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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1I will go forth from the household life into the houseless state.’ And Anuruddha the Sékyan went to his mother, and said to her: ‘I want, mother, to go forth from the household life into the houseless state. Grant me thy permission to do so.’ And when he had thus spoken, his mother replied 1 Madd4peti. There is mention of threshing (prati-han) already in the Vedas. See the passages collected by Zimmer, ‘ Altindisches Leben,’ p. 238. But treading out is even still a very common, if not the more usual, process throughout India and Ceylon. * AtiharApeti. See Milinda Pattha, p. 66. The simple verb occurs also in a similar connection in the Bhikkhunt-vibhanga in the introductory story to PAittiya VII. * That is, had died. VIT, 1, 3- DISSENSIONS IN THE ORDER. 227 to Anuruddha the Sdkyan, and said: ‘ You two, O beloved Anuruddha, are my two only sons, near and dear to me, in whom I find no evil. Through death I shall some day, against my will, be separated from you; but how can I be willing, whilst you are still alive, that you should go forth from the household life into the houseless state ?’ [And a second time Anuruddha the SAékyan made the same request, and received the same reply. And a third time Anuruddha the Sakyan made the same request to his mother.] 3. Now at that time Bhaddiya the Sakya Raga held rule over the SAkyas; and he was a friend of Anuruddha the Sakyan’s. And the mother of Anuruddha the Sdkyan, thinking that that being so, the Raga would not be able to renounce the world, said to her son: ‘If, beloved Anuruddha, Bhaddiya the Sakyan Raga will renounce the world, thou also mayest go forth into the houseless state.’ Then Anuruddha the Saékyan went to Bhaddiya the SAkyan Ra4ga, and said to him: ‘ My renunciation of the world, dear friend, is being obstructed by thee.’ ‘Then let that obstruction, dear friend, be removed. Even with thee will I!—renounce thou the world according to thy wish.’ ‘Come, dear friend, let us both renounce the world together !’ 1 Aham tay4. -Buddhaghosa explains that the Raga is beginning to say that he will go with his friend. But a desire for the glory of sovereignty comes over his heart, and he leaves the sentence unfinished. (The Péli is given in the notes on the text, P- 323-) Q2 228 KULLAVAGGA. VIT, 1, 4 ‘I am not capable, dear friend, of giving up the household life. Whatsoever else you can ask of me, that I will do’. Do you go forth (alone).’ ‘My mother, dear friend, has told me that if thou dost so, I may. And thou hast even now declared “If thy renunciation be obstructed by me, then let that obstruction be removed. Even with thee will I—renounce thou the world, according to thy wish.” Come, then, dear friend, let us both renounce the world.’
2And thou hast even now declared “If thy renunciation be obstructed by me, then let that obstruction be removed. Even with thee will I—renounce thou the world, according to thy wish.” Come, then, dear friend, let us both renounce the world.’ Now at that time men were speakers of truth, and keepers of their word which they had pledged. And Bhaddiya the Sakya Raga said to Anuruddha the SAékyan: ‘Wait, my friend, for seven years. At the end of seven years we will renounce the world together.’ ‘Seven years are too long, dear friend. I am not able to wait for seven years.’ [And the same offer was made successively of six years and so on down to one year, of seven months and so on down to one month, and even of a fortnight, and still there was ever the same reply. At last the Raga said,] ‘Wait, my friend, for seven days, whilst I hand over the kingdom to my sons and my brothers.’ ‘Seven days is not too long. I will wait thus far’ (was the reply). 4. So Bhaddiya the Sakya Raga, and Anuruddha, and Ananda, and Bhagu, and Kimbila, and Devadatta—just as they had so often previously gone 1 Tyaham. See Dr. Morris’s remarks on this elision in his introduction to the Kariy4 Pifaka (P4li Text Society, 1882), where he makes it equal to tad aham. This seems to us open to question, at least in this passage, where it may possibly stand for te aham. VIT, 1, 4. DISSENSIONS IN THE ORDER. 229 out to the pleasure-ground with fourfold array— even so did they now go out with fourfold array, and Upéali the barber went with them, making seven in all. And when they had gone some distance, they sent their retinue back, and crossed over into the neighbouring district, and took off their fine things, and wrapped them in their robes, and made a bundle of them, and said to Upali the barber: ‘Do you now, good Upili, turn back. These things will be sufficient for you to live upon.’ But as he was going back, Up4li the barber thought: ‘The Sakyas are fierce. They will think that these young men have been brought by me to destruction, and they will slay me. But since now these young men of the Sdkya clan can go forth from the household life into the houseless state, why indeed should not 1?’ And he let down the bundle (from his back), and hung the bundle on a tree, saying, ‘Let whoso finds it, take it, as a gift,’ and returned to the place where the young Sakyans were. And the Sakya youths saw him coming from afar, and on seeing, they said to him: ‘What have you come back for, good Upali ?’ Then he told them [what he had thought, and what he had done with the bundle, and why he was returned ]. ‘Thou hast done well, good U p4li (was the reply), in that thou didst not return; for the Sakyas are fierce, and might have killed thee.’ And they took Updli the barber with them to the place where the Blessed One was. And on arriving there, they bowed down before the Blessed One, and 230 KULLAVAGGA. VII, 1, 4.
