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Documente Profesional
Documente Cultură
45
THE GROUP
OF DISCOURSES
(SU TTA -N IP T A )
Second edition
Translated
with
INTRODUCTION and NOTES
by
K. R. Norman
Published by
PI IE PALI TEXT SOCIETY
Oxford
2001
1592
Reprinted
<995
Second edition
20 0 !
ISBN 0 860133036
Contents
Second edition, notice
First edition, notice
Preface
vii
viii
x
Bibliography
Abbreviations
Introduction
I. The name of the Suttanipia
II. The names o f the suttas
III. The relative ages o f the pans of the Suitampu
xii
xxv
xxix
xxix
xxx
xxxi
xxxiii
xxxiv
xxxv
xxxv
xxxvi
xxxviii
xxxix
xl
xlt
xln
I
2$
30
103
127
Notes
146
I. Uragavagga
147
II. Cjavagga
210
III. Mahvagga
145
vi
Contents
IV. Anhakavngga
V. Prayanavaggn
323
395
Index of Names
43 *
436
Grammatical Index
450
455
SECOND EDITION
NOTICE
The Group o f Discourses Volume M was reprinted unchanged in
1995. but by the time the need arose to make another reprint a number
of corrections to the translation and additions to the bibliography, notes
and indexes had been accumulated. It proved impossible to incorporate
these imo a photographic reprint and so (he decision was taken to-reset
the whole volume, which has led to changes in pagination.
The opportunity has also been taken to make a change to the title
of the book. The original intention was to have the translation in
Volume I. and the notes in Volume II. As I pointed out in the Notice to
the first edition, however, when Volume 11 was published eight years
after Volume 1 it included a revised version of the translation. Volume I
iltereby became redundant and was not reprinted when the print run was
exhausted.
The disappearance of 77te Group o f Discourses Volume I has/
'*ntw*d problems for a number of people who have wished to order a
copy o f die translation of the Sutta-nipata, butcould not understand
why Tiie Group o f Discourses Volume I! should be called Volume II if
there is no Volume 1. The publication of this second edition has given
(bechance of removing MVolume If* from the tide, and calling the book,
simply The Group o f Discourses.
A paperback version of the original translation entitled The
Rhinoceros Horn and other early Buddhist poems (Sutta-nipSta) is still
available for those who may find the alternative translations by Miss
Homer and Dr Rahula of interest.
FIRST EDITION
NOTICE
My translation of the Sutta-nipdia was begun in 1972. As in the
case o f Elders Verses 1 and II. Miss 1 B Homer read through (he entire
manuscript and made many helpful comments. Ven. Dr Walpola
Rabula, whom Miss Homer had consulted concerning certain difficult
passages in the Sutta-nipta, then expressed a desire to see the whole
translation, and he and Miss Horner met regularly for some time to
discuss and comment upon my version They produced a mass of notes,
written out by Miss Homer, sometimes giving an alternative for a
single word or phrase, but at times writing out a verse in its entirety,
even if the difference was merely that of a single word. They frequently
gave references to passages which helped to shed light on difficult
points.
Although I would have been happy to have incorporated some of
their suggestions into a revised version o f my translation, this would
have resulted in those I felt unable to accept remaining lost to readers*
That my translation eventually appeared in the way it did. regrettably
after Miss Homer's death io 19$ t , with the suggestions made by Miss
Homer and Dr Rahuia appended at the end o f each sutta, was entirely
due to Dr Steven Collins, who very generously volunteered to read
through the mass of Miss Homer*$ handwritten notes, extracted from
them every point of translation which differed from mine, added verse
numbers and p5da letters, and arranged for my typescript to be retyped
with all the additions inserted. My manuscript, as read by Miss Homer
and Dr Rahuia, contained the verses only, and $0 it was only those
portions which had their suggestions made upon them, except for the
few prose passages where Dr Collins added an alternative translation
which had been made upon a corresponding word or phrase in a verse
passage.
Notice
ix
PREFACE
The justification I pul forward for new translations o f the TherngthS
and Therigftth3 in the prefaces to Elders* Verses 1 and II cannot be used
in connection with a new translation o f the Suttanipata. The latter test
has had the rare distinction for a PTS edition o f having the benefit of a
second edition, and that by two scholars who may justly be claimed as
two of the greatest Pali scholars produced in Europe Dines Andersen
and Helmer Smith. The first edition was, in any case, by that pioneer of
Pali.studies in Europe V. Fausboll. Moreover the commentary was
edited by Smith, and the third volume o f that editioo has a detailed
analysis o f the metres o f the text and an almost complete Vocabulary of
words which appear in it. In addition there are already four complete
translations into English, two into German, and several into other
European languages, as well as many translations o f individual suttas
into English and other languages.
Nevertheless, it is not difficulM o justify a new translation.
Fausboll s is literal but was based upon his own edition which was
superseded by that o f Andersen and Smith. Chalmers* was not intended
to be literal, and because o f his belief (his Preface, p. vii) that uali verse
when translated should receive a metrical rendering**, it was made into
verse. Hare*s too is in verse, and although both verse translations
present the spirit o f the P 3U. they are frequently forced by the
exigencies of metre to compress, expand, adapt, or omit. Yen. Dr
Saddhatissa's translation, o f which qnly portions had appeared by 1984.
is not a strict translation, but rather a rendering o f the spirit o f the
suttas. My aim in Volume I o f this work was, therefore, to translate the
SuttanipSta into simple English prose, trying to give the meaning of
the text as il'was intended to be understood by the original speakers, or
as it was accepted by the first hearers. This is not necessarily, therefore,
the meaning it had for the commentaries, even for Niddcsa I and H.
Preface
XI
BIBLIOGRAPHY
Adikaram. E.W., 1946, Early history of Buddhism in Ceylon, Migoda
Alsdorf. L , 1936. A specimen o f archaic Jaina-Mhrslrf, BSOS. 8,
PP- 3 *9-33
--. 1957. Bemerkungen zum Vcssantnra-Jtaka , WZKSO, I,
PP* 1-70
13
19 7 5 , Pli M iscellanies: luhlham sar, etc. . S til, !,
pp. 109-17
Bibliography
xin
Pravara* Cambridge
------1962, The GndhrT Dharmapada, London
-
PP- 21^32
Brown, W. Norman, 1 9 4 1 , Manuscript illustrations o f the
Vttardhyayana Stra, New Haven
Buddruss, G., 1975, Gndhri-Prakrit chada Ton , Sill, 1, pp. 37-48
Burford. Grace G., 1991, Desire, death and goodness : the conflict o f
ultimate \'allies in Theravda Buddhism, New York
Burrow. T., 1937, The language of the Kharostiti documents from
Chinese Turkestan, Cambridge
-------- , 1955, The Sanskrit Language. London
PP- 538-59
-------, 1972A. "A reconsideration o f Fortunaiovs law", BSOAS, 35.
PP 531-45
------ 1972B, Review of Mayrhofer, EWA 19-22. Kratylos. XV.
x'v
The.Group o f Discourses
71
Chatter]!, S.K . and Sen. S., 1957 Middle Indo-Aryan Reader,
Calcutta
ChattopSdhyya, JC, 1930, esa munjam parihare JRAS. pp. 897-98
Childers. R.C., 1875, A dictionary o f the Pli language, London
Collins,
Cone,
Bibliography
xv
XVI
PP- 6 5 -71
-------- , 1977. Notes on the e-Pretcritc in P5li . MSS, 36, pp. 39-48
- . 1977-78 . Notes on nominal composition in P5li: three
abbreviated compounds*. JBRS. 63/64. pp. 817-21
-----197S, Gotrabhu : Die sprachliche Vorgeschichte eines
philosophischen Terminus . ZDMO. 128, pp. 326-32
----- , 198t. Die Entwicklung der Lautgruppen *rm-. -dm- and -smim Mittel- und Neuindischen MSS. 40. pp. 66-71
--------- . 1982. P5li as an artificial language . IT. 10. pp. 133-40
-------- . 1982-83. Zum Perf \t im P5li\ ZVS. 96. pp. 30-32
------. 1983A. Notes on the Pli tradition in Burma, Gttingen
-------- . 19836. Sanskrit und GndhrT in Zentralasien , in Sprachen
des Buddhismus in Zentralasien. Wiesbaden, pp. 27-34
. 1985. Jtaka Manuscripts, from the National Library in
Bangkok . JPTS. X. pp. 1-22
, 1986, Das ltere Mittelindisch im berblick, Vienna
Bibliography
xvii
xviii
desAltindischen. Heidelberg
M ehendale. M .A .,19 4 8 , Historical Grammar o f Inscripiional
Prakrits, Poona
--------- . !955-56A, Review o f H. LUders 1954, BDCRI, 17. pp. 53-
75
--------- * I955-56B, Some remarks on the language o f the original
Buddhist canon , BDCRI, 17, pp. 15771
Mette, A ., 1973. Indische Kulturstifungsberiche und ihr Verhltnis
zur Zeitaltersage, Mainz
Meyer. J J - 1909. Hindu Tales. London
Mitra. Rajendralala 1877. Lolita Vistata. Calcutta
--------- . 1881-86. Lolita-Vistara (translation o f L V , chapters l-XV).
Calcutta
MonierWilliams. Sir Monier. 1899, Snnskrit-English Dictionary, new
edition. Oxford
Mookerjcc. R.K.. 1953. Aioka (2nd edition). Delhi
Xjx
Bibliography
17 (= CP I, pp. 30-35)
-------- , 1965, ''Middle lndo*Aryan Studies V", JOI{B). XV, pp. 1 1 3 - .
17 (= CP I, pp. 42-46)
1966, "Notes on some desi words", Ind. ling., 27, pp. 74-78
( = C P I .p p . 63- 67 )
, 1967A, "Notes on Anoka's Fifth Pillar Edict", JRAS. pp. 2 6 32 (C P I, pp. 68-76)
-------- . 1967B. "Notes on the Asokan Rock Edict". ///, X. pp. 16070 (= C P l.pp. 47 " 58)
-------- , 1969, Elders' Verses I (translation o f Th). PTS London
-------- . 1971 A , Elders' Verses II (translation of Thl). PTS London
V ie Group o f Discourses
JOI{B),
XX,
50
1979A. 'T w o Pli etymologies", BSOAS,42, pp..321-28 (=
C P U , pp. 71-83)
1979B. "Middle Indo-Aryan Studies XIV , 707 (B), XXIX,
PP- 37-41 (= C P II, pp. 113-18)
. 1979C. "Middle Indo-Aryan Studies XV . 707 (B). XXIX.
pp. 42-49 (= C P II. pp. 119-27)
' 979 D. "Dhammapada 97. a misunderstood paradox . IT.
VH. pp. 325-32 (= CP II. pp 287-93)
. 980A. Review o f Per Kvrcrne: An anthology o f Btuldhis.
Bibliography
XXI
275-79 (*
cp
m .pp. 12-18)
XX II
PP- 4 6 -7 0
---------. *990- 200 *. Collected Papers I-VH, PTS Oxford
------- - *99*A, Syntactical compounds in Middle Indo-Aryan*, in
Middle IndO'Aryan and Jaina Studies, Leiden, pp. 3-9 (= CP
IV, pp. 318-25)
1991 B. Rare as fig flowers , in Perspectives on IndoEuropean language, culture and religion (Studies in honor of
Edgar C. Polom), McLean, Virginia, pp. 216-20 (= CP IV,
pp. 245-50)
---------. 1992, Pli lexicographical studies IX. JPTS XVI, pp. 77-85
(=*CPV, pp. 71-79 )
-------- 1997 * The Word'of the Doctrine (translation o f Dhp), PTS
Oxford
---------, *99 ^, Traces o f the subjuoctive in Middle lodo-Aryan, in
Facets o f Indian Culture (Gustav Roth Felicitation Volume),
Patna, pp. 9 7-to8 (= CP VII, pp. 104-19)
Nyanaponika,' 1955. Sutta-Nrptq (German translation o f Sn),
Constance;
Nyanatiloka, lyy^BuddhistDictionary, Colombo
Oldenberg, H. 1908, '*Zu SuttanipSta 440 . ZDMG. pp. 593-94
Bibliography
x x iii
3
Schrader. F. Otto, 1930. esa munjam pariharc". JRAS. pp. 107-9
Schubring. W 1905. Das Kolpo-Siitra, Leipzig
-------- , 1910, eranga-stra (Erster Srutaskandlia). Leipzig
Schwarzschild. L.A., 1964-65, Some sporadic changes o f vowels in
Middle Indo-Atyan". UJ, 8, pp. 25-31
Sen, S.. see Chalterji, S.K.
Shed), H.D.T., 1963 Pia-sadda-mahannovo (2nd edition), Benates
Smith, H.. 1915, The Khuddaka-pdia together with its commentary
Paramatthajotik I, PTS London
. 1916-18, Paramatthajoiik II (Sutta-Nipia commentary). 3
volumes. PTS London
, 1928-66, Saddanlti. 5 volumes. Lund
son
X X IV
p p .169-83
Speijer, J.S-, 1886, Sanskrit Syntax, Leyden
Thomas EJ., 1935, Early Buddhist Scriptures, London
-------- , 1949, Life o f the Buddha (3rd edition). London
ABBREVIATIONS
Editions ot Sutla-nipla:
FausbplI, 1884
cc
F.c
Nc
Sc
s Chalmers, 1932
Devangari (Nland) ed.
2nd Siamese ed., Bangkok, 1916-28
Texts:
AV
AvS
yr
BI.*
Bbh
Bhag
Bh.G
Chaud Up.
CPS
Div>
CDfip
U1
MBli
Miln
MR
Mvti
N'ya
PDhp
Su\
Suvae
"lllli
Utlit'l.: *
Ull
The
Atharvaveda
Avadna-iataka (= Speyer 1906-9)
Ayramga (= Schubring 1910)
Brhadranyaka Upanisad
Bodhisauvabhumi
Bhagavalsutta
Bhagavadglta
Chandogya Upanisad
Caiusparisaisira (= Waldschmidi 1952-62)
Divyvadna (= Cowell and Neil 1886)
Gndhri Dharmapada
Laliia Vistara (= Lefmann 1902)
Mahbhrata
Milindapaftha
Manuscript Remains (= Hoemle 1916)
Mahdvastu
Nydhammakaho
Patna Dharmapada
Suvarnabhsouamasutra
Syagadamga
Tliananiga
Udanava/ga (= Bernhard 1965)
Unardhyayanastrat- CHarpcntier 1922
unions of the titles of Pali texts arc those adopted lo r 1
XXVI
Translations:
EVI
EVII
GDI
Norman, 1984A
GS
KS
MRI
Nnamdi. i960
Ncum
Neumann, 1911
Nyan
Nyanaponika, 1955
Saddh
Saddhalissa, 1985
SBEX
Fausb0)l>1881
WD
BDCRI
BEI.
BSO(A)S
CP
Collected Papers
IA
Indian Antiquary
IHQ
1IJ
Indo-Iranian Journal
Ind. Ling.
Indian Linguistics
Norman, 1990-2001)
rr
Indologica Taurinensia
JA
Journal Asiatique
JAOS
JBRS
JOI(B)
jp r s
JRAS
K7.
MSS
xxvii
Abbreviations
SUB
SUE
s in
SKPAW
Sill
Sull
IPS
i ;c:r
vk aw a
WZKM
WZKS(O)
ZI >MG
Ost)asiens
Morgenlndischcn
Gesellschaft
/VS
BHSD
HMSG
1953A)
Buddhist Hybrid Sanskrit Grammar (= Edgeiton,
(D IAL
I9S3B)
0=Turner, 1966)
(T D
l\*M
Dc&nmamlS
MPPN
It
>93 )
Jacobi, 1886
I \\A
xxviii
MW
PED
PSM
PTC
Tr.N
1899)
General:
(X>a
AMg
Ardhn-MgadhI
BHS
Bm etc.
(= sigla of.Ee)
cty/cties
commentary/conunntarii
f.n.
foot note
m.c.
metri causa
MIA
Middle Indo-Atyan
M$(s)
manuscripts)
OIA
Old Indo-iyan
Pkt
Prakrit
PTS
-s
-suna
Skt
Sanskrit
(X)-t
Trsl.
translation
-v
-vagga
v(v).l.(l)
variant readings)
<>
()
"
(IBH)
(LSC 1
(RFC)
INTRODUCTION
I.
l. Jayawtckrama (UCR V), 2, p. 7X1 points out that the word nipdta
when applied to texts seems to mean section, e.g, the eka-, etc.,
ntpitas o f the Theragth and Thcrigiha: 'T h e section o f single
verses, etc.** If this is correct, then we must suppose that the title
means the section (perhaps, of the Khuddaka-nikya) made up o f
suttas . Against this suggestion is the fact that although every separate
discourse in the first four vaggas of the SuttanipSta is at present called
a sutta in the rubrics and in the uddnas, the sixteen sections o f the
P5r5 yana-v are called pucchas (although they ire called suttas in Pj II).
There is no uddiria to this vagga. and $0 we do not know what name
the early tradition gave to them, although they are called paiihas when
they ore quoted in other texts (see 26 below)
2. There are, however, hints that the present state o f affairs was not
always so. The Nlakasutta (679-723) is called Nlakapraioa in Mvu
111
bhagavat
AuhakavoggikeMgandiyapanhe. In [* the sutta is called MSgandiyaa verse (844) which is said to have been spoken
sutta (835-47). It has been suggested tin the text referred to by Aioka
with the title Munigih (see 15 below) was the Munisutta (207-21)
and the Upatisa-pasina (< -prasna) was the Sriputtasuita (995-75).
3. It is. therefore, possible that at one time at least one tradition
called all the individual sections
m m iu s .
"group for nipta. because this o tlic translation I adopted for the
word-in Elders* Verses I amt II I use discourse for sutta. litis
xxx
T h e C r o u p o f D isco u rs es
stra.
Introduction
xxxi
xxxii
V ie C ro u p o f D isco urses
upon in Nidd, the prose on $n p. 218 and verses 1124-49 (which seem
very similar to the Vatihu-gths) are commented upon. Pj
11
says the
Vatihu-glhs are due to nanda, and says the prose on p. 21S and
(perhaps) 1124-49 are due to the sahgiii-kSras. There arc no prose
-introductions to the suttas of the Atihaka-v, as there are in the Sanskrit
and Chinese versions although they have introdufctiofts in Pj (I. These
differ from the introduction in the Sanskrit and Chinese versions, and
must therefore be from a different tradition.
11. We /nay assume that vaggas 1-3 . in their present form, are later
than vaggas 4-$. although individual suttas, e.g. Khaggavisna-s, may
be as old as vaggas 4 -5. The list o f texts In D ivy (20.23-14; 34.2935.1) does not mention Sn as such, but only the Arthavargiya and
PSrlyana, showing that when that list was compiled (which may have
been much earlier than (he composition o f Divy), Sn either did not
exist as a collection, or was siiti thought o f as separate vaggas. This
was perhaps still so at the time when the Sanskrit and Chinese
translations were made. A number o f suttas in vaggas 13 are found in
the Mvu and elsewhere, and are probably therefore pre-schism and
consequently old. If the suttas mentioned by name by Asoka (see (5
below) are correctly identified, then they were in existence (but not
necessarily in their present form) by (he middle o f the third century
B-C.
Introduction
xxxiii
12. We assume lhai tl>c reciter's remarks, certain verses, and (he prose
introductions are later than (he suitas, as such, bui since they arc all
ascribed (o nanda or the sangtti-knras. they were presumably regarded
by the tradition as being old. If tradition says they are later than the
text, then they probably are. since the tradition was more likely to date
texts too early than too late.
13. It is possible that some individual verses are later, since there is
no commentary upon them, e.g. Nidd I does not comment upon 83d.
and P] II states that there is no commentary on 677-78 in the Mah5 atthakath.
$ 14. Dating by metre is not particularly helpful. Warder speaks o f "the
elaborate techniques o f the Suuanipta (19 6 7 , 9 1), with the
implication that elaborate things are late, but 1 have pointed out
elsewhere that, with reference to the Sabhiya-s at (east, there is reason
to doubt this (Norman, 1980B). Two suttas in Sn are in the very old
Old ty metre, one in the younger part o f Sn and 00c in the
Atthaka-v. Warder speaks o f accent and ictus in early ganacchandas(with reference to the Upli-s and the Mctta-s). Nevertheless, the fact
that what we can. on other grounds, consider to be (he original core of
verses in the Atthaka-v, is in the Tristubh metre, which is generally a
sign o f an early composition in PSIi. supports the argument that the
Atthaka-v is old.
IV.
XXXIV
0 9 3
2-
co in 263
x xx v
Introduction
-ennmis lo be
Metta-s = Khp IX
213-15
207-8
111:3. Subhsita-s = S
4 5 1 -5 4 )
xxxvi
T h e G rou p o f D isco ur v j
9. VOscuha-s ss M II ( 196)
10. Kokliya-s (prose and 657 60) = S 1 149-53
20. It is perhaps no! surprising that no pucch/panha from Vagga 5
occurs in its entirely elsewhere in the Canon, but it is strange that no
sutta from Vagga 4 occurs. This would seem to imply that these two
vaggas were regarded as a whole at the very earliest period of
Buddhism, and had already been given a status o f "original and
indivisible".
VITI. T ESANGlTl AND SANGITl-KRAS
2 1 . Nidd does not mention any sangiti. It is clear that to the
commentarla] tradition underlying Pj I and U (mah3 -)sahgTti refers to
the first council, since each time the word sahglii is used it occurs in a
context with the name nanda:
(ii)
ad vatthugSlh o f Nilaka-
sulta).
(v )
ad vatthugtb o f
Pryanav).
$22. It is likely, therefore, that when the commentary refers 10
sangitikras it presumes that they were those who made the first
sangTti. Although it is possible that the Atthaka-v and Pryana-v wert
in approximately their present form in the Buddha's lifetime (although
we must note that the fact that their names are quoted in the canoi
gives no evidence about their contents at that time, except for 84
which is correctly allocated to the Mgandiyasuua at S III 9.19). ii i
less likely that the other three vaggas were complete at that time
Consequently references to sangitikras may refer to the second or ihir
councils, as deduced for T handT hi(E V I 11 ; II 1 1. 21).
Introduction
XXXVII
11
comment upon the reciters remarks and the prose additions which in
Pj 11 are ascribed to the sangitikras without further comment.
24. Pj II 387.2s records a disagreement which was clearly in the old
ayamaddhagth(42cd) sangTtikrehi vutl, "sakalagdthpT' ti eke. Here the commentator gives his own opinion on the
matter (sec 33 below): Bhagavat evapanapararti viya attAnain
niddisantena sabbamettha evam-jtikamvuttanti ayamamhdkani
khami. He also rejects the view that the saAgltikras added 449 :
"sangitikrdhqmsff*tieke, omhdkampan*etamnakkhamatTti(Pj 1!
commentary:
tenhusangitikr. ninnaticathalancaprayanto
ti (3 0 ).
(ii) 44.19* (to* M
roppim) saAgltikrnametamvacanam.
sabbagthsucatdisni(reciter's remarks in 33-34)
(iii) 193.29: "iti Stgiro" ti di sangikrehi \vuttam
\
(i) 42.3:
(iv ) 292.30:
pacchimaddhampana.Sangitikreh vantiti ti pi
hu(40icd)
(vnj 377.31:
The C ro u p o f Discourses
XXXVIII
(v iii)
ti brhmanoti songUik&rnqmvacanam(reciter's
(xiv) 405.3:
remarks in 459).
sangtlikrnambrhmanassaBhagavtoti tumam
pi vacanamsamodhnetv(prose portions of IH.5 (on
(xv) 413.9:
p. 86)).
(xvi)
.424,28:
(prose on
p. 87).
(xvii) 456.11 :
saAgUkruahtthakhoScio... ti hamsu(prose
idamavocti di sangtikrnamvacanam(prose
on pp. 39-40).
(xix)
603.28: itoparatasangitikrdesanamthom
ent idam
avoca bhagav ti di hamsu(prose on p. 218 and
perhaps 1124-49).IX
.
Introduction
xxxix
(ii) P 5 riyana-v:
(a)
vuttamidamSriputta PryaneAjitopanhc<1038). S II
(b)
(c)
(d)
4 7 . 1 .
TH E RECITER'S REMARKS
27. In or after a number o f verses (see the note 00^3-34) (here are
hypcr-mctric words which usually include the'namc oT the'spca'ker or
the person being addressed. I assume that these are remarks which were
originally made by the-reciter, to inform his audience o f the
circumstances in which the verse was uttered. Pj II says o f some o f
them that they were added by the saftgitikras:
(a)
sangitikrnamctamvacanam.sabbagitmxuai Tdisni
(Pj II 44.19 M 33));
(b)
(c)
(d)
28. These remarks must have been added at an early date, for those in
Atthaka-v and Par5 yana-v are commented upon by Nidd Pj II does nor
say that any o f these were added by the saAgMifciav presumably
because they arc included in Nidd.
TheGroupofDiscourses
xl
XI.
THE COMMENTARIES
quoting I consistently give the abbreviation o f (he title with page and
Introduction
x\i
tiyamamhkamkhanti
amhkaiJipan* etani nakhamati
(c) 292.3: ... ti nondhippdyo
(d) 450.16: evanlav' eke, ayampan* etthasabhvo:
(a) 387.27-28:
(b) 394.6:
yathruccati tathpathitabbarn
yam rueettu. tom
gahetabbam
(c) Pj 1 16 5 .17: yath vd tath v hoti\ kin uu hntiya
parikkhanya.
(a) Pj 1 78.19:
11.
but:
(b)
ye'meviyakamsu(113 5 ); yeimepubbe(605.22)
sotesii gotto(250): S sotesu ti chant intlriyesu
(292.9)
but:
TheCroupofDiscourses
xlii
iti(28,3)
anomanma(200.19)
(c) (in a general reference re) tdi(202.5)
(d) vittharopanaNiddesevuttanayen evaveditabbo(512.21)
(e) (a difference of reading) yuttipan' etthaNiddesevutteva
(a) (in a general reference re)
(5 5 U 6 )
(f) (a difference o f reading)
yuttipan*etthaNiddesevutteva
(5 5 2 -' 3 )
uppattividhicanesamNiddesevuttyeva(552,17)
Niddesevuttam(553.5)
(i) tasm
Niddesevuttam ... "r( 5 5 5 ^)
(j) sesamNiddesevuttameva(559.11)
(g)
(h) " . . . M
T h e g r o u p ok D isc o u r se s
The Snake
1. < I > 1 Thai bhikkhu who subdues his anger when it has arisen, as
(one subdues] with herbs snake-poison when it has spread [through the
body], leaves this shore and the far shore as a snake leaves its old wornout skin.
2. That
bhikkhu who has cut or' passion in its entirety, like one
picking a lotus, both flower and stalk [together], leaves this shore and
the far shore as a snake leaves its old worn-out skin.
3. That bhikkhu who has cut off craving in its entirety, like one drying
up a fast-flowing stream,*2 leaves this shore and th far shore as a snake
leaves its old worn-out skin.
4. That bhikkhu who has plucked out conceit in its entirety, i s a great
flood [plucks away] a very weak bridge o f reeds, leaves this hre and
the far shore as a snake leaves its old worn-out skin.
5. That bhikkhu who has not found any essence in existences, as one
searching among fig-trees [does not find] a flower, leaves this shore and
the far shore as a snake leaves its old worn-out skin.
6. That bhikkhu in whom there are no angers inwardly, and (who) has
gone beyond the state of [being rebom in] such and such an existence,
leaves this shore and the far shore as a snake leaves its old worn-out
skin. <2>
styhasuram soMiyiini
7. That bhikkhu whose (wrong) thoughts are burnt up,1 well cut-off
internally, leaves this shore and the far shore as a snake leaves its old
wom-out skin.
8. Hiat bhikkhu who has not transgressed nor even caused (another) to
transgress,12 (and) has gone beyond all this diversified world, leaves this
shore and the far shore as a snake leaves its old worn-out skin.
9. That bhikkhu who has not transgressed nor even caused (another) to
transgress, knowing io respect o f the world that all this is unreal, leaves
this shore and the far shore as a snake leaves its old worn-out skin.
to. That bhikkhu who has.not transgressed nor even caused (another] to
transgress, (knowing that) all this is unreal, with greed gone leaves this
shore and the far shore as a snake leaves its old worn-out skin.
11. That bhikkhu who has not transgressed nor even caused [another to
transgress), [knowing that] all this is unreal, with passion gone leaves
this shore and the far-shore as a snake leaves its old worn-out skiti.
12. That bhikkhu who has not transgressed nor even caused (another) to
transgress, (knowing that) all this is unreal, with hatred gone leaves this
shore and the far shore as a snake leaves its old worn-out skin.
13. That bhikkhu who has not transgressed nor even caused (another) to
transgress, (knowing that) all this is unreal, with delusion gone leaves
this shore and the far shore as a snake leaves its old worn-out skin.
14. That bhikkhu in whom there are no latent tendencies, in whom evil
roots are destroyed, leaves this shore and the far shore as a snake leaves
its old worn-out skin.
15. That bhikkhu in whom there is nothing bom o f distress, [which is)
cause for return to this shore, leaves this shore and the far shore as a
snake leaves its old worn-out skin.
1 Reading vitlhpiise.
2 Reading yo nilccosart nn p ' accauirt(and in 9-13)-
1 Reading xtivarnpat'u/ha.
43. Even some wanderers are not kindly disposed, and also (some)
householders dwelling in a house. Having little concern for the children
o f others, one should wander solitary as a rhinoceros horn.
44. Having removed the marks o f a householder, like a KovilSra tree
whose leaves have fallen, <8> a hero, having cut the householder's
bonds, should wander solitary as a rhinoceros horn.
4 5. If one can obtain a zealous companion, an associate o f good
disposition, [who is] resolute, overcoming all dangers one should
wander with him, with elated mind, mindful.
46. If one cannot obtain a z< lous companion, an associate o f good
disposition, [who is] resolute, (thenj like a king quitting the kingdom
(which he has] conquered, one should wander solitary as a rhinoceros
horn.
47. Assuredly let us praise the good fortune o f [having) a companion;
friends better [than oneself] or equal (to oneself) are to be associated
with. If one does not obtain these, (then) enjoying (only) blarfeless
things, one should wander solitary as >rhinoceros hom.
48. Seeing shining [bracelets] o f gold, well-made by a smith, clashing
together [whenj two are on [one] arm, one should grander solitary as a
rhinoceros bom.
49. 'In the same way, with a companion there would be objectionable
talk or abuse for me.' Seeing this fear for the future, one should wander
solitary as a rhinoceros hom.
50. For sensual pleasures, variegated, sweet [and] delightful, disturb the
mind with their manifold form. Seeing peril in the strands of sensual
pleasure, one should wander solitary as a rhinoceros hom.
51. T h is for me is a calamity, and a tumour, and a misfortune, and a
disease, and a-barb, and a fear. Seeing this fear in the strands o f sensual
pleasure, one should wander solitary as a rhinoceros horn.
52. <9> Cold and heat, hunger [and| thirst, wind and the heat (of the
sun], gadflies and snakes, having endured all these, one should wander
solitary as a rhinoceros horn.
whose leaves have fallen, < i i > having gone out [from the house]
wearing the saffron robe, one should wander solitary as a rhinoceros
bom.
65. Showing no greed for flavours, not wanton, not supporting others,
going on an uninterrupted begging round, not shackled in mind to this
family or that, one should wandersolitary as a rhinoceros hom.
66. Having left behind the five hindrances o f the mind, having thrust
away all defilements, not dependent, having cut off affection and hate,
one should wander solitary as a rhinoceros hom.
67. Having put happiness and misery behind oneself, and joy and
dejection already, having gained equanimity (which is) purified
calmness, one should wander solitary as a rhinoceros hewn.
68. Resolute for the attainment o f the supreme goal, with intrepid
mind, not indolent, o f firm exertion, furnished with strength and
power, one should wander solitary as a rhinoceros hom.
69. Not giving up seclusjon [and) meditation, constantly living in
accordance with the doctrine in the world of phenomena, understanding
the peril (which is) in existences, one should wander solitary as a
rhinoceros horn.
70. Desiring the destruction o f craving, not negligent, not foolish,
teamed, possessing mindfulness, having considered the doctrine,
restrained, energetic, one should wander solitary as a rhinoceros bom
7 1 . < il> Not trembling, as a lion (does not tremble] at sounds not
caught up [with others], as the wind [is not caught up) in a net, not
defiled (by passion), as a lotus (is not defiled) by water, one should
wander solitary as a rhinoceros horn.
72. Wandering victorious, having overcome like a strong-toothed lion,
the king of beasts, one should resort to secluded lodgings, one should
wander solitary as a rhinoceros horn.
73. Cultivating at the right time loving-kindness, equanimity, pity,
release and (sympathetic) joy. unimpeded by the whole world, one
should wander solitary as a rhinoceros horn.
74. Leaving behind passion, hatred, and delusion, having torn the
fetters apart, not trembling at (the time of] the complete destruction o f
life, one should wander solitary as a rhinoceros horn.
75. (People] associate with and resort to (others) Tor some motive;
nowadays friends without a motive arc hard to find. Wise .as to their
own advantage, men arc impure. One should wander solitary as a
rhinoceros horn.
I4. Kasibhradvja
Thus I have heard. Once the Blessed One was staying among the
Magadhans at DakkhinSgiii <i3> in the brahman village UkanSU. At
that time the brahman Ka$ibh5radvja's five hundred ploughs were
fastened (to the yokes) at the sowing-lime. Then in the morning, having
dressed himself and taken bowl and robe, the Blessed One went to
where the brahman Kasibharadvja was at work. At (hat time the
brahman Kasibhradvjas food-distribution was taking place. Then the
Blessed One went to where the food-distribution (was taking place], and
stood on ooe side. The brahman Kasibhradvja saw the Blessed One
standing there for alms, and said this: I, ascetic, plough and sow, and
when I have ploughed and sown 1 cal. You too, ascetic, should plough
and sow, and eat when you have ploughed and sown.* T too. brahman,
do plough and sow. and when I have ploughed and sown, 1 cai. Bui
we do not sec die venerable Cioianias yoke, or plough, or ploughshare.
11
devas and men. that man by whom this rice-gruel, if eaten, could be
digested properly, except the TaihSgata or a disciple o f the Tathgata.
Therefore, brahman, either throw that rice-gruel away in a place where
there is little grass, or immerse it in water devoid o f living things. The
brahman KasibhradvSja immersed that rice-gruel in water devoid o f
living beings. Then that rice-gniel, immersed in the water, hissed and
seethed, and steamed and smoked. Just as a ploughshare (which has
been] heated all day, hisses and seethes, and steams and smokes when
thrown into water, in. the same way that ricc-giuel, when thrown into
the water, hissed and seethed, and steamed and smoked. Then the
brahman Kasibbradvja, trembling, with his hair standing on end.
went up to the Blessed One, and fell with his head at his feet and said
this to the Blessed One: 'Wonderful, venerable Cotanta, wonderful,
venerable Gotama. Just as, venerable Gotama. one might set upright
what has been overturned, or uncover that which has been covered, or
point out the way to one who had gone astray, or bring an oil-lamp into
the darkness, so that those with eyes might see shapes, in the same way
the doctrine has been declared by (he venerable Gotama in manifold
ways. I go to the venerable Gotama as a refuge, < i6 > and to the
Doctrine, and to the Order o f Bhikkhus. May I gain admission (to the
Order] in the presence o f the venerable Gotama, may I obtain
ordination.' The brahman Kastbhradvija obtained admission in the
presence of the Blessed One, (and) he obtained ordination.
Then when the venerable Bhradvja had not long been prdained.
(and) was dwelling alone, secluded, vigilant, ardent, resolute, after a
short time he himself learned, realised (and) attained in (this) world of
phenomena lhat unsurpassed goal o f the holy life, for the sake of which
men of good family rightly go forth from the house to the houseless
state. He understood: 'Birth is destroyed, the holy life has been lived,
that which was to be done has been done, there is nothing more for this
state. Then the venerable Bhradvja became one of the arahats.
TheOroufiofDiscourses
12
I.5.
Cunda
83. 'I ask the sage of abundant wisdom, (said) Ciinda the smith, 'the
Buddha, lord of the docuinc, (who is] free from craving, supreme
among two-legged (men), best o f charioteers: How many (kinds of]
ascetics are there in the world? Come, tell me this.*
84. There are four (kinds of] ascetics; there is no fifth. Cunda*. (said]
the Blessed One. <t7> Being asked in person I shall explain these to
you: (the one who) knows the way. and the teacher o f the way. (the one
who) lives in the way, and the one who defiles the way.
