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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘And king Brahmadatta of K4si, O Bhikkhus, said to young Dighavu: “Well, my dear Digh4vu, put now the horses to the chariot ; we will go,” 304 MAHAVAGGA. X, 2, 18. ‘And young Dighavu, O Bhikkhus, accepted this order of king Brahmadatta of K4si (by saying), “Yes, Your Majesty,” put the horses to the chariot, and said to.king Brahmadatta of K4si: “ The horses have been put to your chariot, Your Majesty; you may do now as you think fit.” ‘And king Brahmadatta of Kasi, O Bhikkhus, ascended the chariot, and young Dighavu drove the chariot; and he drove the chariot in such a way that they soon reached again the hosts (of the royal retinue). 18, ‘And king Brahmadatta of K4si,O Bhikkhus, having entered Benares, convoked his ministers and counsellors and said to them: “If you should see, my good Sirs, young Digh4vu, the son of king Dightti of Kosala, what would you do to him ?” ‘Some (of the ministers) replied: “We would cut off his hands, Your Majesty ;” (others said): “We would cut off his feet”—“ We would cut off his hands and feet”—‘“ We would cut off his ears ”— “ We would cut off his nose ” —‘‘ We would cut off his ears and his nose ”—‘ We would cut off his head.” ‘“This is young Dighavu, Sirs, the son of king Dighiti of Kosala. It is not permitted to do anything to him; he has granted me my life, and I have granted him his life.” 19. ‘And king Brahmadatta of K4si, O Bhikkhus, said to young Dighavu: “ Why did your father say to you in the hour of his death: ‘Do not look long, &c.’—what did your father mean by that ?” ‘“What my father said, O king, in the hour of his death: ‘Not long’—(means): ‘Let not your hatred last long ;’ this did my father mean when he said in the hour of his death: ‘Not long.’ And X, 2, 20. SCHISMS AMONG THE SAMGHA. 305 what my father said, O king, in the hour of his death : ‘Not short’—({means): ‘ Do not be hasty to fall out with your friends ;’ this did my father mean when he said in the hour of his death: ‘Not short.’ And what my father said, O king, in the hour of his death: ‘For not by hatred, my dear Dtghavu, is hatred appeased; by not-hatred, my dear Digh4vu, is hatred appeased ’—(means this) : ‘ You have killed my father and mother, O king. If 1 should deprive you therefore of life, O king, then your partisans, O king, would deprive me of life; my partisans again would deprive those of life. Thus by hatred that hatred would not be appeased. But now, O king, you have granted me my life, and I, O king, have granted you your life; thus by not-hatred hatred has been appeased.’ This did my father mean when he said in the hour of his death: ‘ For not by hatred, &c.”” 20. ‘Then king Brahmadatta of K4si, O Bhikkhus, thought : “ O wonderful! O marvellous! How clever is this young Digh4vu, that he understands in its full extent the meaning of what his father spoke so concisely,’"—and he gave him back his father’s troops and vehicles, his realm, his treasuries and _ storehouses, and he gave him his daughter.