3And on arriving there, they bowed down before the Blessed One, and 230 KULLAVAGGA. VII, 1, 4. took their seats on one side. And so seated they said to the Blessed One: ‘We Sakyas, Lord, are haughty. And this Upali the barber has long been an attendant, Lord, upon-us. May the Blessed One admit him to the Order before us, so that we may render him respect and reverence, and bow down with outstretched hands before him (as our senior), and thus shall the Sakya pride be humbled in us Saékyans?.’ Then the Blessed One received first Upéali the barber, and afterwards those young men of the Sakya clan, into the ranks of the Order. And the venerable Bhaddiya, before that rainy season was over, became master of the Threefold Wisdom ?, and the vener- ‘able Anuruddha acquired the Heavenly Vision %, and the venerable Ananda realised the effect of having entered upon the Stream ‘4, and Devadatta attained to that kind of Iddhi which is attainable even by those who have not entered upon the Excellent Way‘. * This reputation of the Sdékya family for pride is referred to in Gitaka I, 88, 89. * Tisso vigga, see Rh. D.’s remarks at pp. 161, 162 of ‘Buddhist Suttas from the Pali’ (S. B. E., vol. xi). They are probably here the three viggas referred to in the Sutta-vibhanga, Paragika I, 1, 6-8, as the second .of those is the Heavenly Vision, here mentioned in the next clause. _ * Dibba&akkhu, a full description of the details of which will be found in the stock paragraph translated by Rh. D. in ‘ Buddhist Suttas from the Pali’ (S. B. E., vol. xi, pp. 216-218). “ Sotapattiphala; that is, he became free from the delusion of self (sakkAyadi//hi), from doubt (vi4iki£244), and from dependence upon ceremonies or works (silabbata-paéram4sa). See Rh. D.’s manual, ‘ Buddhism,’ pp. 108-110, * Pothugganika iddhi. What this may be is unknown to us. A fourfold Iddhi is described in detail in the stock passage VII, 1, 6. DISSENSIONS IN THE ORDER. 231 5'. Now at that time the venerable Bhaddiya, who had retired into the forest to the foot of a tree, into solitude, gave utterance over and over again to this ecstatic exclamation: ‘O happiness! O happiness!’ Anda number of Bhikkhus went up to the place where the Blessed One was, and bowed down before him, and took their seats on one side. And, so seated, they [told the Blessed One of this], and added, ‘ For a certainty, Lord, the venerable Bhaddiya is not contented as he lives the life of purity; but rather it is when calling to mind the happiness of his former sovranty that he gives vent to this saying.’ Then the Blessed One addressed a certain Bhikkhu, and said: ‘Do you go, O Bhikkhu, and in my name call Bhaddiya the Bhikkhu, saying, “The - Teacher, venerable Bhaddiya, is calling for you.”’ ‘Even so, Lord, said that Bhikkhu, in assent to the Blessed One. And he went to Bhaddiya, and called him [in those words]. 6. ‘ Very well,’ said the venerable Bhaddiya, in
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.