85. Whom do the Buddhas call (the one who) knows the way?*, (said)
Cunda the smith. How docs one become an unequalled teacher1 o f the
way? Being asked, tell me about (the one who) lives io the way. Then
explain to me the defiler o f theway.
86. T f anyone has passed beyond doubt, is without the barb (of
suffering), delights in quenching, is notgreedy, the leader o f the world
together with the tlevas, such a one the Buddhas call (the one who)
knows the way.
87. If anyone, knowing in this world the best as the best, proclaims
[and] analyses the doctrine in this very place, that sage, cutter-off of
doubts, without lust, [him] they call the second of the bhikkhus, the
teacher of the way.
88. If anyone lives in the way. in the well-taught path of the doctrine,
fully restrained, possessed o f mindfulness, following blameless paths,
(him] they call the third o f the bhikkhus, (the one who] lives in the
way.
89. Making (only) a semblance of those with good vows, insolent,
defiler o f families, reckless, deceitful, unrestrained, [mere] chaff, going
in disguise, one is a defiler of the way.
90. If any householder, a learned wise disciple o f the noble ones, has
understood these (four). <i8> (then) knowing (and) seeing them all not
Reading /naxxakkhihi.
13
to be like this,1 his faith docs not disappear.2 For how could he equate
lite corrupt with the onconopted, the putc with the Impure?'
1.6 .
Failure
Thus have I beard. Once the Blessed One was staying at SvatthT in the
Jetavana in Anthapindika's park. Then, as night was passing away, a
deity o f surpassing radiance, illuminating the whole Jetavana, came up
to the Blessed One and stood on one side after saluting him. Standing
there that deity addressed the Blessed One with a verse.
91. Having come to ask the Blessed One, we ask Gotama about the
unsuccessful man. What is the cause of the unsuccessful [man]?'
92. The successful one is easy to know; the unsuccessful one is easy
to know. The successful one loves the doctrine; the unsuccessful one
hates the doctrine.
93. We know that'to be so indeed; that is the first failure. TeU us the
second one. Blessed One. What is the cause of the unsuccessful [man] ?*
94. Bad men arc dear to him; he docs not hold good men dear. He
approves o f the bad men's [evil] doctrine. That is the cause o f the
unsuccessful [man].
95. We know that to be so indeed; that is the second failure. Tell us
the third one. Blessed One. What is the cause o f the unsuccessful
[man]?*
96. <I9> If any man is fond of sleep, fond of society, and does not
exert himself, [but] is lazy, and has anger as a characteristic, that is the
cause o f the unsuccessful [man].
97. We know that to be so indeed; that is the third failure. TeU us the
fourth one. Blessed One. What is the cause o f the unsuccessful [man] V
14
9$. *If anyone, (although) being able, docs not support his mother or
father when they are old and past their youth, that is the cause of the
unsuccessful [man).
99. We know that to be $0 indeed: that is the fourth failure. Tell us
the fifth one. Blessed One. What b the cause o f the unsuccessful
[m anjr
100. If anyone by speaking falsely deceives a brahman or ascetic or
even another mendicant, that is the cause o f the unsuccessful [man].'
101. 'W e know that to be so indeed; that is the fifth failure. Tell us the
sixth one. Blessed One. What is the cause o f the unsuccessful (man]?*
to2. 'A man with abundant wealth, having gold (and) food, enjoys his
dainties alone. That is the cause o f the unsuccessful (man).*
103. *We know that to be so indeed; that is the sixth failure/Tell us
the seventh one. Blessed One. What b the cause o f the unsuccessful
[man]?'
104. If any man, being haughty because of his birth, wealth, and clan,
despises his own relative, that is the cause of the unsuccessful (man).*
105. We know that to be so indeed; that is the seventh failure. Tell us
the eighth one, Blessed One. What is the cause of the unsuccessful
fmahjr
106. If any man, being a rogue with women, drink, and dice,
squanders whatever he has received, that is the cause of the unsuccessful
(man).
107. <20> We know that to be so indeed; that is the eighth failure.
Tell us the ninth one, Blessed One. What is the cause o f the
unsuccessful (man)?
108. Being dissatisfied with his own wife, he is seen among
prostitutes, (and) he is seen among other men's wives. That is the cause
of the unsuccessful [man].
109. 'W e know that to be so indeed; that is the ninth failure. Tell us
the tenth one. Blessed One. What is (he cause of the unsuccessful
Iman I?
is
i io . A man past his youth brings home [a girl] with breasts like
(imbon fruii. He cannot sleep for jealousy of her. Thai is (he cause of
the unsuccessful (man).
! 11. We know that to be so indeed; that is the tenth failure. Tell us
the eleventh one. Blessed One. What is the cause o f the unsuccessful
(man}?'
1 12. He places in (a position of] authority a woman who is addicted to
drink or a spendthrift, or even a man o f similar character. That is the
cause of the unsuccessful (man].
113. 'We know that to be so indeed ; that is the eleventh failure. Tell us
the twelfth one. Blessed One. What is the cause o f the unsuccessful
[man]?'
114. One with little wealth [but] great craving is born in a khattiya
family. He desires kingship in this world. That is the cause o f the
unsuccessful |man).
1 15. Seeing these failures in the world, a wise man, a noble one
endowed with insight, resorts to the blissful world.
I.7.
The outcaste
<2i> Thus have I heard. Once the Blessed One was staying at SvauhT
in the Jetavana in Anathapindikas park. Then in the morning, having
dressed himself and taken bow] and robe, the Blessed One entered
Svahi to beg. At that time the sacrificial fire was burning in the
house of the brahman Aggikabhradvja, [and] the offering was held
aloft. Then the Blessed One, going on an uninterrupted begging round
in Svanhi. came to the house of the brahman Aggikabharadvflja. The
brahman Aggikabhradv3ja saw the Blessed One coming from afar off,
and said this to him: Stop there, shaveling; stop there, wretched
ascetic : slop there, outcaste. When this was said, the Blessed One said
this to the brahman AggikabhSradvja: Do you know, brahman, [what]
an
ouicomc
t6
the doctrine, that i may know (what) an outcaste [is] and the things that
make an outcaste. Then listen, brahman, pay careful attention, 1 shall
tell you. *Yes, venerable one , replied the brahman Aggikabhfradv5ja
to the Blessed One.
! 16. Whatever] man is angry, rancorous, evil and hypocritical, has
wrong views [and is) deceitful, him one should know [to be) an
outcastc.
117. Who(cver) in this world harms living creatures, whether once*bom
r twice-born, whoever) has no compassion for a living creature, him
one should know [to be) an outcaste.
u 8 . <22> Who[ever) destroys or besieges villages and towns, [and] is
notorious as an oppressor, him one should know [to be) an outcaste.
1 19. Whofever] in a village or a forest takes by theft what has not been
given to him [and is] cherished by others, him one should know (to be]
an outcaste.
120. Who(ever) indeed having contracted a debt, when urged (td repay
it] absconds, saying: **(! have] no debt to you", him one should know
(tobe) an outcaste.
121. Who(ever] indeed because o f desire fer some trifle strikes a person
going along the road and takes the trine, him one should know (to be)
an outcaste.
122. Whatever] man for his own sake or for anothers sake or for
wealth, speaks falsely when asked in person, him one should know (to
be} an outcaste.
123. Whofever] is seen (misbehaving! among the wives o f relatives or
friends, by force or with [their] consent, him one should know (to be)
an outcaste.
124. Who(ever) (although) being able docs not support his mother or
father when they arc old and past their youth, him one should know [to
he I art outcaste.
I?
[25. W hoever] strikes (or] angers with |his] words his mother or father
or brother or sister or mother-in law , him one should know (to be) an
outcastc.
eaten pure food, does not honour (the other] in return when he comes
[to his bouse], him one should know (to be] an outcaste.
129. Who[cver] by speaking falsely deceives a brahman or ascetic or
even another mendicant, him one should know [to be] an outcaste.
130. <23> Who(ever) when mealtime has arrived angers with [his]
words a brahman or ascetic and does not give [food], him one should
know [to be] an outcaste.
131. Wbo(evcr) wrapped up in delusion [and] desiring some trifle (in
payment] relates here what has never happened,1 him one should know
[to be] an outcaste.
132. Whoever) both extols himself and disparages another, inferior
because of his own pride, him one should know (to be] an outcaste.
133 He makes [others] angry,12 and 1$ mean, desires evil, is avaricious,
crafty,.immodest, shows no remorse; him one should know [to be) an
outcaste.
134. Who(ever) reviles the Buddha or a disciple o f his. a wanderer or a
householder, him one should know (to be) an outcaste.
135. Who(ever) indeed [while] not being an arahat professes to be an
arahat, a thief in the world including Brahm, he indeed is the lowest of
1 Reading asantom.
2 Reading rosato ea.
18
i 14 i
Gotama. Just as, venerable Gotama. one might set upright what
darkness. $0 that those with eyes might see shapes, in the same way
*9
1.8. Loving-kindness
143. This is what is to be done by one who is skilful in respect o f the
good, having attained the peaceful state. He should be capable, straight,
and very upright, easy to speak to, gentle and not proud,
144. contented and easy to support, having few duties and of a frugal
way o f life, will) his sense-faculties calmed, zealous, not impudent,
(and) not greedy [when begging] among families.
145. And he should not do any mean thing, on account o f which other
wise men would criticize him. Let all creatures indeed be happy (and)
secure; let them be happy-minded.
146. Whatever living creatures there are. moving or still without
exception, whichever are long or large, or middle-sized or short, small
or great.
147. <26> whichever are seen or unseen, whichever live far or near,
whether they already exist or are going to be.Tct'all creatures be happyminded.
148. One man should not humiliate another; one should not despise
anyone anywhere. One should not wish another misery because of anger
or from (he notion of repugnance.
149. Just as a mother would protect with her life her own son, her only
son, so one should cultivate an unbounded mind towards all beings.
150. and loving-kindness towards all the world. One should cultivate,
an unbounded mind, above and below and acioss, without obstruction,
without enmity, without rivalry.
151. Standing, or going, or seated, or lying down, as long as one is
free from drowsiness, one should practise this mindfulness. This, they
say. is (he holy state here.
152. Not subscribing to wrong views, virtuous, endowed with insight,
having overcome greed for sensual pleasures, a creature assuredly docs
not come 10 lie again in a womb.
20
I.9. Hcmavaia
153. <27> Today is the 15th. a fast-day*, said the yakkha $5t2gira It
is a lovely night-Come one, lei us see Gotama, the teacher [who is]
perfectly named.
154. 'Is the mind o f such a one well-disposed towards all bungs?',
asked the yakkha Hemavata. Are his thoughts under control in respect
o f what is desirable and undesirable?'
155. The mind o f such a one is well-disposed towards all beings , said
the yakkha Siigira, and also his thoughts are under control in respect
of what is desirable and undesirable.
156. 'Does bo not take what has not been given?', asked the yakkha
Hemavata. 'Is he fully restrained towards living creatures? Is he far
[removed] from negligence? Does be not neglect meditation ?
157. He does not take what has not been given , said the yakkha
SStSgira, and be fu lly restrained towards living creaturesand he is
fa r [rem oved) from n egligen ce, Th< B uddha does n ot n eglect
meditation.
158. Does ben ot speak falsely?
'Is he not of rouglr speech ? Does h e not niter untruths7 Does he not
talk foolishness
159. l i e does not speak falsely nor is he o f rough speech 12 said the
yakkha Satagiia *Nor does he utter untruths. [Being] a thinker he talks
sense.
160. 'Is he not attracted to sensual pleasures? , askec* the yakkha
Hemavata. Is his mind undisturbed? Has he gone beyond delusion?
Has he vision in resnect o f mental phenomena?
161. He is not attracted to sensual pleasures , said the yakkha SStSgira,
and his mind is undisturbed. He has gone beyond all delusion. The
Buddha has vision in respect of mental phenomena.*
1Reading nikhinavyappatho.
2Reading ndkhinavyappatho.
21
1 Reading
viram.
22
171. Five strands o f sensual pleasures are taught fn the world, with
mind as sixth. Having discarded desire for these, one is in this way
released from misery.
172. This deliverance o f the world has been proclaimed to you as it
really is. This I proclaim to you. In this way one is released from
misery.
173. Who crosses the flood here? Who crosses the ocean here? Who
does not sink into the deep, which has no standing point and no
support?
174. The one always eodowed with virtuous conduct, having wisdom,
well-concentrated, thinking inwardly possessing mindfulness, crosses
the flood which is hard to cross.
175. Abstaining from the perception o f sensual pleasures, passed
beyond all fetters, bereft of existence and pleasure, he does not sink, into
the deep.
176. See him, [the one] o f deep wisdom, seeing the subtle goal, having
nothing, not attached to sensual pleasures and existence, completely
released in every respect, the great seer going on the divine path.
177. See Mm, [the one who is] perfectly named, seeing the subtle goal,
imparting wisdom, not attached to clinging to sensual pleasures,. <31>
knowing all, very intelligent, the great seer, going on the noble path.
178. Truly it was well seen by us today. It has dawned well, arisen
well, in that we have seen the fully-awakened one, the flood-crosscr,
without Ssavas.
179. These ten hundred yakkhas, with supernormal powers, famous, all
go to you as a refuge. You are our incomparable teacher.
180. We shall wander form village to village, from mountain to
mountain revering the fully-awakened one and the essential rightness o f
the doctrine.
23
I.io . lavaka
Thus have I heard. Once the Blessed One was slaying ai Alavi, in ihe
haunt o f the yakkha lavaka. Then the yakkha lavaka went up to (he
Blessed One and said to him: 'C o ou(, ascetic* Yes, sir*, said (he
Blessed One, and went out. Go ir ascetic t (said the yakkha). *Yes,
sir*, said the Blessed One, and went in. A second time the yakkha
Ajavaka said this to the Blessed One: *Go out. ascetic* 'Y es. sir*, said
the Blessed One, and went out. C o in, ascetic.* 'Y es, sir', said the
Blessed One, and went in. A third time the yakkha lavaka said this to
the Blessed One: 'Go out, ascetic*. 'Y es, sir*, said the Blessed One.
and went out. 'G o in, ascetic.' 'Y es, sir*, said the Blessed One, and
went in. A fourth time the yakkha lavaka said this to the Blessed
One: 'Go out, ascetic . <32> 'Then 1 shall not go out. sir; do whatever
you must* 1 shall ask you a question, ascetic. If you do not answer
me, 1 shall either strike down your mind or split your heart, or seize
you by the feet and throw you over (he Ganges.
sir, in the world, including the devas, Mira and BrohmS, among beings
including ascetics and brahmans, devas and men, who could strike
down my mind; or split my heart, or seize me by the feet and throw me
over the Ganges. Nevertheless, ask what you wish. Then the yakkha
lavaka addressed the Blessed One with a verse.
181. 'What in this world <[s the best wealth for a man? What when well
practised brings happiness? What indeed is the sweetest o f flavours?
Living in what way do they say one's life is best?*
182. Faith is the best wealth for a man in this world. Righteousness
when well practised brings happiness. Truth is the sweetest o f flavours.
They say the life o f one living by wisdom is best.
183. 'How does one cross the flood? How does one cross the ocean?
How does one go beyond misery? How is one purific'd?
184. <33> By faith one crosses the flood, by vigilance the ocean. By
energy one goes beyond misery. By wisdom tie is purified.
24
185. 'How docs one obtain wisdom ? How does one find wealth ? How
docs one obtain fame ? How does one bind friends (to oneself)? Having
passed away from this world to the next world, how does one not
grieve?*
186. 'Having faith in the doctrine o f the arahats for the gaining o f
quenching, one obtains wisdom by willingness to hear, never being
negligent, clever.
187. Doing what is fitting, bearing the yoke, exerting oneself one nds
wealth. B y truth one gains fame. Being generous binds friends (to
oneself).
188. Whatever faithful house-seeker has these four things: truth,
righteousness, firmness, generosity, he indeed does not grieve when be
has passed away.
189. Com e now, ask others too. many ascetics and brahmans, if
anything & found in this world greater than truth, (self-]pmro),
generosity, and forbearance.
190. How now could I possibly a$Jc many ascetics and brahmans? I
now know what my future goal is.
19 1. Truly for my sake the Buddha came to Alavi to stay. I now know
where [a gift), when given, bears great fruit
192 .1 shall wander from village to village, from city to city, revering
the fully-awakened one and the essential rightness of the doctrine.
i . u . Victory
193* <34> I f going or standing (still), sitting or lying down, one bends
[or] stretches out [the limbs], this is movement of the body.
194. Joined together with bones and sinews, having a plastering of skin
and flesh, hovered with hide, the body is not seen as it really is
195. full o f intestines, full o f stomach, (full] of the lump of the liver,
o f bladder, o f heart, of lungs, of kidneys, and of spleen.
25
26
208. Who[ever] having cut down what has grown, would not plant (any
new] growing thing, [and] would not bestow [moisture] upon it, him
they call a solitary wandering sage. That great seer has seen the state of
peace.
209. <36> Having considered (he fields [of activity], having crushed
the seed, he would not bestow the moisture (of affection) upon it. That
sage indeed, seeing the end o f birth and death, leaving speculation
behind, is not counted [in any category].
2to. Knowing Ml resting-places (of the mind) (but) not liking any of
them, that sage indeed, with greed gone, without greed, performs no
action [good or bad), for he has gone to the far shore.
211. Overcoming all. knowing all, very intelligent, unattached to all
phenomena, giving up all, completely released in the destruction of
craving, him indeed the wise know as a sage.
212. One with the strength o f wisdom, [who is) endowed with vows of
virtuous conduct, concentrated, delighting in meditation, possessing
mindfulness, released from attachment, without [mental] barrenness,
without savas, him indeed the wise know as a sage.
213. The sage wandering alone, vigilant, not shaking in the midst of
blame and praise, not trembling, as a lion (docs not tremble] at sounds,
not caught up (with others), as the wind (is not caught up] in a net, not
defiled (by passion), as a lotus (is not defiled] by water, a leader o f
others, not to be led by others, him indeed the wise know as a sage.
214. <37> Who(ever) in the midst o f oppression becomes [unmoved]
like a pillar, when others make statements about him in an extreme
manner, him indeed, with passion gone, with sense faculties wellconcentrated. the wise know as a sage.
215. Who(evcr) indeed, steadfast, as straight as a shuttle, is disgusted
with evil deeds, examining bad and good conduct, him indeed the wise
know as a sage.
27
216. Who(ever) with fully restrained self docs no evil, (being) young or
middle-aged or a sage will) restrained self, (and) cannot be angered (and)
does not anger anyone, him indeed (he wise know as a sage.
217. Who(cver) living or food given by others, would receive alms
from the top, or from the middle, or from what is left, (and docs) not
deign to praise and does not speak disparagingly, him indeed the wise
know as a sage.
218. A sage, wandering, abstaining from sexual intercourse, who in his
youth was not tied to anything, abstaining from intoxication and
negtigenc" completely released, him indeed the wise know as a sage.
219. Knowing the world, seeing the Highest goal, having crossed the
flood, the sea, such a one, <38 with his bonds cut. not fettered,
without savas, him indeed the wise know as a sage.
220. The two of them, with far different dwelling place and way o flife,
are not equal the householder supporting a wife and the unselfish
one of good vows. The householder is not fully restrained in respect o f
th$ killing o f other living creatures, the sage, being restrained,
constantly protects living creatures.
221. As the crested (peacock) with blue neck never attains the speed of
the goose [when] going through the sky, so a householder docs not
equal a bbikkhu, a sage (who is) apart, meditating in the wood.
29
understood the noble truths sees them (clearly). This outstanding jew el
too is in the Order; by this truth may there be well-being.
230. Those who understand clearly the noble truths (which have been)
well taught by the one o f deep wisdom, even though they are very
negligent will not take an eighth existence. This outstanding jew el too
is in the Order ; by this truth may there be well-being.
231. At the same time as his attainment of insight, three things become
abandoned: <4i> the [false] view o f individuality, and doubt, and
whatever [misapprehension about] rules o f virtuous, conduct and vows
there may be. He i$ also completely released from the four bad
transitions and [isj not capable o f committing the six great crimes. This
outstanding jewel too is in the Order; by this truth may there be well
being.
232. Although he commits an evil deed, by body, speech, or by mind,
he is incapable o f hiding it. This incapability [s said [jo belong] to one
who has seen the state [of quenching]. This outstanding jewel too is in
the Order : by this truth may there be well-being.
233. As [is] a forest grove with variegated crests, in the heat in the first
month o f the hot season, o f such a kind is the excellent doctrine he
taught, leading to quenching, for the highest benefit This outstanding
jewel too is in the Buddha; by this truth may there be well-being.
234. The excellent ond. knowing what is excellent, giving what is
excellent, bringing what is excellent, beyond compare, taught the
excellent doctrine. This outstanding jewel too is in the Buddha, by this
truth may there be well-being.
235. 'The old is destroyed, the new is not arising. Those whose minds
are disgusted wiih future existence, their seeds (of rebirth) have been
destroyed |and| *hcy have no desire for growth. <42> The wise arc
quenched just like this lamp. This outstanding jewel too is in the
Order; by this truth may thctc be well-being.
30
V e G rou p o f D iscourses
236. Whai(cvcr) beings have come together here, earthly ones or those
which (live) in the sky, let us revere iheTathSgata honoured by devas
and men, the Buddha. May there be well-being.
237. Whatever) beings have come together here, earthly ones or those
which [live] in the sky, let us revere the TathSgata honoured by devas
and men, (and) the Doctrine. May there be well-being.
238. Whatever] beings have come together here, earthly ones or those
which (live] in the sky, let u$ revere the Tathdgata honoured by devas
and men, [and] the Order. May there be well-being.
11.2.
Tainted fare
239. [Those] eating millet seed, plants, beans, green leaves, roots and
creeper-fruits, obtained in accordance with the doctrine of the good, do
not tell lies from desire for sensual pleasure.
240. Ealing what is well-made, well-prepared, given by others, pure,
outstanding, <43> enjoying food (made! o f rice, one partakes, Kassapa,
of tainted fare.
241. Tainted fare does not apply to me, thus you speak, you relative
o f Bnhma, [although] enjoying food [made] o f rice, together with well*
dressed flesh o f birds. 1 ask you this, Kassapa: What form does your
(aimed fare have?*
242. Hurting living creatures, killing, cutting, and binding, stealing,
telling lies, fraud and deceptions, useless studies, intercourse with other
men's wives this is tainted fare, not the eating o f flesh.
243. If any persons here are completely unrestrained in respect o f
sensual pleasures, are greedy for flavours, associated with impurity,
having the view that nothing exists, wrong, hard to fathom this is
tainted fare, nbt the eating of flesh.
244. If any persons are rough, pitiless, back-biting, harming their
32
352.
33
SGciloma
Thus have 1 heard. Once the Blessed One was staying at Gaya at
Taipkitamaftca. in the haunt o f the yakkha SGciloma. At that time <4$>
the yakkha Khuu and the yakkha SGciloma passed by not far from the
Blessed One. Then the yakkhd Khara said to (he yakkha SGciloma:
That is an asu-tu-
1*11 soon find out if he is an ascetic or just looks like one . Then the
34
yakkha Sciloma went up to the Blessed One and pressed his body
against him. Then the Blessed One drew away from him. Then the
yakkha Sciloma said to the Blessed One: You are afraid of me,
ascetic'. T am not afraid of you* sir, nevertheless your touch is evil*. T
shall ask you a question, ascetic. If you do not answer me, I shall either
strike down your mind, or split your heart, or seize you by the feet and
throw you over the Ganges'. 'I do not see anyone, sir, in the world,
including the devas. Mara and Brahma, among beings including
ascetics and brahmans, devas and men, who could strike down my
mind, or split my heart, or seize me by the feet and throw me over the
Ganges. Nevertheless, ask what you wish . Then the yakkha Sciloma
addressed the Blessed One wiih a verse.
270. "Whence do passion and hatred have their origin ? Whence are
aversion and delight and excitement bom ? Whence arising do thoughts
toss up the mind, as young boys toss up a (captive) crow.1
271. "From this (body] passion and hatred have their origin. From tbits
(body] aversion and delight and excifcntqnt are bom. Arising from this
(body) thoughts toss up the mind, as young boys toss up a (captive)
crow.12
272. <49> (They are) born from affection, arisen from oneself, like the
tnink'bora (shoots) o f the banyan tree. (They are] many, attached to
sensual pleasures, like a mJuv creeper stretched out in a wood.
273. Those who know whence il has its origin reject i t Hear [me),
yakkha. They cross this flood, hard to cross, not crossed before, for the
sake o f no more renewed existence.'
11.6.
274. Living the righteous life, living the holy life, this they say is
supreme power. If one has gone forth from the house to the houseless
state,
1 Reading
2 Reading
dhaAkom.
dhankam
35
37
294. Following his practice, some o f wise disposition here praised the
holy life, and viituous conduct, and forbearance too.
295. Having asked for rice, a bed, clothes, and butter and oil. having
collected them properly, from that they performed the sacrifice. When
the sacrifice occurred, they did not kill cows.
296. "Like a mother, father, brother, or other relative too, cows arc our
best friends, in which medicines are produced.
29 7. They give food, strength, (good) complexion, and likewise
happiness." Knowing this fact, (hey did not kill cows.
298. Tender, with large bodies, with [good] complexion, famous,
brahmans were eager in respect o f what was to be done and what was
not to be done, in accordance with their own lore. As long as (the lore)
existed in the world, (his race prospered in happiness.
299. (But) there was a change in them. Seeing little by little the
splendour o f the king, and women adorned,
300. and chariots yoked to thoroughbreds, well-made, with variegated
coverings, dwellings and bouses evenly .proportioned and [well] laidout,
301. [and] great human wealth, surrounded by herds o f cows, combined
with groups of excellent women, the brahmans coveted this.
302. Having composed hymns for this purpose, they then went up to
Okkka. <53> "You have much wealth and grain. Sacrifice, [for] your
property is much. Sacrifice, [for] your wealth is much."
303. And then the king, the lord o f warriors, induced by the brahmans,
having performed these sacrifices, the assamedha, the purisamedha, the
sammpsa, the vcapcyya, [and] the ni raggia, gave wealth to the
brahmans:
304. cows, and a bed, and clothes, and adorned women, and chariots
yoked to thoroughbreds, well made, with variegated coverings.
305. Having filled delightful dwellings, evenly proportioned, with
various sons of grain, he gave wealth to'the brahmans.
306. And they, receiving wealth there, found pleasure in hoarding it up.
Overcome by desire, their craving increased the more. Having composed
hymns for this purpose, they went up to Okkka again.
307. A s are water, earth, gold, wealth, and grain, so are cows to men.
For this is a requisite for living creatures. Sacrifice, [for] your propetty
is much. Sacrifice, [for] your wealth is much.*'
30$. And then the king, the lord of warriors, induced by the brahmans,
had many hundreds o f thousands o f cows killed in a sacrifice.
309. Not by their feet, nor by their boms, nor by anything [else] had
the cows harmed (anyone). They were like sheep, meek, giving pails of
milk. (Nevertheless) the king, seizing them by the horns, had them
killed with a knife.
310. <54> And then the devas, and1 the fathers. Inda, asuras and
rakkhasas cried out: "(This is) injustice, when the knife fell on the
cows.
3 1 1. Formerly there were three diseases: desire, hunger, and old age.
But from the killing o f cattle ninety-eight [diseases] came.
312. This injustice o f using violence has come down (to us] as an
ancient practice. Innocent [cows] are killed; the sacrificed fall away
from justice.
3 1 3 . Thus this ancient mean practice is blamed by those who
understand. Where people see such a thing [being done], they blame the
$acrificer.
314. When justice perished thus; suddas and vessikas were split;
khattiyas were split wide apart ; a wife despised her husband.
315. Khattiyas and the relatives o f Brahm and the others who were
protected by clan, putting aside talk about caste, came under the
influence of sensual pleasures.'
When this had been said, the wealthy brahmans said to the Blessed
One: 'Wonderful, venerable Gotama, wonderful, venerable Gotama.
y.)
J:isi as, venerable Gotama, one might set upright what has been
overturned, or -cover that which has been covered, or point out the
way to one whe had gone astray, or bring an oil-lamp into the darkness,
so that those w ih eyes might see shapes, in the same way the doctrine
has been decter :d by the venerable Gofama :n manifold ways. We go to
(he vcncrabie C otama as a refuge, and to the Doctrine, <55> and to the
Order o f bhik thus. M ay the venerable Gotama accept us as layfollowers, whe have taken refuge from this day forth as long as life
lasts.'
40
323. Therefore one should cultivate a good man who is wise and
learned. Understanding rhe meaning, and following (the pathj. knowing
the doctiir.e, one would attain happiness.
II.9.
324. Ha\ ing what moral conduct, having what practice, promoting what
deeds, would a man be properly established and gain the supreme goal?
325. He hould be one who honours older people, (is) not envious, and
he should be one who knows the (right) time for seeing teachers.
[Being] c who knows the occasion [for hearing] he should listen
attentively to a discourse o f the doctrine when it is uttered, [and] the
well-spoken [sayings].
326. He should go to the teachers presence at the right time, putting
aside stubbornness, being o f meek disposition, <57> and he should
remember the goal, and the doctrine, and practise self-restraint and the
holy life.
327. Taking delight in the doctrine. dfeltphtina in the doctrine, steadfast
in the doctrine, knowing* the exegesis o f the doctrine, he should not
make any utterance detrimental to the doctrine. He should pass his time
with true, well-spoken [sayingsj.
32S. Having abandoned laughter, mumbling, lamentation, hatred,
deception, hypocrisy, greed and pride, impetuosity, roughness, sin and
infatuation, he should wander without pride, with steadfast self.
329. [Savings] o f which the essence is understood are well-spoken, and
learning (when] understood is the essence o f concentration. The wisdom
and learning o f the man who is hasty and negligent do net increase.
330. But those who delight in the doctrine preached by the noble ones,
are unsurpassed in word, thought, and deed. Well-established in peace,
meekness, and concentration, they have attained the essence o f learning
and wisdom.
41
3 3 *- Arise! Sit up! What need have you o f sleep? For what rest is
there for the sick, pierced by the barb, tandj hurt?
33 2* <58> Arise! Sit up! Train yourselves hard for peace. May the
king of death, knowing you to be negligent, not delude you [so that
you] come under his influence.
333 - Cross over this attachment, tied to which and desiring which
devas and men remain [in existence]. Let not the opportunity pass you
by, for those who have missed the opportunity grieve when consigned
to hell.
334. Negligence is defilement; defilement arises from negligence; by
vigilance [and] knowledge one should pluck out one's own barb.
ii.U . Rbula
Introductory verses.
335- Do you not despise the wise man because o f living with him
constantly? Is the one who holds up the torch for men honoured by
you?
336. T do not despise the wise man because of living with him
constantly. The one who bolds up the torch for men is always honoured
by me.
' Cultivate noble friends, and a solitary lodging (which is) secluded,
42
341. Avoid (any] sign which is pleasant [and] connected with passioh.
Develop a mind (which is) intent and well-concentrated on the
unpleasant.
342. And develop the signless, (and) cast out the latent tendency to
conceit. Then by the full understanding o f conceit you w ill wander.
stilled/
In this way with these verses the Blessed One constantly instructed
the venerable RShula.
II. 12. VangTsa
Thus have 1 heard. Ooce the Blessed One was staying at Alavi, at
the Aggelava shrine. At that time the preceptor o f the venerable
VaAgTso, the thera Nigodhakappa, had gained quenching not long before
at the Aggelava, shrine. Then this thought arose in the mind o f the
venerable VahgTsa as he meditated in solitude: Has my preceptor
gained quenching or not? Then the venerable VangTsa, rising from his
meditation in the evening, went to the Blessed One, greeted him and
sat on one side. <6o> So seated, the venerable VaftgTsa said to the
Blessed O ne: This thought arose in my mind as 1 meditated in
solitude: Has my preceptor gained quenching or not? * Then the
venerable Vangisa, rising from his seat and placing his robe over one
shoulder, saluted the Blessed One with cupped hands and addressed
him with a verse.
343. We ask the teacher who has perfect wisdom, who is the cutter-off
o f uncertainties in the world of phenomena: A bhikkhu has died at
Aggelava, well-known, famous, with self completely quenched.
344. The name Nigodhakappa was given to that brahman by you.
Blessed One. Longing for release, putting forth energy, he wandered
about revering you, seer of what is firm by nature.
345. Sakyan with all-round vision, we too all wish to know o f that
disciple. Our ears arc ready to hear. You are our teacher; you are
unsurpassed.
43
346. Cut away our uncertainty, tell me this: tell [u$J. one o f great
wisdom, that he is quenched. Speak in the very midst o f us, one with
all-round vision, like Sakka the thousand-eyed one in the midst o f the
devas.
347. Whatever ties arc here, ways o f delusion, on die side o f ignorance,
causing uncertainty, < 6 i> they cease to exist when they reach the
Tathgata, for that eye is supreme among men.
348. For if no man were ever to disperse defilements, as the wind
disperses a mass o f clouds, the whole world, enveloped, would be
darkness indeed. Even illustrious men would not shine forth.
349. But wise men are light-makers. Therefore, hero.*11 think that you
are such [a one]. We have come to one who sees by insight and knows.
Reveal Kappa[*s fate) to us in the assemblies.
350. Quickly send forth your beautiful voice, beautiful one.2 Like geese
stretching out [their necks], honk gently with rounded voice wellmodulated. Every one of us is listening to you, bolt upright
351. Having constrained the one who has eliminated birth and death,
without remainder, being purified, I shall make him speak about the
doctrine. O f ordinary individuals there is no one who can indeed act
according to his desires, but Tathgatas can act deliberately.
352. This perfect explanation o f you who have upright wisdom is
accepted. This last salutation is proffered. Since you know, do not
delude [us], one o f perfect wisdom.
353. Knowing the noble doctrine from top to bottom, do not delude us.
since you know, one o f perfect energy. <6a> I long for your voice as
one burned by heat in summer longs for water. Rain on our ears.
44
354. Sutly the useful1 virtuous life which Kappa lived was not in
v ain ? Did he gain quenching [without grasping] or did he have some
grasping remaining? Let us hear how he was released.
355. He has cut o ff craving for nam&uid-forro in this world", said the
Blessed One. 'H e has passed beyond all birth and death, the stream o f
Kanha, which has long been latent [in him]/ So spoke the Blessed
One, the best o f the five.
3516. Hearing your voice, best o f seers, I am satisfied. Truly my
question was not in vain. The brahman has not deceived me.
3 5 7 . A s the Buddha's disciple spoke, so he acted. He cut the strong
stretchcd-out net o f deceitful death.
458. Kappiya saw the beginning o f grasping Blessed One. Kappyana
has truly passed beyond the realm o f death, which is very bard to
cross/
II.13. Proper Wandering
359. <3> T ask the sage o f great wisdom, who has crossed, gone to
the far shore, is quenched, with steadfast self: having gone forth from
the house, having thrust away sensual pleasures, how would that
bhikkhu wander properly in the world?*
360. For whom omens are rooted out , said the Blessed One, [and]
meteors, dreams and signs, that bhikkhu, with the blemish of omens
completely abandoned, would wander properly in the world.
361. A bhikkhu should dispel his passion for sensual pleasures, Iboth]
human and divine. Having gone beyond existence, having understood
the doctrine, he would wander properly in the world.
362. Having put slanders behind him, a bhikkhu should abandon anger
and meanness. With compliance and opposition completely abandoned,
he would wander properly in the world.
Reading
yadanhiyam.
45
363 Having abandoned the pleasant and die unpleasant, not grasping,
not dependent upon anything, completely released from the fetters, he
would wander properly in the world.
364. He does not come across any essence in acquisitions. Having
dispelled his passion and desire for attachments, independent, not to be
led by others, he would wander properly in the world.
365. <&(> Unopp >$ed in word, thought, and deed, properly knowing
the doctrine, dcsinng the state o f quenching, he would wander properly
in the world
366. If any bhikkhu were not haughty, (think* igj He salutes roe ,
(and) even when abused were not to reflect upon it, (andl having
received food from another were not to be elated, he would wander
property in the world.
367. That bhikkhu (who) having abandoned covetousness and existence,
abstaining Horn cutting and binding (others), has crossed oveir doubt
(and) is without the barb, he would wander properly in the world.
368. And knowing what is suitable for himself, a bhikkhu should not
harm anyone in t lis world, knowing the doctrine as it really is. He
would wander pronerly in the world.
