Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1If it were not for the latter circumstance (GAtaka I, 197) it might well be pickles or chutney. VI, 4,3. | ON DWELLINGS AND FURNITURE. 181 [And thrice the same question was put, and the same reply was given.] ‘Hard is it, O householder, to meet even with the mere expression in the world—the news, that is, of “a Buddha, a Buddha'.” Would it be possible for us, at this very time, to go and visit that Blessed One, the Arahat, the very Buddha ??’ ‘It is not now, O householder, the proper time to pay a visit to the Blessed One; but early on the morrow you shall go and visit him.’ Then Anatha Pindika, pondering of the visit he was about to pay, lay down to sleep with his thoughts so bent upon the Buddha that thrice in the night he arose, thinking the daylight had appeared. 3. And Anatha Pizdika the householder went up to the gate leading to the Sitavana, and celestial beings opened the gate. And as he emerged from the city, the light disappeared and a thick darkness arose, and fear and trembling and consternation sprang up within him, so that a longing came upon him to turn back again from that spot. But Sivaka the Yakkha, himself the while invisible, caused a sound to be heard, saying : ‘A hundred elephants, a hundred steeds, a hundred chariots with mules °, ‘A hundred thousand virgins with their jewelled earrings on,— 1 «Much more so with the reality’ is to be understood. Compare Mah4-parinibbfna Sutta VI, 63 (at the end). * On this rendering of Samm4-sambuddham, see Rh. D.’s ‘Hibbert Lectures,’ pp. 145-147. 5 Assatari. Compare vakkhatarf at Mahavagga V, 9, 1, 3. The word recurs below at VII, 2, 5. 182 KULLAVAGGA. VI, 4) 4- ‘These are not worth, O householder, the sixteenth portion of one single stride. ‘Go on, go on, O householder! Advance, and not retreat, shall profit thee.’ . Then the darkness disappeared before Andtha Pizdika the householder, and a bright light arose, and the fear and trembling and consternation that had sprung upon within him were appeased. [And a second and a third time the same thing happened, and the same words were heard, and with the same result. ] 4. And Andtha Piadika the householder arrived at the Sitavana; and at that time the Blessed One, who had arisen at early dawn, was walking up and down (meditating) in the open air. And the Blessed One saw Andtha Pindika the householder when he was coming from afar; and the Blessed One left the place where he had been walking up and down, and sat himself down on the seat put out for him. And when he was so seated, he addressed An&tha Pizdika the householder, and said: ‘Come hither, Sudatta !’ Then Anatha Pinzdika, glad and happy at the thought that the Blessed One had addressed him by his name, went up to the place where the Blessed One was, and bowed down before him, falling at his feet, and said: ‘I trust my lord the Blessed One has slept in peace!’ ‘He ever sleeps in peace, the Arahat who is free},
2* Brahmazo parinibbuto. To translate the first of these words by ‘Brahman’ would mislead English readers. It is constantly used in early Buddhist texts for Arahat. On the use of VI, 4) 5 ON DWELLINGS AND FURNITURE. 183 ‘Who is not touched by lusts, but calm and free from sin’, ‘Has broken all the bars (to freedom of the mind)!, has quenched the anguish in his heart, ‘Has fixed peace in his mind, and peaceful, sleeps in peace ®.’ 54. Then the Blessed One discoursed to Andtha Pizdika the householder in due order; that is to say, he spake to him of giving, of righteousness, of heaven, of the danger, the vanity, and the defilement of lusts, and of the advantages of renunciation. And when the Blessed One saw that Andtha Pizdika the householder had become prepared, softened, unprejudiced, and upraised and believing in heart, then he proclaimed that which is the special doctrine of the Buddhas; that is to say, Suffering, its Origin, its Cessation, and the Path. And just as a clean cloth from which all stain has been washed away will readily take the dye, just even so did Andtha parinibbuto not in the sense of ‘dead,’ but of a living man in the sense of ‘spiritually free,’ compare Dhammapada, verse 89; Sutta Nip4ta II, 13, 1, 12, III, 12, 35; and Mah-parinibbéna Sutta IV, 3. 