Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1As 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 grape-juice, and syrup made from the edible root of the water-lily!, and pharusaka®-syrup. I allow you, O Bhikkhus, the juice of all fruits, except the juice prepared from corn®, I allow you, O Bhikkhus, drinks prepared from all leaves, except drinks prepared from potherbs‘. I allow you, O Bhikkhus, drinks prepared from all flowers, except liquoricejuice’, I allow you, O Bhikkhus, the use of the juice of the sugar cane.’ 7. And Keniya the ascetic, at the end of the night, had sweet food, both hard and soft, made ready at his hermitage: and he had the time announced to the Blessed One, saying, ‘It is time, O Gotama, and the meal is ready.’ And the Blessed One, having put on his under robes early in the morning, went, duly bowled and robed, to the place where the hermitage of Keniya the ascetic was. And when he had arrived there, he sat down on the seat spread out for him, and with him the company of the Bhikkhus. Then cannot be, as usual, seed; for there is no such thing as a palmyra fruit with one seed. See Rh. D.’s note on p. 94 of the ‘ Buddhist Birth Stories.’ 1 In the text read s4lika. * This is the Grewia Asiatica of Linnaeus. See Béhtlingk- Roth under parfisaka. * Toddy and arrack are so prepared. The use of toddy was one of the famous Ten Points of the heretics at the Council of Vesili. See below, Kullavagga XII, 1,11. Buddhaghosa explains this as ‘drink made from any one of the seven kinds of corn;’ where the seven kinds referred to must be those mentioned in the Abhidh4na-ppadipika, verses 450, 451. ‘ Daka=saka. Compare our note below on VI, 36, 8, and GAtaka, ed. Fausbill, I, 308. 5 Madhuka-puppha-rasam; Madhuka is the Bassia Latifolia of Linnaeus. 134 MAHAVAGGA. VI, 35, 8. Keniya the ascetic, with his own hand, offered to the company of the Bhikkhus with the Buddha at their head, and satisfied them with the sweet food, both hard and soft. And when the Blessed One had finished his meal and had washed his hands and his bowl, he (Keniya) took his seat on one side. 8. And when he was so seated the Blessed One pronounced the benediction on Keniya the ascetic in these verses: ‘ Of the offerings? the fire sacrifice is the chief, of sacred verses the chief is the SAvitthi?; ‘Among men the king is chief, and of waters the ocean, ‘ Of constellations the moon is chief, and of heatgivers the sun, ‘But of them, the conquering ones, who long after good, the Samgha, verily, is chief.’ And when the Blessed One had, in these verses, pronounced the benediction® on Keniya the ascetic, he rose from his seat, and departed thence‘. 36.
236. 1. Now when the Blessed One had stayed at Apama as long as he thought fit, he went on, on _his pilgrimage, to Kusinara, with a great company } Yanna. Compare above, I, 22, 4,‘and our note there (p. 138). * This is of course the well-known verse Rig-veda III, 62, ro. The argumentum ad hominem here is a fresh confirmation of the view already expressed above in our note on I, 15,1, that by the Gatilas are to be understood the orthodox Brahman ascetics. ; ® Compare the Book of the Great Decease I, 31, and Gataka , 119. * $7, 8 recur in the Sela Sutta (Sutta Nipata, III, 7, 21, 22), where they stand in a much more appropriate context. VI, 36, 2. ON MEDICAMENTS. 135 of Bhikkhus, with two hundred and fifty Bhikkhus. And the Mallas of Kusindra heard, saying, ‘The Blessed One, they say, is coming to Kusinara with a great company of Bhikkhus, with two hundred and fifty Bhikkhus.’ And they established a compact to the effect that whosoever went not forth to welcome the Blessed One, should pay a fine of five hundred (pieces *). Now at that time there was a certain Malla, by name Roga, who was a friend of the venerable Ananda’s. And the Blessed One, continuing in due course his pilgrimage, arrived at Kusin4ra. 2. Then the Mallas of Kusinéré went forth to welcome the Blessed One. And Roga the Malla, having gone forth to welcome the Blessed One, went on to the place where the venerable Ananda was: and when he had come there, he saluted the venerable Ananda, and stood by on one side. And to him, so standing, the venerable Ananda spake thus : ‘This is most excellent of thee, friend Roga, that thou hast come forth to welcome the Blessed One!’ ‘It is not I,O Ananda, who am much moved ? by the Buddha, or the Dhamma, or the Samgha. But by the clansmen a compact was made to the effect that whosoever went not forth to welcome the Blessed One should pay a fine of five hundred (pieces). So that it was through fear of being fined 1 That is, the square kah&p4zas of copper or bronze, figured in the Barhut bas-reliefs, and mentioned in the Dhammapada. See Rh. D.’s ‘Ancient Coins and Measures,’ p. 4, § 5. ® Bahukato; only found in this passage. Buddhaghosa says, N&ham bhante Ananda bahukato ti nfham BuddhAdi-gatapasada-bahumanena idh4gato ti dassett tii Here Buddhadi means the Buddha, the Dhamma, and the Samgha. 136 MAHAVAGGA. VI, 36, 3- by my clansmen that even I went forth to welcome the Blessed One.’ Then the venerable Ananda was filled with sorrow, thinking, ‘How can Roga the Malla speak thus ?’ 3. And the venerable Ananda went up to the place where the Blessed One was: and when he had come there, he saluted the Blessed One, and took his seat on one side, and so sitting the venerable Ananda spake to the Blessed One thus:
3And the venerable Ananda went up to the place where the Blessed One was: and when he had come there, he saluted the Blessed One, and took his seat on one side, and so sitting the venerable Ananda spake to the Blessed One thus: ‘This Roga the Malla, Lord, is a very distinguished and well-known person. Great would _ be the efficacy’ of the adherence given by wellknown persons like him to this doctrine and discipline. May the Blessed One be pleased so to act, that Roga the Malla shall become devoted to this doctrine and discipline.’ ‘Now that, Ananda, is not a hard thing for the ‘Fathagata—so to act that Roga the Malla should become devoted to this doctrine and discipline.’ 4. Then the Blessed One suffused Roga the Malla with the feeling of his love?, and rising from his seat he entered into his dwelling-place. And Roga the Malla, overcome by the Blessed One by the sense of his love, just as a young calf follows the kine, so did he go on from dwelling-place to dwelling-place, and from apartment to apartment, asking the Bhikkhus: ‘Where then, Sirs, is that Blessed One dwelling now, the Arahat Buddha? For we desire to visit that Blessed One, the Arahat Buddha.’ 1 Mahiddhiyo, where, as so often elsewhere, Iddhi has no supernatural connotation. Compare the passages quoted above in our note on I, 15, 2. 3 Compare Rh, D., ‘ Buddhist Birth Stories,’ p. 122. VI, 36, 5 ON MEDICAMENTS. 137 ‘This, friend, is his dwelling-place, the door of which is shut. Go up therefore quietly, and without crossing the threshold, enter into the verandah, and knock at the cross-bar. The Blessed One will open the door to thee.’ 5. So Roga the Malla did so, and the Blessed One opened the door. And Roga the Malla entered into the dwelling-place, and saluted the Blessed One and took his seat on one side. And to Roga the Malla sitting there the Blessed One preached in due course: that is to say, he talked to him of giving; of moral conduct; of heaven; of the danger of vanity, of the corruption of lusts ; and of the advantages of renunciation. When the Blessed One saw that the mind of Roga the Malla was prepared, impressible, free from obstacles to understanding the truth, elated, and believing, then he preached that which is the principal doctrine of the Buddhas, namely, Suffering, the Cause of suffering, the Cessation of suffering, and the Path. And just as a clean cloth, free from black specks, properly takes the dye, thus did Raga the Malla, even while sitting there, obtain the pure and spotless eye of the truth (that is, the knowledge that), ‘ Whatsoever is subject to the condition of beginning, that is subject also to the condition of cessation.’ And Roga the Malla, having seen the truth, having mastered the truth, having understood the truth, having penetrated the truth, having overcome uncertainty, having dispelled all doubts, having gained full knowledge, dependent on no one else for knowledge of the doctrine of the Teacher, thus spake to the Blessed One:
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.