369. In whom there are no latent tendencies, (whose) bad roots are
rooted out, (being] without aspirations, not longing, he would wander
properly in the world. <6s>
370. With Ssavas destroyed, with conceit abandoned, gone beyond
every path o f passion, (sclf-)controlled, quenched, with steadfast self, he
would wander properly in the world.
371. The believer, learned, seeing the W3y (to salvation), not following
any faction among the factious, wise, having dispelled covetousness,
hatred (and! repugnance, he would wander properly in the world.
372. Purified and victorious, with deceit removed, having mastery over
mental phenomena, gone to the far shore, without lust, skilled in the
knowledge o f the cessation o f the constituent elements, he would
wander properly in the world.
37.V
47
380.. King Vessavana Kuvera too came to see you, asking about the
doctrine. T o him too, wise one, you spoke when asked. He too having
heard was glad.
381. Whatever argumentative sectarians there are. whether jvikas or
Jains, not one o f them {surpasses you in wisdom, just as a man
standing still does not pass one going quickly.
382. Whatever argumentative brahmans there are, and whatever old
brahmans, they ail become beholden to you for the meaning; and also
whoever else think they arc [good] arguers.
383. For this doctrine, which is well-proclaimed by you. Blessed One,
is subtle and pleasant. Tell us when asked, best o f Buddhas, that very
thing we arc all wanting to hear.
384. A ll these bhikkhus are seated together to hear [you], and similarly
the lay-followers. Let them hear the doctrine conceived by the aretes*
one, as the devaS hear the good utterance ofVsava.
385. H ear m e, bhikkhus, I sh all declare to you the doctrine [about]
shaking o ff [evil], and remember it, a ll o f you. <68> Let the one who
sees the goal and is thoughtful cultivate the mode o f behaviour which is
appropriate to those who have gone forth.
386. A bhikkhu should indeed not wander at the wrong lim e, but
should wander fo r alm s into a village at the right time. For attachments
attach to the one wandering at the wrong time. For that reason Buddhas
do not wander at the wrong time.
387. Forms and sounds and tastes and smells and contacts which drive
beings mad, dispelling his desire for these things, he should enter for
his morning meal at the right time.
388. And have received alms-food at (he right time, having returned
alone, a bhikkhu should sit down in solitude. Thinking o f internal
things, he should not let his mind go outside, having his body wellconstrained.
48
49
399. Por because o f intoxication fools commit evil deeds, and make
other intoxicated people also commit {them]. <7o> One should avoid
this basis o f dement, intoxication, folly, beloved o f fools.
400. He should not kill a living creature; and he should not.take what
is not given; he should not speak falsely; and he should not drink
intoxicating drink; he should abstain from (he unchaste life, from
sexual intercourse; he should not eat food at the wrong time, at night;
401. he should not wear a garland, and he should not use perfume, he
should sleep on a couch or on the ground on a mat. For this they say is
the eight-fold fast day [observance] declared by the Buddha, who has
gone to the end o f misery.
402. And then with clear mind having kept the fast day with its eight
parts, in its complete form, on the 14th, the 15th, and the 8th (day] o f
the fortnight, and a special day o f the fortnight,
403. and then having kept the fast day, the understanding man with
clear mind, rejoicing, should in the morning share out food and drink
to the Order o f bhikkhus, a s h fitting.
404. He should dutifully support his mother ano lather; he should
engage in rightful trade. A vigilant householder-living this way o f life
goes to [rebirth among] the devas who are called Sayampabha.
<7i> Summary verse o f the chapter: The Jewel, Tainted-fare, Modesty,
Supreme Good Fortune. Suciloma, the Righteous Life. Brahmanical
Lore, and the Boat Discourse, What Moral Conduct, Arousal, and
Rbula, and Kappa, the Wanderer, and then Dhammika. These fourteen
discourses are called the Small Chapter.
410 * Look at this one, sin; he is handsome, large, pure, and endowed
with [good] dereeanoui and he looks ahead a yoke's length only.
4M . With down-tumec eyes, possessing mindfulness, this one is not as
though from a lowly fc nily. Let the royal messengers run out [to find]
wltcre ihe bhikkhu will go.*
4 x 2 . Those royal n essengers, sent out, followed .behind him
(wondering],*Wbere vt ill the bhikkhu go? Where1 will [bis] dwelling
be?'
4 13 . Going on an ui interrupted begging round, with sense-doors
guarded, well-restraint d, be quickly filled his bowl, (beiog) attentive
and mindful.
414. <73> That sage, having wandered on his alms-round, having gone
out o f the city, betook himself to Pandava, [thinking) 'Here12 (my)
dwelling will be.
4 15 . Having seen him go to his dwelling, the messengers then sat
down, but one messenger came back and informed the king.
51
Striving
52
428. <75> Much meri! will be heaped up by you practising the holy
life and sacrificio the aggihutta (sacrifice). What do you want with
striving?
429. The road to striving is hard to travel, hard to perform, hard to
achieve. Saying these verses Mra stood near the Buddha,
430. The Blessed One said this to that Mra, who had spoken thus:
Kinsman o f the negligent, evil one, you have come here for your own
putpose.
4 3 1 1 do not have even the slightest need o f merit, but Mra ought to
speak to those who have need of merits.
432. There is faith, and energy, and wisdom is found in me. Why do
you ask me about life even though my self is thus intent [upon
Striving)?
433. This wind would dry up even the streams o f the rivers ; and why
should my blood not be dried up when my self is intent [uj>oo
striving)?
434. When my blood is being dried up, (then) the bile and phlegm are
dried up. When the flesh wastes away, the mind becomes clearer, and
ail the more my mindfulness and wisdom and concentration stand
[Him).
43$. While 1 dwell thus, having reached the highest sensation, my
mind has no regard for sensual pleasures. See a being's pure state.
436. <76> Sensual pleasures are your first army; discontent is called
your second; your third is hunger and thirst; the fourth is called
craving.
437. Sloth and torpor are your fifth; the sixth is called fear; your
seventh is doubt; hypocrisy and obstinacy are your eighth.
438. Gain, renown, honour, and whatever fame is falsely received, and
whoever both extols himself and disparages others.
Reading sen.
53
439. that is your army. Namuct, [that is] the striking force o f Kanha.
One who is not a hero cannot conquer it, but having conquered it one
obtains happiness.
440. Should I wear munja grass? Woe upon life here. Death in battle is
better for me than that I should be conquered and live.
441. Plunged into this [battle) some ascetics and brahmans arc not seen,
and they do not know the road by which those with good vows go.
442. Seeing the army arrayed all around, and Mra with his elephant, I
shall go forth to battle. May he not move me from my place.
443. That army o f yours which the world together with the devas
cannot overcome, < 77> that
1 Reading bhecchmi.
54
TheGroupofDh~~tes
III.3.
Thus have ! heard. Once the Blessed One was staying at SvatthJ. in the
Jetavana ... the Blessed One said: 'Speech provided with four
components bhikkhus, is well-spoken, not ill-spoken, both faultless
and not to be blamed by those who understand. What arc the four? A
bhikkhu here, bhikkhus, speaks only [what is) well-spoken, not illspoken; he speaks only [what is) righteous, not unrighteous; he speaks
only [what is] pleasant, not unpleasant, he speaks only [what is) true,
not untrue. Speech provided with these four components is wellspoken, not ill-spoken, ^oth faultless and not to be blamed by those
who understand. This [is what) the Blessed One said, and when the
Well-farer had said this, the Teacher went on to say:
450. T h e good say that the well-spoken [utterance) is best. One should
speak what is righteous, not unrighteous; that is the second. One
should speak what is pleasant, not unpleasant; that is the third. One
should speak what is jrue, not false; that is (he fourth.
<79> Then the venerabie VaAgTsa, rising from hts seat and placing his
robe over one shoulder, saluted the Blessed One with cupped hands and
said this: Tt occurs to me, Well-farer.* 'Say what occurs, to you,
VaAgfsa', said the Blessed One. Then the venerable VaAgTsa praised the
Blessed One to his face with suitable verses.
4 5 1 . 'That word only should one speak by which one would not
torment oneself nor harm others. That word indeed is well-spoken.
452. One should speak only the pleasant word, the word which i$
welcomed. What one speaks without bringing evils to others is
pleasant.
453. Truth indeed is the undying word; (his is the eternal law. Tn truth,
the good say. the goal and the doctrine arc grounded.
434. The sure word which the Buddha speaks for the attainment of
quenching, for the putting o f an end to misery, is indeed the best of
words.
III.
P ie Great Ctpter
55
Jll.4. Sundarikabhradvja
rhus have I heard. Once the Blessed One was slaying among ihe
Kosalans on ihe bank of ihe liver Sundarik, At (hat time the brahman
Sundarikabharadvaja made offerings to the fire and performed the
aggihutta sacrifice.
Then
having
done
(his,
the
brahman
Sundarikabhradvdja, rising from his scat, looked all around in the four
directions, [to see) who might cat the remains o f the offering. The
brahman Sundarikabhradvja saw <8o> the Blessed One sitting not
very far away at the foot of a tree, with [his cloak over) his head. When
he saw him he took the remains o f the offering in his left hand and his
water-pot in his ri^.it hand, and went up to the Blessed One. Then at
the sound o f die brahman SundarikabhradvSja's footsteps the Blessed
One uncovered his head. Then the brahman Sundarikabhradvja
[thinking], The venerable one is shaven, the venerable one is a
shaveling*, wanted to turn back, but the thought occurred to him:
Some brahmans here are also shaven; what if I were to approach him
and ask about his descent?' Then the brahman Sbndarikabhradvfija
went up to the Blessed One and said: O f what descent is the venerable
o n e ? Then the Blessed One addressed the brahman SundarikabhSradv&ja with [these] verses.
455. *1 am certainly not a brahman, nor a prince, nor a vessa, nor am I
anyone [else]. Knowing [and renouncing) the clan o f the common
people, ! wander in the world, possessing nothing, [being] a thinker.
456. Wearing a robe, houseless. I wander with shaven hair, with self
completely quenched, not clinging here 10 [other] men. You have asked
me an unfitting question about my clan, brahman.*
457. <8t> Truly venerable sir. brahmans [meeting] with brahmans ask,
"Is the venerable one a brahman 7 " If you call yourself a brahman, but
call me a non-brahman, then l ask you about the SvittT, with three
lines and twenty-four syllables.
458. Aiming at what have seers, men, khattiyas, and brahmans, many
of them, olTercd sacrifice to deities here in the world?' If anyone who
has gone to the end, (and) has knowledge, should receive an oblation at
$6
the lime o f sacrifice from any [sacrifice!-], then his [sacrifice], I say,
would be successful.'
459. Assuredly my sacrifice would be successful', said ihe brahman,
'since we have seen one like you who has knowledge. For if I had noi
seen (hose like you, another person wduld eat my sacrificial cake.
460. 'Therefore, brahman, [as you are] seeking some goal; approach
[and] ask. Perhaps you may find one iere who is at peace, without
anger, without affliction, without desire, with good understanding.*
4 6c. T delight in sacrifice, Gptama, sir. I desire to sacrifice. I do not
understand; lei your honour instruct me. <S2> Wherein an offering is
successful, tell me that. Therefore, brahman, give ear. I shall teach you
the doctrine.
462. Do not ask about descent, but ask about conduct. Truly from
wood fire is produced. A sage, possessed o f firmness, although of
lowly biiih, becomes a thoroughbred, having modesty as his restraint
463. One lamed by truth, furnished with [self-]taming. gone to thrend
o f knowledge, having lived (lie holy life * upon him at the right time
one should bestow an offering. [To him' a brahman who is looking for
merit should sacrifice.
4 6 4 . Those who have abandoned sensual pleasures and wander
homeless, with well-restrained selves, straight as a shuttle upon
them at the right time one should bestow an offering. (To them) a
brahman who is looking for merit should sacrifice.
4 6 5 . Those who, with passions gone, with sense-faculties well*
concentrated, (are) completely released as the moon (is released) from
the grasp o f R 3hu upon them at (he right time ...
466. They wander in the world unattached, always mindful, having
abandoned cherished things upon them at the right time ...
467. The TathSgata who having abandoned sensual pleasures wanders
victorious, who knows the end o f binh and death. <83> [is] quenched,
cool as a pool o f water, he deserves the sacrificial cake.
57
468. Equal to [his] equals, far from those (who are) not equal, the
Tathgata is one with endless wisdom. Undcfilcd here or :n the next
world, the Talhagata deserves the sacrificial cake.
469. In whom no delusion dwells, nor conceit, whose lust has gone,
who is without selfishness, without desire, who has thrust a vay anger,
whose self is completely quenched, that brahman has aba doned the
stain o f grief. The Tathgata deserves the sacrificial cake.
470. The Tathagata. who has abandoned the resting-plac :[s] o f the
mind, o f whom there are no possessions at all. not grasping either here
or in the next world, he deserves the sacrificial cake.
471. The Tathagata, who (is) concentrated (and) has crossi d over the
flood, and has understood the doctrine, by means o f supreme vision,
with savas destroyed, bearing his last body, be deserves the sacrificial
cake.
472. O f whom the savas o f existence and (of whom) harsh speech are
destroyed, finished, do longer exist, he has knowledge [and] is released
in every respect. lheT'aUiSgata deserves the sacrificial cake.
473. The TatMgatu, (who has) gone beyond attachment, o f whom there
are no attachments, who among those attached to conceit is r ot attached
to conceit, <84> knowing [and renouncing) misery togefi er with its
field (of activity] and its basis, he deserves the sacrificial cak
474. Not dependent on desire, seeing separation, gone beyond the view
which can be known by others, the Tathgata, of whom there are no
bases (for rebirth) at all, he deserves the sacrificial cake.
475. The Taihgaia, for whom mental phenomena from tOf to bottom
are destroyed, finished, no longer exist, since he has understood them,
[being] at peace, completely released in the destruction o f grasping, he
deserves the sacrificial cake.
476. The Tathagata. who, seeing the end and destruction o f fetters and
birth, has thrust away (he path o f passion cntirc(ly], i: purified,
faultless, stainless, clear, he deserves the sacrificial cake.
5$
4 7 7 . He who lie not sec the self by means o f the self, (is)
concentrated, upright, with steadfast self, lie indeed [is] without lust,
without [mental) b rrenness. without doubt. The Tathiigata deserves the
sacrificial cake.
478. The TainSga; s. o f whom there are nc occasions o f delusion, but
who secs by know idge in respect o f all ph momcna. and bears his last
body, and has am cd at full-awakening, u (surpassed bliss to such
an extent is the pur ;y o f the yakkha he A serves the sacrificial cake.
47*9. <8>> And let my offering be a true oflering. since 1 have obtained
one like you. who tas knowledge. For Brahm is (my) witness. Let the
Blessed One take my [sacrificial cake], let the Blessed One enjoy my
sacrificial cake.
480. 'It is not right for me to eat what has !<en sung over with verses.
This, brahman, is i.ot the doctrine o f those who see [rightly]. Buddhas
reject what has been sung over with verses. A s long as the doctnne
exists, brahman, this is [their] way of life.
481. But serve wit t other food [and] drink a fully-accomplished great
seer, whose savas arc destroyed, whose re norse is calmed: for this is
the field for one w! 0 is looking for merit
4S2. 'W ell is it, B essed One, that l should thus know [the one) who
would enjoy the gift o f one like me. [and] whom I should seek at the
time of sacrifice, [n >w that 1 have] received, our advice.
483. Whose impel losiiy has departed, whose mind is not turbid, [who
is] completely relc ised from sensual pleasures, whose sloth is thrust
away,
484. the remover o f boundaries and limit , the knower o f birth and
death, the sage possessed o f sagehood, such a one, come to the
sacrifice,
435.
hands, (him) honour with food and drink. In this way gifts are
successful.
59
<86> The Buddha, the venerable one, deserves the sacrificial cake.
[He is) the unsurpassed field o f merit, the recipient o f the sacrifice o f all
the world. (A gift] given to the venerable one has great fruit.
Then the brahman Sundarikabhradvja said to the Blessed One:
'Wonderful, venerable Gotama, wonderful, venerable Gotama. Just as,
venerable Gotama, one might set upright what has been overturned, or
uncover that which has been covered, or point out the way to one who
had gone astray, or bring an oil-lamp into the darkness, so (hat those
with eyes might sec shapes, in the same way the doctrine has been
declared by the venerable Gotama in manifold ways. 1 go to the
venerable Gotama as a refuge, and to the Doctrine, and to the Order o f
bhikkhus. May I obtain admission (to the Order) in the presence o f the
venerable Gotama, may I obtain ordination.* Th e brahman
Sundarikabhradvija obtained... became one of the arahats.
ni.5. Mgha
Thus have I heard. Once ihe Blessed One was staying at Rjagaha, on
Mt Gijjhakta. Then the young brahman Mgha came to the Blessed
One and exchanged the customary friendly greetings with him, and then
sat on one side. Seated there the young brahman Mgha <$7> said to
the Blessed One: T am, venerable Gotama, generous, a lordly giver,
munificent, open-handed. 1 seek wealth rightly, and from the wealth
which 1 seek and obtain rightly and acquire rightly I give to one, two,
three, four, five, six. seven, eight, nine, ten, twenty, thirty, forty, fifty,
one hundred, or even more. So giving, so bestowing, do I produce
much merit?' 'Assuredly, young brahman, so giving and so bestowing
you produce much merit. If anyone, young brahman, is generous, a
lordly giver, munificent, open-handed, and seeks wealth rightly and
from the wealth which he seeks and obtains rightly and acquires rightly
he gives to one
much merit.' Then the young brahman Mgha addressed the Blessed
One with a verse.
6o
487. *1 ask, sir. the munificent Gotama , said ihe young brahman
Mgha. who wears a yellow robe, [and] wanders houseless: If any
open-handed householder, a lordly giver, seeking for merit, looking for
merit, sacrifices, <88> giving food qpd drink to others here, wherein
would the offering be purified for the one sacrificing?'
488. 'I f any open-handed householder, a lordly giver, Mgha', said the
Blessed One, 'seeking for merit, looking for merit, sacrifices, giving
food and drink to others here, such a one would achieve his aim because
o f the recipients o f the gift.*
489. 'I f any open-handed householder, a lordly giver', said the young
brahman Mgha, 'seeking foe merit, looking for merit, sacrifices, giving
food and drink to others here tell me. Blessed One. about the
recipients o f the gift.*
490. 'Those who indeed wander unattached in the world, haying
nothing, fully accomplished, with restrained selves upon them at the
right time one should bestow an offering. (To them) 9 brahman who is
looking for merit should sacrifice.
491. These wbo have cut all bonds and fetters, arc tamed, completely
released, without affliction, without desire upon them at the right
time one should bestow an offering. (To them) a brahman who is
looking for merit should sacrifice.
4 92. Those who are fully released from all fetters, are tamed,
completely released, without affliction, without desire upon them at
the right time
493. [Those who] have left behind passion, and hatred, and delusion,
whose savas are destroyed, having lived the holy life upon them at
the right tim e...
494. Those in whom no deception dwells, nor conceit, <89> whose
lust has gone, who are without selfishness, without desire upon
them at the right time ...
61
495. Those who truly arc not a prey to cravings, having crossed over
the Hood, [and] who wander without selfishness upon them at the
right tim e...
496. But those in whom there is no craving for anything in the world,
for various existences in this world or the next upon them at the
right tin**-...
497. Those who. having abandoned sensual pleasures, wander
houseless, with, well-restrained selves, straight as a shuttle upon
them at the right tim e...
49$. Those who. with passions gone, with sense-faculties well
concentrated, [are] completely released as the moon (is released] from
the grasp o f R 3hu upon them at the right time ...
499. Those [who are] calmed, with passions gone, without anger, for
whom there are no [future] transitions, having completely abandoned
[them] here upon them at the right tim e. . . .
500. Those [who] having abandoned birth and death com pletely),
(have) gone beyond all doubt upon them at the right time ...
501. Those who wander about in the world, having [only] themselves
as a refuge, having nothing, completely freed in every respect upon
them at the right tim e...
502. Those who indeed know this here as it really is: T h is is the last
[birth]*, there is no more renewed existence upon them at the right
lime ...
503. <90> He who has knowledge, delights in meditation, possesses
mindfulness, has arrived at full-awakening, (is) a refuge for many
upon him at the right time .. ..
504. T ru ly my question was not in vain. The Blessed One has told me
about the recipients of the gift. You indeed know this here as it really
is. for thus is (his doctrine known to you.
505. If any open-handed householder, a lordly-givcr*. said the young
brahman MSgha. seeking for merit, looking for ntcrit. sacrifices, giving
62
food and drink io others here tell me, Blessed One, about (he
successful performance of the sacrifice/
506. 'Sacrifice, and1 (while) sacrificing, Mlgha , said the Blessed One,
'make your mind clear in every respect. For one sacrificing, the sacrifice
is the basis. Taking one's stand there, one abaodons ones fauli(s).
507. He. with passions gone, should dispel completely his fault[s],
developing a friendly m.nd (which is) unbounded. Day and night he is
constantly vigilant. He suffuses boundlessness (o f mind] in all
directions/
508. 'Who is purified, (who)
what self docs one go to the Brahma-world? Being asked, sage, tell me
who does not know. For the Blessed One is my witoess that Brahm
has been seen today, <91> for it is true that you arc equal to Brahm
for us. How is one reborn in the Brahma-world, brilliant one?*
509. 'Whoever sacrifices the triple successful performance of-the
sacrifice, MSgha , said the Blessed One, 'such a one would achieve his
aim because ot the recipients of the gilt/i bus having sacrificed properly
an open-handed one is reborn in the Brahma-world. Thus I say/
When this had been said, the young brahman MSgha said to the Blessed
One: 'Wonderful, venerable Gotama ... have taken refuge from this day
forth as tong as life lasts/
Iil.6.
Sabhiya
Thus have I heard. Once the Blessed One was staying at Rjagaha. in
the Vejuvana in KalandanivSpa. At that time certain questions were put
to the wanderer Sabhiya by a deity who had formerly been a kinsman of
his: *If any ascetic or brahman can. when asked, answer these questions
for you. Sabhiya. then you should live the holy life in his presence/
Then the wanderer Sabhiya, having learned those questions from the
deity, approached those ascetics and brahmans who had orders (of
bhikkhus). had groups, were teachers o f groups, were well-known.
Reading ynjamno ca.
*3
64
ascelic Goiama and ask him these questions?* Then the wanderer
Sabhiya set out on a wandering tour to Rjagaha, and in due course as
he wandered came to Rjagaha, the Vcluvana, Kalandakanivapa and
came up to the Blessed One. He exchanged the customary friendly
greetings with him, and sat down on one side. Seated there, the
wanderer Sabhiya addressed the Blessed One with a verse.
510.
ask questions. Put an end to (hem for me. Being asked, answer my
questions in due order, in accordance with the doctrine.
5 *1, <94> You have come from afar, Sabhiya , said the Blessed One,
desiring to ask questions: J shall put an end to them for you. Being
asked, I shall answer your questions in due order, in accordance with
the doctrine.
51a. A sk me a question, Sabhiya, whatever you wish for in your heart,
[.shall put an end to every question for you.'
Then this thought occurred to ihe wandereV Sabhiya: Tt is
astonishing, it is marvellous that the opportunity which I did not
receive among the other ascetics and brahmans even to the smallest
degree, has been afforded to me by the ascetic Gotama.* (Then) with
elated mind, delighted, glad, full o f joy and rapture, he asked the
Blessed One a question.
513. When one has obtained what, do they call him "bhikkhu ?', said
Sabhiya. 'On account o f what do they call one meek", and why do
they call one tamed"? W hy is one called awakened" ? Being asked by
me, Blessed One, answer.*
514 . <95> He who has gone to quenching by the path made by
himself. Sabhiya', said the Blessed One, has crossed over doubt,
having abandoned both non-existcnce and existence, has lived the life,
whose renewed existence is destroyed, he is a bhikkhu".
515. Being disinterested in everything, possessing mindfulness, the
ascetic (who] does not harm anyone in the whole world. Jwho| has
65
66
Then the wanderer Sabhiya ... asked the Blessed One another
question.
$23. Whom do the Buddhas call field-knower"?*, said Sabhiya, On
account o f what do they call one good ? And why is one wise ?
<97> Why is one called "sage*' by name? Being asked by me. Blessed
One, answer/
524. Having considered all fields, Sabhiya , said the Blessed One, the
divine one, and the human one, (and) the Brahma-field, completely
released from the bond, the root of all fields, such a one is rightly
called "field-knower*.
525. Having considered all.treasuries, the divine, and the human one.
[and] the Brahma-treasury, completely released from the bond, the root
of all treasuries, such a one is rightly called good .
526. Having considered both sense-fields, inside and outside, haviog
wisdom v>d purity, gone beyond black and white, such a one Is rightly
called ,wiscr.
527. Knowing the doctrine o f good and bad (people], inside and outside
in all the workl, to be honoured by devas and men, having gone beyond
attachment [and] the net, he is a sage*
The wanderer Sabhiya... asked the Blessed One another question.
5 2 S . <9$> 'When one has obtained what, do they call him
"knowledgeable ? , said Sabhiya, On account o f what do they call one
well-informed ? Why is one energetic ? Why does one become
thoroughbred by name ? Being asked by me. Blessed One. answer/
529. 'Having considered all- knowledges, Sabhiya*. said the Blessed
One. 'those belonging to ascetics and those o f brahmans, with his
passion gone in respect o f all sensations, having gone beyond all
knowledge, he is knowledgeable .
530. Having gained information about diversification and name-andform, inside and outside, the root of disease, completely released from
the bond. 1he root o f all disease, such a one is rightly called well
informed
67
531. Abstaining from all evils here, having gone beyond the misery of
hell, he is the abode o f energy. Being energetic [and] striving, such a
one is rightly called hero***2
532. O f whom the bonds may have been cut, inside and outside, the
root of attachment, completely released from the bond, the root o f all
attachment, such a one is rightly called thoroughbred.
Then the wanderer Sabhiya ... asked the Blessed One another
question.
533. When one has obtained what, do they call him versed in sacred
knowledge ?*, said abhiya. <99> On account o f what do they call
one noble"? And why is one o f good conduct"? Why does onq,
become wanderer by nam e? Being asked by me. Blessed One,
answer.
534/llaving heard (and) understood every doctrine in the world,
Sabbiya*, said the Blessed One, *(and) whatever is blamable and
blameless, one who overcomes, [is] without doubt, completely released,
without affliction in every respect, him they call versed in sacred
knowledge .
535. Cutting o ff savas and attachments, knowing, he docs not come to
He again in a womb. Having thrust away the triple perception, the mud,
he does not come to figments. Him they call noble".
536. Whoever here has gained the [highest] gain in respect of conduct,
(is) always good, has learned the doctrine, is not attached to anything,
(but is] completely released, in whom there are no repugnances, he is
o f good conduct .
537. Having avoided whatever action has a miserable result, above and
below, and also across [and] in the middle, he has put an end to
delusion, conceit, and also lust and anger, [and] namc-and-form.
* Reading
2
Reading
viriyarso.
viro.
68
543 > While you, the nSga o f nSgas, the great hero, are speaking, all
devas rejoice, both NSrada and Pabbata [devas].
544.
69
545. You are the Buddha, you are the teacher, you are the sage who
overcame Mra. Having cut o ff the latent tendencies, having crossed
over, you bring these people across.
546. Acquisitions (which lead to rebirth] have been by-passed by you.
Your Ssavas have been torn asunder. Without grasping, you have
eliminated fear and dread, (like] a lion.
547. A s a beautiful lotus flower does not cling to water, so you do not
cling to merit and evil, both. Stretch foith your feet, hero. Sabhiya pays
homage to the teachers (feet].'
Then the wanderer Sabhiya fell with his head at the feet o f the
Blessed One and said: 'Wonderful, venerable (Gotama]... the Doctrine
and the Order o f bhikkhus. May I obtain, venerable one. admission (to
the Order] in the presence o f the Blessed One, may I obtain <I02>
ordination.' *If anyone, Sabhiya, who was previously a member of
another sect, desires admission into this doctrine and discipline, and
desires ordination into it, he waits four months, (aiidj at the end o f four
months bhikkhus whose minds are satisfied admit him and ordain him
as a bhikkhu. Nevertheless in this matter 1 recognise individual
differences.* *lf, venerable one, those who were previously members o f
other sects when desiring admission into this doctrine and discipline
and desiring ordination into it wait four months, (and) at the end o f
four months bhikkhus whose minds are satisfied admit them and ordain
them as bhikkhus. (then) 1 will wait four years, (and) at the end o f four
years let bhikkhus whose minds arc satisfied admit me and ordain me
as a bhikkhu.* The wanderer Sabhiya obtained admission in the
presence o f the Blessed One, (and) he obtained ordination ... the
venerable Sabhiya became one of the arahais
III.7.
Scia
Thus have I heard. Once the Blessed One was on a lour among the
people o f Anguiiarpa with a large Order o f bhikkhus, 10 ihc number of
1,250. <103^ He came to the town called pana belonging to the
people o f Angoiiarapa. The matted-hair ascetic Keniya heard: 'Indeed.
70
venerable sir, the ascetic Gotama, of the Sakyan clan, having gone forth
from the Sakyan family, on lour among the people of Anguttarpa with
a large Order o f bhikkhus, to the number o f 1,250, has arrived at
pana. About this venerable Gotama, a delightful report has arisen, as
fo llo w s: "That Blessed One is an arahat, a fully-awakened one,
endowed with knowledge and [right] conduct, a Wcll-farer, knowing the
worlds, unsurpassed, controller of those men who have to be tamed,
teacher o f devas and men, Buddha, Blessed One. Understanding and
himself realising this world including the devas, Mra, and Brahma,
beings including ascetics and brahmans, devas and men, he makes-it
known. He teaches the doctrine which is delightful at the beginning,
delightful in the middle, delightful at the end, he proclaims with the
spirit and the letter the holy living which is wholly-fulfilled and
purified. Good indeed is the sight o f arahats o f such a kind."' Then (be
matted-hair ascetic Keniya went up to the Blessed One and having
exchanged the customary friendly greetings with him sat down orume
side.-The Blessed One instructed, roused, excited and gladdened the
matted-hair ascetic Keniya. seated there, with a talk about the doctrine.
The matted-hair ascetic Keniya, instructed, roused, excited and
gladdened J>y the Blessed One with a talk about the doctrine, said to the
Blessed one: May the venerable Gotama accept my invitation to a
meal tomorrow, together with the Order o f bhikkhus.* When this was
said, the Blessed One said to the mnited-hatr ascetic Keniya: Large
indeed. Keniya. <i04> is (he Order of bhikkhus, to the number of
1,250, and you are favourably disposed towards the brahmans.* The
matted-hair ascetic Keniya spoke to the Blessed One a second lime:
Although, venerable Gotama, the Order o f bhikkhus is large, to the
number of 1.250. and 1 am favourably disposed to the brahmans, may
the Blessed One accept my invitation to a meal tomorrow with the
Order of bhikkhus.' A second time the Blessed One replied to the
matted-hair ascetic Keniya: Large indeed is the Order of bhikkhus, to
the number o f 1.250. and you are favourably disposed towards the
brahmans. The maned-hair ascetic Keniya spoke to the Blessed One a
III. T h e Great
C h a p ter
72
Buddha,
Blessed One. He has been invited by me for tomorrow with the Order
of bhikkhus/ Did you say Buddha , Keniya?* T did say Buddha ,
$ela/ Did you say Buddha , Keniya? T did say "Buddha , Sela/
Then this thought occurred to the brahman Sela: Even this word
Buddha is hard to obtain in the world. Thirty-two marks o f a great
man have, however, come down to us in our mantras. For a great man
endowed with these marks two courses are open, and no other: If he
inhabits a house, he will become a king, a wheel-turning monarch,
righteous, a king of righteousness, a conqueror of the whole world, who
has obtained stability in his country, a possessor o f the seven jewels.
These seven jewels of his are as follows: the wheel-jewel, the elephantjew el. the horse-jewel, the gem-jewel, the wom an-jewel, the
householder-jewel, and seventhly the adviser-jewel. He will have more
than a thousand sons, valiant, o f heroic form, crushing enemy armies.
He will dwell conquering this sea-girt land without violence, without a
sword, (but) by righteousness. But if he goes forth from the house to
the houseless state, he will become an arahat, a fully-awakened one. o f
wide-spread fame in the world. But where, venerable Keniya, is this
venerable Gotama staying now, the arahat. the fully-awakened one?*
When this was said, (he maued-hair ascetic Keniya took the brahman
Sela by the right arm and said: <to7> Where that blue line o f forest
is. venerable Scia.* Then the brahman Sela went up to the Blessed One
with his three hundred young brahmans. Then the brahman Sela
addressed those young brahmans: 'Come noiselessflyl. sirs, placing
one foot down after another, for the Blessed Ones are as hard to
approach as lions living alone. So if I should converse with the ascetic
Gotama. do not, venerable sirs, interrupt my conversation from time to
time, but wait until the end of my conversation.* Then the brahman
73
74
55 1. A bhikkhu with skin like gold is good to look at, but what use is
the ascetic's state to you when you have such an excellent appearance?
532. You ought to be a king, a wheel-turning monarch, a bull among
heroes, a conqueror possessing the whole world, the lord o f
Jambusanda.
553. <I09> Khattiyas and minor kings and kings ore your allies. You
are the king of kings (and] lord of men. Rule, Gotama.*
554. '1 am a king, S cia', said the Blessed One, an unsurpassed
doctrine-king. By my doctrine I set the wheel turning, the wheel which
is not to be rolled back.
555. You profess to be fully-awakened, said the brahman Sela, an
unsurpassed doctrine-king, Gotama. You say, By my doctrine 1 set the
wheel rolling".
556. But who is the venerable ones captain, who is the disciple who is
the successor to the teacher? Who keeps this doctrine-wheel rollingihat
has been set rolling by you ?'
557. 'Sela', said the Blessed One, Srifrutta, taking after the Tathgata,
keeps the unsurpassed doctrine-wheel rolling that has been set rolling
by me.
558. What is to be known is known (by me); what is to be developed
is developed (by me); what is to be eliminated is eliminated by me;
therefore 1 am a Buddha, brahman.
559. Dispel your doubt in me. Have faith, brahman. It is difficult to
obtain a sight o f the fully-awakened ones repeatedly.
560. <11 o> I am a fully-awakened one an unsurpassed barb-remover,
(one o f those] whose appearance in the world is difficult for you to
obtain repeatedly.
561. Having become Brahma, unequalled crusher o f M ira s armies,
having subdued all enemies. I rejoice, having no fear from any quarter.
562. Hear, venerable sirs, what the one with vision says. The barbremover. the great hero, roars like a lion in a wood.
75
76
77
575- <i*3> For (here is no means whereby those bom do not die. Even
[for one] arriving at old age there is death, for o f such a nature are living
creatures.
576. Just as for ripe fruit there is constantly* fear o f falling, so for
mortals who arc bom there is constantly fear o f death.
577. Just as vessels made of clay by a potter all have breaking as their
end. so is the life o f mortals.
578. Young and old. those who arc foolish and those who are wise, all
go into the power o f death, all have death as their end.
579. When they are overco:
world.*2 the father does not protect the son, nor the relatives the [other]
relatives.
580. Sec. while the relatives are actually looking .on, [and] wailing
much, each one of the mortals is led away like a cow to be slaughtered.
581. Thus the world is smitten by death and ol<| age. Therefore wise
men do not grieve, knowing the way o f the world.
582. Whose path you do not know, whether come or gone, not seeing
both ends you lament [him] uselessly.
583. If lamenting [and] harming himself a deluded person should pluck
out any advantage (from his action) a wise man would do that too.
584. For not by weeping and grief docs one obtain peace o f mind. His
misery arises all the more, his body is harmed.
585. < 1 14> He becomes thin and discoloured, harming himself by
himself. The departed ones do not fare well thereby. Lamentation is
useless.
586. Not abandoning grief a person goes all the more to misery.
Bewailing the dead man he goes under the influence o f grief.
* Reading niccam.
587. Look at others too going on their way, men going id accordance
with their actions, living creatures quivering indeed here: having come
into the power o f death.
588. For in whatever way they think, it happens Other than thai. The
difference is o f such a kind. See the way o f the world.
3S9. Even i f a man were to live one hundred years Of u rn e , he is
[eventually] separated from his group of relatives. He gives upiife here.
590. Therefore having heard the arahat, having dispelled lamentation,
having seen a departed one dead, (one should think]
(brought back again] by me.