1 Nirfipadhi, i.e. free from K4ma, Kilesa, and Kamma. * SabbA 4sattiyo &ketva. Having cut or broken all the 4satti’s (from the root savig, to hang), the things which hang on to and burden a man in his spiritual progress. Compare the figure of speech at Gtaka I, 5 (Asattam kunapam Ahaddetv4). Buddhaghosa says sabb4 Asattiyo 4#etvad ti .... hadaye daratham Aitte kilesa-daratham ginetva. * Vineyya and appuya are no doubt gerunds. In a corresponding passage of the Anguttara Nikaya the Phayre MS. reads appeyya, which smoothes over a difficulty at the expense of the better reading. * The following section is in identical terms with Mah4vagga I, 4, 5, 10, V, 1, 9, 10, VI, 26, 8, 9. 184 KULLAVAGGA. VI, 4, 6. Pizdika the householder obtain, even while sitting there, the pure and spotless Eye of the Truth; (that is to say, the knowledge that) whatsoever has a beginning, in that is inherent also the necessity of dissolution. Thus did Anatha Pizdika the householder see, and master, and understand, and penetrate the Truth; and he overcame uncertainty, and dispelled all doubts, and gained full knowledge, becoming dependent upon no one else for his knowledge of the doctrine of the Teacher. And he addressed the Blessed One, and said:
3And he addressed the Blessed One, and said: ‘Most excellent, Lord (are the words of thy mouth), most excellent! Just as if a man were to set up that which is thrown down, or were to reveal that which is hidden away, or were to point out the right road to him who has gone astray, or were to bring a light into the darkness so that those who had eyes could see external forms—just even so, Lord, has the Truth been made known to me, in many a figure, by the Blessed One. And I, even I, betake myself, Lord, to the Blessed One as my refuge, to the Truth, and to the Order. May the Blessed One accept me as a disciple, as one who, from this day forth as long as life endures, has taken his refuge in him, And may the Blessed One consent to accept at my hand the to-morrow’s meal for himself and for his Order of Bhikkhus.’ Then the Blessed One, by silence, granted his consent. And when Anatha Pizdika the householder perceived that his request had been granted, he rose from his seat, and bowed down before the Blessed One, and keeping him on his right hand as he passed him, he departed thence. 6. Now the Seé¢thi of Ragagaha heard that the VI, 4,7. ON DWELLINGS AND FURNITURE. 185 Order of Bhikkhus which has the Buddha at its head had been invited by Andtha Pindika the householder for the morrow’s meal. And the Seé¢hi of Ragagaha said to Andtha Pizdika the householder: ‘They say, O householder, that you have invited the Bhikkhu-samgha, with the Buddha at its head, for the morrow’s meal, and you are but a stranger here. I will provide the means!, O householder, for you to provide the Order of Bhikkhus, which has the Buddha at its head, with food.’ ‘It is not necessary, O householder; I have means sufficient for the purpose.’ [And the townsman of Ragagaha*, and Seniya Bimbiséra the Raga of Magadha, made the same offer in the same words, and received the same reply. ] 7. Then Anatha Pizdika the householder, when the night was far spent, made ready in the house of the Se¢thi of Ragagaha sweet food both hard and soft, and had the time announced to the Blessed One, saying, ‘The time, Lord, has come; and the meal is ready.’ And the Blessed One, when he had dressed himself in the early morning, went duly bowled and 1 Veyyayikam formed from vyaya, expenditure. Veyy4yikan ti vayakaranam vuéhati (B.). * Ragagahako negamo. This person has been already mentioned, and there also in intimate connection with the Se//Ai of R4gagaha, in the Mah4vagga VIII, 1, 2, 16. It is tolerably clear from the connection that this is no ordinary citizen, but one holding a distinct and semi-official position. In this respect the word is an exact parallel to its neighbour the Se/thi. For instances of the word in its more general sense, see Kagsdyana (ed. Senart), p. 219, and D&shavamsa III, 3. 186 KULLAVAGGA. VI, 4, 8.
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.