1I will go forth from the household life into the houseless state.’ And Anuruddha the Sékyan went to his mother, and said to her: ‘I want, mother, to go forth from the household life into the houseless state. Grant me thy permission to do so.’ And when he had thus spoken, his mother replied 1 Madd4peti. There is mention of threshing (prati-han) already in the Vedas. See the passages collected by Zimmer, ‘ Altindisches Leben,’ p. 238. But treading out is even still a very common, if not the more usual, process throughout India and Ceylon. * AtiharApeti. See Milinda Pattha, p. 66. The simple verb occurs also in a similar connection in the Bhikkhunt-vibhanga in the introductory story to PAittiya VII. * That is, had died. VIT, 1, 3- DISSENSIONS IN THE ORDER. 227 to Anuruddha the Sdkyan, and said: ‘ You two, O beloved Anuruddha, are my two only sons, near and dear to me, in whom I find no evil. Through death I shall some day, against my will, be separated from you; but how can I be willing, whilst you are still alive, that you should go forth from the household life into the houseless state ?’ [And a second time Anuruddha the SAékyan made the same request, and received the same reply. And a third time Anuruddha the Sakyan made the same request to his mother.] 3. Now at that time Bhaddiya the Sakya Raga held rule over the SAkyas; and he was a friend of Anuruddha the Sakyan’s. And the mother of Anuruddha the Sdkyan, thinking that that being so, the Raga would not be able to renounce the world, said to her son: ‘If, beloved Anuruddha, Bhaddiya the Sakyan Raga will renounce the world, thou also mayest go forth into the houseless state.’ Then Anuruddha the Saékyan went to Bhaddiya the SAkyan Ra4ga, and said to him: ‘ My renunciation of the world, dear friend, is being obstructed by thee.’ ‘Then let that obstruction, dear friend, be removed. Even with thee will I!—renounce thou the world according to thy wish.’ ‘Come, dear friend, let us both renounce the world together !’ 1 Aham tay4. -Buddhaghosa explains that the Raga is beginning to say that he will go with his friend. But a desire for the glory of sovereignty comes over his heart, and he leaves the sentence unfinished. (The Péli is given in the notes on the text, P- 323-) Q2 228 KULLAVAGGA. VIT, 1, 4 ‘I am not capable, dear friend, of giving up the household life. Whatsoever else you can ask of me, that I will do’. Do you go forth (alone).’ ‘My mother, dear friend, has told me that if thou dost so, I may. And thou hast even now declared “If thy renunciation be obstructed by me, then let that obstruction be removed. Even with thee will I—renounce thou the world, according to thy wish.” Come, then, dear friend, let us both renounce the world.’
2And thou hast even now declared “If thy renunciation be obstructed by me, then let that obstruction be removed. Even with thee will I—renounce thou the world, according to thy wish.” Come, then, dear friend, let us both renounce the world.’ Now at that time men were speakers of truth, and keepers of their word which they had pledged. And Bhaddiya the Sakya Raga said to Anuruddha the SAékyan: ‘Wait, my friend, for seven years. At the end of seven years we will renounce the world together.’ ‘Seven years are too long, dear friend. I am not able to wait for seven years.’ [And the same offer was made successively of six years and so on down to one year, of seven months and so on down to one month, and even of a fortnight, and still there was ever the same reply. At last the Raga said,] ‘Wait, my friend, for seven days, whilst I hand over the kingdom to my sons and my brothers.’ ‘Seven days is not too long. I will wait thus far’ (was the reply). 4. So Bhaddiya the Sakya Raga, and Anuruddha, and Ananda, and Bhagu, and Kimbila, and Devadatta—just as they had so often previously gone 1 Tyaham. See Dr. Morris’s remarks on this elision in his introduction to the Kariy4 Pifaka (P4li Text Society, 1882), where he makes it equal to tad aham. This seems to us open to question, at least in this passage, where it may possibly stand for te aham. VIT, 1, 4. DISSENSIONS IN THE ORDER. 229 out to the pleasure-ground with fourfold array— even so did they now go out with fourfold array, and Upéali the barber went with them, making seven in all. And when they had gone some distance, they sent their retinue back, and crossed over into the neighbouring district, and took off their fine things, and wrapped them in their robes, and made a bundle of them, and said to Upali the barber: ‘Do you now, good Upili, turn back. These things will be sufficient for you to live upon.’ But as he was going back, Up4li the barber thought: ‘The Sakyas are fierce. They will think that these young men have been brought by me to destruction, and they will slay me. But since now these young men of the Sdkya clan can go forth from the household life into the houseless state, why indeed should not 1?’ And he let down the bundle (from his back), and hung the bundle on a tree, saying, ‘Let whoso finds it, take it, as a gift,’ and returned to the place where the young Sakyans were. And the Sakya youths saw him coming from afar, and on seeing, they said to him: ‘What have you come back for, good Upali ?’ Then he told them [what he had thought, and what he had done with the bundle, and why he was returned ]. ‘Thou hast done well, good U p4li (was the reply), in that thou didst not return; for the Sakyas are fierce, and might have killed thee.’ And they took Updli the barber with them to the place where the Blessed One was. And on arriving there, they bowed down before the Blessed One, and 230 KULLAVAGGA. VII, 1, 4.