591. Just as one might extinguish with water a shelter which is on fire,
even so a firm, wise, learned, skilled man would quickly blow away
grief when it has arisen, as the wind blows away (a piece ofj cotton.
592. Lamentation desire, and ones own unhappiness'/one seeking
happiness for himself should draw out his own barb.
593. With hath drawn out. not dependent, having gained peace or mind,
gone beyond all grief, without grief, he becomes quenched
III.9.
V&cuha
< 1 1 5> Thus have I heard. Once the Blessed One was staying at
Icchnamkala in the Icchanamkala forest. At that time many
distinguished and wealthy brahmans were dwelling at Icchnamkala,
such as the brahman CankT, the brahman Trukkha, the brahman
PokkharasSti. the brahman Jnu&soni, the brahman Todeyya and other
distinguished and wealthy brahmans. Then as the young brahmans
VSseuha and BliSradvSja were wandering to and fro on foot and walking
up and down, this conversation arose: How. sir. does ooe become a
brahman V The young brahman Bhradvja replied : 'When one is well
born on both the mother's and the father's side, and is o f pure descent
for seven generations, uncriticiscd und irreproachable with reference to
birth, to such an extent one becomes a brahman. The young brahman
Vscttha spoke thus: When one possesses virtuous conduct and is
endowed with [good] vows, to such an extent one becomes a'brahman.
79
The young brahman Bhradvja was not able < 1 16> to convince the
young brahman Vseuha, nor could the young brahman Vseuha
convince the young brahman Bhradvja. Then the young brahman
Vsettha addressed the young brahman Bhradvja: This ascetic
Gotama, Bhradvja, of the Sakyan clan, having gone forth from (he
Sakyan family, is staying at Icchnamkala in (he Icchnamkala forest.
About this venerable Gotama a delightful report has arisen as follows:
"... Buddha, Blessed One." Let us go, venerable Bhradvja, to (he
ascetic Gotama, and let us ask the ascetic Gotama about this matter. As
the ascetic Gotama answers us, so we shall understand it. The young
brahman Bhradvja agreed to the young brahman VSseuha's
suggestion. Then the young brahmans Vseuha and Bhradvja went up
to the Blessed One, and exchanged the customary friendly greetings
with him, and then sat down on one side. Seated there the young
brahman VSsetlha addressed the Blessed One with these verses.
594. 'We are both adept in die three vedas, ckhowcdged (as such by
others) and self-professed. 1 am the young brahman pupil o f
Pokkharasati, and this one is the pupil of Tlrukkha.
595. Whatever is proclaimed by those who are adept in the three vedas.
therein we are fully accomplished. We are philologists, grammarians,
like our teachers in (vedic) recitation.
596. < II7> There is a dispute between us, Gotama, with reference to
birth. Bhradvja says that one becomes a brahman by birth, but I say it
is because o f action. Know thus, one with vision.
597. We are both unable to convince one another. We have come to ask
(lie venerable one. (who is] famed as being fully-awakened.
59S. Just as people going forward with cupped hands, worshipping, pay
homage to the moon when it is beginning to wax. so they pay homage
to Gotama in the world.
599.
So
600. I shall explain to you, Vasctiha , said the Blessed One, 'in due
order, in accordance with the truth, the division o f species of living
creatures; manifold indeed are their species.
60 1. Consider grass and trees. Although they do not profess [any
difference], their distinguishing mark arises from their species;
manifoldindeed are their species.
602. < n 8 > Then [consider] beetles, moths, [and so on] down to ants
and termites; their distinguishing mark ...
603. Consider quadrupeds too, both small [and] large; their...
604. Consider snakes too, going on their bellies, with long backs;
their ...
605. Then consider fish too, living in the water, having water as their
range [of activity]; their...
606. Then consider birds too, going on wings, sky-travellers; their...
607. Although, in .these species, the distinguishing mark(s].ansiog
from their species are numerous, among men the distinguishing mark[s]
arising from their species are not similarly numerous.
608. Not b y hair, nor head, nor ears, nor eyes, nor mouth, nor nose, nor
lips, nor eyebrows.
609. nor neck, nor shoulders, nor belly, nor bock, nor buttock[s], nor
chest, nor female organs, nor testicles,
610. nor hands, nor feet, nor fingers, nor nails, nor calves, nor thighs,
nor colour, nor voice, is there a distinguishing mark arising from their
species, as in other species.
6 1 1. < i(9 > T h is [difference] is not found individually among men in
respect o f their own bodies, but among men difference is spoken of as a
matter o f designation.
6 12 . Whoever among men makes his living by keeping cows, thus
know, Vseijha. he is a fanner, not a brahman.
8l
1 Reading puthusippena.
3 Reading sa ce.
82
625. Whoever does not cling to sensual pleasures, as water does not
cling to a lotus leaf, or a mustard seed to the tip o f an awl, him I call a
brahman.
626. Whoever in this very w orld,understands the end o f his own
misery, with burden laid aside, unfettered, him 1 call a brahman.
627. Having deep wisdom, possessing intelligence, the knower o f the
right road and the wrong road, whoever has attained (he supreme goal,
him I call a brahman.
628. Not in contact with householders and houseless ones alike, not
frequenting houses, having little desire, him I call a brahman.
629. Whoever, having laid aside violence in respect o f all beings,
moving or still, does not kill or cause to kill, him I call a brahman.
630. Not hostile among those who are hostile, at rest among those who
have embraced violence, without grasping among those who are with
grasping, him 1 call a brahman.
631. Whose passions and hatred, and conceit and hypocrisy bave been
made to fall off, like a mustard seed [falling) from tho point o f an awl,
him 1 call a brahman.
6 32. < J2 1 > [Whoever] may utter speech which is not harsh,
informative, true, by which he would offend no one, him I call a
brahman.
633. Whoever here1 does not take what is not given in the world [be it)
long or short, small or large, beautiful or ugly, htm I call a brahman.
634. In whom no longings are found, for this world or the next,
without aspirations, unfettered, him call a brahman.
635. In whom no attachments are found, [who is] without doubt
because o f knowledge, arrived at the firm foundation o f the death-free,
him 1 call a brahman.
636. Whoever has passed beyond merit and evil here, both attachments,
without grief, without pollution, purified, him 1 call a brahman.
Reading dha.
83
637. Stainless like the moon purified, clear, not turbid, bereft of joy
and existence, him I call a brahman.
638. Whoever has gone beyond this obstacle, the difficult road,
joumeying-on, delusion, (and has) crossed over, gone to the far shore,
meditating without lust, without doubt, quenched without grasping,
him 1 call a brahman.
639. Whoever, having left behind sensual pleasures in this world,
should wander about homeless, bereft o f sensual pleasures and
existence, him I call a brahman.
640. Whoever, having left behind craving in this world, should wander
about homeless, bereft o f craving and existence, him 1 call a brahman.
641. (Whoever), having abandoned human connection, bas gone beyond
connection with the devas, released from all connections, him I call a
brahman.
642. Having abandoned pleasure and noA-pleastirc, become cool,
without acquisitions (which lead to rebirth), a hero who has overcome
the whole world, him 1 call a brahman.
643. <I22> Whoever knows the passing away o f beings and their
uprising (again) in every respect, unattached, a well-farer. an awakened
one, him I call a brahman.
644. Whose transition the devas. gandhabbas and men do not know,
with Ssavas destroyed, an arahat, him 1 call a brahman.
645. For whom there is nothing before, or after, or in the middle,
having nothing, without grasping, him I call a brahman.
646. A bull (among men], an excellent hero, a great seer, a conqueror,
without lust, washed clean, awakened, him 1 cal) a brahman.
647. Whoever knows that he has lived before, and secs heaven and hell,
and has arrived at the destruction o f birth, him 1 call a brahman.
648. For what has been designated name and clan in the world is indeed
a (mere) name. What has been designated here and there has arisen by
common assent.
84
649. The (false) view o f the ignorant has been latent for a long time.
Only the ignorant say that one becomes a brahman by birth.
650. Not by birth does one become a brahman; not by birth does one
become a non-brahman. B y action one becomes a brahman; by action
one becomes a non-biahman.
6 5 1. B y action one becomes a fanner; by action one becomes a
craftsman; by action one becomes a merchant; by action one becomes a
servant.
632. By action one becomes a thief too; by action one becomes a
.fighting-man too; by action one becomes a sacrifices by action one
becomes a king too.
653. <!23> Thus the wise, seeing conditional origination, knowing the
fruitr f action, see this action as it really is.
654. By action the world goes on ; by action people go on. Beings have
action a$ their bond, as the linch-pin is the bond o f a chariot as irgoes
along.
653. By austerity, by the holy life, by self-restraint, and self-taming, by
this one becomes a brahman. This is the supreme state o f being a
brahman.
636. {Whoever is) endowed with the three knowledges, at peace, with
renewed existence destroyed, thui know. Vsettha, he is Brahm (and)
Sakka to those who know.*
When this had been said, the young brahmans Vsettha and
Bhradvja stud this to the Blessed One: Wonderful, venerable Gotaraa
... we go to the venerable Gotama as a refuge, and to the Doctrine, and
to the Order of bhikkhus. May the Venerable Gotama accept us as layfollowers who have taken refuge from this day forth as long as life
lasts.
lll.io .
Kokliya
Thus have I heard. Once the Blessed One was staying at SvatthT. in the
Jetavana in AnSthapindik.Vs park. Then the bhikkhu Kokliya came up
85
to (he Blessed One, <I24> and having saluted him $at down on one
side. Seated there the bhikkhu Kokliya said this to the Blessed One:
SSriputta and Moggallna have evil desires, venerable sir; they are
under the influence of evil desires. When this had been said, the
Blessed One said this to the bhikkhu Kokliya: Do not [speak] thus,
KokSHya; do not [speak] thus, Kokliya. Put your mind at rest in
respect of SSriputta and Moggallna, Kokliya. Sripuua and
Moggaltna are amiable people.* A second time the bhikkhu Kokliya
spoke to the Blessed One: Although the Blessed One, venerable sir,
inspires faith and confidence in me, nevertheless Sriputta and
Moggallna have evil desires; they are under the influence o f evil
desires.* A second time the Blessed One replied to the bhikkhu
K o k liy a : Do not [speak] thus. Kokliya; do not [speak] thus.
Kokliya. Put your mind at rest in respect o f Sriputta and Moggallna.
Kokliya. Sriputta and Moggallna are amiable people. A third time
the bhikkhu Kokliya spoke to the Blessed One: Although the Blessed
One, venerable sir, inspires faith and confidence in me. nevertheless
SSriputta and Moggallna have evil desires; they are under the influence
o f evil desires.* A third time the Blessed One spoke to the bhikkhu
K o k liya : 'Do not [speak] thus, Kokliya; do not [speak] thus,
Kokiiya. Put your mind at rest in respect of Sriputta and Moggallna,
Kokliya. SSriputta and Moggallna arc amiable people. Then the
bhikkhu Kokliya rose from his seal, saluted the Blessed One, walked
respectfully around him, and departed. A short time after he had
departed, the bhikkhu Kokliya's whole body broke out in boils the
size of mustard seeds. These became the size of kidney-beans, and then
of chick-peas, and then of jujube stones, <i2s> and then o f jujube
fruits, and then of myrobalans, and then of unripe vilva fruits, and then
of [ripe] vilva fruits. After becoming as large as [ripe] vilva fruits they
burst, and discharged pus and blood. Then the bhikkhu Kokliya died
of that disease, and was reborn in the Paduma hell for hardening his
heart against Sripulta nod Moggallna.
86
S7
is .one Paduma hell. The bhikkhu Kokliya has been reborn in the
Paduma hell, bhikkhu, for hardening his heart against Sariputta and
MoggallSna.* So spoke the Blessed One. and when the Well-farer had
said this, the Teacher spoke again :
657. <!27> 'Surely in the mouth o f a man, when born, an axe is bom.
with which a fool cuts himself, saying a badly-spoken [utterance].
658. He who praises him who is to be blamed, or blames him who is
to be praised, accumulates evil by his mouth. Because o f that evil he
does not find happiness.
659. That losing throw is o f small measure which [consists of] the loss
o f wealth at dice, even all one s property together with oneself. This
indeed is a greater evil, which sets ones mind against well-farers.
660. Since he maligns the noble ones, having directed evil speech and
mind [against them] he goes to hell for one hundred thousand and
thirty-six Nirabbudas and five Abbudas.
661. Speaking o f what never happened one goes to hell, or if someone
having done something says I did not do it , [he goes to hell too].
Both o f them, passing away, become equal, men o f base deeds in the
next world.
662. Whoever offends against an unoffending man, a purified man
without blemish, the evil rebounds upon that self-same fool, like fine
dust thrown against the wind.
663. Whoever is attached to the quality o f greed, he reviles others with
his voice, <12.8> [being] ungenerous, mean, niggardly, avaricious,
attached to slander.
664. Foul-mouthed, abandoned, ignoble, an abortionist, evil, doer of
wicked deeds, lowest o f men, wicked, base-bom, do not speak much
here. You are doomed to hell.
665. You scatter pollution to (your) disadvantage. A doer o f wrong,
you arc maligning (lie good (people]. Having practised many evil
practices, you will indeed go to the pit [of hell] for a long time.
88
666. For
do
Its owner assuredly obtains it. The doer of wrong, the fool, sees misery
for himself in the next world.
667. He goes to the place o f impaling upon iron spikes, to the iron
stake with its sharp blade. <129> Then there is food like a ball of
heated iron, thus appropriate.
668. [The hell-keepers] when they speak do not speak pleasantly. [The
hell-dwellers] do not hasten towards them; they are not arriving at a
refuge. They lie on scattered coals ; they enter a blazing mass o f fire.
669. And tying them up with a net [the hell-keep*rs] strike them there
with hammers made of iron. [The hell-dwellers] come to blind darkness
indeed, for it. is spread out like mist.
670. Then moreover they enter pot[s] made of copper, a blazing mass of
fire. In those they are indeed cooked for a long time, jumping up and
down in the masses of fire.
671 Then the doer o f wrong is cooked there in a mixture o f pusand
blood. <130> Whatever region he inhabits there he festers as be is
touched.
672. The doer o f wrong Is cooked there in water which is the abode of
worms. There is not even a shore to go to (for refuge], for the cooking
pots all around are all the same.
673. Moreover they enter that sharp Asipatta wood, (and) their limbs
are cut to pieces. Seizing their tongue(s) with a hook, pulling them
backwards and forwards^ (the hell-keepers) strike (ihemj.
674. Then moreover they approach Vetaranf, difficult to cross, with
sharp blades (and] with razors (in it). Fools fall thcre-in. evil-doers,
having done evil deeds.
675. < !3 i> There blacK and spotted dogs, am) flocks o f ravens, (and)
greedy jackals indeed devour them, as they are wailing, (and] vultures
and crows strike them.
1 Reading tatta-ayo-$n}asannibha>n.
89
676. Difficult indeed Is this way o f life here (in hell], which wrong
doing people see. Therefore in the remainder o f his life here (on eanhj a
man should do his duty and not be careless.
677. These loads o f sesame seeds which are compared (in number) to
the Paduma hell have been counted by the wise. They come to five
myriad crores indeed, and twelve hundred crores besides.
678.
*A s many as1 (these] miserable hells have been said (to be] here, for
so long must people dwell there too. Therefore, in the midst o f those
who are pure, amiable, and have good qualities, one should constantly
guard speech and mind.*
IU.11. Nlaka
Introductory Verses
679. The seer Asita saw in their daytime resting place the joyful group
of the Thirty gods, (who were] glad, having honoured Inda, and (he
saw] the devas in their clean clothes, holding up their garments,
prnUing exceedingly.
680. <t32> Having seen the devas [who were] delighted in mind (and]
glad, he, having paid his respects, said this there: 'Why is the group o f
devas exceedingly happy? Why do they hold up their garments and
wave them about?
68t. Even when there was a battle with the asuras, (and) (here was
victory for the suras (and) the asuras were defeated, even then there was
not such excitement. Having seen what marvel arc the gods delighted?
682. They shout, and sing, and play (instruments]; they slap their
arms, and dance. I ask you inhabitants o f Mcru's crest. Dispel my
doubt quickly, sirs.'
683. 'That Bodhisatta, excellent jewel, incomparable, has been bom in
the world of men for (their) benefit and happiness, in the village o f the
Sakyans. in the Lumbini country. Therefore w c are exultant,
exceedingly happy.
Reading
yvattukkh.
90
' R e a d in g
noire.
9 l
692. Seeing the Sakyans unhappy, the seer said: *! do not recall
anything harmful (destined) for the prince. Nor w ill there be any
obstacle for him. This one is not inferior. Do not be concerned (about
him).
693. This young prince will reach the highest point o f awakening.
Seeing what is supremely] purified, having sympathy for the benefit of
the great majority, he will turn the wheel o f the doctrine. His holy
living will be widely famed.
694. <i35> But not much o f my life here remains, and there will be
death for me before then. I shall not hear ..e doctrine o f the peerless
one, therefore 1 am afflicted, overwhelmed by disaster, miserable/
695. Having produced abundant rapture for the Sakyans, the liver o f the
holy life went out from the harem. He him self taking pity on his
nephew, urged him towards the doctrine o f the peerless one.
696. When you hear from another the word(s) Buddha** or Arrived at
awakening he wanders along the path o f the doctrine**, going there,
asking about his doctrine, practise the holy life in the presence o f that
Blessed One.*
697. Instructed by him whose mind was set on benefit, venerable,
seeing what is suprcme(ly) purified in the future, that NSIaka with a
heap o f merit accumulated remained waiting for the Conqueror, with
guarded sense-faculties.
698. Hearing the word(s) at the (time o f the) turning o f the wheel by the
excellent Conqueror, going, seeing the bull among seers, believing
<I36> he asked the excellent sage about the best o f sage-hoods, when
the prognostication of the one called Asita had come to pass.
92
\
III. The G reat Chapter
93
- *
,,
719 . and you will shine forth3 in the ten directions. Having heard the
fame o f the wise, of the meditators, o f those who have given up sensual
pleasures, then my disciple should develop modesty and faith all the.
more.
720. < 139> Know this by the streams [which flow] in clefts and
crevices. (Rivers in] small channels move noisily; the great oceans
move4 in silence.
72 1. What is not full makes a noise. What is. full is indeed silent. A
fool is like a half-filled pot; a wise man is like a full poo).
1 Reading tivojniy.
2 Reading eko ve abhirtunissasi.
3 Reading bhdhist.
4 Reading yanii.
94
722. When on ascetic speaks much [which is) possessed o f and endowed
with meaning, he. knowingfly), teaches the doctrine; he, knowing[IyJ,
speaks much.
723. But he who. know ingly], is self-restrained, [and] knowingly],
docs not speak much, that sage deserves sage-hood; that sage has
gained sage-hood.
III.12.
Thus have 1 heard. Once the Blessed One was staying at S&vauhT, at
Pubbrroa, in the palace o f Migdra s mother. At that time, on the
Uposaiha day, on the fifteenth day, the day of. the full moon, the
Blessed One was seated in the evening surrounded by the Order of
bhikkhus. <lc|0> Then the Blessed One looking around at the Order of
bhikkhus who were quite silent addressed them: If. bhikkhus, there are
any who ask, What point is there, bhikkhus, in your listening to these
doctrine^ which are good, noble, delivering, .leading to* full
awakening?, they should be answered thus, So as to know.properly
the pairs o f doctrines*. And what pair do you speak o f? ' This is
misery; this is the origin o f misery"; that is one consideration. This
is the stopping o f misery; this is the path leading to the stopping of
m isery"; that is the second consideration. For a bhikkhu who dwells
rightly considering the pairs in this way, bhikkhus, [and is] vigilant,
intent, resolute, one of two results is to be expected: knowledge in this
world o f phenomena, or. if there is a remnant o f clinging remaining, the
state o f a non-returner/ This (is what] the' Blessed One said, and when
the Well-farer had said this, the Teacher went on to say :
724.
"Those who do not know misery and the arising of misery, and
95
726. Bui those who know misery and (he arising of misery, and where
misery without exception is wholly stopped, <>4I> and know the way
leading to the quiescence o f misery,
727. they, being endowed with release o f mind and (endowed withj
release through wisdom, are capable o f making an end. They'do not
experience birth and old age.
If, bhikkhus, there are any who ask, May there be tight
consideration o f the pairs in another way? , they should be answered
thus: There may be. And bow may this be?" Whatever misery
arises, all this is because o f acquisitions (which leads to rebirth]"; that
is one consideration. Because of the complete ending and stopping of
the acquisitions there is no arising o f misery^; that is the second"
consideration. For a bhikkhu who dwells rightly ... * ... the Teacher
went on to say:
728. Whatever miseries having many forms there are in the world, they
come into existence with acquisitions [which leafrto rebirth) as their
cause. Truly whatever fool, unknowing, makes acquisiiion(s). he comes
to misery again and again. Therefore one who knows should not make
acquisition^), considering the birth and arising o f misery.
If. bhikkhus, there are any who ask, 'M ay there be right
consideration o f the pairs in another way? , they should be answered
thus: There may be. And how may this be? Whatever misery
arises, all this is because o f ignorance ; that is one consideration.
Because o f the complete ending and stopping o f ignorance, there is no
arising o f misery ; that is (he second considerati). For a bhikkhu who
dwells rightly ... * ... the Teacher went on to say:
729. <I42> Those who travel the joumeying-on of (repeated) births
and deaths again and again, to existence in this form or existence in that
form, (his is transition through ignorance alone.
730. For this ignorance is a great delusion whereby this joumeying-on
goes on for a long lime. But whatever beings possess knowledge, they
do not come to renewed existence.
96
. . lf.bhUckhus, ihcre are any ... And how may this beV Whatever
misery arises, ail this is because o f the constituent elements ; that is
one consideration. Because o f the complete ending and stopping o f the
constituent elements there is no arising o f misery ; that is the second
consideration. For a bhikkhu who dw ells rightly ... ' ... the Teacher
went on to say:
73 1. Whatever misery arises, all [that] is because of the constituent
elements. By the stopping o f the constituent elements, there is no
arising o f misery.
732. Knowing this peril, that Misery is because o f the constituent
elements , by the quiescence o f all constituent elements, by the
stopping o f perception, thus there is destruction o f misery. Knowing
this as it really is,
73 3. w ise men who see rightly, (and) have knowledge, haying
overcome the fetter o f MSra by means o f their proper knowledge db not
come to renewed existence.
< 143> If, bhikkhus, there'are any ... And how may this b e ? "
Whatever misery arises, all this is because o f consciousness ^that is
one consideration. "Because o f the complete ending and stopping o f
consciousness, there is no arising o f m isery"; that is the second
consideration. For a bhikkhu who dw ells rightly ... * ... the Teacher
went on to say:
734. Whatever misery arises, all (that) is because of consciousness. By
the slopping o f consciousness, there is no arising of misery.
III.
97
736. For those who are overcome by contact, following the stream of
existence, entered upon the wrong road, the destruction o f the fetters is
far off.
737. But those who, understanding [and renouncing] contact, delight in
quiescence because o f their knowledge, they indeed because o f the full
comprehension o f contact are without craving, quenched.
If, bhikkhus, there are any ... And how may this be ?" Whatever
misery arises, all this is because o f sensation"; that is one
consideration. Because o f the- complete ending and stopping o f
sensations, there is no arising o f m isery"; that is the second
consideration. For a bhikkhu who dwells rightly ... * ... the Teacher
went on to say:
738. <!44> 'Happiness r misery, [or] neither happiness nor misery
together, whatever is sensed, both inside and outside,
739. knowing this'to be misery, false by nature, destined to break up,
realising it again and again, seeing its passing away, thus one.is freed
from passion for it. Because o f the destruction o f sensations a bhikkhu
is without craving, quenched.
If, bhikkhus, there are any ... And how may this be?" Whatever
misery arises, all this is because o f craving ; that is one consideration.
Because o f the complete ending and stopping o f craving, there is no
arising of misery"; (hat is the second consideration. For a bhikkhu who
dwells rightly
98
T h e C rou p o f Discourses
misery. .(There is) death for one who is bom. That is the arising of
misery.743. Therefore because o f the destruction o f grasping, wise men
understanding the destruction o f birth by means o f their proper
knowledge, do not come to renewed existence.
< I4 5 > If. bhikkhus. there are any ... And how may this be?
Whatever misery arises, all this is because o f exertion ; that is one
consideration. Because o f the complete ending and stopping of
exertioo. there is no arising o f misery ; that is the second
consideration. For a bhikkhu who dwells rightly ... * ... the Teacher
went on to say:
744. Whatever misery arises, all (that) is because o f excrtiorvBy the
stopping o f exertion, there is no arisipg of misery.
745. Knowing this peril, that Misery is because o f exertion , giving
up all exertion, for a bliikkhu who is released in non-exertion,
746. whose craving for existence has been cut off, with calmed mind,
the joumeying-on in [repeated] births has been crossed over. There is no
renewed existence for him.
If, bhikkhus. there arc any ... And how may this be? Whatever
misery arises, all this is because o f sustenance ; that is one
consideration. Because o f the complete ending and stopping of
sustenance, there is no arising o f misery ; that is the second
consideration. For a bhikkhu who dwells rightly ... ' ... the Teacher
went on to say:
747. Whatever misery arises, all (that! is because of sustenance. By the
slopping o f sustenance, (here is no arising of misery.
74S. Knowing this peril, that Misery is because o f sustenance ,
understanding [and renouncing) all sustenance, independent o f all
sustenance.
99
749. < m 6> knowing health properly because of the destruction o f the
asavas, the practising (bhikkhu), having reflected, standing (finn) in the
doctrine, having knowledge, is not counted liti any category).
If. bhikkhus, there are any .-..-And how may this be?" "Whatever
misery arises, all this is because o f (mental) commotions ; that is one
consideration. "Because o f the complete ending and stopping of
commotions, there is no arising o f misery. ; that is the second
consideration. For a bhikkhu who dwells rightly ... ... the Teacher
went on to say:
. .
loo
754.
Th Group o f Discourses
.rvy'r.
..;;-
Reading asanihii.
IQ!
102
.Thus spoke the Blessed One. With elated minds those bhikkhus
welcomed the Blessed One's word[s): While this exposition was being
uttered, the minds o f sixty bhikkhus were released from the asavas
without clinging.
!i
'.
:y
< I5 0 > Summary verse to f the discourse): Truth, Acquisition,
Ignorance, Constituent .elements, fifthly. Consciousness, Contact,
Things to be sensed. Craving, Grasping, Exertion, Sustenance,
Commotions, Wavering, Form, with Triith and Misery; sixteen [in
all).
'
Summary verse [of the Chapter): Going-forth, Striving, the W ellspoken Word, Sundari also, the MSgha discourse, Sabhtya, Sela, the
Barb, and Vscttha also, KokSli. Nlaka..Consideration o f the Fairs:
diese twelve discourses are called the Great Chapter.
1 Reading
siivi11
104
774. greedy for sensual pleasures, intent [on them), deluded, niggardly,
they have entered upon the wrong [road). Led into misery they lament.
'What shall we become, when we have passed away from here?*
775. Therefore a person should train himself in this very [dispensation).
Whatsoever one might know to be wrong in the world, one should not
practise wrong for the sake o f that, for the wise say this life is shoit.
7 7 6 .1
see in the world this race [of mortals] floundering, obsessed with
craving for existences. Base men wail in the jaws o f death, with craving
for various existences unallayed.
777. See them floundering in respect o f their cherished possessions,
like fish [floundering] in a dried-up stream which has little water.
Seeing this too. one should live without selfishness, not forming
attachment to existences.
778. Having dispelled longing for both ends, having understood [and
renounced] contact, not greedy, not doing that for which he would
reproach himself, a wise man does oot cling to what is seen and heard.
779. < 153> Having understood [and renounced] perception, a sage
should cross over the flood, not clinging to possessions. With barb
pulled out, living vigilantly], he does not long for this world or the
next.
IV.3. Evil
780. Some evil-minded ones do indeed dispute; and those whose
minds are set on truth do indeed dispute also. But the sage does not get
involved in any dispute which has arisen. Therefore the sage has no
barrenness of mind in any respect.
781. How could anyone overcome his very own view, (when he is) led
on by desire, entrenched in his own inclination, fulfilling those (wrong
views) himself? For as he knows, so would he speak.
782. If any person, unasked, tells others of his own virtuous conduct
and vows, if anyone of his own accord speaks of himself, the experts
say that he has an ignoble nature.
105
The'Group o f Discourses
io 6
something else. Those under the influence o f lust do not cross over
attachment They seize [and] let go like a monkey seizing and releasing
abranch.
79z. A person undertaking vows himself, being attached to perceptions,
goes high and low. But the one who knows, the one o f great wisdom,
Hoes not go high and low, having understood the doctrine by means of
the knowledges (of the way].
793. He is not associated with any mental phenomena, or (with
whatever is] seen or heard or thought. How could anyone here in the
world have doubts about him. when .he has such insight and conducts
himself opcn(ly)?
794. They do not form [views], they do not prefer{ they do ndf say.
'This is the highest purity/ <156 Releasing the knot o f grasping
which has been lied, (hey do not form a desire for anything in the
world.
795. The brahman has gone beyond boundaries. Knowing or seeing
anything, he has not grasped it. H,e is not empassioned by passion; he
is not attached to the passionless. Nothing else is grasped by him here.
lV.5..The Highest
796. When, abiding in his [own] views, [thinking], It is the highest, a
person esteems it as the best in the world, he says all others are inferior
to this. Therefore he has not passed beyond disputes.
797. Whatever advantage he sees for himself in what is seen and heard,
in virtuous conduct and vows, or in what is thought, grasping at that
very thing there, he sees all the rest as inferior.
798. That very |view| the experts coll a tie. dependent upon which he
sees the rest as inferior. Therefore a bhikkhu should not depend upon
(anyihingl seen, heard or thought, or virtuous conduct and vows
IV.
The ChapterofEights
i 07
795. <i 57> Nor should he form a view in the world because o f
knowledge or virtuous conduct and vows. He should not represent
himself as equal, nor should he think of himself as inferior, nor as
superior.
800. Abandoning what has been taken up, and not taking it up (again],
he should not depend even upon knowledge. He indeed does not follow
any faction among those who hold different views.1 He does not fail
back on any view at all.
801*. If anyone has made no resolve in respect o f both ends here, for 'he
sake of different existences here or in the next world, he has no
clingings (to views] grasped from among the doctrines, after
consideration.
802. By him not even a minute notion has been formed here in respect
of what is seen, heard, or thought. How could anyone here in the world
have doubts about that brahman, who does not adopt h view?
803. They do not form [viewsj, they do not prefer. Nor do they adhere
tu doctrines.
conduct or vows. Gone to the far shore, such a one does not fall back
[on anything].
IV.6. Old Age
804. Truly (his life is short; one dies less than one hundred years old.
Even if anyone lives beyond (one hundred years), then lie dies because
o f old age.
805. People grieve for their cherished things, for no possessions are
permanent. Seeing that this separation truly exists, one should not live
the household life.
806. Whatever a man thinks o f as mine*, that too disappears with his
death. Knowing thus indeed, a wise man, one of my followers, would
not incline towards posscssivcncss.
Reading sa ve viyuttesu.
JOS
807. Just as a mao awakened, does not sec whatever he met with'in a
dream. <I59> even $0 one does not see beloved people when they are
dead and gone.
808. Those people are seen and heard of, whose name is '$0 and s .
When he has departed, only a persons name will remain to be
pronounced. . '
'
809. Those who ate greedy for cherished things do not abandon grief,
lamentation, and avarice. Therefore the sages, seeing security, have
wandered forth, abandoning possession^).
8 to. O f a bhikkhu who lives in a withdrawn manner, resorting to a
secluded residence,1 o f him they say it is agreeable that he should not
show himself in any dwelling.
8 11. Not being dependent upon anything a sage holds nothing as being
pleasant or unpleasant. Lamentation and avarice d not cling to him, as
water does not cling to a [lotus-]leaf.
812.
does not cling to a lotus, so*a sage does not cling to what is seen or
heard or thought.
813. <l6o> Therefore a purified one does not think that purity is by
means o f what is seen, heard, or thought, nor does he wish for purity
by anything else; He is neither empassioned nor dispassioned.
\
814. T ell me^sir, .the harm [that befalls] one devoted to sexual
intercourse , said the venerable Tissa Metteyya. Having heard your
teaching, we shall train ourselves in detachment.
815. By one devoted to sexual intercowse, Metteyya. said the Blessed
One. 'the teaching is actually forgotten, and he enters upon a false way
of life. This is an ignoble thing in him.
IV .
109
Here alone is purity', they say. They deny that purity is in other
doctrines. Saying that the good is there, in what they depend upon,
many people are entrenched in their several (ruths
82s. Desirous of debate, plunging into the assembly, they reciprocally
regard one another as fools. Dependent upon other Itcaclicrs). they cause
a dispute, desirous of praise, saying (they arc] expert*.
IO
829. O r if, on the other hand, he is praised there, having made a [good)
speech about the dispute in the middle o f the assembly, he laughs on
that account and is elated, having attained the goal as was his intention.
&j o . That elation w ill be the cause o f distress for him, 'but
1[nevertheless] he speaks proudly and conceitedly. Seeing this too one
should not dispute, for the experts. say that purity is not [gained]
thereby.
831. Going thundering along, like.a hero nourished by royal food,
wishing for an adversary, go where that (adversary] is, hero. Already
indeed there is nothing (left) to fight against [here].
832. If any have taken up a view and dispute, pnd say, 'Only this is
true', <I03> say. to them, There will be no opponent for you here
when a dispute has arisen.'
833. But among those who wander about without association, not
pitting one view against other views, what (opponent) would you
obtain. Pasflra? Nothing is grasped asjihe best1 by them here.
834. And now you have come speculating, thinking over views in your
mind. You have come into contact with a purified man. You will not
be able to proceed with him.
1 h e a d in g ptiram'.
1 1l
IV.9. Mgandiya
835. 'Seeing (the daughters o f Mara], Tanh, Arati, and Rag there was
not even desire for sexual intercourse. What indeed is this, full o f urine
and excrement? I would not wish to touch her even with my foot.'
836. < i 64> 'If you do not wish such a jew el, a woman sought by
many kings o f men, what sort o f view, life lived according to virtuous
conduct and vows, and rebirth into existence do you profess?*
837. 'Mgandiya*, said the Blessed One, 'nothing has been grasped by
(me] from among the doctrines, after consideration, (saying], MI profess
this**. But looking among the doctrines, not grasping, while searching I
saw inner peace/
838. 'Those very decisions which have beco formed*, said Mgandiya.
'you speak o f without grasping, sage. This thing (called) inner peace,
how is it proclaimed by the wise?'
839. 'One says that purity is not by view, by Teaming! by knowledge,
or even by virtuous conduct and vows, Mgandiya', said the Blessed
One. Not by absence o f view, o f learning, I knowledge, o f virtuous
conduct, or vows, not by that either. And discarding these, without
grasping, calmed, not dependent, one would not long for existence/
840. 'If one says that purity is not by view , by learning, by
knowledge*, said Mgandiya. 'or even by virtuous conduct and vows.
< i6 s> nor by absence o f view, o f learning, o f knowledge, o f virtuous
conduct, or vows, not by that either, I think (his) doctrine is foolish
indeed. Some do believe that purity is by means o f view/
841. Dependent upon views, enquiring, Mgandiya*, said the Blessed
Onc/you have become infatuated in respect o f what has been grasped,
and hence you have not even the slightest notion (of what I am talking
about]. Therefore you regard (it) as foolish.
842- Whoever thinks himself equal, superior, or inferior, he would
dispute on dial account. |Bui| one unshaken in the three modes (of selfconceit] for him them is no equal" (or) superior .
112
843. Why would that brahman say, uIt is trac"? Or with whom would
he dispute (saying). -'It is false"? In whom there is no (idea of being)
equal or unequal either, with whom would he join in dispute?
844. Leaving his home, wandering horpeless, not making acquaintances
in a village, free from sensual pleasures, showing no preferences, a sage
would not engage in disputatious speech with the people.
845. A nSga would not grasp and dispute about those (views), free from
which he should conduct himself in the world. <i66> Just as a lotus
with a thorny stalk which grows in the water is unsullied by water and
mud, so a sage professing peace, not (being) greedy, is unsullied by
sensual pleasure and the world.
846. One who has knowledge does not become proud because of view
or thought, for he is not like that. He cannot be influenced by action or
learning ; he is not led into clingings (to views).
8<}7. There are no ties for one who is devoid o f perceptions. There are
no illusions for one who is released through wisdom. But thosewho
have grasped perception and'view wandfrin the world, causing offence.