2O marvellous! How clever is this young Digh4vu, that he understands in its full extent the meaning of what his father spoke so concisely,’"—and he gave him back his father’s troops and vehicles, his realm, his treasuries and _ storehouses, and he gave him his daughter. ‘Now, O Bhikkhus, if such is the forbearance and mildness of kings who wield the sceptre and bear the sword, so much more, O Bhikkhus, must you so let your light shine before the world that you, having embraced the religious life according to so welltaught a doctrine and a discipline, are seen to be forbearing and mild.’ And for the third time! the Blessed One thus 1 See § a. [r7] x 306 MAHAVAGGA._— - X, 3. addressed those Bhikkhus: ‘Enough, O Bhikkhus, no altercations, no contentions, no disunion, no quarrels !’ And for the third time that Bhikkhu who adhered to the party who were wrong, said to the Blessed One: ‘Lord, may the Blessed One, the king of Truth, be patient! Lord, may the Blessed One quietly enjoy the bliss he has obtained already in this life! The responsibility for these altercations and contentions, for this disunion and quarrel will rest with us alone.’ And the Blessed One thought : ‘Truly these fools are infatuate; it is no easy task to administer instruction to them,—and he rose from his seat and went away. End of the first Bhazavdra, which contains the story of Dighavu. 3. And in the forenoon the Blessed One, having put on his under-robes, took up his alms-bowl and his Aivara, and entered the town of Kosambi for alms. Having collected alms in Kosambi, after his meal, when he had returned from his alms-pilgrimage, he put his resting-place in order, took up his alms-bowl and his Aivara, and standing in the midst of the assembly he pronounced the following stanzas : ‘Loud is the noise that ordinary men make. Nobody thinks himself a fool, when divisions arise in the Samgha, nor do they ever value another person higher (than themselves). X, 3. SCHISMS AMONG THE SAMGHA 307 ‘ Bewildered! are (even) the clever words of him who is versed in the resources of eloquence. As wide as they like they open their mouth. By whom they are lead they do not see. ‘“ He? has reviled me, he has beaten me, he has oppressed me, he has robbed me,’—in those who nurse such thoughts, hatred will never be appeased. ‘“ He has reviled me, he has beaten me, he has oppressed me, he has robbed me,’—in those who do not nurse such thoughts, hatred is appeased. ‘For not by hatred is hatred ever appeased; by not-hatred it is appeased; this is an eternal law. ‘The others* do not know that we must keep ourselves under restraint here; but those who know it, their quarrels are appeased. ‘They whose bones are broken (by their foes), who destroy lives, who rob cows, horses, and treasures, who plunder realms,—even these may find conciliation. How should you not find it ? ‘If* a man find a wise friend, a companion who
3‘They whose bones are broken (by their foes), who destroy lives, who rob cows, horses, and treasures, who plunder realms,—even these may find conciliation. How should you not find it ? ‘If* a man find a wise friend, a companion who 1 Parimu/sh4. Buddhaghosa: ‘Parimu//ia ’ti mu//Aassatino.’ Mu//Aassati cannot be connected with mfi/Aa, as Childers supposes, but it is evidently mushitasmr:ti (KathAsarits. 56, 289 ; compare satisammosa, Mil. Paitha, p. 266). Thus it appears that parimu/tha must be derived also from the root mush. 3 These verses are inserted in the Dhammapada, vv. 3-6. * That is to say, those who do not follow the Buddha’s teaching. On this meaning of pare compare parappavadé at Mah4-parinibbana Sutta V, 62. Professor Max Miller, who in the first edition of his translation of the Dhammapada (Buddhaghosa’s Parables, p. lvi) has ‘Some do not know that we must all come to an end here,’ in the revised edition (Sacred Books of the East, vol. x) renders the phrase,‘The world does not know that we must all come to an end here.’ * The following three verses have also been inserted in the Dhammapada, wv. 328-330. The two first recur in the Khaggavisdna-sutta of the Sutta Nipata, vv. 11, 12. xX 2 308 MAHAVAGGA. X, 4,1 lives righteously, a constant one, he may walk with him, overcoming all dangers, happy and mindful’. ‘If he find no wise friend, no companion who lives righteously, no constant one, let him walk alone, like a king who leaves his conquered realm behind %, like an elephant in the elephant forest *. . ‘It is better to walk alone; with a fool there is no companionship. Let a man walk alone; let him do no evil, free from cares, like an elephant in the elephant forest *.’ 4, 1. And the Blessed One, having pronounced these stanzas standing in the midst of the assembly, went forth to Balakalozak4ra-g4ma (or, to Balaka, the salt-maker’s village). At that time the venerable Bhagu dwelt at Balakalovakara-gama. And the venerable Bhagu saw the Blessed One coming from afar; seeing him he prepared a seat, brought water for the washing of his feet, a foot-stool, and a towel, went forth to meet him, and took his bowl and his robe. The Blessed One sat down on the seat he had prepared; and * On the juxtaposition of happiness with mindfulness, see the constantly repeated phrase occurring, for instance, in the Tevigga Sutta I, 49 (at the end). It would perhaps be better to read satim4 in the text, as Fausbdll has done, metri caus4. ® That is, who abdicates, and devotes himself in the forest toa hermit’s life. This is given as the crucial instance of a happy life in the Gataka Story, No. 10. * Professor Fausbéll reads in both verses m4ftangarafifwo instead of mAtangarafne. X, 4, 3 SCHISMS AMONG THE SAMGHA. 309
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.