3And on arriving there, they bowed down before the Blessed One, and 230 KULLAVAGGA. VII, 1, 4. took their seats on one side. And so seated they said to the Blessed One: ‘We Sakyas, Lord, are haughty. And this Upali the barber has long been an attendant, Lord, upon-us. May the Blessed One admit him to the Order before us, so that we may render him respect and reverence, and bow down with outstretched hands before him (as our senior), and thus shall the Sakya pride be humbled in us Saékyans?.’ Then the Blessed One received first Upéali the barber, and afterwards those young men of the Sakya clan, into the ranks of the Order. And the venerable Bhaddiya, before that rainy season was over, became master of the Threefold Wisdom ?, and the vener- ‘able Anuruddha acquired the Heavenly Vision %, and the venerable Ananda realised the effect of having entered upon the Stream ‘4, and Devadatta attained to that kind of Iddhi which is attainable even by those who have not entered upon the Excellent Way‘. * This reputation of the Sdékya family for pride is referred to in Gitaka I, 88, 89. * Tisso vigga, see Rh. D.’s remarks at pp. 161, 162 of ‘Buddhist Suttas from the Pali’ (S. B. E., vol. xi). They are probably here the three viggas referred to in the Sutta-vibhanga, Paragika I, 1, 6-8, as the second .of those is the Heavenly Vision, here mentioned in the next clause. _ * Dibba&akkhu, a full description of the details of which will be found in the stock paragraph translated by Rh. D. in ‘ Buddhist Suttas from the Pali’ (S. B. E., vol. xi, pp. 216-218). “ Sotapattiphala; that is, he became free from the delusion of self (sakkAyadi//hi), from doubt (vi4iki£244), and from dependence upon ceremonies or works (silabbata-paéram4sa). See Rh. D.’s manual, ‘ Buddhism,’ pp. 108-110, * Pothugganika iddhi. What this may be is unknown to us. A fourfold Iddhi is described in detail in the stock passage VII, 1, 6. DISSENSIONS IN THE ORDER. 231 5'. Now at that time the venerable Bhaddiya, who had retired into the forest to the foot of a tree, into solitude, gave utterance over and over again to this ecstatic exclamation: ‘O happiness! O happiness!’ Anda number of Bhikkhus went up to the place where the Blessed One was, and bowed down before him, and took their seats on one side. And, so seated, they [told the Blessed One of this], and added, ‘ For a certainty, Lord, the venerable Bhaddiya is not contented as he lives the life of purity; but rather it is when calling to mind the happiness of his former sovranty that he gives vent to this saying.’ Then the Blessed One addressed a certain Bhikkhu, and said: ‘Do you go, O Bhikkhu, and in my name call Bhaddiya the Bhikkhu, saying, “The - Teacher, venerable Bhaddiya, is calling for you.”’ ‘Even so, Lord, said that Bhikkhu, in assent to the Blessed One. And he went to Bhaddiya, and called him [in those words]. 6. ‘ Very well,’ said the venerable Bhaddiya, in
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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