IV .jo. Before the Dissolution
848. Having what vision and what virtuous conduct is one called
"calm ed ? Tell me this. Goiama, .when you are asked about the
supreme man.*
849. With craving departed (even) before the dissolution o f the body*,
said the Blessed One, *not dependent upon the past, not to be reckoned
in the present, for him there is nothingprefened [in the future].
850. <I7> Without anger, without trembling, not boasting, without
remorse, speaking in moderation, not arrogant, he indeed is a sage
restrained in speech.
85 t. Having no attachment to the future, he does not grieve over the
past. He sees detachment in respect o f sense-contacts, and is not led
into (wrong) views.
113
852. (He is) withdrawn, not deceitful, not covetous, not avaricious, not
impudent, not causing disgust, and not given to slander.
853. Without desire for pleasant things, and not given to arrogance, and
gently, possessing ready wit, he is not empassioned or dispassioned.
$54. It is not because o f love o f gain that he trains himself, nor is he
angry at the lack of gain. He is not opposed to craving, nor is he greedy
for flavours],
855. (being) indifferent, always mindful. He does not think (of himself)
as equal in the world. He is nor superior, nor inferior. He has no
haughtiness.
856. He for whom there is no stage o f dependence, knowing the
doctrine, is not dependent. For whom there exists no craving for
existence or non-existence,
857. him, indifferent to sensual pleasures. I call calmed. In him there
are no ties; he has crossed beyond attachment
858. For him there are no sons or cattle, fieldfs], [or] property. <i68>
For him there is nothing taken up or laid down.
859. That on account of which the common people, and ascetics and
brahmans, might accuse him, is not preferred by him. Therefore lie is
not agitated in (the midst of] their accusations.
860. With greed gone, without avarice, a sage docs not speak o f himself
(as being] among the superiors, or equals, or inferiors. He does not
submit to figments, being without figments.
861. For whom there is nothing (called) his own in the world, and who
docs not grieve because o f what docs not exist, and docs not go (astray)
among mental phenomena, he truly is called "calmed .IV
.
IV. 11. Quarrels and Disputes
862. 'Whence arise quarrels, disputes, lamentations and grief, together
with avarice also, pride and arrogance, together with slander too?
Whence do these arise? Tell me this, pray '
114
863. 'From (what is) dear arise quarrels, disputes, lamentations and
grief, together with avarice also, pride and arrogance, together with
slander too. Quancls [turd] disputes are joined with avarice, and there
are slanders too. when disputes have arisen/
864. <i6p> 'Where do [things which are] dear have their origin in the
world, and whatever longings exist in the world? And where do hope
and fulfilment (of hope), which a man has for the future, have their
origin?*
865. {Things which are] dear in the world have desire as their origin,
and whatever longings exist in the world. And hope and fulfilment [of
hope), which a roan has for the future, [also] have their origin io this.'
866. 'Where does desire have its origin in the world, and whence do
decisions arise, [and) anger, and lie-telling, and doubt, and also
whatever mental states are spoken o f by the ascetic?*
867. 'Desire arises from dependence upon what they call pleasant
(and) unpleasant in the world. Seeing non-existehce and existence in
forms, a person makes his decision in the world.
868. Anger and lie-telling and doubt, and those mental states too [come
into existence] when this very pair [pleasant and unpleasant] exist. A
doubtful man should train himself in the path o f knowledge. The
ascetic spoke about mental states fro/n knowledge/
869. Where do thp pleasant and the unpleasant have their origin? When
what is non-existent do they not come into being? That thing which is
non-existence" and "existence too, tell me where it has its origin/
870. 'The pleasant (and) the unpleasant have their origin irr contact.
When contact does not exist, they do not exist. 0 7 c That thing
which is non-existence" and existence too, 1 lei) you that this [also]
has its origin in this.
871. Where docs contact have its origin in the world, and whence do
possessions loo arise? When what docs not exist docs possessiveness
not exist? When what has disappeared do contacts not make contact?'
1 5
872. Contacts are dependent upon name and form. Possessions have
their origin in longing. When longing does not exist, possessiveness
does not exist. When fono has disappeared, contacts do not make
contact.*
873. For one attained to what state does form disappear? How does
happiness or misery disappear also? Tell m e, how it disappears. My
intention is that we should know this.*
874. He has no [ordinary) perception o f perceptions, he has no
deranged perception o f perceptions,- he is not without.perception, be has
no perception o f what has disappeared. For one who has attained to
such a state form disappears, for that which is named diversification
has its origin in perception.*
$75. 'Y ou have expounded to us what w e asked you. We ask you
another thing. Tell us this, pray. < 1 7 0 Do some wise men here say
that the supreme purity o f the yakkha is to this extent [qnly], or do they
say that it is something other than this?*
876. Some wise men here do say that the supreme purity of the yakkha
is to this extent [only], but some o f them, who say that (hey are
experts, preach that there is a time for [quenching) with no grasping
remaining.
877. And knowing these to be "dependent , the investigating sage,
knowing their dependencies, knowing [the true doctrine), is released
[and! does not enter into dispute. The wise man does not go to various
[renewed] existences.
IV.12. The Small Discourse on Dispositions
878. 'Each abiding by his own view, contending, experts say various
things : Whoever knows thus, knows the doctrine. (Whoever) rejects
this, is imperfect "
879. Thus contending they dispute, and they say: (My) opponent is a
fool, no expert. Which o f these is the true statement? For indeed all
these say they are experts.*
it 6
do not say this is true**, which [is what) fools say mutually 10
each other. They make out their own way to be true, therefore they
regard their opponent as a fool.*
883. ( What some say is tfue, real, others say is empty, false. Thus
contending, they dispute. Why do ascetics not say one (and the same]
thing ?*
884. There is only one truth; there is no second, about which an
intelligent man might dispute with an(other] intelligent man. Asoctics
themselves proclaim various truths, therefore they do not say one (and
the same) thing.
885. <I 73 > 'Why do they proclaim various truths, [these] arguers who
say they are experts? Are those truths many [and various, or do they
(merely) follow [their own) speculation?
886. 'There are not indeed many various truths, (which are] eternal in
the world, except by reason o f [mistaken] perception. Devising a
speculation in respect o f their views, they say there ore two things, truth
and falsehood.
887. (What is] seen, heard, virtuous conduct and vows, (and what is)
thought, dependent upon these (someone] shows contempt [to others].
Standing [firm] in his decision, pleased with himself, he sys: "My
opponent is a fool, no expert"
888. On account of what he considers his opponent to be a fool, on that
account he calls himself an expert. Calling himself an expert, he
despises the other, [and yeti he speaks m that very same way.
117
n8
898. Those wno consider virtuous cbnduct to be the highest thing say
that purity is by means o f self-restraint Having undertaken a vow they
are dedicated to i t [saying] In thid alone w e should train ourselves,
then there would be purity
[renewed] existence.
899. If he falls away from his virtuous conduct and vows, he trembles
because he has failed in his task. He longs for and desires purity in this
world, as one who has lost his caravan [and Is) far from home [desires
his caravan or bon].
900. On the other hand, having given up all virtuous conduct and
vows, and that action both blamable and blameless, <I7&> not desiring
purity [or] impurity, he would dwell detached, fostering peace.
901. Dependent upon asceticism, or abstemiousness, or what is seen or
heard or thought, they speak o f purity by means o f continuing further
(in the samsfira], with their craving for one existence after another not
gone.
902. One who desires has longings, and [there is) tremblingn respect
o f preconceptions. [But] one for whom there is no passing away and
being reborn here [again], why would he tremble, and what would he
long for?
903. The doctrine which some people call the highest, others call the
lowest. Which o f these is the true statement? For all these [people]
indeed call themselves expens.'
904. They say that their own doctrine indeed is superior, but they say
another's doctrine is inferior. Thus contending they dispute. They each
say their own opinion is true.
905. if a doctrine is inferior because of the reviling o f an opponent, then
among doctrines none would be outstanding. For many people,
speaking firmly about their own [doctrine], speak of anothers doctrine
as inferior.
Reading smhlhi.
119
906. <177> But the honouring o f their own doctrine is exactly the
same as their praise o f their own paths. Every argument would be ime,
for. purity is indeed exclusive to them.
907. The brahman has nothing which can be derived from another,
nothing grasped from among the doctrines, after consideration.
Therefore he has passed beyond disputes, for he sees no other doctrine
as best
908. (Saying] I know, I see, this is exactly so," some believe that
purity is by means o f view. [Even] if one has seen (it), what use is it
for himself? Having transgressed (the noble path) they say that purity is
by means o f another (path).
909. man who sees will see (only] name-and-form; having seen, he
will know only these things. Granted that he sees much or little, the
experts say that purity is certainly not by that means.
910. A dogmatist is indeed not easy to discipline,1 since he prefers a
preconceived view. Saying that the good is (fiere, in what he depends
upon, he speaks o f purity, [saying] he saw reality there.
9 11. The brahman, considering, does not submit to figments. He does
not follow views, [and] he has no association with knowledge, <I78>
and knowing commonplace opinions he is indifferent to them, (saying]
Let others take them up .
912. Having released knots, a sage here in (he world does not follow
any faction when disputes arise. Calmed among those who are not
calm, indifferent, he does not take up [opinions, saying). Ix i others
lake them 19
9 13 . Giving up old Ssavas. not forming new ones, be docs not go
according to his wishes, he is not a dogmatist. He is completely
released from views, (and) wise. He does not cling to the world, and
does not reproach himself.
R eading
subbiniiyo.
120
14. Speedy
9 15 . <179> T ask that kinsman o f the sun, the great seer, about
detachment and the state o f peace. How does a bhikkhu, when he has
seen, become quenched, not grasping anything in the world?*
916. Being a thinker, he would put a stop to the whole root o f what is
called diversification (i.e. the thought] I am", said the Blessed One.
Whatever internal cravings there are. he would train himself to dispel
them, always being mindful.
917. Whatever doctrine he may understand, in him self or in another, he
would not be stubborn about it, for this is not called quenching by the
good.
918. He would not on that aceount think (that he is) better, or inferior,
or equa). Affected by various forms, he would not stay forming mental
images about himself.
919. Only within himself would he be at peace. A bhikkhu would not
seek peace from another. For one who is at peace within himself there is
nothing taken up. how much less anything laid down.
920. <i8o> Just as in the middle of the ocean no wave arises, [but the
ocean* remains) standing still, so he would stand still, unmoved. A
bhikkhu would not show haughtiness about anything/
921. He whose eyes are open has, as an eyewitness, expounded the
doctrine, which dispels dangers. Tell (us) the path, venerable one. the
binding principles, and moreover concentration.
R e a d in g
phuuho.
121
122
* Reading
samannam*d puthujjnnnomvA
uisaneand sed.
nasfilali
2 Omitting
1 Reading
123
940. At that point the precepts are recited: Whatever fetters there are in
the world, one should not be intent upon them. Having wholly pierced
sensual pleasures one should train oneself for one's own quenching.
941. One should be truthful, not impudent, without deception, rid of
slander, without anger. A sage should cross over the evil of greed, and
avarice.
942. He should overcome lethargy, sloth and torpor. He should not live
negligently. A man whose mind is set on quenching should not remain
anoganL
943. < i 84> He should not pass his time in falsehood. He should not
bestow affection upon (outward] form, and he should know [and give
up] pride. He should live abstaining from rashness.
944. He should not take delight in the old; he should not show a
liking for the new. When [something] is diminishing he should not
grieve; he should not be attached to [an object of) fascination.
945. I call greed the great flood". 1 call desire "the current". The
objects o f sense are the movement (of the tide). Sensual pleasure is the
mud which is hard to cross over.
946. Not deviating from truth, a sage, a brahman, stands on high
ground. Having given up everything, be indeed is called "calmed".
Reading pokampatutm.
124
16. Bripqlia
955. T have not hitherto seen*, said the Venerable Siri putta, *nor heard
from anyone o f a teacher o f such lovely speech, come here from Tusita
with a group.
956. As the one with vision is seen by the world including the devas,
having dispelled all the darkness (of ignorance], he alone has attained to
joy.
957. <i86> I have come with a question, on behalf of the many who
are fettered here, to that Buddha (who i$>not dependent, venerable, not
deceitful, come with his group.
958. For a bhikkhu (who is] disgusted, ^sorting to a lonely scat, the
foot of a tree or a cemetery, or in caves in (be mountains,
959. (or) on various sorts o f beds, how many are the fearful things
there, on account of which a bhikkhu .should not tremble in his
noiseless lodgings?
125
How many dangers are (here in ihe world for one going to the
transition-free
secluded lodging?
9 6 t. What ways o f speech should be his? What spheres o f activity
should be his here? What virtuous conduct and vows should there be
for a bhikkhu with intent self?
962. Undertaking what training, [being] attentive, zealous, mindful,
would he blow away his own dross, as a smith (blows away the dross)
of stiver?
963. *1 shall tell you, as one who knows, SSriputta , said the Blessed
One, 'what is pleasant for one who is disgusted (with the world, etc.],
if resorting to a lonely lodging, being desirous o f awakeoing in
accordance with the doctrine.
964. A wise bhikkhu would not be afraid o f the five fears, being
mindful, and living in accordance with the restrictions; o f gadflies and
mosquitoes, snakes, human attacks, quadrupeds,
965. <i8?> [or] even of those following another's doctrine, he should
not be afraid, even after seeing their many terrors. Moreover he should
overcome other dangers, seeking the good.
966. Affected by contact with disease, [and] by hunger, he should
endure cold [and] excessive heat. Affected by them in many ways, not
having any home, striving he should make a firm effort.
967. He should not steal, he should not tell lies, he should suffuse with
loving-kindness (creatures) both moving and still. Whatever turbidness
o f mind he might know, he should thrust away, (thinking) It is on
Kanha's side.
968- He should not fall under the influence o f anger or arrogance.
Having dug out their root too he should stand (firm). Then being
predominant*3 he should endure the pleasant and unpleasant.
1 Reading ogoiatn.
3 Reading addhblwvanto.
226
1 Reading so tesu.
128
9 9 t. <I92> 'There has gone forth from the city o f Kapilavauhu the
leader o f the world, a descendant o f King Okkka, a member of the
Sakyan clan, a light-bringer.
992. He indeed, brahman, is a fully-awakened one, who has gone to the
far shore o f all phenomena. He has acquired all the supernormal
knowledges and the powers. He is one with vision in respect of all
phenomena. He has attained the destruction o f all phenomena. He is
released in the destruction of the acquisitions (which lead to rebirth].
993. That Buddha, the Blessed One in the world, being one with
vision, teaches the doctrine. You go and ask him. He will explain it to
you.
994. Hearing the word fully-awakened , BSvari was glad. His grief was
diminished, and he was filled with abundant rapture.
995. That Bvari. with elated mind, glad, excited, asked that deity: Tn
what village or town, or in what country, is the protector o f the world,
where we may go and do homage to the fully-awakened one, the best of
two-footed (men)?*
996. T he Conqueror is in Savatthl. a city o f the Kosalans. He has
much wisdom, and excellent (and] great intelligence. That member of
the Sakyan clan is without burden, without Ssavas. (That) bull among
men has knowledge o f head-splitting/
997. Then he addressed his pupils, brahmans who had completely
mastered the (vedici mantras: Come, young brahmans. I shall tell you.
Hear my word|s|.
998. < 193> He whose appearance is hard to obtain frequently in the
world has now arisen in the world. He is famed as **Fully awakened**.
C o quickly to Svailhi and see the best o f two-footed (men)/
129
999. How, pray, may w c know (He is] the Buddha , when we sec
him, brahman? Tel! us, who do noi know how wc may know him.'
1000. T h e marks o f a great man have indeed come down to us in the
(vedic] mantras, and thirty-two are completely] described in order.
1001. For the one on whose limbs art these thirty-two marks o f a great
man, only two ways (of life] arc [open], for a third does not exist.
1002. If he inhabits a house, having conquered this earth he will rule
without violence, without a sword, (but) by righteousness.
1003. But if he goes forth from the house to the houseless state, he will
become one with deceit removed, fully-awakened, an ir omparable
arahat.
1004. Ask [him], in your mind only, about my birth and clan, my
mark($], the [vedic] mantras (I know], and my other pupils, and about
head[s] and head-splitting.
1005. If he is a Buddha, seeing without obstructions, he will answer
with his voice the questions asked in your mind.
1006. Hearing B iv a ri's word(s). sixteen brahman pupils, Ajita,
Tissameueyya. Punnaka, and MettagO,
1007. <I 94 > Dhotaka, and UpasTva, and Nanda and Hcmaka. both
Todeyya and Kappa, and wise Jatukanni,
100S. Bhadrivudha. and Udaya, and the brahman Posila too. and
intelligent Mogharaja, and the great seer Piftgiya,
1009. all with their individual groups, famed throughout the world,
meditators, delighting in meditation, wise, impregnated with their
former (good) impressions,
1010. having saluted D ivari and having circumambulated him
respectfully, wearing matted hair and deer-skins, they all set out
towards the North.
tot 1. firstly to Patitthna o f Alaka, then to Mhissati. and to Ujjcni.
Gonaddha, Vedisi, |dtc place) called Vanasa,
1012.
130
1013. and to Pv, the city o f the Bhogas, to V csill, the city o f the
Magadhans, and to the Psnaka sbrine, delightful and lovely.
1014. <195> Like a thirsty man [going] to cool water, like a merchant
[going] to great profit, like one burned by heat [going] to shade.
quick(Iy) they climbed the mountain.
1015. And the Blessed One was at that time in front o f the Order of
bhikkhus. [and] was teaching the doctrine to the bhikkhus. He was
roaring like a lion in a grove.
1016. Ajita saw the fully-awakened one, like the sun with straight rays,
like the moon come to fullness on the fifteenth day.
1017. Then having seen-h&limbs and the full [set of] mark[s], standing
on one side, joyful, he asked the questions in his mind:
1018. Speak with reference to his birth; tell me his clan together with
his mark[s]. Tell me o f his perfection in respect o f [vcdic] mantras;
how many does the brahman teach?*
1019. His age is one hundred aftd twenty years; and by clan he is a
Bvari. There are three marks on bis body. He has completely mastered
the three vedas.
020. In the mark(s) and in the oral tradition, together with the
etymologies and the ritual, he instructs five hundred; in his own
doctrine he has reached perfection.
1021. <I9&> 'Give a detailed account o f Bvari s marks, best o f men.
cutter of craving, [so that] there may be no doubt in us.'
1022. 'He can cover his face with his tongue; there is hair between his
eyebrows; his male organ is enshcathed. Know thus, young brahman.*
1023. Not hearing any question (asked), but hearing the questions
answered, all the people, excited and with cupped hands, thought:
1024. What deva indeed, cither Brahma or Inda Sujampati. asked those
questions in his mind? To whom did (the Buddha) address this reply?
1025. Bvari asked about head(s) and head-splitting. Explain that.
Blessed One. Dispel our doubt, seer.*
t3*
i Ik :
132
1037. I shall answer this question which you have asked, Ajita,s
wherein namc-and-form is completely) stopped. By the stopping of
consciousness, therein this is stopped.
1038. Those who have considered the doctrine, and the many under
training here; [being] zealous, tell me when asked, sir. their way o f
life.
1039. 'A bhikkhu would not be greedy for sensual pleasures. He would
be undisturbed in mind. Skilled in all mental states, he would wander
about, mindfui(ly) '
V.3. Ttssa Mettcyyas Questions
1040. < 199> Who is contented here in the world? , asked the
venerable Tissa Metteyya. For whom are there no commotions? What
thinker, knowing both ends, does not cling to the middle?-Whom do
you call a great man? Who has gone beyond the seamstress here?*
1041. The bhikkhu who lives the holy life amidst sensual pleasures.
Metteyya'. said the Blessed One. '\yith craving gone, always mindful,
quenched after consideration, for him there are no commotions.
1042. That thinker, knowing both ends, does not cling to the middle.
Him I call a great man. He has gone beyond the seamstress here.'
V.4. Punnakas Questions
1043. *1 have come with the desire (to ask] a question, said the
venerable Punnaka. to the one who is without desire, who sees the
root. <200> Subject to what did many seers, men, khattiyas [and]
brahmans offer sacrifices to deities here in the world? I ask you.
Blessed One. Tell me this/
1044. These many seers, (and) men. Punnaka, said the Blessed One.
'khattiyas (and) brahmans who offered sacrifices to deities here in the
world, offered sacrifices. Punnaka. hoping for existence here, (being)
subject to old age.
1045. 'these many seers. |and| men , said the venerable Punnaka.
khauiyas (and] brahmans who offered sacrifices to deities here in the
133
world, did they. Blessed One. [being] vigilant in the way o f sacrifice,
cross over birth and old age. sir ? I ask you. Blessed One. Tell me
this/
1046. They hoped, praised, longed for and sacrificed. Punnaka , said
the Blessed One. They longed for sensual pleasures, dependent upon
gain. I say that they, given over to sacrifice and affected by passion for
existence, did not cross over birth and old age/
1047. <201> If those given over to sacrifice*, said the venerable
Punnaka, 'did not cross over birth and old age because o f their
sacrifices, sir, then who pray in the world o f devas and men has crossed
over birth and old age, sir? I ask you, Blessed One. Tell me this/
1048. 'He for whom, having considered what is far and near in the
world, Punnaka , said the Blessed One, 'there are no commotions
anywhere in the world, he. I say, calmed, without fumes [of passion),
-without affliction, without desire, has crossed over birth and old age/
V.5. Mcttags Questions
1049. J ask you. Blessed One. T ell me this', said (he venerable
MeuagQ. '1 think you have knowledge and a developed self. Whence
have these miseries arisen, which arc o f many forms in the world?*
1050. <202> 'If* you have asked me about the coming into existence o f
misery. MettagO*. said the Blessed One. *1 shall tell it to you, as one
who knows. Miseries, which arc o f many forms in the world, come into
existence with acquisitions (which lead to rebirth} as their cause.
1051. Truly, whatever fool, unknowing, makes acquisition(s), he comes
to misery again and again. Therefore indeed one who knows should not
make acquisition(s). considering the birth and coming into existence of
misery/
1052. 'You have expounded to us what wc asked. I ask you another
tiling. Tell us this. pray. How do the wise cross over the flood, birth
Reading re.
*34
T h e Group o f Discourses
and old age, and grief and affliction? Explain this to me well, sage, for
thus is this doctrine known to you.*
1053. 'I shall expound to you the doctrine, Mcttag*. said the Blessed
One, 'which is not based on hearsay in foe world o f phenomena. Which
knowing, one wandering m indfully] would cross over attachment in
the world.
1054. And I delight in that supreme doctrine, great sccr, which
knowing one wandering mindful[ly) would cross over attachment in the
world.*
1055. '"'hatever you know, Mcttagu, said the Blessed One, 'above,
below, across, and also, in, the middle, <203> having thrust away
enjoyment and attachment to these things, [and] consciousness, you
would not remain in [this] existence.
1056. Dwelling thus, mindful, vigilant, wandering as a bhtkkhu,
having left behind cherished things, knowing, you would abandon birtb
and old age. and grief and affliction, fond) misery in this very place.
1057. *1 rejoice in this utterance of the great seer, Cotama; well
expounded is that which is without acquisitions [which lead to rebirth).
Assuredly the Blessed One has giveq up misery, for thus is this
doctrine known to you.
1058. And they too certainly would give up misery, whom you, sage,
would admonish without stopping. Therefore having come here 10 you,
nSga. 1 bow down. Perhaps the Blessed One would admonish me
without stopping.
1059. Whatever brahman one would recognise as having knowledge,
possessing nothing, not attached to sensual pleasures and existence,
assuredly that one has crossed over this flood and. crossed over to the
far shore, is without (mental) barrenness fand) without doubt.
1060. And whatever man here is knowing and has knowledge.1 giving
up this attachment to various kinds o f existence. <2o^> he, I say. with
135
craving gone, without affliction, and without desire, has crossed over
birth and old age.'
V.6. Dhotaka's Questions
t o 6 i. 'I ask you, Blessed One. Tell me this*, said the venerable
Dhoiaka. 1 long for your utterance, great seer. Having heard your
proclamation, should I train myself for my own quenching?'
1062. Therefore exert yourself, Dhotaka*, said me Blessed One. 'Being
zealous, mindful, in this very place, having heard the proclamation
from here, you should train yourself for your own quenching.'
1063. I see in the world o f devas and men a brahman going about,
possessing nothing. Therefore I bow down to you, Sakyan with all*
round vision; release me from my doubts.'
1064. 1 am not able1 to release aoyone in the world who has doubts,
Dhoiaka. But knowing the best doctrine, thus you would cross over
this flood.'
1065. Having compassion, brahman, teach the doctrine ot detachment,
which I may learn, <205> so that unchangeable as space, I may wander
in this very place, calmed, not dependent.*
1066. 'I shall expound peace to you, Dhotaka*, said the Blessed One,
'which is not based on hearsay in the world o f phenomena, which
knowing, one wandering mindfulfly] would cross over attachment in
the world.
1067. 'And ! delight in that supreme peace, great seer, which knowing,
one wandering mindful(ly) would cross over attachment in the world.'
1068. 'Whatever you know, Dhoiaka*. said the Blessed One, 'above,
below, across, and also in the middle, knowing this to be attachment in
the world, do not make craving for various kinds o f existence.
136
1069.
Uposlva, *1 am not able to cross over the great flood. One with all
round vision, tell me an object (of meditation), supported by which 1
.may cross over this flood.*
10 7 a . Having regard for [the state of) nothingness, possessing
mindfulness, Upasiva*, said the Blessed One, supported by [the belief)
it does not exist**, cross over the flood. <2oS> Abandoning sensual
pleasures, abstaining from [wrong) conversations, look for the
destruction o f craving day and night. '
1071. He whose passion for all sensual pleasures has gone*, said the
venerable Upasiva, supported by (the state of] nothingness, having left
the other [states) behind, being released in the highest release from
perception, would he stay there not subject [to samsra)?
1072. H e whose-passion for all sensual pleasures has gone, Upasiva*,
said the Blessed One, .'supported by [the state of) nothingness, having
left the other [states] behind, being released in;the highest release from
perception, would stay there not subject [to sanis&ra).'
1073. 'One with all-round vision, if he should remain there not subject
[to samsora), for a vast number o f years, [and] being released in that
very place were to become cold, \youId consciousness disappear1 for
him in such astate?'
1074. 'Just as a flame tossed about by the force of the wind, Upasiva*.
said the Blessed One, goes out and no longer counts [as a flame),
<207> so a sage released from his mental body goes out and no longer
counts [as a sage].'
1075. He [who] has gone out. docs he not exist, or (does he remain]
unimpaired fpr ever? Explain this to me well. sage, for thus is this
doctrine known to you.'
* Reading uiveihi.
137
1076. 'There is no measuring o f one who has gone out, Upasiva , said
the Blessed One. 'That no longer exists for him by which they might
speak o f him. When all phenomena have been removed, then all ways
o f speaking are also removed.*
V.8. Nandas Questions
1077. 'People say "There are sages in the world *, said the venerable
Nanda. 'How do they [say] this? Do they say that one possessed o f
knowledge is a sage, or truly one possessed o f a [particular] way o f
life?
1078. 'The experts do not say that one is a sage to this world because
o f view, or learning, or knowledge, Nanda. <2o8> I call them sages
who wander without association, without affliction, without desire.
1079. Whatever ascetics and brahmans', said the venerable Nanda. 'say
that purity is by means o f what is seen and heard, say that purity is by
means o f virtuous conduct and vows, say that purity is by means o f
various [ways], have they. Blessed One, living restrained1 therein
crossed over birth and old age, sir? 1 ask you. Blessed One. Tell, me
this.*
1080. 'Whatever ascetics and brahmans, Nanda , said the Blessed One,
say that purity is by means of what is seen and heard, say that purity is
by means o f virtuous conduct and vows, say that purity is by means of
various [ways], although living restrained2 therein, 1 say that they have
not crossed over birth and old age.
1081. Whatever ascetics and brahmans', said the venerable Nanda, say
that purity is by means of what is seen and heard, say that purity is by
means of virtuous conduct and vows, say that purity is by means of
various (ways), if, sage, you say they arc not flood*cros$crs. o o 9 >
then who. pray, in the world of devns and men has crossed over birth
and old age, sir? 1 ask you. Blessed One. Tell me this.
1 Reading yat
7 Reading >ai.
138
1082. I do not say, Manda', said ihe Blessed One, that ail ascetics and
brahmans arc shrouded in birth and old age. Whosoever have given up
here what is seen, heard or thought and have given up all virtuous
conduct and vows, [and] have given up all various (ways), knowing
(and giving up] craving, [and] arc without 2$avas, them indeed I call
flood-crossing men /
1083. I rejoice, Gotama, in this utterance o f the great seer; well
expounded is that which is without acquisitions [which lead to rebirth].
Whosoever have given up here what is seen, heard, or thought, and have
given up all virtuous conduct and vows, [and] have given up all various
[ways], knowing [and giving up] craving, [and] are without savas, I
too call them flood-crossersV
V.9. Hemakas Questions
1084. 'If any persons explained to me previously*, said the venerable
Heraaka, < 2 1 0 'before [hearing) Gotama's teaching, (saying) Titus it
w as; thus it w ill be , all that was hearsay, all that increased my
speculation.
1085. 1
did not delight therein. But you, sage, teach me the doctrine
Todcyya. and Tor whom no craving exists, and who has crossed over
doubts, of what kind is his release?*
139
0S9. <211> 'In whom no sensual pleasures dwell. Todeyya , said the
Blessed One, and for whom no craving exists, and who has crossed
over doubts, for him there is no other release.'
1090. Is he without aspirations, or is he (still) hoping? Does he
possess wisdom, or is he (still) acquiring wisdom? Explain this to me.
Sakyan with all-round vision, so that 1 may recognise a sage.'
1091. 'He is without aspirations, he is not hoping. He possesses
wisdom, he is not (still) acquiring wisdom. In this way, Todeyya.
recognise a sage, possessing nothing, not attached to sensual pleasures
and existence.'
V. j 1. Kappa's Questions
1092. Tell (me) of an island, sir', said the venerable Kappa, for those
who are overcome by old age and death, (like those) standing in the
middle of a lake when a very fearful flood has arisen, and proclaim
(that) island to me, $0 that this [misery] m ay not occur again.
1093. < aia> 'I will tell you. Kappa', said the Blessed One, *of an
island for those who are overcome by old age and death, (like those]
standing in the middle o f a lake when a very fearful flood has arisen.
1094. This island, without possessions, without grasping, matchless. 1
call it quenching", the complete destruction o f old age and death.
1095. Those who know this and arc mindful, (and are] quenched in the
world of phenomena, do not go into MSras power; they are not
subservient loMfira.*
V. 12. Jaiukanni's Questions
1096.
the venerable Jatukannl. I have come to ask the one who has gone
beyond the flood |nnd) is without sensual pleasures. Tell me o f the state
of peace, omniscient one. Tell me this. Blessed One. as it really is.
J097. The Blessed One indeed dwells having overcome sensual
pleasures, as the brilliant sun (overcomes) the earth by its brilliance.
One of great wisdom, preach the doctrine to me who am o f little
140
I have come with the desire (to ask) a question*, said the
venerable Udaya. to the meditator seated passionless, who has done his
duty, without Ssavas, who has gone to the far shore o f all phenomena.
Tell me o f the release by knowledge, the breaking o f ignorance.*
141
mindful(ly)? Having come to ask the Blessed One. let us hear that
word o f yours.
m i . If a person does not enjoy sensation, internally or externally, in
this way consciousness is stopped for him wanderingmindful(ly).*
V.15. Pom Io s Questions
i 112. T have come with the desire (to ask) a question,'* said the
venerable Posala, 'to the one (who has) gone to die far shore o f all
phenomena, who without desire and with doubt cut off. tells the past.
1 M 3.1 ask. Sakyan. about the knowledge o f one whose perception of
forms has disappeared, who has abandoned all corporeality, who sees
that nothing exists either internally or externally. How is such a person
to be led [further]?*
1114. <2t6> The TathSgata, knowing nil stages o f consciousness.
Posla', said the Blessed One.knows that [person] standing (in this
world), (or) released, (or) destined for that [release].
1115. Knowing the origin of the state of nothingness,* (he thinks)
Enjoyment is a fetter. Knowing this* thus, then he has insight12
1 Reading Akincanosambhavam.
2Reading etam.
142
ihcreim This is the true knowledge o f that brahman who has lived the
(perfect) life.
V .i6. MoghanSias Questions
1 1 16. 'Twice I have asked the $akyan\ said the venerable Mogharja,
but the one with vision has not answered me. 1 have heard that the
deva-sccr does indeed1 answer the third time.
1 1 17. [There is) (his world, (he (text world, (he Brahma-world together
with the devas. I do not know the view o f you. the famous Goiama.
(about these].
1 1 18. <2i7> I have corno with a desire [to ask] a question to the one
who has such excellent vision. What view o f the world is one to have
for the king o f death not to see him?'
1 1 19. View the world as empty, MogharSja. always (being) mindful.
Destroying the view o f one's self, one may thus cross over death* The
*
king o f death does not see one who has such a view o f the world/
V.17. Pihgiya's Questions
1 120. T am old, weak, with my complexion gone, said the venerable
Pingiya. 'My eyes are not clear; my hearing is not good. May I not
perish meanwhile, [still] ignorant. Teach me the doctrine, so that I may
know the abandonment of birth and old age here.*
1121. 'Seeing (people] being smitten in the midst o f forms, Ptogiya\
said the Blessed One, '[for] negligent people do suffer in the midst of
forms, therefore you, Piftgiya, [being] vigilant, abandon form for the
sake o f non-renewed existence.
J122.
below, these fare] the ten directions. <2t8> There is nothing in the
world which has not been seen (or) heard or thought or perceived by
you. Teach me the doctrine, so that I may know the abandonment of
binh and old age here.
Reading
va.
143
1123. 'Seeing men afflicted by craving, Pingiya , said ihe Blessed One,
'tormented, overcome by old age-, therefore, you, Pingiya, (being)
vigilant, abandon craving for the sake o f non-renewed existence.'
V.18.
This the Blessed One said while staying among the Magadhans at the
Pisan aka shrine. Asked and questioned in turn by the sixteen attendant
brahmans, he answered their questions. If, knowing the meaning o f each
question, (and) knowing the doctrine, anyone were to enter upon the
doctrine and what conforms with the doctrine, he would go to the far
shore o f old age and death. These doctrine go to the far shore, therefore*
the name o f this exposition about the doctrine is "Going to the far
shore .
U 24. Ajita, Tissamctteyya, Punnaka, and Mcttagts, Dhotaka and
Upaslva, and Nando, and Hemaka.
1 1 2 5 . < 2 i9 > both Todcyyd and Kappa, and wise JatukannT,
BhadrSvudha, and Udaya, and the brahman-Posala too, and intelligent
Mogharja, and the great seer Pingiya.
1 126. these approached (he Buddha, the one o f perfect conduct, the seer.
They came to the best of Buddhas, asking subtle questions.
M 27. Being asked (heir questions, the Buddha answered (hem in
accordance with the truth. By answering their questions the sage
delighted the brahmans.
1128. They, delighted by the Buddha, the one with vision, the kinsman
of the sun, practised the holy life in the presence o f the one of excellent
wisdom.
1 129. If anyone were so 10 enter upon [the doctrine! as was taught by
(he Buddha (in answer] to each question, he would go to Ihe far shore
from the near shore.
1130 .11c would go from the near shore to the far shore, if he developed
the supreme way. This road is for going to the far shore, therefore (it is
called) Going to the far shore .
144
I z 3 1 . I shall recite the going to the far shore, said the venerable
Pin&iya, A s he saw it, so the stainless one o f great intelligence taught
i t For what reason would the naga,1 without sensual pleasures (and)
without desire, speak falsely?
1132. <220> Well then. I shall expound the beautiful utterance of the
one who has left stain and delusion behind, who has given up pride and
hyprocrisy.
1 133. The Buddha, thruster away o f darkness, the one o f all-round
vision, gone to the end of the world, gone beyone all existences,
without savas, vith all misery eliminated, named in accordance with
truth, is served by me, brahman.
1134. A s a bird leaving a small wood might inhabit a forest with much
fruit, so I too leaving those of little vision have arrived12 (at one of great
vision], like a goose (arriving) at a great lake.
113 5 . If any persons explained to me previously, before [hearing)
Gotama's teaching, (saying) "Thus it was; thus it will be", all drat was
hearsay, all that increased my speculation.