1As 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 grape-juice, and syrup made from the edible root of the water-lily!, and pharusaka®-syrup. I allow you, O Bhikkhus, the juice of all fruits, except the juice prepared from corn®, I allow you, O Bhikkhus, drinks prepared from all leaves, except drinks prepared from potherbs‘. I allow you, O Bhikkhus, drinks prepared from all flowers, except liquoricejuice’, I allow you, O Bhikkhus, the use of the juice of the sugar cane.’ 7. And Keniya the ascetic, at the end of the night, had sweet food, both hard and soft, made ready at his hermitage: and he had the time announced to the Blessed One, saying, ‘It is time, O Gotama, and the meal is ready.’ And the Blessed One, having put on his under robes early in the morning, went, duly bowled and robed, to the place where the hermitage of Keniya the ascetic was. And when he had arrived there, he sat down on the seat spread out for him, and with him the company of the Bhikkhus. Then cannot be, as usual, seed; for there is no such thing as a palmyra fruit with one seed. See Rh. D.’s note on p. 94 of the ‘ Buddhist Birth Stories.’ 1 In the text read s4lika. * This is the Grewia Asiatica of Linnaeus. See Béhtlingk- Roth under parfisaka. * Toddy and arrack are so prepared. The use of toddy was one of the famous Ten Points of the heretics at the Council of Vesili. See below, Kullavagga XII, 1,11. Buddhaghosa explains this as ‘drink made from any one of the seven kinds of corn;’ where the seven kinds referred to must be those mentioned in the Abhidh4na-ppadipika, verses 450, 451. ‘ Daka=saka. Compare our note below on VI, 36, 8, and GAtaka, ed. Fausbill, I, 308. 5 Madhuka-puppha-rasam; Madhuka is the Bassia Latifolia of Linnaeus. 134 MAHAVAGGA. VI, 35, 8. Keniya the ascetic, with his own hand, offered to the company of the Bhikkhus with the Buddha at their head, and satisfied them with the sweet food, both hard and soft. And when the Blessed One had finished his meal and had washed his hands and his bowl, he (Keniya) took his seat on one side. 8. And when he was so seated the Blessed One pronounced the benediction on Keniya the ascetic in these verses: ‘ Of the offerings? the fire sacrifice is the chief, of sacred verses the chief is the SAvitthi?; ‘Among men the king is chief, and of waters the ocean, ‘ Of constellations the moon is chief, and of heatgivers the sun, ‘But of them, the conquering ones, who long after good, the Samgha, verily, is chief.’ And when the Blessed One had, in these verses, pronounced the benediction® on Keniya the ascetic, he rose from his seat, and departed thence‘. 36.
236. 1. Now when the Blessed One had stayed at Apama as long as he thought fit, he went on, on _his pilgrimage, to Kusinara, with a great company } Yanna. Compare above, I, 22, 4,‘and our note there (p. 138). * This is of course the well-known verse Rig-veda III, 62, ro. The argumentum ad hominem here is a fresh confirmation of the view already expressed above in our note on I, 15,1, that by the Gatilas are to be understood the orthodox Brahman ascetics. ; ® Compare the Book of the Great Decease I, 31, and Gataka , 119. * $7, 8 recur in the Sela Sutta (Sutta Nipata, III, 7, 21, 22), where they stand in a much more appropriate context. VI, 36, 2. ON MEDICAMENTS. 135 of Bhikkhus, with two hundred and fifty Bhikkhus. And the Mallas of Kusindra heard, saying, ‘The Blessed One, they say, is coming to Kusinara with a great company of Bhikkhus, with two hundred and fifty Bhikkhus.’ And they established a compact to the effect that whosoever went not forth to welcome the Blessed One, should pay a fine of five hundred (pieces *). Now at that time there was a certain Malla, by name Roga, who was a friend of the venerable Ananda’s. And the Blessed One, continuing in due course his pilgrimage, arrived at Kusin4ra. 2. Then the Mallas of Kusinéré went forth to welcome the Blessed One. And Roga the Malla, having gone forth to welcome the Blessed One, went on to the place where the venerable Ananda was: and when he had come there, he saluted the venerable Ananda, and stood by on one side. And to him, so standing, the venerable Ananda spake thus : ‘This is most excellent of thee, friend Roga, that thou hast come forth to welcome the Blessed One!’ ‘It is not I,O Ananda, who am much moved ? by the Buddha, or the Dhamma, or the Samgha. But by the clansmen a compact was made to the effect that whosoever went not forth to welcome the Blessed One should pay a fine of five hundred (pieces). So that it was through fear of being fined 1 That is, the square kah&p4zas of copper or bronze, figured in the Barhut bas-reliefs, and mentioned in the Dhammapada. See Rh. D.’s ‘Ancient Coins and Measures,’ p. 4, § 5. ® Bahukato; only found in this passage. Buddhaghosa says, N&ham bhante Ananda bahukato ti nfham BuddhAdi-gatapasada-bahumanena idh4gato ti dassett tii Here Buddhadi means the Buddha, the Dhamma, and the Samgha. 136 MAHAVAGGA. VI, 36, 3- by my clansmen that even I went forth to welcome the Blessed One.’ Then the venerable Ananda was filled with sorrow, thinking, ‘How can Roga the Malla speak thus ?’ 3. And the venerable Ananda went up to the place where the Blessed One was: and when he had come there, he saluted the Blessed One, and took his seat on one side, and so sitting the venerable Ananda spake to the Blessed One thus:
3And the venerable Ananda went up to the place where the Blessed One was: and when he had come there, he saluted the Blessed One, and took his seat on one side, and so sitting the venerable Ananda spake to the Blessed One thus: ‘This Roga the Malla, Lord, is a very distinguished and well-known person. Great would _ be the efficacy’ of the adherence given by wellknown persons like him to this doctrine and discipline. May the Blessed One be pleased so to act, that Roga the Malla shall become devoted to this doctrine and discipline.’ ‘Now that, Ananda, is not a hard thing for the ‘Fathagata—so to act that Roga the Malla should become devoted to this doctrine and discipline.’ 4. Then the Blessed One suffused Roga the Malla with the feeling of his love?, and rising from his seat he entered into his dwelling-place. And Roga the Malla, overcome by the Blessed One by the sense of his love, just as a young calf follows the kine, so did he go on from dwelling-place to dwelling-place, and from apartment to apartment, asking the Bhikkhus: ‘Where then, Sirs, is that Blessed One dwelling now, the Arahat Buddha? For we desire to visit that Blessed One, the Arahat Buddha.’ 1 Mahiddhiyo, where, as so often elsewhere, Iddhi has no supernatural connotation. Compare the passages quoted above in our note on I, 15, 2. 3 Compare Rh, D., ‘ Buddhist Birth Stories,’ p. 122. VI, 36, 5 ON MEDICAMENTS. 137 ‘This, friend, is his dwelling-place, the door of which is shut. Go up therefore quietly, and without crossing the threshold, enter into the verandah, and knock at the cross-bar. The Blessed One will open the door to thee.’ 5. So Roga the Malla did so, and the Blessed One opened the door. And Roga the Malla entered into the dwelling-place, and saluted the Blessed One and took his seat on one side. And to Roga the Malla sitting there the Blessed One preached in due course: that is to say, he talked to him of giving; of moral conduct; of heaven; of the danger of vanity, of the corruption of lusts ; and of the advantages of renunciation. When the Blessed One saw that the mind of Roga the Malla was prepared, impressible, free from obstacles to understanding the truth, elated, and believing, then he preached that which is the principal doctrine of the Buddhas, namely, Suffering, the Cause of suffering, the Cessation of suffering, and the Path. And just as a clean cloth, free from black specks, properly takes the dye, thus did Raga the Malla, even while sitting there, obtain the pure and spotless eye of the truth (that is, the knowledge that), ‘ Whatsoever is subject to the condition of beginning, that is subject also to the condition of cessation.’ And Roga the Malla, having seen the truth, having mastered the truth, having understood the truth, having penetrated the truth, having overcome uncertainty, having dispelled all doubts, having gained full knowledge, dependent on no one else for knowledge of the doctrine of the Teacher, thus spake to the Blessed One:
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.
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