Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1were too much stretched, had your lute then any sound, was it in a fit state to be played upon ?’ ‘Not so, Lord!’ 16. ‘Now what think you, Sovza,—when the strings of your lute were too loose, had your lute then any sound 2, was it in a fit state to be played upon ?’ ‘Not so, Lord!’ . ‘Now what think you, Sova,—when the strings of your lute were neither too much stretched nor too loose, but fixed in even proportion, had your lute sound then, was it then in a fit state to be played upon ?’ ‘Yes, Lord!’ ‘ And just so, Soma, does too eager a determination conduce to self-righteousness, and too weak a deter- 1 Vina. On the construction of the ancient Indian lute, see Milinda Pawha (p. 53, ed. Trenckner), where all the various parts are mentioned. Compare also the Guttila Gataka (No. 243, ed. Fausbill). 3 There is a misprint here in the text, savarati for saravati. V,1,18. RULES FOR FOOT-CLOTHING, SEATS, ETC. 9 ~ mination to sloth. [17.] Do thou, therefore, O Soma, be steadfast in evenness of determination, press through to harmony of your mental powers. Let that be the object of your thought?!’ ‘Even so, Lord!’ said the venerable Soza, and hearkened to the word of the Blessed One. And: when the Blessed One had exhorted the venerable Sona with this exhortation, then, as quickly as a strong man can stretch forth his arm, or can draw it back again when it has been stretched forth, he vanished from the presence of the venerable Sova in the Sitavana grove, and reappeared on the hill of the Vulture’s Peak. 18. Thenceforward the venerable Soma was steadfast in evenness of determination, he pressed through to harmony of his mental powers, that did he take as the object of his thought. And the venerable Soma remaining alone and separate, earnest, zealous, and resolved, attained ere long to that supreme goal _of the higher life for the sake of which noble youths go out from all and every household gain and comfort to become houseless wanderers—yea, that supreme goal did he, by himself, and while yet in this visible world, bring himself to the knowledge of, and continue to realise, and to see face to face! And he became conscious that rebirth was at an end, that the higher life had been fulfilled, that all that should be done had been accomplished, and that after this present life there would be no beyond! 1 Buddbaghosa says: Tattha 4a nimittam ganh4hiti: tasmim samathe sati yena 4dase mukhabimben’ eva nimittena uppaggitabbam, tam samatha-nimittam vipassan4-nimittam magga-nimittam phala-nimitta% 4a gamh4hi nipattetiti (? nipphAdehiti, nibbattehiti) attho. . 10 MAHAVAGGA. V, 1, 19 So the venerable Sova ‘became yet another among the Arahats. 19. Now when the venerable Soza had attained. to Arahatship there occurred to him the thought: ‘Let me now make known my Insight in the presence of the Blessed One!!’
2nipphAdehiti, nibbattehiti) attho. . 10 MAHAVAGGA. V, 1, 19 So the venerable Sova ‘became yet another among the Arahats. 19. Now when the venerable Soza had attained. to Arahatship there occurred to him the thought: ‘Let me now make known my Insight in the presence of the Blessed One!!’ Then the venerable Sova went to the place where the Blessed One was, and bowed down before the Blessed One, and took his seat on one side. And when he was thus seated, the venerable Soma said to the Blessed One: 20. ‘Whatsoever Bhikkhu, Lord, is an Arahat whose Asavas are rooted out, who has lived the life, who has accomplished the task, who has laid aside every burden, who has gained the end he had in view, who has quite broken the fetter of a craving for (future) existence, who is completely set free by insight, six things doth he reach up unto ?—unto renunciation, unto the love of solitude, unto kindness of heart, unto the destruction of craving, unto the destruction of thirst, unto the getting free from delusions. 