1136. The darkness-thruster seated, alone, brilliant,* that light-maker
Gotama o f great understanding, of great intelligence,
1 1 3 7 . < 2 2 1> who taught me the doctrine which is visible, not
concerned with time, the destruction o f craving, without distress, the
likeness o f which docs not exist anywhere.
t ! 38. Can you stay away from him even for a moment, Pingiya. from
Gotama o f great understanding, from Gotama o f great intelligence,
1 139.
who taught you the doctrine which is visible, not concerned with
1 Reading
2 Reading
* Reading
ndgo.
ajjhapattam.
juiim.
145
1140. I cannot slay away from him even for a moment, brahman, from
Gotama o f great understanding, from Gotama o f great intelligence.
1141. who (aught me the doctrine which is visible, not concerned with
time, the destruction o f craving, without distress, the likeness o f which
does not exist anywhere.
114 2 .1
and night, brahman. I pass the night revering him. For that very reason
1 think there is no staying away from him.
1 143. M y faith and rapture, (and) mind, and mindfulness do not go
away from the 'aching o f Gotama. In whatever direction the one of
great wisdom goes, in that very direction I bow down.
1 144. <222> I am old and o f feeble strength. For that very reason my
body does not go away to theic. 1 go constantly on a mental journey,
for my mind, brahman, is joined to him.
1145. Lying floundering in the mud, I swam irom island to island.
Then 1 saw the fully-awakened one. the flood crosser, without savas.*
1 146. 'A s Vakkali has declared his failh, and Bhadrvudha and AlaviGotama. in just the same way you too declare your faith. You, Pifigiya,
will go to the far shore o f the realm of death.
1 147. Hearing the sage's word(s), 1 believe all the more. The fullyawakened one, with deceit removed, without (mental] barrenness,
possessing ready wit.
) 14$. knowing the super-devas, knows everything, high and low. (He
is] the teacher who puts an end to the questions o f those who are in
doubt, (and] admit it.
1149. <223> Assuredly 1 shall go to the immovable, the unshakable,
the likeness o f which docs not exist anywhere. 1 have no doubt about
this. Thus consider me to be one whose mind is so disposed.
1. Uragavagga
<i> 1-221. For the Uragavagga see Jayawickrama (UCR, VI. 4 , p. 249).
1-17. For the Uragasulta sec Jayawickrama (UCR. VII. 1 , pp. 28-35). Cf.
Udana-v 32.55 foli, aod GDhp 81 foli.
lite metre of this sulla is Aupacchandasaka, except for 7 where we have a
mixed VaitliyafAupacchandasaka stanca (see the note od 7). The metre of
pdda d in each verse is defective, and we must either read
as Warder
(1967. 160) suggested or. more likely, read
with
developing
<
<r>tacam,
tv-.
iva
it-
tayasomvajahiserayam,
itisamkhyamuffinamajjaf
**A sage thinks he should leave off sins just as (a snake) leaves off its
slough**.
1. Pj IT !2.*o: vuatanti, vitthalam
. Pj n
visatikicchako vejjo
sappenadatthosabbamkyomphoritvthitamVisgiamsappavsammlllakkhandhaiaea-pattapupphdfnamonnalareh' nnbhesajjehi samyojetv
katehi osadhehi khippame v a vineyya. evamd a m ... . As Brough states
(1962. p. 197), the fact that the author knew that snake-venom spreads
through the body does not imply a knowledge of the circulation of the
blood. Cf. Socrates* jailer and his knowledge of the action o f hctnluck.
Since the usua) development of the past participles of verbs in *r* in Pili is
a ta . e.g. k a ta , -ith a ia , -m aro, 1 see no reason to follow Broughs suggestion
(1962, p. 197) of reading v isa ta in the Pill Dhammapada here. The
in G.
v isa d a is also unusual, and must have been borrowed from a dialect where
the usual development was - a io (see Norman,.1974A. pp. 174-75). PDhp
docs read v isata (cf. the reading of the B* of the P3 Ji).
It is interesting to note that where Chakrayarty (and Nakatani) read
o r a p r a m (UdSna-v 17.21, etc.), Bernhard read? a p ra m . 1 assume that the
reference is not to s a m s d r a and to the far shore of s a m s d r a , but to this
world and the next, and the verse was first formulated in a situation where
the author was considering this world and (^'afterlife. rather than the
endless stream of sa m sd ra . The Buddhists, however, had to make it fit into
their system. For the explanations of o r o p d r q . given in the etics (see Pj II
13.1 foil.) and by modern interpretami* see Drough (1962, p. 202).
In pda a Dhp 222 and Sp 760.19* read y o ve, which would give an even p3 da.
-d-
2. Pj
11 1 6 .13 -5 7 : b h sa p u p p h o m
p u p p h a m viya
; vigayhd
vasa rom h a n
t i .s a r e v r fh a m p ad um a-
l i, a g a y lu t, p a v isiiv d l i a lih o .
147
148
saroruha
saroruha
bhisapnppha.
bahuvrtht
taking
as an adjective agreeing with the noun
while I take
as a noun, with
as a
adjective. Sec Norman (1974A, p. 175). i follow Brough in believing that
is < Skt
in the sense of seizing, laying hold o r , which is
attested for Skt. but it is noteworthy that the BHS version of this verse
(Udina-v 17.21c and 32.56 foil.) supports the cty with the reading
as does PDhp.
vigayha
bhtsapuppha
vigrhya
vigdhya.
Pj II
udacchtdit ucchindaii bhafijaii vinseti,atitaJtlUdnni pi
hi chandas vatiomnovacanamakkharacintak cchanti. For chandain
the sense of metre** see the notes on 162-63455. and cf. 568. Cf. the note on
gihbandhain 69.
3. Pj 11 17.20-21 : soritansi galant pavaitam
.yva bhavuggajjhouhritv
limanli vuttamhoii
Brough (1962, p. 200) has very plausibly suggested that the original
reading in pida b should be va
, not
thus giving a
comparison to balance the comparisons in 1-2 4 -5 .1 translate in accordance
with Brough's suggestion. The error (if it is one) is older than the cty.
which gives no hint of
It is. however, worthy of note that Udina-v
32.74b reads
PDhp reads
'The fact,that these versions read w- shows that the change va
must have taken pisce at a very early time when, or in a dialect where. was
still pronounced. This gives an example o f palatalisation by a following
palatal sound in another word, which 1 found difficult to exemplify in my
treatment of the palatalisation of vowels in MIA (Norman. 1976A. pp. 33940 and note 64). For other examples of palatalisation see the notes on 119
208 2S1325 366 390 400 463-66 665 6$8 779 784 785 796 824 830 832 895
904 9S011031104.4
sosayitv
visosoyitvd,
va.
sarii&msighrajavrn asosayajiiah.
viiodha/Utd.
sos-^visos$
-bb-
ud-brh-.
-bb-
brahant
brhal
-r
-bud-abroh-,
udabbahe
ud--brh-,
brh-
udabbadht.
ud-brh
I. Uragavagga
149
apufpaphala(da)
qpttspa
dtunwphut haiyadut
utnhnrcemphiila tidhhiiio),
umbttra.
turni
>5
Emeneau ( 1949, P- 3 4 5 ) stales, (he Indians seem not to have understood that
the inflorescence of the genus Ficus is in the form of crowded compact
clusters of flowers placed inside a fleshy stalk, i.e, the flowers are inside the
fig. They consequently believed that fig trees, unlike other trees, fruited
without flowering. See Norman (1991b).
6. Pj II 20.23-27: yd es stm
paitivipatfi-vuddhtkni-sassaiuccheda-punna*
ppavasenaitbanekappakrbhovbhavaivitccaii, catuhipi maggehi ...
tarn itibhavbhavatan ca vitivotto ti evam attho niabbo. For the
rhythmical lengthening in bhavdbhavocf. 496 776 7S6 $01 877 901 1060
I0 6 S. and see artitiha93.} 10531066 and EV I, p. 220 (adTh 661).
In p5da b we should read iti m.c.
<2> 7. Pj II 21.1-4. tayo km
avydpdavihintsvitakk tayo ntijanapadmaravtakkA tyo parfiuddayalpatisomyuttalbhasakkdrasilokanavo/banipatisamyuttavitakkdti eie nova vtokkd.
Pj TI 2 1.7-g: vdhpitdbhusamdhilpitdsantdpt,daddhti aitho. For the
root dhp-cf. 472 475 and see 6V I. p. 196 (ad Th 448). Pj II 409.2* (ad 472)
glosses: vidhphdti, daddh.
Pj II213-13: suvikappitA... evamarahairom
aggenaasesdchinnd,chinnam
hi kappitanli vuccaii.yaihha"koppiiakcsamoss(Ja YI,268.27*)" titvam
aitho datthabbo. PED (s.v. vikappita) is reluctant to accept kappiiain the
sense of cut, but it is hard to see why. Skc has the root ktp- to trim, c u r
(see MW [s.v.]) and also the equivalent of the phrase quoted by the cty,
Skt (lex.) also has
scissors, shears (see
MW, s.v.).* and Pkt has the equivalent
as well as
(<
sheared (Utt 19.62). Cf. also among the meanings given ai Pj I 116.3 :
(Ja VI 268.27*)
P5 da a is VaitilTya; p3da$ bed are Aupacchandasaka. Although mixed
Vaitillya/Aupacchandasaka stanzas are common, it is possible that Brough
(1962, p .20 5) is correct in his suggestion that we should read
here. It must be noted that, if this is a mistake, it is a very
old one, for the BHS version (Ud5na*v 32.77) also has a VaitSlTya p&Ja.
For other examples of nominative plural forms tn
see
14
369.pocca>ilre 15,
376,
774.
776 901,
791
803.
827.
875 8 76 .
1038.
1079-82. There can be no
doubt that
is derived from Vedic
(Geiger. 1994. 79.4). and <
is an Eastern form, sometimes called a Magadhism. The same ending
may be seen in Aiokan
although other explanations have been
given of this form (see Bloch. 1950. p. 59 and Alsdorf, i960, pp. 256-60).
The expected non-Eastern form -ro (not quoted by Geiger), is to be found
in
670, and a development from this can probably be seen in
klpta-keia-nakha-StnaSru.
atomkaiokappitakesamassii
kalpanf
kttpponT,
kappio kalpita)
devom-ddisuchedanam.
vidhttpit&<st>
se samhotse
updsskdse cutse avUatanhse
silse
,paticchitdse panha-vimamsakse panditse
samkhtadhammse samona-brhmanAse
se
sas
-e
as
viypatse.
somuppitavso
1. Uragavagga
15*
-aho
- ho
ho
-ahol-ahu
-se
-yo
-iyo
-se
samuhatsc.samhaticc evaattho.paccattabahuvacanassa hi
'sa-kdrdgamamicchanti saddatakkhana-kovid', atihakathdeariyd pana
*seti nipto' ti vannayanti; yamruceali.tamgahetbbam.PDhp 414 reads
scinCihat ssa, presumably taking the received se as the pronoun assoor
the particle (o)a <Skt sm
a. P ( s . v . paccatta)states rhat paccattameans
the accusative case. This is an error for the nominative. It is also nominative
at Pj II 303.1t where PF.D again says it is accusative. See the note 00 270.
For other Eastern forms see rii 29. sinna 44, accusative plural masculine in
dor 45, v/v 100, bh ikkhave 280, v e h o 333, nominative singular in - e 233 427
43* 453, *e mistaken as -0659, locative/instrumcmal plural in -ehr 659.
b h n a h u 664, viser.i- 793 833 914 1078, nominative plural masculine in -dni
872. and see Uiders (Bcob., 1) and WD, p. 69 (ad Dhp 32).
For other features o f the A fokan inscriptions se e the notes on 1 8 - 1 9 20 -21
45 S^O
968.
yondccasdrttiyoniidiivi;napaccosdrtHnoohiyyi.
8. Pj II 2 1.14 :
For a
discussion of the meaning of p5 da a see Brough (1962. pp. 201*4) and
Norman (t974A.p. 174). ! suggest reading the simplex and the causative
forms of the verb, both combined with the prefix
The suffix
is
found in both verbs in Bernhard's edition:
If
the suggestion is correct that wc should read
m.c., then there is
no need to follow Warder (1967. 224) in seeing the amphibrach * * * in
this pSda. Here aod in 9 - 1 3 1 read
which gives
the correct metrical length, and I translate accordingly. My suggestion for
reading
is supported by Bernhard's reading
(Ud5 a*v
32.55). Nakaiani's reading n*
(32.46/55). and PDhp 411*12 which
reads
For the third singular ending -1 for a
causative verb, cf.
=
(Ja IV 3 5 .3 glossed
35.11*) and
see BHSG 38.32 and the note on 37S.
For papanca see EV 1. p. 203 (ad Th 519)* PJ H 2 t.it- u : sabham imam
vedtmd-sunft-vilakka ppabhavam lanhdiiihimna-somkhuim uvidham
pi papaiicatn aceagoma.
ali-.
atindiyasoramna cryalyam.
ndccasdrt
yondccasortnap*occasr,
-a-
etyasari
yo ndecasart na preccasri.
avedt avedesi
ntyosaram
jnpesi.
9. For the use of the locative iokc after notvtt. cf. muddham muddhapitte wj
iitinam 987 and see PGI> (s.v. nrina). PTC (s.v. dono). MW (s.v. jii-). and
152
-die samtihainse
-uddh-
preclude the usual meaning like, rcsemblins for k a o o a . See the notes on
35^75 and p. 18.10.
<j> 1*7. Pj II 25.7: Fghabhdvaio anFghb.kifesadukkhasam
khtassa Fghassa
abhvena onfgho akosi. Pj II 590.8 (ad 1048):anigho ti rgdiFghavirahio. NkM II 65.11 ; anigho ti rgonghodosonigho mhongho...
yass' eienTghpahFn...so vuccati anigho. See EVI. p. 236 (ad Th 745)
and EV II. p. 172 (ad ThT 491). Here the metre requires anighoisee CPO, S.v.
anigho and BHSO. s.w . nigha and nigha. The short is probably
confirmed by AMg aniha. which occurs at Syag 1.2.1.13. where it is
glossed: tapahsam
yayeparTsahasohne vnighitabolovTryah; at Syag
I.2.2.30 where it is glossed: snihyata iti snihahnosnihah asnihoh.yadi
vii.pansahopasargair nihanyate iti nihah na niho 'nihah. upasargair
apardjitahi at Svyag (.8.18 where it is glossedtnihanyante prninah
samsre yay s nth my na vidyat s yasysv aniha
mypropahearahitah; at Syag U.6.42 where it is glossed: amyo*thav
nihanyata iti niho na niho'nthah. parsohar apfdito yadi v sniha
bandhane asniha iti sneharpab'andhanarahitah; at ySr 14.3.135 where
the cty gives,three explanations: ( l) from fhon* (porfsahehim nihao:
karmobhir nihanyate iti nihah). (2) from dsnih- {snehobhvd rgi), and
(3) from Vni-dh- {app&
nam snmjamabhavesu nihei) [see Schubring
(p. 8 7 ; at Dasav. 10.1.17 where it is said to be from Ski *onibhah
without fraud. Andersen (1907.P. 144) draws attention to Skt (lex.) nigha
stn. and if this word genuinely exists then it would obviously provide an
excellent etymology for anigha sinless. Alternatively, wc could see a
I.
Urogavagga
153
Brough (1962, p. 200) draws attention to the fact tua, ... iclative clause in
p5 das ab has no finite verb. The BHS equivalent (Ud5 na*v 32.76) agrees in
reading p r a h S y a . Alsdorf dealt with a similar problem in AMg
(vippajahya in a relative clause in SQyag I4.1.1) by assuming the change
ya/i, and by restoring vippajahdi. Such a change could only be acceptable
here if it could be shown that the PSH recension is based upon a Pkt which*
formed its third singular present indicative in -at.
18-34. For the Dhaniyasutta see iayawickrama (UCR, VIII. 2, pp. 88-92). He
calls it a pastoral ballad.
The first twelve verses form a dialogue between the Buddha and die farmer
D haniya. T h e verses fall into pairs, w ith D baniya first expound ing the
benefits of the farmers life, and the Buddha (hers replying in a punning way
to point out that his own existence is preferafefc. The fact that zz does not
form a reply to 20 probably indicates that twouverses have been lost, one of
them the original reply to 20. The present 21 seems 10 include both
speakers* statements, which probably means rhat half of the original verse
by Dhaniya and half of the verse by the Buddha have been combined to
make one verse.
For the refrain atha ce panhaya.U, pavassa devo see F.V I. p. 135 (ad Th 5154). The ending ns/' (probably a development from paithayase) is m.c. Pj II
28.28 : devi l megham lapaii. The word tain is used in a punning way.
When Dhaniya refers to min he is talking about physical rain. When the
Buddha uses the word he is speaking metaphorically: rgOdkilesavassam
(Pj 31.30).
Except for 1 8- 1 9. ,l,c metre of this sulla is VaitlTya or mixed
Vaitfltya/Aupacchandasaka. A few pSdas require slight emendation to make
them scan correctly: (a) by shortening syllables: 28a 30h: (b) by lengthen
ing syllables'24a 31b 32c; (c) by excluding syllables: 28b 29c j i d ; (d)
ly reading for
before vowel*', zoc 31b 31c: (c) by disregarding a
nasal for scansion purposes: 22b 23b 28c 9c 32b. Other pfidas show j
syncopated opening: 24b 26b and 27b shod) syncopation as they stand;
22b 23h and 24a show syncopation after emendation.
-m
154
idDhaniyogopo,
pakkodana/akkodhano
duddhakhTrofvigaltikhilo.zct
fnifvigaia-khlto.
khTro
-khlro
okkodhana.
si.
I.
Pj II 29.5-11 : ch annel
k u ti l ,
Uragovogga
55
k y a d u k k h d g a m a p a tig h ta m , h ito a g g i l,
y a s h t g o p ia k p a rik k h e p a d h m a d d r u -a g g iv a se n a la y o a g g i k a ro n ti, te
c a ta s s a g e h e s a b b e kat, la s m s a b b a d is s u p o rik k h e p a g g im s a n d h y a
b it o a g g i ti.
t i p i v u c c a ti, id h a p a n a k a tth d d ln i p a t ic c a g eh a n m ik k u ti v iy a a tfh id d ln i p a t ic c a sam kham g a tto n a k u t l ti vutto. See also EV I. p. 1 17 (ad Th I).
The word 'Tire*' is also being used in a punning way. for it can also be used
of the fires of r g a . d o s a and m o h a . Cf. ta y o a g g i : r g a g g i d o s a g g i
m o h a g g i, D UI 217,19; o p a r e p i ta y o a g g i : h u n e y y a g g i g a h a p a t a g g i
d a k k h in e ) a g g i, 217.10* ji . Pj U 32,7-11: n ib b u to t i, upasonro-, g i n l ti, a g g i,
y erta h i ek d d a sa i-id h en a a g g in sa b b a m ida m d in a m , y a th h a : " d iita m
r d g a g g i n d t i vitthd ro, s o a g g i B h a g a v a to B o d h im S le y ev a ariy a m a g g a sa tila se k e iiQ n ib b u to , tasm d n ib b u to ti g in l t i ah a . See Jayawickrama (UCR
Vm.2.p.9i).
20-21. Although no-one seems to have commented upon the fact, it is clear
that 21 is not the expected response to 20, and we mus^assumc that the true
opposite to 20 has been lost. The lost verse presumably*gave some punning
reference by the Buddha to insects and caute, in lush pastures, ft would
seem that 21. as it stands, contains portion? cf-both Dbamya's statement
and the Buddha's reply, since pSda c seems to contradict pda a. It seems
likely that pda a is part of Dhaniyas statement: be does not worry about
the Helds being flooded if the rains come, because he has prepared a bh isi
("float"). Pda b was probably uttered by Dhaniya too. referring 10 the
actual crossing of the river, with vineyya as an absolutive (ogham taritv
atikkom m a, Pj U 35.13-14). doubtless going with a finite verb, now lost, in
pada c. The first line of the Buddha's reply U lost, k probably said
something about hearing the dhamma, and the remainder of the verse tells
how a person who had the dhanwia as his M ist, would cross to the far shore,
and would overcome the flood (of the s a m id r a ): ogham kdm oghddic a tu b b id h a m o gha m . The second pda of the Buddha's reply was
presumably the same as Dhamya's. which would help to explain why the
two verses became telescoped together. In the Buddha's version, however.
vineyya would be an optative. For the formar identity of the optative and
the absolutive see the notes on 58 590. Since such a person oould cross b)
means of the dhamma. he has no need of a M iti. The mctaphoiical use of tlc
word M is i is well known to the cty:
VieGroupofDiscounts
5*
Gopi
gopo.
gopa
yotriananogdvopltri,
sogopori vuccari yoparexamvetanenabhatohut\H.sogopdlokoiayam
pana oliano yeva,ienagopori vuito.
GopT
citiom
paribhvhom
samvdsiyd
samvsit.
<4> 22-23. It is probable that
is here merely the feminine o f
not
(he wife's name. About
Pj II 28.iS~;o states:
;
The parallelism between
arid
is clear. The fact that 23b has a past participle
suggests
that 22b should also have a past participle, and if this is so. then
must stand for
It is presumably a trace left over from an earlier
version of the sulla in a dialect where not only did /- and -/- coincide, but
also intervocalic -1- became -y-. The cty explains:
ciraklom saddhim
vasamn komrabhvato pabhuti ekaio vaddhitd. iena paropurisc no
jnri ti dosseii. The presence of the word vaddhitd suggests that the
tradition which the cty was following was taking som
vdsitd as a past
participle. The word paribhdv'ita occurs in Sanskrit in the meaning
enclosed, contained**, and the translation "my mind is enclosed within me"
would make a suitable parallel to my wife has dwelt with me",
in 23c
seems to have the sense of
"moreover". Cf. 690.
LUdcrs quotes samvsty (Beob.. 89) as an example of Eastern ya
replacing ka in Pli (for other Eastern features see the note on 7 ). There are
other examples of this: Sabhiya for Sabhika pp. 91 foil.; Kokliya for
Koktllika pp. 123 foil., suyutsaka
Mgondiya/Mkondtko 835-47. but
pana
puna
I.
Urogo vagga
157
since the parallel verse (23) has paribhviia, i.e. a past participle, it is more
likely that samvsiya stands for samvdsita. For the klt/y alternation see the
notes on 223 420 669 953 and EV I. pp. 136 and 209 (ad Th 57 547 )EV li;
p. 70 (ad Th! 43), and WD, p. 103 (ad Dhp 162). For evidence of a prc-Pli
dialect where -k- and -r- developed > *y* see Norman (1980, p. 177) and
Mayrhofer (EWA [s.v. maireya]).
In p3da b of 22 and 23 wc can improve the metre by reading dtgharana(m),
as Andersen suggests (1935 p. 129), compounded with the following past
participles. The padas then show a syncopated opening.
24-25. The fact that the whole of the Buddha's reply in 25 is concerned with
Dhaniya's statement in 24a, and there is no parallel in 25b to Dhaniya's
comment about his sons in 2460 (wht *as we might have expected some
comment upon the lines of 23bc). suggests that once again a verse has
disappeared, and two verses, dealing with sons and wages, have been
telescoped together. The Buddhas reply in 25a is dearly the counterpart of
Dhaniya's statement in 24a, and we should therefore have expected two
more pdas in 24 devoted to a statement about being a bhata^ka) and
earning bhtii, to serve as the basis for the Buddha's reply. The inclusioo of
the word nibbinhena in 25b suggests (hat this word, or some other part of
the verb nibbisati^wa in 24b and a pun wis intended upon the two
meanings of the verb. The cty states: yasm nibbinhena carimi sbbaloke
ahatn hi Dpmkarato yva bodhi riva sabboilXutaiinassa bhataka
ahosm, sabbonhutapatto pana nibbittha-nibbiso rija-bhato viva ten eva
nibbinhena sobbailobhvena lokuttarasanridhi-sukhena ca jtvmi (Pj II
3S.37-30). I have, however, suggested elsewhere (EV I. p. 141 (ad Th 78]) with
reference to the word nibbittha that it has the two meanings "earnings'* and
expiation**, and the word-play upon these two meanings would make
excellent sense in this context.
The cty explains: samniyfi ti sannUri avippavniihd (Pj II 38.14-15).
which seems to be taking sanulniy as a past participle, but I prefer to
follow PED in taking it as the equivalent of Skt samny ("equally, jointly,
together**: see MW. $.v.). i.e. as an advert. The meanings given in PED are
not so appropriate.
In 24a we should read ottovetanbhato for atiaveianahhato ni.e.. as
suggested by Andersen (1901. p. 128) am) accepted in Pj II p. 630. The pda
then shows a syncopated opening. In 24 p3da b shows a syncopated
opening.
26-27. These two verses have caused difficulties for iranshiors. m i i c c one is
merely the direct opposite of the other. The fact that Pj II 39.1(1-17 gives an
explanation for idha in the exegesis of 26: idha mayham gmmindule. as
well as in 27: idha amhkam ssane (Pj II 39-*: for (his meaning of idha
15
T he Crou p o f Discourses
see the note*on 775), suggests that we should read the word in both verses.
This would give a sharp contrast between here** in 26c meaning in my
herd" and here" in 27e meaning in my 5Osano. This would be very
appropriate in the context of the dialogue between Dhaniya and the
Buddha, where the Buddha's replies to Dhaniya are frequently based upon
word-plays, using Dhaniyas words in a Buddhist sense or context. The
reading of co for 'dho would then be an example of the scribal confusion
between the aksaras co and dha. For other examples of the ca/dha
alternation see E V 11. p. 57 (ad ThT 7) and WD. p. 126 (ad Dhp 267). If we read
co, then we should assume that -f in gavampatt is m.c. If we read dho for co.
then we have the sandhi of / +1* > --.
In 26 p3da b shows a syncopated opening. In 27 pda b shows a syncopated
opening (despite Pj II p. 69t, s.v. godharan.yo. no change b needed).
Dhaniya lists five categories of cattle, and the cty explains: vas ti.
adamiiitavuddhavaco. dhenup li dheniun pivanr tanirtavacchok khiradtiyikd vO gdvo, godharaniyo ti gabbhiniyo, paveniyo li vayappaitQ ba!i
vaddehi saddhtm meihunapatthanagdvo. The cty b undecided about the
meaning of dhenupa, but in 38 it is stated that even the dhenup cannot
break the ropes'*, which implies that they are the strongest, except fof-the
bull.
The cty explains the Buddha's use of ihe*same five categories in hb reply
as metaphorical: adamitanhena vuddhatthena co vasdsomkJt
pariyutthn v. tarunavacchake sandhya vasnam 1 mlotthena
khtradyiniyo sondhdyo paggharanatthena v dhenapsumkht
anusayO v. paiisandhigabbhadhranoiihena godharini-samkhi
pudddpunnd<O>na}bhisamkhra-cetan v. samyogapunhan ' -attheno
pavenisomkht pouhanatanh v, adhipacc'-atthena pubboAgam*
atthena sctih'-atthena ca gavampaii-usabhasamkhtam abhisomkhdraviiVfnom \' n* otthi (Pj II 39.20-2$). See also Collins (>982. p, 305).
The solution to the problem b , however, probably simpler than that. In the
Kassaka-suua o f the Sarpyutta-nikiya (S I l14.26-116.1y). Mqra appears in
the guise o f a ploughman and asks the Buddha if he has seen h b oxen. The
Buddha asks him what oxen have to do with him. and Mira replies that the
organs o f sense and their objects belong 10 him. The Buddha states that
where there are no senses and no objects o f sense there b no way for Mira.
This exchange makes it clear that there was a metaphorical usage o f the
word cattle in the meaning senses . The Pli grammarians recognised
this, and Aggavamsa states: gdvo v cakkhntlin' indriyfini (Sadd 241,20-21)
and : gvo cakkhddTn indriyni corami etiha li gocaro (241.18). The word
is quoted from later Sanskrit in this meaning (see MW, s.v. go. where the
meaning an organ o f sense is quoted from the Bhgavata Purina), and in a
medieval Jain text there is reference to the five botidda (a Skt balivarda) as
I. Urogavagga
*59
the senses. See Hiralal Jain (1933, p. 14. verse 44), and the Trench translation
by C. Caillat (1976. p. 73). The five categories of cattle mentioned by
Dhaniya are therefore used very appropriately by the Buddha as tbe
equivalents of the five senses.
<5> 28. The contrast between the cowherd making strong fetters to bind his
cattle, and the Buddha breaking the bonds which bind him to rebirth is so
clear as to require no comment. Pj 11 4O.s-7: nikht ti kotetvd bhmim
povtsti khuddak. mahant khanitvG thapit.
For the form of sakkhinti. cf. dakkhintl p. 15.21, gacchisi 665, and dakkkiti
909. For such future forms in
whether by the samprasdrana of yet to , or
with palatalisation by
see Norman (1958, p. 45 and I976A, p. 331 ). Cf. the
suggestion of reading bhahisi in 719. See also Uiders (Beob., 149 note 2).
In p3da a we should read nikhat for nikhat ro.c. (cf. Prakrit khayo <
*khata). In pda b wc should read su-santh for su-santhn m.c^ as
suggested by Andersen (1901, p. 128); cf. Skt samsthO, which means shape,
form, quality, property, nature** (see MW. s.v.). In p5da c we should read
sakkhi(n)ti m.c.
.
29. For the rtl alternation in dlayitvd see Uiders (Beob.. 39). EV I, p. 258
(ad Th 967), WD. p. 86 (ad Dhp 91), and cf. sandlayitvp 62 74 ; palyat
120 : paligupthita 131; anGtamba 173 : antalikkka 222 688: lkhai 244:
ludda 247 ; vipallsa 299 \pad6lita 546 $72; Mieti 58 5; paligha 622;
palipaiha 638 ; kulala 67$; paleti S3t 10741144 The replacement of r by/
is an Eastern feature. For other Eastern features see the note on 7 . For the Ur
alternation see rttppatom 331 ; kirtt 356; ruppa{n)ti 767 12 2 1; rajassira
9So.
Cf. apfitikflm bandhanam, M 1430.8.
Pj II 40.34: r a - k r o p a d a s a n d h i k a r o . For sandhi -r- sec Geiger (1994.
$73.3), EV 11. p- 54 (ad Thl 3.) and WD. p. 144 (ad Dhp 338). For examples see
v u t t i - r - e s d 81 4 $ Q , p u n a r e i i 152 : t h a m b h o ^ r - i v a 214 ; p u n o - r - g n m i
3391d h i - r - a t r i u t 440; o r a g g e - r - i v a 625 ; s t o p q - r - v a 631 ; a t i - r - i v a 679
680 683; s a r a d a - r - i v Q 687 ; h a / r t s o - r - i v a 1134: Cf. also s i U t i - r - i v a Ja V
445.15; n a d i- r - iv a Ja V 445.16.
In pSda a -a in chetva is m.c. In p$da c we should read pun\a\' for puna m.c.
and upessa{m) m.c.
30. FausboH does not number this verse in his translation, although he
does in his edition. Consequently all his verse numbers in the translation
differ hereafter by one.
Pj li 42.3-4 states that this verse is due to those-who held the Council: ter. *
fihu sttngliikrA. This implies that the tradition of the bhnakas
("reciters) did not believe it wax an original part of the sutta It forms.
l6o
gamanena samanngatatt sundarah ca nibbSnasamkhtam thttam gotoU Sugato ri vuccati. See EV I. p. 16t (ad Th 185). and EV II, p. 90 (ad Thf
! 35 >-
Pj II 43.17-: Sugate ti. Sugatassa sontike.... samipotthe <? ettha bhummavacanom, tasmA Sugotasso sontike ti ouho. For the locative o f the person
with whom one dwells or stays (brohmaeartyam Sugate carmase) sec
Spcijcr (1886. 137). and cf. Bhagavoii brohmocariyont russati. M I 147.16
(Ps II 155.25: bhagavoto sontike). The cty gives (wo explanations for the
ending -Amase: carmase ti carma. yam hi tam sakkateaa "carmasV* it
vuccati. tom idha carmase iti, afthakothcariy pana "se iti nipto" ti
Ottonanti, cten evo c* ettho yeanottham sondhyo carema se iti pi
pQtham vikoppent; yam ruccot, tam gaketobbam (Pj II 43.ji-j6).Ths
seems to provide clear evidence that the author of the cty (or the source he
was following) was acquainted with Sanskrit. See Norman (1978, pp. 41-42).
The first person plural ending -Amate seems to represent a blend of the
Vcdic active ending -Amasi with the middle form -Amahe. See Geiger (1994.
$ 122). Cf. smose59>
There is a v.l. prag for progA. Cf. poroga 997. and see the note on 167.
I. Uragavaggo
161
tfo
antiquity is shown by its presence in Mvu, and also by ihe fact that it is
commented upon in Nidd II. Mvu 1 359.16-17 states: AH the stanzas of the
Kh. are to be supplied here in full, namely the stanzas pronounced by each
one of the Pratyekabuddhas". Jones (Mvu-Tisl.. I p. 305. note 1) says:
Khaggavisanasutta in the Sn contains only 41 stanzas. But it is implied
here that there were 500, i.e. the number of the Pratyekabuddhas". The metre
is Tristubh.
I usually quote from Nidd II Ne, since the format of e is not entirely
satisfactory for giving references, and B* is not likely to be widely
available to readers.
Nidd (I N* 248.6: yathd khaggassa jtma visnam ekam hoti adutiyam, evam
eva so paccekabuddho tnkkappo tassadiso lappaiibhAgo. Pj II 65.10-11,
written $c .1 600 years later, gives a similar explanation: khaggovisnakappo ti,ettho khaggavtsdpam nOma khaggamigasingam. Ap-a 153.4-5
states : khaggavisdnakappo //. ettha khaggavtsdnam nma khaggamigasit)gam. Sv-pt 1 331.2$ states: khagga-miga-singasenno. Pj II 65.11 : kappasaddassa attham vitthraio Mangalosmtavannonya (s Pj I 115.19 foil.)
pakdsayissSma, idha panyam^ saithnkappena vaio tra blto sdvokena
saddhim mantayamdna (= M I 150.27)f* evamdisu viya potibhdgo
veditabbo, khaggovisdnakappo if khoggavisdnasodiso l vuttam ho For
the ^meaning like, resembling, for kappa see the note on 16. For the
meaning almost" in kcvala-kappa (almost) entire" see the note on p. 18.10.
In view of the unanimity of the cries it is strange that some translators have
been reluctant to accept the translation solitary as a rhinoceros horn
Fausbpll does not mention the possibility of translating in this way. Hare
translates rhinoceros" but adds in a note: "khaggavisdna, here rendered
rhinoceros*, is more properly *horn o f rhinoceros', its singleness (eko)
being contrasted no doubt with the two horns of other animals". Jones
translates: like a rhinoceros" although he notes (1949. p- 250 note 1) that
literally it means like the horn of the Indian Rhinoceros". Jayawickrama.
although quoting both Nidd II and Pj II. nevertheless insists that the
comparison is not with the horn but with the animal (1949. p. 120). Edgerton
makes the same point (BHSD. 's.v. khadga-visna). Kloppenborg deals with
the matter at length (1974. pp. 59^60) and translates like the horn of a
rhinoceros". She adds, howevef. "Although all commentaries take this
comparison with reference to the horn o f a rhinoceros, (hey combine this
with the paccekabuddha's way of life. In view of (he fact that the rhino's
way of life can equally be called solitary, it seems that in the comparison
both aspects are emphasized, the one horn as well as the solitary life". I find
this line of argument hard to follow. Jayawickrama bases his argument
partly on the fact that khaggo by itself in the sense of rhinoceros" is found
in only a few comparatively late passages in Pli. It is. however, found in
I. Uragavagga
163
the canon at Ja VI 497.12* 538j* 578.24* in (his sense, and it is also attested
in Skt with this meaning (see MW. s.v.). The phrase also occurs at Mil 105.3
(ekacarino khaggavisnakapp), whe/e both Rhys Davids and Miss Homer
translate "horn of a rhinoceros', and at Vism 234., where both Pe Maung
Tin and NSnamoli do the same.
