waterless and foodless, where it is not easy to travel without supplies for the journey. It would be well if the Blessed One were to allow the Bhikkhus to take supplies with them,’ Then the Blessed One gladdened (&c., as usual, down to:) rose from his seat, and went away. 21. And the Blessed One, in that connection, and on that account, after having delivered a religious discourse, said to the Bhikkhus : ‘I allow you, O Bhikkhus, the five products of the cow ;—milk, curds, ghee, buttermilk, and butter. There are, O Bhikkhus, desert ways, waterless and foodless, where it is not easy to travel without supplies for the journey. I allow you, O Bhikkhus, to provide yourselves with supplies for a journey ;— rice for him who wants rice, beans for him who wants beans}, salt for him who wants salt, molasses for him who wants molasses, oil for him who wants oil, ghee for him who wants ghee. There are, O Bhikkhus, faithful and converted men who deposit 1 Two kinds of beans are mentioned, mugga and m4sa. VI, 3 1- ON MEDICAMENTS. 129 gold with a kappiya-k4raka!, saying, “ Provide whatever is allowable for this Bhikkhu.” I allow you, O Bhikkhus, to accept whatever is allowable. But I do not say by that, O Bhikkhus, that you may, on any pretext whatsoever, accept or seek for gold.’ 35. 1. Now the Blessed One proceeded straight on, on his alms-pilgrimage, to Apasa. And Keniya the ascetic* heard the saying, ‘Behold! the Samana Gotama, who was born in the Sakya clan, and who went forth from the Sakya clan (to adopt the religious life), has arrived at Apama, and is staying at Apaza. Now regarding that venerable Gotama, such is the high reputation that has been noised abroad that he is said to be a fully-enlightened one, blessed and worthy, abounding in wisdom and goodness, happy, with knowledge of the worlds, unsurpassed, who guides men as a driver curbs a bullock, a teacher of gods and men, a blessed Buddha. He by himself thoroughly understands, and sees, as it were face to face, this universe, the world with its Devas, and with its‘Brahmas, and with its Maras, and all creatures, Samazas and Brahmamas, gods and men: and he then makes his knowledge known to others. The truth doth he make known, both in the spirit and in the letter: 1 See above, chap. 17. 8.
2The truth doth he make known, both in the spirit and in the letter: 1 See above, chap. 17. 8. * In Pali Gaéila; that is, ‘one with long matted hair.’ See our note on Mahfvagga I, 15, 1; and compare also Dipavamsa I, 38; Gataka I, 15, 84; Dhammapada, v. 141, and the passages quoted by Professor Oldenberg in his edition of the Xullavagga, p. 350, and by Dr. Rhys Davids in his ‘ Buddhist Birth Stories,’ p. 185. (17] K 130 MAHAVAGGA. VI, 35, 2. lovely in its origin, lovely in its progress, lovely in its consummation. The higher life doth he proclaim, in all its purity and all its perfectness. Blessed is the sight of Arahats like that'!’ And Keniya the ascetic thought: ‘What now should I have taken? to the Samaza Gotama.’ 2. And Keniya the ascetic thought: ‘ They who are the ancient Azshis of the Brahmans, the authors of the sacred verses, the utterers of the sacred verses, whose ancient form of words, so uttered chaunted or composed, the Brahmans of to-day chaunt over again and repeat, intoning or reciting exactly as had been intoned or recited—to wit, Adthaka, Vamaka, VAamadeva, Vess4mitta, Yamataggi, Angirasa, Bharadvaga, V4se¢tha, and Bhagu*’—they were abstainers from food at night, and abstainers from food at the wrong time, yet they used to receive such things as drinks. (3.) Now the Samaza Gotama is also an abstainer from food 1 This is a stock phrase. Compare above VI, 34,11, and the Tevigga Sutta I, 7, 46, and the passages quoted on the last by Rh. D., ‘ Buddhist Suttas,’ p. 287. 