21. ‘Now it may be, Lord, that it might occur, regarding this matter, to some brother, thus: “ For the sake of faith merely ® hath this brother attained 1 It is often represented in the Pali Pifakas to have been a customary thing for any one who thought he had attained to Arahatship to deliver a discourse in the presence of Gotama, as a kind of proof, or test, of hisemancipation; and to receive the decision of Gotama thereupon. Buddhaghosa says: Afifiam vydkareyyan ti: araha ahan ti gindpeyyam. Compare’ GAtaka I, 140; II, 333. * Adhimutto hotiti: pafivigghitva pakkakkham katvé shito hoti(B.). ® Kevalam saddh4mattakan ti: pafivedha-rahitam kevalam pa/ivedha-pafifidya asammissam saddh4mattakam (B.). On the lower position here assigned to faith, compare Mah4-parinibb4na Sutta VI, 9. V,1,2g. RULES FOR. FOOT-CLOTHING, SEATS, ETC. II unto renunciation.” But not thus, Lord, should this matter be regarded. For the Bhikkhu in whom the Asavas are rooted out, who has lived the life, who has accomplished the task, he looks not upon himself as one who has anything yet to do, or to gather up, of (the fruit of his past) labour; but he attaineth to renunciation by the destruction of lust, by the very condition of the absence of lust; he attaineth to renunciation by the destruction of illwill, by the very condition of the absence of ill-will ; he attaineth to renunciation by the destruction of delusions, by the very condition of the absence of delusions. 22. ‘ Now it may be, Lord, that it might occur, regarding this matter, to some brother, thus: “ Seeking after gain, hospitality, and fame hath this brother attained to the love of solitude.” But not thus (&c., as in § 21, down to the end, substituting “love of solitude” for “ renunciation”).
322. ‘ Now it may be, Lord, that it might occur, regarding this matter, to some brother, thus: “ Seeking after gain, hospitality, and fame hath this brother attained to the love of solitude.” But not thus (&c., as in § 21, down to the end, substituting “love of solitude” for “ renunciation”). 23. ‘Now it may be, Lord, that it might occur, regarding this matter, to some brother, thus: “ Returning, verily, to the dependence upon works, as if that were the true essence (of spiritual welfare), hath this brother attained to kindness of heart.” But not thus (&c., as in § 21, down to the end, substituting “kindness of heart” for “ renunciation ”). 24. ‘He attaineth to the destruction of craving by the destruction of lust (&c., as in § 21, down to the end, substituting “ absence of craving” for “‘ renunciation”). He attaineth to the absence of thirst (&c., as in § 21). He attaineth to the absence of delusions (&c., as in § 21, down to the end). 25. ‘When a Bhikkhu, Lord, has thus become fully emancipated in heart, even though many objects 12 MAHAVAGGA. V, 1, 26. visible to the sight should enter the path of his eye}, yet they take not possession of his mind: undefiled is his mind, firm, immovable; and he sees into the (manner which that impression) passes away’—even though many objects audible to the ear, smellable to the nostrils, tastable to the tongue, feelable by the body, sensible to the intellect should enter the path of the ear, the nose, the tongue, the skin, the intellect, yet they take not possession of his mind: undefiled is his mind, firm, immovable, and he sees into the (manner in which that impression) passes away. 26. ‘Just, Lord, as if there be a mountain of rock, undivided, solid, one mass, and much wind and rain should fall upon it from the direction of the East, or of the West, or of the North, or of the South, yet they would not make it shake, or tremble, or quake; just so, Lord, when a Bhikkhu has thus become fully emancipated in heart (&c., as in § 25, down to the end). 27. ‘He who has attained to renunciation, to solitude of heart, who has attained to kindness, and to the rooting out of craving,— ‘He who has attained to the rooting out of thirst, to the absence of delusions from the mind, he sees the source of sensations, his mind is quite set free. ‘To such a Bhikkhu, so emancipated, and with calmness: in his heart, there is no gathering up of what is done, nothing to be done still remains. ‘As a rock, all of one mass, is not shaken by 1 Kakkhussa 4patham fgakkAanti; that is, should come within reach of his vision. ® Vaya &’ assAnupassatiti: tassa Aittassa uppidam pi vayam pi passati (B.). V, 1,29. RULES FOR FOOT-CLOTHING, SEATS, ETC. 13 the breezes’, just so never can shapes and tastes, and sounds, and smells, and touch—the whole of them ‘ Things wished for, things unwished —make tremble such a one. Firm is his mind, set free. He sees into the end thereof.’