1‘And king Brahmadatta of K4si, O Bhikkhus, said to young Dighavu: “Well, my dear Digh4vu, put now the horses to the chariot ; we will go,” 304 MAHAVAGGA. X, 2, 18. ‘And young Dighavu, O Bhikkhus, accepted this order of king Brahmadatta of K4si (by saying), “Yes, Your Majesty,” put the horses to the chariot, and said to.king Brahmadatta of K4si: “ The horses have been put to your chariot, Your Majesty; you may do now as you think fit.” ‘And king Brahmadatta of Kasi, O Bhikkhus, ascended the chariot, and young Dighavu drove the chariot; and he drove the chariot in such a way that they soon reached again the hosts (of the royal retinue). 18, ‘And king Brahmadatta of K4si,O Bhikkhus, having entered Benares, convoked his ministers and counsellors and said to them: “If you should see, my good Sirs, young Digh4vu, the son of king Dightti of Kosala, what would you do to him ?” ‘Some (of the ministers) replied: “We would cut off his hands, Your Majesty ;” (others said): “We would cut off his feet”—“ We would cut off his hands and feet”—‘“ We would cut off his ears ”— “ We would cut off his nose ” —‘‘ We would cut off his ears and his nose ”—‘ We would cut off his head.” ‘“This is young Dighavu, Sirs, the son of king Dighiti of Kosala. It is not permitted to do anything to him; he has granted me my life, and I have granted him his life.” 19. ‘And king Brahmadatta of K4si, O Bhikkhus, said to young Dighavu: “ Why did your father say to you in the hour of his death: ‘Do not look long, &c.’—what did your father mean by that ?” ‘“What my father said, O king, in the hour of his death: ‘Not long’—(means): ‘Let not your hatred last long ;’ this did my father mean when he said in the hour of his death: ‘Not long.’ And X, 2, 20. SCHISMS AMONG THE SAMGHA. 305 what my father said, O king, in the hour of his death : ‘Not short’—({means): ‘ Do not be hasty to fall out with your friends ;’ this did my father mean when he said in the hour of his death: ‘Not short.’ And what my father said, O king, in the hour of his death: ‘For not by hatred, my dear Dtghavu, is hatred appeased; by not-hatred, my dear Digh4vu, is hatred appeased ’—(means this) : ‘ You have killed my father and mother, O king. If 1 should deprive you therefore of life, O king, then your partisans, O king, would deprive me of life; my partisans again would deprive those of life. Thus by hatred that hatred would not be appeased. But now, O king, you have granted me my life, and I, O king, have granted you your life; thus by not-hatred hatred has been appeased.’ This did my father mean when he said in the hour of his death: ‘ For not by hatred, &c.”” 20. ‘Then king Brahmadatta of K4si, O Bhikkhus, thought : “ O wonderful! O marvellous! How clever is this young Digh4vu, that he understands in its full extent the meaning of what his father spoke so concisely,’"—and he gave him back his father’s troops and vehicles, his realm, his treasuries and _ storehouses, and he gave him his daughter.