2 That is, as a present, the usual tribute of respect. § The names of these Rishis, and the above phrases from ‘ They who’ &c. downwards, recur several times in the Tevigga Sutta. See Rh. D., ‘Buddhist Suttas,’ p. 172, &c. Most of these names are easily to be identified, being in Sanskrit Vamadeva, Visvamitra, Gamadagni (who is only mentioned in this list in reference to Rig-veda III, 62, quoted from below. See also Oldenberg’s note to Sankh4yana’s Grhya-sitra IV, 10 in Indische Studien XV, 153), Angirasa, Bharadvaga, Vasish¢ka, Kasyapa, and Bhrigu. The only doubtful names are Vamaka and Aséhaka. The latter must be Ash/aka, mentioned as the author of Rig-veda X, 104, unless it be supposed to be a corrupt reading under which some representation of Atri may lurk. Vamaka is the only unintelligible form, for it would be difficult to see how that word could come to stand for the Vamra to whom Rig-veda X, gq is ascribed. . VI, 35; 4° ON MEDICAMENTS, 131 at night, an abstainer from food at the wrong time’. It will be worthy of him too to receive such things as drinks. And when he had had a quantity of drinkables made ready he had them carried on pingoes and went up to the place where the Blessed One was. And when he had come there, he greeted him; and after exchanging with him the greetings of friendship and civility, he stood by on one side. And so standing Keniya the ascetic spake thus to the Blessed One:
3And when he had come there, he greeted him; and after exchanging with him the greetings of friendship and civility, he stood by on one side. And so standing Keniya the ascetic spake thus to the Blessed One: ‘May the Blessed One accept at my hands these drinkables.’ ‘Very good then, Keniya; give them to the Bhikkhus.’ The Bhikkhus, fearing to offend, would not receive them. ‘Receive them, O Bhikkhus, and make use of them.’ 4. Then Keniya the ascetic having, with his own hand, satisfied the Bhikkhu-samgha with the Buddha at their head with many drinkables until they refused any more, took his seat, when the Blessed One had washed his hands, and had laid aside the bowl, on one side. And when he was so seated the Blessed One taught and incited and aroused and. gladdened Keniya the ascetic with religious discourse: and Keniya the ascetic, when he had been taught and incited and aroused and gladdened by the Blessed One with religious discourse, spake thus to the Blessed One: ‘May the venerable Gotama grant to me the privilege of providing the to-morrow’s meal for him, together with the company of the Bhikkhus,’ 1 See the eighth section of the Kfla-sila. K 2 132 MAHAVAGGA, VI, 35: 5- 5. ‘Great, O Keniya, is the company of the Bhikkhus. Two hundred and fifty are the Bhikkhus in number. And thou art greatly devoted to the Brahmans.’ Yet a second time spake Keniya the ascetic to the Blessed One thus: ‘What though the company of the Bhikkhus, O Gotama, be great; and though two hundred and fifty be the number of the Bhikkhus. May the venerable Gotama grant to me the privilege of providing the ta-morrow’s meal for him, together with the company of the Bhikkhus.’ ‘Great, O Keniya (&c., as before).’ Yet a third time spake Keniya the ascetic to the venerable Gotama thus: ‘What though the company of the Bhikkhus (&c., as before).’ Then the Blessed One granted, by remaining silent, his consent. And when Keniya the ascetic perceived that the Blessed One had granted his consent, he arose from his seat, and departed thence. 6. Then the Blessed One on that occasion, and in. that connection, after he had delivered a religious discourse, addressed the Bhikkhus, and said: ‘I allow you, O Bhikkhus, eight kinds of drinkable things: mango-syrup, and jambu-syrup, and plantain-syrup!, and moéa-syrup, and honey, and 1 So Buddhaghosa; but it may also be cocoa-nut or cinnamon, according to Béhtlingk-Roth sub voce. Buddhaghosa’s words are Koka-p4nan ti aéshika-kadali-phalehi kata-panam; and he explains moa by ana/‘hikehi kadali-phalehi kata-panam. As kadali is the ordinary plantain or banana, which has no seeds, the meaning of the difference he makes between the two kinds is not clear. The expression eka/fhithAlapakka, at Gataka I, 70, evidently rests on the same meaning of the word aéé4i, which there also VL, 35, 7: ON MEDICAMENTS. 133
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
No commentary for this page.