Jayawickrama points out that other references to solitude in Pli usually
include animals, e.g. gajam iva Ja li 220.13*. ngo va 53 (cf. M III 154^3*
Dhp 329-30 Ja 111 488.23* V 190.*), but I do not see that this necessarily
precludes a comparison with an inanimate object. He also objects (p. 119
foil) to a comparison with a part of an animal When, however, the Pli can
be so translated, when the earliest interpretation takes it that way, and when
the Indian rhinoceros is unique among animals in India in having only one
hom, it seems certain to me that the reference is to the single horn, and I
think that there is no problem with th phrase if we translate: Let higt
wander all by himself {eko aduliyo) having a resemblance to the rhinoceros
horn, which is also eko aduiiyo . The phrase also exists in Jain literature
{khaggivisdnam va eg a j e, Kalpastra (Jinacama 118 )), where its
grammatical form makes it certain that the reference is to the horn.
The word khadga is a non-Aryan word. See Kuiper, (PMWS. pp. 136 foil)
and Mayrhofer (EWA I p. 299). Therefore k h a d g a * - rhinoceros** when first
borrowed into IA. Therefore khadgavisdna
bom of rhinoceros**. It was
then mistakenly taken as having a sword as a bom, when confusion arose
with the word khadga sword . BHSD is wrong-about khadga.
35. As LOders (Bcob., 217) points out. die parallel verse in Mvu (I 359.10*)
has ihe plural sahayn where Pli has sa h y a m . Liidcrs accordingly
includes this as an example of Pli -a m as a masculine accusative plural
ending. For other possible examples see p iyam 94 (Liidcrs, Bcob.. 205),
panham 510-11 (v.l in Ce; see liidcrs. Bcob.. 210), sabbasamyogaOp) 522
{v.\.).sai)gam 636 (Liidcrs, Bcob.. 203). (0171658 (Liidcrs, Bcob., 218).ya/n
nirayam 6 6 o (Liidcrs. Bcob., 219), nirayam 661 (Uldcrs, Bcob., 216),
kmomy6 6 , aniam 1040 1042 (Uklcrs, Bcob. 202). tumam 1071-72. For
other examples in Pli see Norman (1971C. pp. 214-15), EV I, p. 142 (ad Th
83). EV II, p. 96 (ad ThT 183), and WD. p. 77* (ad Dhp 64-65). It is possible
that yafi/la-m-akappayimsu 458 is also an example of this phenomenon. Sec
the note 00458. It is possible lhat //tffim X04 and d itih im in 787 arc
examples of accusative plurals in -ini (see the note on 104).
In pda b there is resolution of the first sylla6fe.
36. Pj !( 71.22 reads bhavati s tu d io and glosses it with a singular, but the
metre is better if we read bhavanti sneh, although we should then ignore
the lengthening of -i by the following s n - For the alternation jri</stn> see
Lbdcrs (Bcob., 186). Cf. snehoja 272 and sneha 943.
164
m e su n a , idam m e d ehX t i d d in d n a y en a ta th ta th
h o t i , ta s m d h a m
t a ih a
n ib b ijjily .
Ndd II N* 26 l.io:
t u lio
p a r is a y a n ti k d y a c itt d n i p a r ih d p e n ti
vd
le s o m
ctoni
a b b h a n ta r n a n
c a k m a c e h a n d d d n a n t
k d y a c U t p a d d a v n a m
Nidd II Nc 265,1 : d v e p a r is s a y d , p k a to p a r is s o y d ca
p a t i c c h a n n o p a r is s a y d c a . Nidd I 12.15-26 (ad 770) gives the same
definition. Pj II 513.1s foil, (ad 770): s f h d d a y o c a p d k a ta p a r is s a y d
a d h iv o en n o m .
I. Uragavnggn
165
In his discussion of
770 Enomoio (1979, p. 33) suggests that p a r is s a y a is the equivalent of Pkl
p a r i s s o v o and connected with Skt s r a v a ti, and it would therefore be
connected with o sa v a (Skt sr a v a ) Minnowing, influx'*. It must, however; be
noted that if this is so, then the meaning of p a r i s s a y a has diverged
somewhat from s a v a , since from (he contexts In which it occurs it appears
to have a meaning closer (0 difficulty, danger**. If BH$D is correct in
believing that BHS p a r iir a y a is the correct antecedent of p a r is s a y a (and .
not a later back-formation), then*the use of p a r is s a y a in 770 is probably the
result of a deliberate intention to play upon words. See BHSD (s.vv.
p a r iir a y a and p a r isr a v a ). We should need to assume a development of the
meaning of p a r iir a y a from surroundings" > circumstances > adverse
circumstances".
It seems likely that p a r is o v a in the A&kan inscriptions (RE X(CXD)) also
means "danger. If this is connected with BHS p a r iir a y a , then -v- will be an
Eastern glide consonant. It should be noted that the occurrence of the form
p a r is r a v a at ShShMzgarh! indicates that the scribe.there did not recognise
the word p a r i s o v a which he received in .his exemplar as being the
equivalent of Ski p a r i i r a y a , or he would have written Western *y* for
Eastern -i*-. For other Afokan features see the note on 7.
k y a d itc ca rii d a y o c a a p k a ta p a r is s a y d m a d d a n ti.
appoSukko,
a p p o ssu k o .
44. $* and Mss B" read d h fr o fo r v ir o in pida c. For other examples of the
v fd h alternation see v tro td h fra 165 349 531 646: v a m katn idha m ka n t 27071 ; a v ib h / a d h ib h 6S4 { y .\ .) iv im u u a l'd h iiu u u a 1071-72 1114. See also
the note on su d d U in a y a tsu b b in a y o 910. Cf a d h ic u n n a ia v ic u n n a (PED s.v.).
See also EVI. p. 271 (ad Th 10S3), V II. p. 57 (ad ThT 7). and WD, p. 10 (ad
Dhp 193 X
Kovilira is the mountain ebony (Bauhinia variegata).
Nidd H Ne 270.6: s a iic h in n a p a ito y a lh d k o v l r o d .y a t h d k o v it r a s s a
p o ft n i
c h in n n i
s n n c h in n fm i p a t it n i p a r ip o t it tln i. tv o tn
tr a
ta s s a
ri.
Pj 11 9. : s o m s h tttp o ts o (v.l. s a t n e h in n a - .
which is read by Ap9.u ( t II:>8); cf. s a m c h in n a in 64) t i, p a tita p a tta . To
this gloss it prefixes a story of a ircc which was n ila g h a n a p a tto s a fic h o n n o .
s a n c h a n n a p a tta . and in u iiiip tip p lu isu iich a itn a at Ihe beginning of summer.
Il seems clear that wc should read sa m s itiQ as the lectio difficilior, and
p a ccekabu dd ba ssa
g ib iv y a n ja n n n i
c h in n n i
s a ic h in n n i
p a tit n f
166
assume that sanchinna- has entered the text from ihc gloss. For glosses
entering the text see the notes on 2x4,244.527. p. in * .
By form samsTna seems to be from Skt STna < fy-. MW quotes samSTna
(Car.) = samJiia congealed, frozen, cold, cool , which is not particularly
appropriate in the context, although MW does quote samSydna (Ki on
Pn VI. 1.24) "contracted, shrunk or rolled up together, collapsed which
might apply to leaves. Probably PHD is correct in seeing a derivation from
samifrna. Although this is not quoted by MW, it does occur in BUS (see
the note on 64). PED gives the same derivation for sTna in stnnpana (Mi)
117,1$; Ja IT 163.17 (E* sUappatto with vv.ll. sinhapatto and sinnopatio,
with gloss sukhumappatio)). The expected form from Strap does, however,
exist in Pli; see PED s.v. vistano (Ja I 174.1s). If this derivation is correct,
then wc may assume an alternation -inn-f-fn- through an Eastern dialca
where -n- replaces -n -, and the vowel length is kept. For other Eastern forms
see the note on 7. For thcVCC/VC alternation see the note on 4.
In pSda a vy- in -vyanjandni does not make position.
45-46. These two verses seem to go together, since 4 5 locks the refrain. They
occur together at M 111 !54.i7*-*4* (and Ja 111 488.*6*-j3% Vin 1 350,4*-ti*.
Dhp 328-29). but with eko cart m&tang* arane va ngo (which..has a
fcdundanl fifth and does not scan) as the refrain instead of 46dl It is
possible that 48-49 also form a pair.'although they do hiVc the refrain (Ap
9.32 [a 11:20]).
In pSda b we should read saddhi[m]caramjm.c. For sdhu-vihdri cf. evamvihri in 375. Pj H 93.2s reads -vtkrm ti in the lemma, and Nidd II N* 271.16
includes -vihOrim in the explanation, which makes it clear that -1 in -vihri
is m.c.
<8> 45. Nidd IIN* 271.9: nipakam pandiram pafinavantom buddhimontam
hnim vibhvim medhvim. Pj H 93.27 : nipakan ti pakatinipunam panditom
kasinaparikammdikusatam. See also EV I/p. 143 (ad Th 85X
In sobbdni parissay&ni we have the -dniinding as a masculine accusative
plural. For other'examples of this see atthdhi 58. bandhavni 60, kmni 60
771 'pndni 117, gmni nigamni 1x8, kappni517, vedn't 529. savni
laydni 535, vivdddni 796 907. santhaviuZ44. vinicchayni 894, ganthni
912, parissayni 965. Perhaps mi/rdni u&$$ 18 7 is to be taken as a
masculine form. Cf. Dhp-a IV 29.5 (ad Dhp 328): porissaynt ti ... sabbe va
parissaye abhibhavitv and see WD, p. 83 (ad Dhp 82). For such endings in
the Atokan inscriptions see Hult2sch (1925, pp. Ixii and Ixxvi) and for BHS
see BHSG, $8.98. See EV It, p. 59 (ad ThI 13). For masculine nominative
plural forms in -ani see yni pakappitni 838, pariggahni 872. They seem
in origin to be Eastern forms, for which see the note on 7.
For parissaya see the note on 42.
I. Uragavagga
67
p a h y a . a th a v
r j
va
r a tth a n
ti
y a th
vijitarattha m p a h y a e k o c a r i y a th c a M a h ja n a k o .
S u to s o m o
r j
b h u n ja n t o
a n a v a jja b h o jt.
a b h v a io
ta tth a
ca
p a t ig h n u n a y a m
a n u p p d en to
a n a v a jja t t
k o tth s a b h v e n a
ca
p a d a tt
s a tta tim s a
b o d h a p a k k h ty a d h a m m a - s a m k h a t n i a n o v o p a t n i.
i6S
1. Uragavqgga
169
Geiger (1994. 16-17); Berger <1955* p. 52); Pischel (1900, 117)*. and
Schwanschild ( 196465 PP- 25- 30 In pda c we should read etn[i]' m.c.
55. Pj II 103.14-16: yaih c esa susanthitakkhandhaiya sanjtokkhandho.
kudssu nmham pi evam osesastlokkhandhamahonratdya sanjOtakkliandho bhaveyyom. For sanjlakkkandha cf. Ja UI U4.8*; Utl 11.19 jyakhamdha: and Erz 38.2 khandha-vasabhha. See PED (s.v. khandha), To
whom has grown bulk = a large back.
1 assume (hai abiuratila is the past participle of abhirom-, on the analogy
of kanfa, bhanla, etc.
For uldra see Berger ( 1955. P- 73 noie 144).
Nidd II N4 2? .15 : yaih so hanhindgo padumU paccekabuddho pi sattahi
bojjhangapupphehi padumT, sati- + sambojjhaAgapupphena. Pj II 103.17:
yath c' esa padumasadisagattatdya vd Padumakule uppannatya vd*
padumT, kudssu nmham pi evam padumasadisabojjhangamahantatdya
v ariyajdlipadume uppannatdya vd padumT bhaveyyam. MW, however,
gives padmin spotted (as an elephant)", and I follow this translation here.
See Vv 5.2, and Homer (1974, p. 8 note 4) quoting Edgerton: The name
really refers to the white spots, called 'lotus*, sometimes found on the
heads, etc., of elephants**.
The single kh- in -kJiandho is m.c.
54. Pj 1] 105.18-30: atthna tan ti, atihnam tarn, akranam tan ft* vultam
hoti anunsikassa topo koto "ariyasaccOna dassanan" ti disu viya. The
loss'of -i?f is m.c. to avoid the long third syllable (sec Pj (I p. 639). With
ro/igonitd-rarosja cf. saiiganike rota at Th 84.
Pj II 105.37 and Ap-a 182.21 stale that Adicca-bandhu is the name o f a
pacccka-buddha, and tell a story about him (see DPPN. s.v.). The epithet,
however, is used so commonly of the Buddha that I find it difficult to
believe that it does not apply to him here.
Pj II 1 0 5.21-16 : smayikam x-imuttin ti,okiyasampattim. sd hi
appitappitosamaye eva pocconikehi vimuccanoto smayik vimutti ti
vuceati tom smayikam vimuttim ouhiinon tam no tarn kronom vijjoti
saganikratassa yena kraijena phassaye**. fED (s.v. samayo) translates
samaya-vimutta as finally emancipated", which is incorrect as Hare (1934.
p. 131 noie 1) states. See CPD, s.v. a-samaya-vimutui, defined as "definitely
released". Ai $ I 120-21 there is the stoty-of Godhika, who six times
attained sthmyikani (so read for E* sauuhihika/n) eeto-vimuttim and fell away
again.
170
in hdno is m.c.
56. On kasdva Pj II 10S.10 foil, quotes Vjbh 368.21 foil.: touha katame layo
kasdvd ? rgakasdvo dosakasvo mohakasdvo. ime tayo kasdvd. tatiha
katame apare pi tayo kasvq ? kyakasdvo vaclkasdvo manokasvo. ime
tayo kasdvd.
Pj II 108.4: parngunavinsanalakkhano makkho "hiding, covering up
another's good qualities".
Pj II 108.18: nirsayo - nittariho. See the note on 369:
In pSda b we should read nimmakkhd m.c.
57. Pj II 109,20-21 ; pasutan ti pasatatn, dinhivasena tauRa tatiha taggon ti
ditho. The equation of pasuta and posata suggests that they are indeed to
be taken together as being from prasrta. CL BHSE>. s.v. dhyna-prosrta
"gone forward, advanced in mediation. Cf. jhdna-pasuta in 709, and cf.
774 940 and Dhp 166 and 181.
<io> 5$. Skc artha is both masculine and neuter, but examples of the neuter
forms seem to be confined to the oldfcr language, and in later Ski it is only
masculine (see MW, s.v.). In P it is said to be both masculine and neuter
(PED, S.v.), but it is usually masculine, and it is possible that atthdni is an
example of the accusative plural of a masculine -a stem in -dm. See the note
0045*
Nidd II N* 295.7: kakham vineyya pativineyya pajaheyya vtnodeyya ...
gomeyya. Pj II 1 1 1.12: vineyya koAkhom vicikicchasp vinetvat v/ndse/vd.
Formally vineyya can be either, an optative or an afeolutive. Here either
interpretation is possible. See the note on 20-21.
In p5da c oiiildya - notvd (Pj II p. 649).
59. Nidd II N* 296.2 : nnotaAkoriivd anapekkho hulv pajahitva vinodefv
vyaniikariivd anobhdvam gametv. Pj II 112.3-7: analankaritvd "alati it
akatvd "etam tappakon ti vd sdrabhi(ian 1 vd evam agahetvd. forihc
sense of "content oneself with" (not in PED) for atamkaroii see CPD s.v.
I. Uragovagga
171
172
The C ro u p o f Discourses
tlaputa U a back-formation from Pkt tiiio[v)uda < *tlakta (with k- > tby dissimilation). Cf. pdpurana as a back-formation from pdvurana.
For the r/l alternation in samddlayitvti see the note on 29. Ap 11.15 (3 11:36)
reads samdlayit\'na.
Pada a has only ten syllables, and doubtless the readings pa- and somdlayitvna are attempts to correct the metre. Cf. 74. Without na there is
the substitution of a long syllable for the short sixth and seventh syllables.
See the note on 6t. With -no we have the break
63. Pj II 116.5-3 : na ca pddalolo li, ekasso dutiyo dvinnam tatiyo li evam
gqnamakkham povisimkdmotdya kanddyanidnapado viya abhavanto,
dfghacdriko-anovai/hocdrikavirato v. Pj II 1 ! 6.11-13 onavassuto ft.
imdya patipdtiyd lesu testi drammanesu kil m
a-anvssavavirahito. Ps V
27.25 : anavassuto ti, rdga-avassavena anavossuto.
For the form of mdnasdno see Burrow (1955, p. 153).
There is resolution of the first syllable in pSda c.
64. Nidd II Ne 307.5: sadchannapatto yathd pdricchattako ti.yathd so
pdricchaffa&o kovildro bahalapattapaUso sanaacchyo, evam ev so
paccekabuddho paripunnapattacivarodharo si, sanchannapatti yathd
pdricchattako. Pj II 1 t6.ts foil, does not comment 'n sanehannapatfo, but
it relates a story about a king who plucks flowers frm a tree which is pattasahehanna and pupphdlamkatavitapa. All his followers do likewise, so
that the tree becomes nippattapuppho. The king notes that this has
happened (cf. the story in Erz. pp. 54-55). but als&secs that another tree
which is opupphitarukkha and sadchannapaisa, has not been ravaged. He
deduces that it is because it is apupphita. tosmd, ytiva idom pi ayam mkkho
viya na viluppoti (Ap-a 1 9 2 . 4 reads vilumpati), tJva ayam ondo
sadchannapatto yathd pdricchattako evam kdsdyena sadchonnena hutvd
pabbajitabbam (Ap-a 192.5 reads sadchonno hntvdrpabbajeyyam\ Ap 9.12
(= ll:i 8) and 11.24 1= 11:33] readsanchinna-).
It is clear, therefore, that both dies are reading satichonno* and they are
taking sadchannepatta as though it were the same as patta-sadchanno,
which is questionable. It is also clear that they are taking the simile in pSda
b with kdsdyovattho in pSda c. rather than wiiK hdrayitvd in p&la a,
although we should have expected the latter since ;l is then parallel to the
structure of 44.*Since Mvu I 358.6* reads sa/nJtrnopatro yatha pdfipoiro.il
is clear that the BHS tradition differed from the Pali tradition about this.
Since the cties are explaining sanchonnn-, it is clear that we should read
this with the w .ll. as the lectio difficilior. It seems-possible both to read
sadehanna- and to find a meaning which agrees with BHS saipiirna i f we
assume that chonna is to be derived from Ski sanna fallen, decayed,
withered. etc.** from sod-, with the change of / > ch-. cf. chakanaJchakana <
I. Urogavagga
173
fakati. chapaka < ivapaka (Alsdorf. 1974. p. 13 noie 2). chava < sava ;
chpa < i&vo. chepp < itpa ; chcka < Seka. See also Geiger (1994. $40.1 )
and Fischet (1900, 211). For the suggestion that chadda also shows this
change, see the note on 372.
The reading sanchinna- may be a genuine remembrance on the part of the
commcntarial tradition that sanchanna- did not mean covered*, but it is
more likely to have been influenced by 44. Here too ch could be < i-. Ap
9.13 (s II: 18) and 11,14 (s 11:38) read sanchinna- in Ec. but Bc reads
saiichonna- in the second context. The text in Ap-a reads sanchinna- in
both contexts, but records the w.ll. sanisfna- for the fusi, and sohehannafor the second.
The compound also occurs in the introductory story of Phaladyakavim5na
* Vv VI.3 (a Vv a 288.3 t) where a gardener produces mangoes by forced
measures : atnbarukkhamlesu pamsum opanetvd tdisam pamsum akiri,
ldisaii ca udakam Bsinci, yalh na cirass' eva ombarukkhd sahehinnna-*
patt ahesum. Since this is the stage before the mangoes fruited, it seems
unlikely that this can mean with leaves fallen off", although one of the
w.ll. {samsTsena pond ; samsinno-) would support this. PHD suggests that
it is (he sense of sanchanna-, although as already mentioned this would be
a strange compound.
In p5da a vy- in -tyonjanni docs not make position. In pirkhatto single
C- is m.c.
65. Pj II 1 18.10-11 : onannaposi ti pasctobbakasaddhmhnkdivirahito,
kyosandhdranomancna santuttho ti vuttom hoti.
Pj II 118.18-30: sapaddnacOrl ti avpkkommacBri anupubbaerf, gharapap&tim acchaddctv oddhakulan ca doliddakutaii ca nirantaram
pindya pavisamttm It attlto. See also Jones (MvuTisl.. I p. 250 note 2). EV
I. p. 2(2 (ad Th 579). and BHSD (s.v. svadna). The object of this method
of begging would seem 10 bc to ensure that every family had a chance to
gain merit, or perhaps to stop monks from going straight 10 houses where
they knew they could gel good food. Cf- sapadflhon caromno in 413.
Pj II 118.to : kale Lute appoiibaddhacitto tt khaiiiyakuldisii yaithtt
katthaci kilesavatcna ulaggacitto, condnpamp^ni-----ivako htitvA ti attho.
66. Pj II 1 19.3-4: ui*ikkil<st ti upagamma ittam vibdhente akitsalatlhommc.
Nidd II B* 294.13* reads c h c lr a m.c.. which goes well with sin-. Pj II 119.9
reads n tc/tti-, winch would nuke the final syllabic of c h e t v o long, even if
there were no This would give a pda with a tong syllable replacing
short sixth and seventh syllables Sec the note o n d i. A p 11.13 (*= ll:< 0 )
reads **/ in place of si nr ha-. For the alternation sin-/tn- sec l.iidcfs
(Itcob.. 186). and cf. 209
*74
paiisaltna-jhnam.
I. (Jragavogga
175
176
bhajanti and sevanti having a motive as their aim . It could, however, also
be taken as a dative of purpose with the truncated ending - for -dya. See
the notes on 119 and 916.
PjH 130.JJ-13J.j: aitani thit etesam pann. attnam y^\'a ofokenti na
addon it ottatthapann ; dnhatthapai ti ayam pi J!rira pornopdfho.
sampQti dinhc ra a:the etesam pann na dyaiim pekkhantt ti vitttam noti.
The v.l. would presumably mean "wise as to Ute advantage they have seen
pp. I2.jj-i6.it. Jayawtckrama discusses the KasibhSradvSja-sutta (UCR VII!.
2, pp. 92-95)* He points out that 76-80 are Sloka and 81-82 are Tristubh.
vyhich suggests that originally the two sets of verses were separate. He
classes it with the Dhaniya-sulta (28-34) as a pastoral ballad. A large part of
the sutta also occurs at $ I 1720-17344.
p. 12^4. For the use of Maggdhd in the plural in Sia and Pli in the sense of
the inhabitants of Magadho* see MW (s.v. magadho) and EV 1, p. 165 (ad
Th2oS). Pj I! 134.15-19 explains (hat the words evam me sutaq1, etc., were
uttered by nanda pnihamamahdsaAgHikle. See the note on p. 18.7-125.
p. 13.1. In the phrase etad avoca, -d is'doubtless a fossilised remnant of the
historically correct form. Cf. pp. 15.17 21.17.14 480.8 50.1908 54.17 60.3 7&S 790
8d.j 86.6 87.192393.6.10101 I03oj.i610400 t084.j240A.12.t9 t25.1f140.16
14'i.iu 142.1* 143.3 143.1714306 I.&.I3/44.J* 1450 I45.*0|46^ 146.19 147*
147.15148.16. See also tad anuttaram pp. 16.I l i2o . tad imgha 83 862 S75
1052.tadamind 137. yad dkamkhasi pp. 32.94S.18.yod aggato 2 17. y ad
ajjhagd 225. yad atlhi 231. yad anhamdno 240. etad hu 274 . rad
amaddisttm 286. tad upgamum 302. (od altlitkarvdna 317.3-// atthiyam
35I.etad abravi430. etad ohosi pp. 92J93494.11 I08j.yad akkhdlam 595.
yad idem Ti l 831. tad ariy 758 76ibd. yad icchasi 766. yad attagarohi
778. tod akubbomno 778. yad ottni784 797. yad uttarimkuntte 796. tad
T797. etad oriytinam822. yad dvilattam 967. Although yad antagd (458)
appears to be a masculine nominative singular in -d, it is rather to be
punctuated a^ ya-d-antag where ya is shortened .< yo m.c.. and -d- is a
sandhi consonant. The form, with Final -d is sometimes used for the
feminine accusative. e.g. etad eva ... dhammim kotham karott. O It 91.6 =
94.16.
It is doubtless used as an archaism by Buddhaghosa. e.g. yad eva.
Vhm 192.13: tad etam. Vism 243*18. For sandhi </- see the note on p. 16.7.
p. 13,17. Thcciy does not gloss pdcono here, but Pj II 147.11-11 tad 77)
slates : pajelt lend n pdjanam, tout idha pdeottan ti vnecati, patodass
etam adhivaconam. For the e/J alternation see ydcayogu p. 87.2. viceyya 324.
dracayrucoy 673. ja va 945. Cf. Luders (8eob.. 140). Norman ( 1970.
p. 34 norc 21). and WO. p. 72 (ad Dhp44^45).
I. Uragavagga
17?
178.
laddhon li vittiam hoii. The verses rccur-at S I i 68,h *-29s = i73?*-i4*. but
Spk makes* no comment It is clear that Pj II is taking the verse to mean It is
not right for me to obtain food as a reward Tot the teaching I have given
That.ihis interpretation*.!; old: is shown by the fact that at Mil 228-29
Milinda asks NSgasena to explain bow it \ta$ that, although the Buddha bad
said this, his disciples had eaten food given as a result of a dnakath
which the Buddha had preached. This then leads to a discussion about the
propriety o f bhikkhus making allusions, as opposed 10 standing silently
wailing for alms. CPD (s.v. abbiglia) suggests that the correct way to take
this verse is to assume that abbiglia really means spoken over with
mantras". It would seem that this is the correct interpretation, for if we
consider the parallel version of this sutta in S, we find that what is.offered
to the Buddha is not called pydso. but havya-sesa, over which, of course.
(Vedic) mantras would have been recited.
For the sandhi -r~ in vutii-r-s see the note on 29. There is a v.L yuubd*
esd. For sandhi -d- see the note on p. lb.?. For the dir alternation see
vidit-fv.l virit- 250. pandiiam/panuritant 483, satthu-d-anvayohauhu-rnvayo 556, varabbuivadanna p. 87.3, nidassati/nirossoli 78 s 9 5 4 .
dusitofrusito y32 971. -dassefv.i. rase 1134. Cf. also the numerals in
dasabrosa, and forms in -disabrisa (< -drSa) (Geiger. $43.1 ; Pischct.
245): Cf. srkkho in 918. Brough (1962. pp. 255-56) quotes G 3ndh3rf
ramabi (= damahi, see WD. p. 135 (ad Dhp 305)) and proverayadi (=
praverayali), and refers to Skt raksah (s daksah and BHS attovorgra (cf.
Pkt anavadagga). The same alternation may perhaps be seen in GSndhlri
ruyida (cf. Skt rucira). See Brough (1962. p. 266). Bolide (1973, p. 602)
]. Uragavagga
179
i8o
Nidd 1 218.7 (ad 850) 375J (ad925)a 501.29 (ad 972) and Nidd !1 Ne 166.11
(ad 2106) explain: hottha-kukkuccam pi kukkuccam,pdda-kukkuccam pi
kukkuccam, hattha-pdda-kukkuccam pi kukkuccam, kappiye akappiyasahnit, akappiye kappiya-sannitS, ovajje vajja-sahiUtd, vajje avajjasannit, evardpam kukkuccam kukkuccyan kukkuccdyitattam, cetaso
vippatisdro manivilekho ; idam vuccoti kukkuccam. api ca dvihi kdranehi
uppajjatt kukkuccam cetaso vippatisdro manovUckho katattd ca
akattattd ca. The word, then, means both the evil deed and the remorse or
worry which the deed causes. Pj II 153.12-1) (ad 82) slates hatthapddakukkucca-m-dim katvd vpasantasabbakukkuccattd kuhkucca
irpasantam. Pj II 549.12 (ad 850) states: okukkuco ti hatthakpkkuccddi
virahito. Pj 0 564.19-20 (ad 925) and 574.S (ad 972) state: hotthakukhtccddim kukkucciyam. It seems clearythercfore, that Pj U prefers the idea
of evil deeds* in all contexts. In BHS only the idea of remorse is found,
according to Edgerton (BHSD (s.v. kaukrtyo)).
1. Uragavagga
>8!
i$2
I. Uragavagga
183
jnna). Il is, however, noicwonhy that ihis derivation was unknown to the
BHS redactors, who back-formed the word as mrgayina. See BHSD (s.v.
mrga).
The syntax of magge jtvati in p5da d is strange, and although sense can be
made of it by understanding >0, this would not seem to be possible in 85.
Since the answer verse (88) has magga-jTvim, I would suggest, that the
original reading was magge-jTvt here and magge-jfvitn in 85 (with magge-.
i.e. a tatpurusa compound with tbe first element in the locative case, used
m.c.). These two forms were then confused with, and replaced by, magge
jtvati from 88, where it is correct and makes perfectly good sense, or from
the cty. This suggestion finds support in the'(present) irregular metre of
85c.
Pj II 162.12 : yo co maggadOst ti yo ca dussilo micchdifthi moggapatilomya pafipatityd maggassa dsako ri. attho. PED s translation
"highway robber" seems most inappropriate.
For sakkhiputtho see 12a.
<I7> 85. For the reciter's remarks sec the note od 28-29.
For -jina < -jfla see the note on 84. The reading -jjh&yi in. pSda b does not fit
in well with desako in 84, or -desim in.87. The cty does not comment upon
it There is a v.I. kkhyt in ES and this is the reading of Be, C^and SS In
view of the presence of the word akkhdli in the explanatory verse (87) there
can be no doubt that -kkhdyt and not -jjhyt is the correct reading, and I
translate this. In support of this is the reference to the Tathgata as maggakkhyt at M III 6.8 (quoted at Nidd I 33.6). The editors of Ee probably tead
-jjhyi as the lectio difficihor, but even if we derive magga-jjhyi from
mrga + adhyyin, it would still not have the required meaning "teacher of
the path, since MW (s.v.) quotes adhyyin only with the meaning
student.
The cty recognises the difficulty of the syntax of pSda c and explains:
magge jtvati me ti. yo so magge prati, tarn me-brlti putiho. This seems IO
be pushing Pli syntax to its limits. The fact* that (he metre is irregular,
however, strongly suggests that the pSda r ~ot in its original form. As it
stands it is an even pada. not an odd pSda. and a short syllable is missing
before brQhi. If. however, we read maggejtvim. for magge jTvoti as suggested
in the note on 84. and read mi mx., then the gSda becomes regular. The v.I.
jivata (Pj JI162 note 7), if < jtvontam, would make the syntax correct, but
would not help the metre. We could also read jiva(rri)ti orjivaim)ta{m).
Pj 11 167.5-6; v karomi li le cataro samane rqru pkaie karomi.
In pda b wc should read jjhyi and aluiyd m.c.
184
I. Uragavogga
\Z$
186
I. Uragavogga
187
1 6 8 .8 - 1 0 :
<I9> 96. Id pSda d lam seems to refer to the statement io pdas abc. not to
i88
hyper-form with -p- replacing -v- (see the note on 201). The.AMg forms
show the development of
This alternation is seen also in
sammuii/samvrti 648 897, mTmamsakal-vimamsaka (this may be due to
dissimilation of consonants) 827, java/cama 945, and possibly AMg
emeva < *ev' eva < evam eva (see the note on 1146). See WD, p. 109 (ad Dhp
183). Pali vanibboka shows the development -fy- > -Tv- > -/w* > -ibb- (cf.
pubba "pus < Skt pya). There are other examples of hyper-forms in 158
193 201. For other examples of the -y-/-v- alternation see pavecchati
(prayacchatt) 463-66 ; ddya (Skt d&v) 703 ; tathiyaftaihiva 882 ; vitdUa
(Skt yudha) 1008. For uka-uva in mdluv sec the note on 272. See also
Geiger (1994, 46) and WO, p. 70 (ad Dhp 40). For other Eastern features see
the'note on 7.
For other examples of spontaneous retroflexion, cf. gunth-131 ; anutihun586 $2T,papotd665. Burrow has discussed at length (1971, pp. 538-59) the
question of the spontaneous retroflexion of consonants in Sanskrit, Pili
and Prakrit. It is worth white noting that a number of the examples of the
change -n- > -n- occur after a palatal consonant, and it is probable that this
j$ the cause of the change, e.grJlafter ;) hna < jftna\jannuka <}nu\
(after f) sokuna < fakuna ; sanim and soiiikam < iana (cf. fanaih) ; sona (a
kind of tree) < syonaka ; sobfarta < Sobhana ; roJUu/i- < iakn- ; surta,
xpfinn i n i . tuvfiQ a, stip a rtftg < s v n n n : < (a m a n ti ; ch a k n n n -^ zn A
chakana) < fakan ; lasuna (and lasitna) < Infuna ; perhaps Ski Sana
hemp (cf. Pili sana) < Sana ; Skt fona red-< *iona. A different
explanation probably underlies junisd and sunh daughter-in-law < Ski
snuf. Here we must assume a development o f snusd > *sunsJ, with
metathesis of -n*. which then became retroflex in contact with -s-. With a
svarabhakti vowel we get sttis, with the change o f -s- > -h- and
metathesis (cf. snSna > nhn) we,get sunhd. For the retroflex -n- in
unnam- and onto see the note 00306.
Charpentier (1932, pp. 54-55) suggests that -n- arises after -<> , quoting Iona
< lavana (although here -a- s'already in the Skt form), {danta-)pona
tooth-cleaner < pavana, j0/to*(*basket < 0mavana < *mav to bind :
Skt onati < apa-Java-nayoti; Rl&onr/dafoni', onojeti, onata. onam-. It is
possible dial (he forms from ndm- may be due to analogy with panam- <
pranant-, while -n- in dqfonl
be due to the influence of palatal -i*. and
oni may have arisen by analogy with this. Mayrhofer (EWA 111 93) suggests
spontoncous retroflexion for lavppa. but it is possible that we have a form
dependent upon *ravona. as Charpentier suggests. Wright (in Turner (1966.
10978]) rejects this, and says it i*an MIA. version of lavano, although the
etymology of samudda < sama * tona given at Mil 85-86 is perhaps more
likely to have originally been samudra < samo *rotta < "ravana. Piti
lena < loyona may be due to spontaneous retroflexion, as may be Pali oni.
1.
Uragavaggo
189
190
TheCroupofDiscourses
1. Uragavagga
I9 i
132. Pj II 79 .30-11
ti ottano jivitakdrand tathd parohet ;
dhanahetd ti sakadhanassa vd paradhon^ysa vd kdratid. In.each
occurrence, therefore, hem is probably ablative and we should read Itetii
(for heto < hetoh). Cf. AMg (Utt 1 l.i$\bhikkhO a bhikkha < Ski
bhiksau. See also V 11. p. 177 (ad Thi 508) and WD. p. 84 (ad Dhp 84). For
other examples of hetu for hen! see tassa hew 775. kissa hetu 1 131. The
reading -heto is actually found as a v.l. at Mhv.V. 282, where the text has
-hetu but the metre requires held. For the suggestion that Rdhu-gahand in
465 498 should be read as Rdhd (or Ruho) galtand, see the note on 465. For
the suggestion that raj- might be the equivalent of rajo see the note on
391. Cf. also ladah al Mhv V 182 205 * *tadaho < Skt tadahar. Cf. the
suggestion of mum* = mum* = mime in 780.
19 2
TheCroupofDiscourses
LUrogavagga
*93
For the present middle participle ending dna in nijigimsr.o see Whitney
(Gramm.. 1043 0 and Geiger (1994, $ 192). Cf. esdno 592 ; kdmaydna 767 ;
vadna 7S9 888 824 825 876 879 8S5 892893 898903 905 ; paribbasna 796
878 880895. For the r/l alternation, in paiigunihito^see the note on 29. For
gunih- as an example of spontaneous retroflexion see (be note on ioo._ .
232. Pj 11 18l.$-7 .parafi ca-m-avajniT fi (ehi yo param anrajnr nTcam
karot, ma-kdro padasandhikaro. For sandhi '-vr.sce Geigtr (1994, &73.2),
EVI'pp. 127,140,168,219 and 246 (3d Th 297^23 646 863), BV II, p.71 (ad
Th 48), and WO, p. 70 (ad Dhp 34). For other examples see 151 163 249 269
306311411 437 458 534 664 692765 7S7 75HS 826 840 868 909 91t 912 955
9S6 1002 1040 1042 2071-72. Cf. also rajiena-m-auhiko Ja V 258.5", thi-mesc Ja V 2604*. nayanii-m-etam Ja V 445.19". The pda occurs again in 438,
but without -m*.
For samukkams- see Luders (Bcob.. >59) 2nd cf. 438.