2O marvellous! How clever is this young Digh4vu, that he understands in its full extent the meaning of what his father spoke so concisely,’"—and he gave him back his father’s troops and vehicles, his realm, his treasuries and _ storehouses, and he gave him his daughter. ‘Now, O Bhikkhus, if such is the forbearance and mildness of kings who wield the sceptre and bear the sword, so much more, O Bhikkhus, must you so let your light shine before the world that you, having embraced the religious life according to so welltaught a doctrine and a discipline, are seen to be forbearing and mild.’ And for the third time! the Blessed One thus 1 See § a. [r7] x 306 MAHAVAGGA._— - X, 3. addressed those Bhikkhus: ‘Enough, O Bhikkhus, no altercations, no contentions, no disunion, no quarrels !’ And for the third time that Bhikkhu who adhered to the party who were wrong, said to the Blessed One: ‘Lord, may the Blessed One, the king of Truth, be patient! Lord, may the Blessed One quietly enjoy the bliss he has obtained already in this life! The responsibility for these altercations and contentions, for this disunion and quarrel will rest with us alone.’ And the Blessed One thought : ‘Truly these fools are infatuate; it is no easy task to administer instruction to them,—and he rose from his seat and went away. End of the first Bhazavdra, which contains the story of Dighavu. 3. And in the forenoon the Blessed One, having put on his under-robes, took up his alms-bowl and his Aivara, and entered the town of Kosambi for alms. Having collected alms in Kosambi, after his meal, when he had returned from his alms-pilgrimage, he put his resting-place in order, took up his alms-bowl and his Aivara, and standing in the midst of the assembly he pronounced the following stanzas : ‘Loud is the noise that ordinary men make. Nobody thinks himself a fool, when divisions arise in the Samgha, nor do they ever value another person higher (than themselves). X, 3. SCHISMS AMONG THE SAMGHA 307 ‘ Bewildered! are (even) the clever words of him who is versed in the resources of eloquence. As wide as they like they open their mouth. By whom they are lead they do not see. ‘“ He? has reviled me, he has beaten me, he has oppressed me, he has robbed me,’—in those who nurse such thoughts, hatred will never be appeased. ‘“ He has reviled me, he has beaten me, he has oppressed me, he has robbed me,’—in those who do not nurse such thoughts, hatred is appeased. ‘For not by hatred is hatred ever appeased; by not-hatred it is appeased; this is an eternal law. ‘The others* do not know that we must keep ourselves under restraint here; but those who know it, their quarrels are appeased. ‘They whose bones are broken (by their foes), who destroy lives, who rob cows, horses, and treasures, who plunder realms,—even these may find conciliation. How should you not find it ? ‘If* a man find a wise friend, a companion who
3‘They whose bones are broken (by their foes), who destroy lives, who rob cows, horses, and treasures, who plunder realms,—even these may find conciliation. How should you not find it ? ‘If* a man find a wise friend, a companion who 1 Parimu/sh4. Buddhaghosa: ‘Parimu//ia ’ti mu//Aassatino.’ Mu//Aassati cannot be connected with mfi/Aa, as Childers supposes, but it is evidently mushitasmr:ti (KathAsarits. 56, 289 ; compare satisammosa, Mil. Paitha, p. 266). Thus it appears that parimu/tha must be derived also from the root mush. 3 These verses are inserted in the Dhammapada, vv. 3-6. * That is to say, those who do not follow the Buddha’s teaching. On this meaning of pare compare parappavadé at Mah4-parinibbana Sutta V, 62. Professor Max Miller, who in the first edition of his translation of the Dhammapada (Buddhaghosa’s Parables, p. lvi) has ‘Some do not know that we must all come to an end here,’ in the revised edition (Sacred Books of the East, vol. x) renders the phrase,‘The world does not know that we must all come to an end here.’ * The following three verses have also been inserted in the Dhammapada, wv. 328-330. The two first recur in the Khaggavisdna-sutta of the Sutta Nipata, vv. 11, 12. xX 2 308 MAHAVAGGA. X, 4,1 lives righteously, a constant one, he may walk with him, overcoming all dangers, happy and mindful’. ‘If he find no wise friend, no companion who lives righteously, no constant one, let him walk alone, like a king who leaves his conquered realm behind %, like an elephant in the elephant forest *. . ‘It is better to walk alone; with a fool there is no companionship. Let a man walk alone; let him do no evil, free from cares, like an elephant in the elephant forest *.’ 4, 1. And the Blessed One, having pronounced these stanzas standing in the midst of the assembly, went forth to Balakalozak4ra-g4ma (or, to Balaka, the salt-maker’s village). At that time the venerable Bhagu dwelt at Balakalovakara-gama. And the venerable Bhagu saw the Blessed One coming from afar; seeing him he prepared a seat, brought water for the washing of his feet, a foot-stool, and a towel, went forth to meet him, and took his bowl and his robe. The Blessed One sat down on the seat he had prepared; and * On the juxtaposition of happiness with mindfulness, see the constantly repeated phrase occurring, for instance, in the Tevigga Sutta I, 49 (at the end). It would perhaps be better to read satim4 in the text, as Fausbdll has done, metri caus4. ® That is, who abdicates, and devotes himself in the forest toa hermit’s life. This is given as the crucial instance of a happy life in the Gataka Story, No. 10. * Professor Fausbéll reads in both verses m4ftangarafifwo instead of mAtangarafne. X, 4, 3 SCHISMS AMONG THE SAMGHA. 309
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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