1If it were not for the latter circumstance (GAtaka I, 197) it might well be pickles or chutney. VI, 4,3. | ON DWELLINGS AND FURNITURE. 181 [And thrice the same question was put, and the same reply was given.] ‘Hard is it, O householder, to meet even with the mere expression in the world—the news, that is, of “a Buddha, a Buddha'.” Would it be possible for us, at this very time, to go and visit that Blessed One, the Arahat, the very Buddha ??’ ‘It is not now, O householder, the proper time to pay a visit to the Blessed One; but early on the morrow you shall go and visit him.’ Then Anatha Pindika, pondering of the visit he was about to pay, lay down to sleep with his thoughts so bent upon the Buddha that thrice in the night he arose, thinking the daylight had appeared. 3. And Anatha Pizdika the householder went up to the gate leading to the Sitavana, and celestial beings opened the gate. And as he emerged from the city, the light disappeared and a thick darkness arose, and fear and trembling and consternation sprang up within him, so that a longing came upon him to turn back again from that spot. But Sivaka the Yakkha, himself the while invisible, caused a sound to be heard, saying : ‘A hundred elephants, a hundred steeds, a hundred chariots with mules °, ‘A hundred thousand virgins with their jewelled earrings on,— 1 «Much more so with the reality’ is to be understood. Compare Mah4-parinibbfna Sutta VI, 63 (at the end). * On this rendering of Samm4-sambuddham, see Rh. D.’s ‘Hibbert Lectures,’ pp. 145-147. 5 Assatari. Compare vakkhatarf at Mahavagga V, 9, 1, 3. The word recurs below at VII, 2, 5. 182 KULLAVAGGA. VI, 4) 4- ‘These are not worth, O householder, the sixteenth portion of one single stride. ‘Go on, go on, O householder! Advance, and not retreat, shall profit thee.’ . Then the darkness disappeared before Andtha Pizdika the householder, and a bright light arose, and the fear and trembling and consternation that had sprung upon within him were appeased. [And a second and a third time the same thing happened, and the same words were heard, and with the same result. ] 4. And Andtha Piadika the householder arrived at the Sitavana; and at that time the Blessed One, who had arisen at early dawn, was walking up and down (meditating) in the open air. And the Blessed One saw Andtha Pindika the householder when he was coming from afar; and the Blessed One left the place where he had been walking up and down, and sat himself down on the seat put out for him. And when he was so seated, he addressed An&tha Pizdika the householder, and said: ‘Come hither, Sudatta !’ Then Anatha Pinzdika, glad and happy at the thought that the Blessed One had addressed him by his name, went up to the place where the Blessed One was, and bowed down before him, falling at his feet, and said: ‘I trust my lord the Blessed One has slept in peace!’ ‘He ever sleeps in peace, the Arahat who is free},
2* Brahmazo parinibbuto. To translate the first of these words by ‘Brahman’ would mislead English readers. It is constantly used in early Buddhist texts for Arahat. On the use of VI, 4) 5 ON DWELLINGS AND FURNITURE. 183 ‘Who is not touched by lusts, but calm and free from sin’, ‘Has broken all the bars (to freedom of the mind)!, has quenched the anguish in his heart, ‘Has fixed peace in his mind, and peaceful, sleeps in peace ®.’ 54. Then the Blessed One discoursed to Andtha Pizdika the householder in due order; that is to say, he spake to him of giving, of righteousness, of heaven, of the danger, the vanity, and the defilement of lusts, and of the advantages of renunciation. And when the Blessed One saw that Andtha Pizdika the householder had become prepared, softened, unprejudiced, and upraised and believing in heart, then he proclaimed that which is the special doctrine of the Buddhas; that is to say, Suffering, its Origin, its Cessation, and the Path. And just as a clean cloth from which all stain has been washed away will readily take the dye, just even so did Andtha parinibbuto not in the sense of ‘dead,’ but of a living man in the sense of ‘spiritually free,’ compare Dhammapada, verse 89; Sutta Nip4ta II, 13, 1, 12, III, 12, 35; and Mah-parinibbéna Sutta IV, 3. 