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.
1were too much stretched, had your lute then any sound, was it in a fit state to be played upon ?’ ‘Not so, Lord!’ 16. ‘Now what think you, Sovza,—when the strings of your lute were too loose, had your lute then any sound 2, was it in a fit state to be played upon ?’ ‘Not so, Lord!’ . ‘Now what think you, Sova,—when the strings of your lute were neither too much stretched nor too loose, but fixed in even proportion, had your lute sound then, was it then in a fit state to be played upon ?’ ‘Yes, Lord!’ ‘ And just so, Soma, does too eager a determination conduce to self-righteousness, and too weak a deter- 1 Vina. On the construction of the ancient Indian lute, see Milinda Pawha (p. 53, ed. Trenckner), where all the various parts are mentioned. Compare also the Guttila Gataka (No. 243, ed. Fausbill). 3 There is a misprint here in the text, savarati for saravati. V,1,18. RULES FOR FOOT-CLOTHING, SEATS, ETC. 9 ~ mination to sloth. [17.] Do thou, therefore, O Soma, be steadfast in evenness of determination, press through to harmony of your mental powers. Let that be the object of your thought?!’ ‘Even so, Lord!’ said the venerable Soza, and hearkened to the word of the Blessed One. And: when the Blessed One had exhorted the venerable Sona with this exhortation, then, as quickly as a strong man can stretch forth his arm, or can draw it back again when it has been stretched forth, he vanished from the presence of the venerable Sova in the Sitavana grove, and reappeared on the hill of the Vulture’s Peak. 18. Thenceforward the venerable Soma was steadfast in evenness of determination, he pressed through to harmony of his mental powers, that did he take as the object of his thought. And the venerable Soma remaining alone and separate, earnest, zealous, and resolved, attained ere long to that supreme goal _of the higher life for the sake of which noble youths go out from all and every household gain and comfort to become houseless wanderers—yea, that supreme goal did he, by himself, and while yet in this visible world, bring himself to the knowledge of, and continue to realise, and to see face to face! And he became conscious that rebirth was at an end, that the higher life had been fulfilled, that all that should be done had been accomplished, and that after this present life there would be no beyond! 1 Buddbaghosa says: Tattha 4a nimittam ganh4hiti: tasmim samathe sati yena 4dase mukhabimben’ eva nimittena uppaggitabbam, tam samatha-nimittam vipassan4-nimittam magga-nimittam phala-nimitta% 4a gamh4hi nipattetiti (? nipphAdehiti, nibbattehiti) attho. . 10 MAHAVAGGA. V, 1, 19 So the venerable Sova ‘became yet another among the Arahats. 19. Now when the venerable Soza had attained. to Arahatship there occurred to him the thought: ‘Let me now make known my Insight in the presence of the Blessed One!!’
2nipphAdehiti, nibbattehiti) attho. . 10 MAHAVAGGA. V, 1, 19 So the venerable Sova ‘became yet another among the Arahats. 19. Now when the venerable Soza had attained. to Arahatship there occurred to him the thought: ‘Let me now make known my Insight in the presence of the Blessed One!!’ Then the venerable Sova went to the place where the Blessed One was, and bowed down before the Blessed One, and took his seat on one side. And when he was thus seated, the venerable Soma said to the Blessed One: 20. ‘Whatsoever Bhikkhu, Lord, is an Arahat whose Asavas are rooted out, who has lived the life, who has accomplished the task, who has laid aside every burden, who has gained the end he had in view, who has quite broken the fetter of a craving for (future) existence, who is completely set free by insight, six things doth he reach up unto ?—unto renunciation, unto the love of solitude, unto kindness of heart, unto the destruction of craving, unto the destruction of thirst, unto the getting free from delusions. 21. ‘Now it may be, Lord, that it might occur, regarding this matter, to some brother, thus: “ For the sake of faith merely ® hath this brother attained 1 It is often represented in the Pali Pifakas to have been a customary thing for any one who thought he had attained to Arahatship to deliver a discourse in the presence of Gotama, as a kind of proof, or test, of hisemancipation; and to receive the decision of Gotama thereupon. Buddhaghosa says: Afifiam vydkareyyan ti: araha ahan ti gindpeyyam. Compare’ GAtaka I, 140; II, 333. * Adhimutto hotiti: pafivigghitva pakkakkham katvé shito hoti(B.). ® Kevalam saddh4mattakan ti: pafivedha-rahitam kevalam pa/ivedha-pafifidya asammissam saddh4mattakam (B.). On the lower position here assigned to faith, compare Mah4-parinibb4na Sutta VI, 9. V,1,2g. RULES FOR. FOOT-CLOTHING, SEATS, ETC. II unto renunciation.” But not thus, Lord, should this matter be regarded. For the Bhikkhu in whom the Asavas are rooted out, who has lived the life, who has accomplished the task, he looks not upon himself as one who has anything yet to do, or to gather up, of (the fruit of his past) labour; but he attaineth to renunciation by the destruction of lust, by the very condition of the absence of lust; he attaineth to renunciation by the destruction of illwill, by the very condition of the absence of ill-will ; he attaineth to renunciation by the destruction of delusions, by the very condition of the absence of delusions. 22. ‘ Now it may be, Lord, that it might occur, regarding this matter, to some brother, thus: “ Seeking after gain, hospitality, and fame hath this brother attained to the love of solitude.” But not thus (&c., as in § 21, down to the end, substituting “love of solitude” for “ renunciation”).
322. ‘ Now it may be, Lord, that it might occur, regarding this matter, to some brother, thus: “ Seeking after gain, hospitality, and fame hath this brother attained to the love of solitude.” But not thus (&c., as in § 21, down to the end, substituting “love of solitude” for “ renunciation”). 23. ‘Now it may be, Lord, that it might occur, regarding this matter, to some brother, thus: “ Returning, verily, to the dependence upon works, as if that were the true essence (of spiritual welfare), hath this brother attained to kindness of heart.” But not thus (&c., as in § 21, down to the end, substituting “kindness of heart” for “ renunciation ”). 24. ‘He attaineth to the destruction of craving by the destruction of lust (&c., as in § 21, down to the end, substituting “ absence of craving” for “‘ renunciation”). He attaineth to the absence of thirst (&c., as in § 21). He attaineth to the absence of delusions (&c., as in § 21, down to the end). 25. ‘When a Bhikkhu, Lord, has thus become fully emancipated in heart, even though many objects 12 MAHAVAGGA. V, 1, 26. visible to the sight should enter the path of his eye}, yet they take not possession of his mind: undefiled is his mind, firm, immovable; and he sees into the (manner which that impression) passes away’—even though many objects audible to the ear, smellable to the nostrils, tastable to the tongue, feelable by the body, sensible to the intellect should enter the path of the ear, the nose, the tongue, the skin, the intellect, yet they take not possession of his mind: undefiled is his mind, firm, immovable, and he sees into the (manner in which that impression) passes away. 26. ‘Just, Lord, as if there be a mountain of rock, undivided, solid, one mass, and much wind and rain should fall upon it from the direction of the East, or of the West, or of the North, or of the South, yet they would not make it shake, or tremble, or quake; just so, Lord, when a Bhikkhu has thus become fully emancipated in heart (&c., as in § 25, down to the end). 27. ‘He who has attained to renunciation, to solitude of heart, who has attained to kindness, and to the rooting out of craving,— ‘He who has attained to the rooting out of thirst, to the absence of delusions from the mind, he sees the source of sensations, his mind is quite set free. ‘To such a Bhikkhu, so emancipated, and with calmness: in his heart, there is no gathering up of what is done, nothing to be done still remains. ‘As a rock, all of one mass, is not shaken by 1 Kakkhussa 4patham fgakkAanti; that is, should come within reach of his vision. ® Vaya &’ assAnupassatiti: tassa Aittassa uppidam pi vayam pi passati (B.). V, 1,29. RULES FOR FOOT-CLOTHING, SEATS, ETC. 13 the breezes’, just so never can shapes and tastes, and sounds, and smells, and touch—the whole of them ‘ Things wished for, things unwished —make tremble such a one. Firm is his mind, set free. He sees into the end thereof.’
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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