1 Nirfipadhi, i.e. free from K4ma, Kilesa, and Kamma. * SabbA 4sattiyo &ketva. Having cut or broken all the 4satti’s (from the root savig, to hang), the things which hang on to and burden a man in his spiritual progress. Compare the figure of speech at Gtaka I, 5 (Asattam kunapam Ahaddetv4). Buddhaghosa says sabb4 Asattiyo 4#etvad ti .... hadaye daratham Aitte kilesa-daratham ginetva. * Vineyya and appuya are no doubt gerunds. In a corresponding passage of the Anguttara Nikaya the Phayre MS. reads appeyya, which smoothes over a difficulty at the expense of the better reading. * The following section is in identical terms with Mah4vagga I, 4, 5, 10, V, 1, 9, 10, VI, 26, 8, 9. 184 KULLAVAGGA. VI, 4, 6. Pizdika the householder obtain, even while sitting there, the pure and spotless Eye of the Truth; (that is to say, the knowledge that) whatsoever has a beginning, in that is inherent also the necessity of dissolution. Thus did Anatha Pizdika the householder see, and master, and understand, and penetrate the Truth; and he overcame uncertainty, and dispelled all doubts, and gained full knowledge, becoming dependent upon no one else for his knowledge of the doctrine of the Teacher. And he addressed the Blessed One, and said:
3And he addressed the Blessed One, and said: ‘Most excellent, Lord (are the words of thy mouth), most excellent! Just as if a man were to set up that which is thrown down, or were to reveal that which is hidden away, or were to point out the right road to him who has gone astray, or were to bring a light into the darkness so that those who had eyes could see external forms—just even so, Lord, has the Truth been made known to me, in many a figure, by the Blessed One. And I, even I, betake myself, Lord, to the Blessed One as my refuge, to the Truth, and to the Order. May the Blessed One accept me as a disciple, as one who, from this day forth as long as life endures, has taken his refuge in him, And may the Blessed One consent to accept at my hand the to-morrow’s meal for himself and for his Order of Bhikkhus.’ Then the Blessed One, by silence, granted his consent. And when Anatha Pizdika the householder perceived that his request had been granted, he rose from his seat, and bowed down before the Blessed One, and keeping him on his right hand as he passed him, he departed thence. 6. Now the Seé¢thi of Ragagaha heard that the VI, 4,7. ON DWELLINGS AND FURNITURE. 185 Order of Bhikkhus which has the Buddha at its head had been invited by Andtha Pindika the householder for the morrow’s meal. And the Seé¢hi of Ragagaha said to Andtha Pizdika the householder: ‘They say, O householder, that you have invited the Bhikkhu-samgha, with the Buddha at its head, for the morrow’s meal, and you are but a stranger here. I will provide the means!, O householder, for you to provide the Order of Bhikkhus, which has the Buddha at its head, with food.’ ‘It is not necessary, O householder; I have means sufficient for the purpose.’ [And the townsman of Ragagaha*, and Seniya Bimbiséra the Raga of Magadha, made the same offer in the same words, and received the same reply. ] 7. Then Anatha Pizdika the householder, when the night was far spent, made ready in the house of the Se¢thi of Ragagaha sweet food both hard and soft, and had the time announced to the Blessed One, saying, ‘The time, Lord, has come; and the meal is ready.’ And the Blessed One, when he had dressed himself in the early morning, went duly bowled and 1 Veyyayikam formed from vyaya, expenditure. Veyy4yikan ti vayakaranam vuéhati (B.). * Ragagahako negamo. This person has been already mentioned, and there also in intimate connection with the Se//Ai of R4gagaha, in the Mah4vagga VIII, 1, 2, 16. It is tolerably clear from the connection that this is no ordinary citizen, but one holding a distinct and semi-official position. In this respect the word is an exact parallel to its neighbour the Se/thi. For instances of the word in its more general sense, see Kagsdyana (ed. Senart), p. 219, and D&shavamsa III, 3. 186 KULLAVAGGA. VI, 4, 8.
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.