233. Pj II 18 1. j 6 -18 : rtsso pdpajigucchnolokkhatt hiri, na iato
uusanato ubbegalakkhonam ottappan ti ahirka anottnp.
The loka metre of p5da a is defective if we ignore the svarabhakti vowel in
kadariyo, but can be corrected if we read ca after rosako. The v.l. kadarjyo
was probably devised to produce the standard paihy cadence. In pda c we
should read ahiriko (with Pj H p. 665) to git e the opening * ----, and
avoid the short second and third syllables.
135. For potijnti with a nominative with the meaning "profess, claim (to
be something), see the note on 76. Io pada d vasaldhama docs not equal
dhammo as PED states (s.v. vasaio). It is from adhama (as PCD states. s.v.
odhama). The v.l. vasaio odhomo is unmctriBd; Pj ]I 182.1 states: kho
avodhranailho. Cf. vrsala (Manu Vili 16).
136. For the sentiment of this verse cf. IM 25.33.
194
I. Uragavagga
195
196
I. Uragavagga
197
198
<2S> 159. For (he reciter's icmarks see the note on 18-29.
Pj 11 204.U : mantd ti pann vuccati. tdya paricchinditvd bhasati. This
scerns to indicate that the cty believed that there was a noun mantd. of
which wc have the truncated instrumental in -d here. For such forms see the
1.
Vragavagga
99
165-66. Pj II 207.12 foil, states that these Staro verses were uttered by
Hemavata.
165. In pda a Pj II 207.21 reads virata fot dintorni and Smith (Pj II p. 712. s.v
dhfra) Suggests the adoption of this reading I translate virata. For the
voldha alternation, see the note on 44. For enL-iaAgha see Bapat (*951.
p. 118 note 7).
200
201
1. (Jragavagga
kissdbhilepanam
note on
1032, and WD. p. 65 (ad Dhp 19). In gth 10S (Ja
VI 499.2t*) and (he next three gSth&s of the Vessamata-jilaka,
in p3 da
a seems to agree with
in pitia e. I suggested (Norman 1981 p. 165)
that we should read
for
and divide it as
sa, where sa is the
equivalent of the Ski particle
For other examples see Alsdorfs
suggestion (1957. P- 38) of reading
in place of
at gg. 245-46 (Ja VI 517.5*.2*). and note the phrase
g. 745 (Ja VI 587.10*). Alsdorf (1957. p. 59).*
rightly objected io the use of the genitive after the root
and proposed
to read
for
This corrects the grammar, but does not explain how
the reading originated. I suggested that
stands for
For further
examples cf.
Ap iS.ifi ;
AMg
Utt 9.30 ;
Utt 9.56 P9 U
;
Bv 21.3 22.3 23.3 24.3 25.3
(perhaps helped by the occurrence of
Bv t&2
etc.). Cf.
Ja VI 15643* (but Alsdorf [1968,
p. 292) reads
= 592.34*. Von Hinber (Oberblick, 268)
includes such a change under the heading o f a final nasal contracting with
an initial vowel (ross*
(<
eva), which seems unlikely to
be correct Since, however, the answer
eya
in 169 is
similarly constructed with the genitive, we must assume that
was
yyantam
yamsa yassa.
sma.
rajjassa-m-anusdsitum
pajalik tassa yconiiin
tom tassa.
yassa
yam
rajjam smanussitum
yc-,
tassa
tamsa.
pakamp-lpakappmunc-fjnucc-i
payunjai!
pajujjai
nirdkrta>ntrakkiya
f nirankata dhammacakkoppavattcntcdhammacakkampavattente
dhammaeakkappavattane
rondi-ppavesUnandtmpavesi
nandi ppavest)
eva<tamssa sma)
chp/utam updya
updya
interpreted at the instrumental of a noun u p 3d , which was extracted in the
first place from updya(see CPD. s.v. upd).
<30> 169. For the reciter's remarks see (he note on 18-29.
For
sec the note on 168.
Pj 11 211.3 and S I 4M* read
(with v.l.
but Spk 1 96.15 reads
Pj II 2 1 1.3-4 :
bui Pj II 21 reads
in the lemma, and at 2t 1.6.11 in the
exegesis.
The v.l.
in Ms C6 for
shows the n/y variation.
channamupdya
chass ti chasu.
uppannesu.
updnom
chasu
chnssu),
chasu ojjhattikabdhitesu dyatancsu
chossu
updya
niyynampacchilo .m&ya pana upaddhagthya
maggasoccainpacchi, maggasaccenahi ariyasdvokodukkhamporijnanio
samudayatn pajahanto nirodham sacchikaronto maggam bhvento
hkomh niyyti, tasm niyynan ti vticcati. For dukkh pamuccati cf.
dukkhpomokkhasi.yir I.3.34. Cf. MBh Xll.203.1.
171. For km
agunasec the note on 50-51.
173. For oghasec the note on 21. Pj II 214.4: coturogham
. Pj 11 214.5-11 :
avisesenoyasmannavanti.no rnthaiainnltamndpi gambhframattamapi
capanayamvitihatan ca gombhirataro ca vuccaii. IddiSOsamsdraartnovo, ayam hi samantato pariyanlabhvena vitihoto, hetfh
ITO. Pj II 112.9-13 :
202
I. Vragavagga
203
204
1S6. Although the text reads susss, the cty includes sussiisam in the
explanation. The same difference of form is found at S I 214.34*, where the
text reads susss with susssam as a v.l. Spk 1 353.16 reads susssom in die
lemma and explains: ettka susssana-paii-nmeno vutto damo. Nett
14646* also reads an accusative sussusam, although NSnamoli (1962, p. 195)
translates: Through wish to hear gains {Understanding'. In the paraphrase,
however, Pj II 23544-15: explains: susssya sakkacca pannddhigam'fipyam sundi, which suggests that w should read susss and take it as a
truncated instrumental farm, i.e. -d = -ya. For such forms see the note on
no.
Jayawickrama says that p5da a is an even pada. but this is not $o..Cf. 1S7.
187. For miitni as neuter or masculine see the note on 185. The word
urtht is an old form according to Jayawickrama (UCR VIII, 1, p. 41). Cf.
anuitht 96. For patirpa $eeathe note on 89.
Jayawickrama says that p5da a is an even p3da. but this is not so. See the
note on 186.
In pSda a there is resolution of the first syllable.
iSS. Pj fl 237.1-2: gharomesino </> ghdrvsam pafica v kmagune
esanlassa gavesamassa kmabhogino gah^thassa. It is possible to
interpret -m- as a sandhi Consonant (set the note on 132). or to take ghdramcsin as an aluk-samsa, i.e. a tatpuruso edmpound with the case ending of
the first element retained. Cf. randhamesT3i 6 and see the note on 233. PHD
(s.v. randha) quotes virandham*, aparandham-, khaliiam-, gafitom,
vivaram- and (s.v. esin) dukkham.
Cf. vedasyopanisat saryam saryasyopanisad damah, damasyopanisan
moksa etas sarvnussanam (MBh XII, 299.13).
1S9. (t is possible that the ending of khantyd is due to the omission o f a
svarabhakti vowel by a scribe who knew Sanskrit. The same reading occurs
atS 12t5.7*.
In the compound samanobrdhmane 'br- does oot make position.
190-91. For so ham see the note on p. 154319z. For mahapphalo, showing a development from mahat- rather than
mahd-, cf. 227 486 and mahabbhaya 753 103210331092.
192.
<34> 193. For the voicing of / > -d- in uda see the note on saiam in 227
andef. uppddd 360 ; papaiam 66$; sfitiyesu 853; vtrutc 927. See also sfida
(w.r. for sta) Ja VI 4834*. See Lders (Beob., 94-98) and WD, p. 9 7 (ad
Dhp 145). Sometimes by a hyper-form" an historical d- becomes -r- in Pili,
I.
Uragavagga
205
2o6
I. Uragovagga
20?
The metres aie Sloka (207), Tristubh (208-11 213 215-17), Jagall (220-21)
and mixed Tri$tubWJagatT (212 214 218 -19).
207. For the double ablative ending -6to in sanihav&to to avoid the
opening
see the note on 198.
208*-9. For these two verses see Morris (1885. pp. 44-4<S).
For amippavecchati < onu-pra-yacchati with palatalisation of -a- > -e- after
-y- (which is then replaced by a glide -v-) see the note on 3.
In pSda b there is contraction o f the sixth and seventh syllables into one
long syllable. See the note on 61.
20$. Pj II 256.9 foil.: yjtam ucchijj ti yo ktsmincid eva vatthusmtmjtam
bhlam nibbatiam kilesam, yath uppannkusaloppahnam hoti, toth
vyamanto tasmim vatthusmim puna anu .attanavasena ucchinditv. yo
angato pi kileso laihrpapaccayasamodhne nibbattitum abbimukhibhtatt vattamnasamipe vauamnalakkhanena jyanto ti vuccati. rod
ca na ropayeyya jdyantam, yath anuppannkusalnuppdo hoti, tath
vyamanta na nibbatteyy li attho. 1 supply a comma after jyaniam, which
1 take to be the object of ropayeyya. E* (p. 35 note 12) says jyantaqisecms
to be ari old error (-nr- may represent -rr- or -r- ' K" '
nn e,,00'stion
about the correct reading.
Pj TI 356.29: ekantanikkilesaiya kam setthatthena v *kam\ muninan ti
munim munisu v ekam, i.e. muninam is being explained as either the
accusative singular of muni Oi as the genitive plural (= muninam) to be
taken with ekam **a wandering one of the sages**.
<36>209.Pj II 257.11-13:pamya bljan ti yam tesata votthnam bijam
abbisonkhraviiiiinom tarn pantJya himsitx vadhitv.
Pj li 257.1^-21 : so evanlpo buddhamuni nibbnasacehikriydya jtiyd
maranassa co ontobhOtassa nibbnassa ditthatt jtikhayantodasst.
For the alternation sin-lsn- see the note on 66. For the phrase upeii sankham
cf.749 9H i 074In pSda c -fin munf is m.c. In pSda c -kh- in -khaya- is m.c. See Pj 11 p. 696.
210. Pj U 258.8-10: ndyfi/iarf it tassa tassa nvesanassa nibbattakam
kusalam akusalom vd na karoii.
There is resolution of the first syllable in pSda b.
In pda c -f in muni and in pSda d -f in ntiyuhaif are m.c.
211 . Pj II 261.9-10: vibhvanattho hi ettha v-saddo.
In pda b -tf- in aniipaiittam is m.c. For -a in tonha-[k)khaye m.c. in pda c
see Pj II p.699.
208
212. For akhila see 477 540 I59 1147. Nidd II Ne 237.1s: akhilo ti, rgo
khilo doso khito moho khilo kodho khilo upandho ... pe ...
sabbkusalbhisonkhr khild. te khila buddltassa bhogavato pahind
ucchimtaml tlvotihukat anabhvomkat yaiim anuppdadhamm.
fsm buddhi akhilo.
Pdas abd are Tristubh; pSdsc is JagatT.
223. This verse has seven pSdas. Pdas c-e do not seem original, but appear
to have been inserted to explain avedharnunam. They are identical with 71ac. mutatis mutandis.
<37> 2x4. Pj II 265.1: ogahane manussnam nahnatUthe. The word
ogahana also occurs at Pj II 434.3$, in a context with osarono and tiitha,
but PE does not list the word avaghana to which it refers s.v. ogahana.
CPD lists avaghana from Ssdd 569.11 as the meaning of the root pf/-. I
therefore take it here in the' sense of "oppression, when it is referring to a
man. I do not understand why a post in a bathing place should be singled
out for mention in the simile, but if there is any point in this, then I assume
that a pun is intended upon two meanings of ogdhana: A man should
stand firm in the midst of oppression as a post (in a bathing place) stands
firm.
Pj II 26s.6 foil.: yasmup vatihusmifp pare tiithiyd vd dMe vd varmavasena
uparimam v arannavasena heuhimam vd vdcom pariyantam vadami,
tasmim vatthusmim anunayam v patigham v anpajjamno tdibhvena
yo ogahane thambho-r-iva bhavaif ti. MW lists paryantikd (lex.) loss of
all good qualities, depravity, but I think the meaning here is limit, end.
extremity : they speak an extreme thing with the voice. For pariyania cf.
537 p. 106.17 577 and see the note 00 964.
For sandhi -r* in thombhO t-iva see the note on 29.
Pdas ac are JagafT; pSdas bd arc Tristubh.
Pda a does not scan correctly, since it gives the opening------for a
JagatT pda with a redundant fifth syllable. We shoutd perhaps read : y'
ogdhane, and assume the sandhi of -o + o- > -o*. Cf. sabbas occhijja at
Mhv LX 54. and sabbo ta/ri Jano ojindyatu (in a VaitSIfya verse at Ja VI
4,19*) which would scan better if we read ja n .
Pdda b docs not scan correctly. We should perhaps delete vc, assuming
that it is a gloss which has entered the text. If genuine, vded is perhaps a
truncated form. For -d -dye see the note on tto. There is a v.1. vdcam.
215. ln pSa a there is a v.l. uju for tijjn. but the metre assures ujju. It is
possible that we are to see here the development of r > ur, i.e. rju > *urju >
ujjw. cf. irubbeda < *irgvedo < rgveda. With thitatta cf. AMg thiyappa
(Xyr I.6.5).
I. U rogava gga
209
II. Clavagga
<39> 222-4*}. Por *he Clavagga see Jayautckrama (UCR VT, 4, p. 251).
222-3$. For (he Ratanasutta = Khp VI = Mvu I 290 foil, see feyawickrama
(UCR Vn.4, pp. 262-6$). See also Divy 340. The sulla is In Tristubh or
mixed Tristubh/fegaiT metre. In 234 Ihe refrain idam pi ... suvaithi horn is
added after i\vo p5da$. giving a four-pSda verse. In 224 225 226 it i$ added
after three p&hs, giving five-pada wises. In 227 22$ 229 230 232 233 235 it
is added after four p3da$. giving six-pSda verses. In 231 it is added after six
p5das, giving an cight-pSda verse.
222. For tbt r t l alternation in antalikkba < anfani;sa see Luders (Beob 42) and the note on 29.
Pdas abc are Tri$tubh; pda.d is JagatT.
In pSda b va is m.c.
223. Pj I 168.2-5 yfiyam tthi upoddavehi upaddul mnusT pajit. lass
mdnusiy pojSya mittabhfivam hiiojjjhsayatam paccupa/thapeih ti. keci
pana mnusiyam li pathanti. tarn bhummanhsambhav na yujjaiL See
ft&namo-(MIR, p. 182 noie to). Ec p. 39 note 3 quotes mdnusikan with
This must be a mistake for -y-, although NJvu 1 294.13* has manuyyok proj
and 295a* has mfinusikaprajHye. For the kJy alternation sec the note on 2213
Pdas abd are Tristubh ; pida c is Jagatt.
In pSda b there is a redundant fifth syllabic.
224. For hurwn see feyawickrama (UCR VII. 4. p. 263 note 24) and EV I.
p. 121 (adTh 10).
The metre is Tristubh.
225. Note the sandhi o f -am oCC- > -oCC- in pida c. and see the note 00
693. For historical -d in yad ojjhagfi see 'be note on p. 13.10.
PSdas aede are Tristubh ; pSda b is fegati.
In p3dab-Tin -munti* m.c.
226. Pj I 180.31-181.3: tattha bujjhilfi kaccfiitl l fidimi /inverni buddho.
tiriamo pasamsantyo cfi li settho. buddho co io seuho co buddhasettho
tinubuddhapaccckobuddhasafikhtesu vii btiddhesn sellilo li buddhoseuho. We are (herefote being given an alternative: "Buddha and best" or
"best of Buddhas. I follow the latter in my translation. See also de long
210
H. C la v a g g o
2 11
(971.P-300). Cf. 383 1126 and Ap 96.3 with the v.l. buddham selfham for
buddha-settham.
In pida b ham s yam after -ro, via -an Ram.
PSdas bde are Tristubh; piida ac are Jagait.
In pada a -f in parivannayl is m.c.
<jo> 12j . Pj I j$2.io foil.: atth ti tesam gananaparicchedo, le hi canro
ca patipantt catturo ca phale thit ti attho homi. For the eight puggalas
s Pp 73.5-9Pj I 182.12-14: satom pasauh ti sappurisehi buddhapaccekabuddha
svakehi anchi co monusschi pastth. Here satani cannot mean "whom
those at peaee ... *\ ns Nnamoli translates. For a comment on the
alternative explanation, talcing atthasatam as **108 , see Nnamoli (MIR. p.
19$ note 32). As LOdcrs (Beob.. p. 81 note 1) points out. Mvu 1291.16* reads
sod protest, showing a development through a dialect where /- > -d* or
where both -f- and -d- > -y-. For other examples of the -t-l-d- alternation see
the note on 193.
For mahapphatni, showing a development from mahnt- rather than mah-,
see the note on 191.
Padas abde are Tristubh: pSda c is Jagaii.
228. For nikkmino sec EVI. p.224 (ad Th 691). Pj I 184.30-33 (ad Khp VI):
miUmino ti kyc co jM te ca anapekha hutv piii-dhurena viriyena
sabba-kitesehi koto-nikkhamand, tena tesam viriya-sampannom somdh
kkhandham dasseti. Pj II 605.10-11 (ad 1131): nikkmo ti pahfnokmo:
aikkhmo li pi ptho. vriyav ti attho nikkhanto v nktisnbpokkh. For
vigayha plunging in, cf. amatogadha.
The metre is Tristubh.
229. Pj ! 185.31-24: ndakhto ti nagaradvravinivRranottham ummrobbhontarc atiha v6 Jaso v6 hatth pathavhn khanitvti kontasso stiro*
drumoyotlhambhass' clam adhivocanam. Pj II 185.3s: avecce ... panya
ojjhogahetv. Pj II 368.16(ad378) : avecca pativijjhisv. For avecca cf. Sia
aveti lo understand .
Pad cef are Trisjubh; pda abd are Jagati.
In pda d we should ignore the svarabhnkti vowel in atiya-.
230. Pj 1 187.1 foli. : na otthamom bltavam diyami, sattamabhave evo
pana vipossonnm Orabhitv arahnttam ppunanit ti, i.e. they are satto
tkhonuparamas. See Pp 15.31 foli-
212
Por (he v.l. bhusam pamatul for bhusappamatt, showing (he -ppU-inp(CC/NC) alternation, see the note on 163.
The metre is Triuubh.
In p3da a we should ignore the svarabbakti vowel in ariya-.
In pda d (he metre U improved if we read atthamam in place of atthamam.
231. This verse is quoted at Kv 179.S* foil.
Pj 1 189.12-13 : lattha costro apy mima niraya-tiracchna-pelti-visaya>
asura-ky. Pj 1 189.11-13: ekanipte vuttni mtughta-pitughtd'
arahantaghdta-lohituppda-sarnghabheda-anasauluSr uddesokammnt ti veditabbni.
For ca .. .c a ... , as soon as, see EVII, p. 94 (adThl 165).
For the historical -d in yad atthi in pda d sec the note on p. 13.10.
Pj I 1S8.1 : sah vd ti saddhim yeva. The metre of p5da a is defective. In sah
is presumably m.c. See Luders (Beob., $221 note 1 Ip. 154)), who
compares sah pi. If v is for evo, we might have expected sah* eva. which
would improve (he metre by giving a redundant fifth syllable. The- same
result can be obtained-by reading sah v<a>.
The metre is Tristubh.
In pda b tayas su is presumably m.c. In pda f // in abhilhnni is m.c.
232. In p3da b vc may be a truncated form for veya (see the note on
110), or a genuihe historical instrumental of vdc-.
Pdas bedef are Tristubh; pda a is JagaiT.
In pda c we should read abhabb m.c.
In pda c Khp reads paticchdya. In E? - in *cchodya is m.C233. Pj I 192.12-2$: paramamhitya odesayi ti,paramamhitQy ti enha ca
gihbondha-sukhattham anunsiko, ayam port' au ho: paramahitya
nibbnya adesayt ti. For the insenion of -m- m.c. see the note on 181-82.
Jayawickrama calb this an aluk-samsa (UCR VII. 4, p. 265). See the note
on 188. Pj I 192.2-4 : vane pngumbo vonoppagumbho, svyam vana
ppagtimbhe ,/r vutto, evam pi hi valium labbhati **atthi savitakkavicre
atthi nviutkknvivre matte (* Kv 413.14 foil., but the endings there are in -0
in *) "sukhe dukkhe ji\x" (= M I 517.13-14 i 0 I 56.16)// disu viya. The cty
is therefore taking vonappogumbhe as a masculine nominative singular of
an -a stem in -e. i.e. an Eastern form, a so-called Mgadhsm, and giving
other examples from the canon. For other possible nominative singular
forms in -e see ihc notes on 427 431 453. and WD, p. 152 (ad Dhp 375), For
II. Cjavagga
213
214
Pj II 2S4.3-4: soran ti santo ariyd. I ilo not believe that sa tarn can be
nominative plural. I translate it as genitive plural with dhammena.
For dinglaka- m.c. see Pj II p. 699. Pj II2S305 and F read ciiigulaka-. For
mHl<X [p)pha!om m.c. see Pj (I p. 749. The double consonant -pph- is
required in pattapphalam and gavippholam tax. in a JagalT pda. Paths acd
are Tristubh.
240. For orihamno see the note on 239. In pda b payaia means given,
offered**, not pure** with PED. For slnam as a genitive plural see Alsdorf
0974 . P* *3>P jll 284.14: yod anhamno ii tattha tla-kdro padasandhikuro, ayatn pan*
aitlto: yam kiiicid eva ... sukatom'. For -d- as a sandhi consonant see the
note on p. 16.7. 1 prefer to interpret -d in yad as historical. See the note on
p. 13.10PSda a is JagatT; pSdas bed are Tri$tubh.
In p3da d -f in bhunjotl is m.c.
<43> 24X. AD six pidas are Tristubh. Irr pda b tv- does not make position
in rvam.
242. Pj U 286.2statesm;;/ienaiu;;on ti nirasthaknatthajanakagdSithapnriydpMianam. The metre of this verse p Jagad. In pda a -c/i- in -cheduis m.c. In pSda b there are redundant Fifth and sixth syllables, but the metre
can be repaired by excluding [-vado] m.c. For nikatf me. in pda b see Pj II
p. 749243. In pda d esa seems to refer to the statement in pSdas abc. not to >*e. It
is probable, therefore, that we should therefore translate ye here as the
equivalent of Latin si quis. See the note on 91.
Pj li 286.26: natthikodilthf ti ' V atthi dinnanm ti ddi-dasuvattftukamicchd
dilihisamanngai.
Pj II 287.1* durannoy ti duvinrUSpayd sandiifhipardmsa-dnaghiduppotinissaggitd-somonngatd. Pj II 293.7(ad 251) explains: kenaci
netum asakkuneyyattd durannayo dunneyyo. Dhp-a II 173.4 (ad Dhp 92):
durannay na sokkd pafinQpetum.
The metre of.this verse is JagatT. According to Pj II 286.26 foil. difthf is
nominative plural. For the nominative plural in -1 see Geiger (1994, 95.1 )
and cf. jhAyt 1009. For (he accusative plural io -isee the note on 606.
In p3da a we should read idha m.c. Cf. 247. In pSda b -i- in asueika is m.c.
In pda c we should read dittht m.c.
II. Clavogga
244. ln pda d esa seems to refer to the statement in pSdas abe, not to ye in
pda a. It is, therefore, probable that we should translate ye here as the
equivalent of Latin si quis. See the note on 91.
Pj II 287.9: ye liikhas ti ye lkhd riirasd attakilamothdnuyuttd. For the rl!
alternation in lkhasd see LQders (Bcob., 38.1), and the note on 29. The
v.l. lkharasd is unme.trical and is probably a gloss or "etymology which
has replaced rkhas. For glosses entering the text sec the note on 44.
For the suggestion that mittaddu contains the root dru- rather than druh-,
see the note on 51.
The cty quotes a v.l. dddna- for addna-.
The tr-'re of this verse is Jagatl.
<44>24$. For the assimilation of vowels in usuyyd (< asy), see the note
on 52.
Pj IL 288.3-9: mado ti jdtimado gottatnado drogyamado. quoting Vibh
345.4-6. It also quotes from Vibh 357.32 for mdyd, and from Vibh 355.21 for
tnndtimno.
Pdas ab are Trislubh; pdas cd are Jagali. In pdas a and b there is a
redundant fifth syllable,
246. In p5da d esa seems to refer to the statement in pdas abc. not to ye in
pSda a. It is, therefore, probable that we should translate ye here as the
equivalent of Latin si quis. See the note on 9t.
Pj II 289.1 : inaghiascak ti ... imrni gahetvd tasse appaddneno inaghdtd pesumena scok ca.
Pj II 289.5: dhammaiihapatirdpakatt parinlpika ; atha vd idhd ti Sdsane.
ptitirprk ti dussVd. te hi. yasmd nesam iriydpaihasompadddi
sUabbatam paiirupam atthi. tosata patirpikd. patirpikd eva ptirpikd.
Jayawkkrama lakes vohdra as "trade'*, against PED.
The metre of this verse is JagatT.
247. In pida d esa seems to refer to the statement in pdas abc. not to ye in
pSda a. It is. therefore, probable that we should translate ye here as the
equivalent of Latin si quis. See the note on 91.
For paresam dddya the cty suggests also dividing the words as pare
samdiva. We might also think of pore sam dddya. Sec my suggestion of
reading pare som abhijigisati at Th 743. CL EV I. p. 231 (ad Th 743 ). For the
rll alternation in ludda < rudra see LOdcrs (Bcob., 77 and ?? note 1 ) and
the note on 29. Pj II 289.24-96: dussUaluddd ti dussild durdedrattd. tuddd
2 l6
m a n t t i ved a .
a ss a m e d h d iy a n ti
ca
Pj II 29t. u - u : y a n n a m u tiip a se v a n li ti
u tu p a s e v p m l n u m o g im h e
u tilp a s e v n u li. c a
h e m a n te ja to p p a v eso ru .
For sandhi *m* in yalla-m -uspasevanc see the note on 132. See CPD (s.v.
u ta 9).
In pSda d amarli bab tap is a split compound, as CPD states. For split
compounds see the note on 151.
In p3da a ihcte is contraction of ihe short sixth and seventh syllables into
pne long syllable. See the note on 61. PSda b can scan as two loka pSdas
(with the cadence
in both pddas) if wc omit the ^varabhalui vowel
in nuggiyam, or it will scan as a Jogati mi a mixed Trisjubli/Jagail verse if
we omit mundiyam paid with F. These words were doubtless added because
of naggiyam. etc., being present In p5da c we should scan na aggi- 10 get a
Jagatl pda.
<4S> 250. Pj II 292^5 : dhitisampadtiya dhfro. i.e. ilhfra is being explained
in the sense of "firm*. I assume that.it is the homonym dhTra wise, and
translate accordingly.
Ec reads vijitindriyo, but Pj II 292.11-13 clearly reads vidit-: vidttindriyo
care ti iidta-parihndya ehaf indriydni vidhvd pkatni katvd careyya. For
the d/j alternation see Luders (Beob., 118), but some o f (he examples he
gives may well be due to dissimilation. Cf. somvijiiamfv.i. samviditam 935.
Pj li 566.1s reads samvijitam with v.l. samviditam. Since all -j- sounds
become -d in Sinhalese, (his change may be a Sinhalesism (see Sadd,
Index, s.v. udif), but it could equally well be a wrong back-formation from a
dialect or dialects where both -j- and </- became -y*. Cf. AMg punsdniya
with Pili puristijnlya (< parata jneya).
There is a v.l. viril- for vidit-- For (he dtr alternaiion see the note on 81.
Cf. na Uppai chana-paena vfre. y5r 1.2 6.5; ojjaviyam maddaviyam. 1.6.5.3
(cf. Utt 2948).
II. Clavagga
J17
2i8
267. For the omission of ca in pSdas a and c in som : Mss. because of the
scribes* failure to ignore the svarabhakti vowels in -cpriyd and -kiriyd. see
the note on 263.
In pSda d there is resolution of (he first syllable, and the loss o f m in
saccfina is m.c.
269. Pj 1 154.14-155.4: sobbollila m-aparjit A l i ... mh-ktiro c ' etiha padasandhikaranamatto li vinAlabbo. For the sandhi -m* in sabbauha-m-
II. C to v a g g a
ii9
p. 48.3,9. bhyas marnano tam bhymi. These are either examples of bhTwith the accusative, or mota and tam could be ablatives in -om. See Luders
220
(Bcob.. 195). In $76 bhaya occurs with the ablative, and in 964 bhT- occurs
with the genitive. For other examples of the ablative in -urn see the notes on
44S 828 925, and WD. p. 73 (ad Dhp 49).
p. 48.9,13. For the sandhi o f -o + a- > -itf- in khvhan see the note on p. 15.J.
p. 4S.1S. For the historical -d in yad kamkJtasi see the note on p. 13.10.
270-7J. Pj II 303a foil.: kumrak dhamkam iV ossajatui if yath gmadrok tilant kikam fllend pdc bandhitv ossajanti khipanii, evam
kttsolamanam akusaiavitakk kulo samunhya ossojantt li pucchati. Spk 1
304.6 foli, (ad S 1 207.29*): kumrai dhankam iv* ossajanti ti yath
kumrak kkom gahetv ossajonii. khipami. evam ppavitakk kuto
somutthya ciliom ossojonii li pucchati.'ln both verses I follow Pj in
reading dhamkam, which also occurs as a vJ. in E?, instead o f vomkam. It
should be noted that despite E* (p. 48 note 1 1) Smith preferred to read
dhamkam in Pj It. I derive dhamka from Skt dhvdnksa, as befits the ciys
gloss: kkam. It is clear that the reading dhamkam was in the text available
to both dies. For the va/dha alternation see 4he note on 44 and cf. the
alternation dhaAka/vaiika at Vv-a 3344. Jayawtckrama (UCR VHI 1, p. 41)
suggests reading dhamk, but (his must be a mistake. Wayman (1 9 & .
pp. 515-16 ) suggests that dhahkamAf a mistake for Slct dhatrx ('wetnurse"). a reading which was subsequently confirmed by Enomoto*s
examination of canonical verses in the Yogaerabbmi (1989. p. 27). where
the verb is Sraytmte: whence arising do thoughts rely on. the mind, as
young children rely on a nurse**. Wayman suggests that the Pli reading is
somehow connected with the word anka curve of hip**, in which case the
preceding v* is perhaps < va < evo Very young boys*. He very rightly
points out the need to add a component from the Northern Buddhist
tradition to get a more complete picture of early Buddhism. This, however,
is not my aim here. I have set out to translate the text of the Sn as we have
inherited it. making only the minimum amount of change I think necessary
for this purpose. The establishment of an early Buddhist form of the text
is a task for elsewhere. See also Levitt. 1993.
The German translation and Ee of S take mona and vitakkd as a compound,
take the two words separately.
These verses are Tristubh. There is resolution of the first syllable in pitia b
in both verses.
270. Pj II 303.10-13: kutoniddnA ti ktmnidnd kimhetukd, paccaltavacanassa 10 ddeso veditabbo, samdse c* asso lopbhvo ; aiha v
nidn ti jdtd, uppann ti aitho. PED (s.v. paceatta) states that it is the
II. Clavagga
221
accusative case. This is a mistake for the nominative, because the Indian
tradition analysed kim in compounds such as kimnidna as nominative. Sec
the note on 7. These are, of course, bahuvrihi compounds: having what as
a cause?". Sometimes these compounds occur as split compounds, e.g. kirn
su samyojano toko (having what bond is the world?** what bond does
the world have?", S ! 39,18; it* ime kat ... manuss (having what
donc/decd are these men?" = what have these men done?"). ThI 34 (Thi-a
60j 5 : ime Mjagahamanussd kim-katd). Cf. ayant puriso kim kata, 0 II 224
* 234 a 28.26; kim sii 'dlta bhii Ja IV 1 10.5*. For split compounds see the
note on 151.
271. Pj il 30P7 : ito li attabhdvam sandhy ha.
<49>272. Pj 11 304.S: sneha e larthd-sneha. In pada d Ec = S I 207.35*. bnp
162 has mSluv slam iV otatam ; Ud3na-v 11.10 reads slavm mlut
yath \ Ja V 452.i6*-i7* reads rattacittam ativethayanti nam sta (m.c.)
mluvalai knane; CDhp 330 reads matuo va vilada vani. Cf. Ja III 398.6:
sakalarukkham ottharind, and for otlhar- see Emencau (1949, p. 362).
For mluv/m&lut (< *mtuk) see Ldcrs (Bcob.. $91). and for ukaf-uva
with the -v- glide see the note on'lOO. For ihq sn/sir^ alternation see the
note on 36.
The metre is loka. In pada c wc should lead puthi2 m.cHwith S, to avoid the
opening * * - . We could make p5da d scan by ignoring
in mluv.
but this should probably not be done, as it is not a svarabhakti vowet. See
Pj II p. 748. It is probably better to assume resolution of the fourth syllabic.
273. Pj U 305.1 : yatcnidSnan ti bhvanapumsakantddeso. Cf. Thi-a 6.6:
sukhan ti bhAvanopumsokaniddeso.
The meue is Tristubh.
274-83. Dhammacariyasutta. Pj II 305.26 calls this sutra Kapila-suita.
The metre is $Ioka.
274. Pj II 309.12-1 j : dhaitunacariyan ti kAyasucaritAdidliiimmacarixatn.
brohtaacariyan ti iiioggobratimacoriyanr, etad hu vasunomnn ti etam
ubhayatn pi lokiyalokuttaram tucoritom soggainokkhasukhasamppakatiA
vosuitaman li ohu ariyd vasutfoinam nma uttamaratanom,
anugAmikam attdUnom rjdinam asdhranan ti adhippyo.
Saddhaiissa (1985. p. 32 note t ) analyses the compound as rasa + uttamunt.
and translates vasti as "wealth, jewel**. 1 take it to be vasa + uttama. and take
vasa (Ski vaia} 10 be control, power**.
For the historical
222
II. Cfavaggt
223
224
225
Pj 11 317.u - $: methunam dhamman ti mcthunya dhamtndya, sampadnavacanoppauiy kir etam upayogavacanom. ndssu gacchami ti n eva
gacchanti. It would seem that assu is < Skt sma, which can be linked with a
present tense to give a past sense. Note the v.l. ndsu. Cf. 295 297 309. See Pj
II p. 665. For the sandhi of *0 + oCC- > dCC- see Norman (1988. p. 90).
For ondatra in the sense of except" see the note on p. 15.$.
292. Pj II31704-29: brahmacariyan ti meihimavirati. Pj U 317,30: ajjavan
ti, ujubhdvo, auhaio asathai amdydvitd ca.
There is a v.l. sorajjam for soraccam.
In p5da a we should ignore lite svarabhakli vowel in -canyon.
<52> 293.Pj II 3] 8.S-12: yo usarti brdhmandnam paramo brahm ahosi
brahmasamo ndma ultamo brahmano ahosi, dalhena parakkamena
somanngatatt dafhaparakkamo \ sa v ti vibhvane vd-saddo, lena uso
evarpo brahmano' ti tam eva vbhSveti. Pj li 318.13: supincnteno ...
siipinerta. For the pleonastic anta in supinonta see the note on 127.
294. There is resolution of the fourth syllable in pSda a. We should ignore
the svarabhakli vowel in *cariya in pda c.
295. For ndssu see the note on 291. There is a v j. ndsu.
296. Pj IT319.6-7 : yds jdyonti osadhd ti ydsu pittddinom bhesojjobhdtd
panca goras jdyanti.
297. For ndssu see the note on 291. There is a v.l. ndsu.
29$. Pj II 319.16 : sehi dhammehi ti sokehi edrittehi. For sehi see the note on
io3 .
For sidjiam edh- see EV I. p. 169 (ad Th 236) and Brough (1962.9.234).
Tlwre is resolution o f (he first syllable in pda f.
299. Pj U 3*9.15 foil. : tattha vipalldso ti viparftasadnd ... viydkdran ti
sompattim. According to Jayawickrama (UCR Vili, 3. p. 183) (his verse is
late because of the occurrence of vipattso and viydkdrom in it.
For the r/i alternation in vipoUdsa see the note on 29.
There is resolution of the fust syllable in pda d.
300. Pj II 319.33 : ajaiinosomyutu ti assdjaneyyaymte. For jania cf. 304
anti 544. Cf. djdniytt 462.
With vibhatte bhdgaso mite cf. Mil 3 4 .J-S : nagaratthanam ... vithi ...
paricchedena vibhajitvd nogaram mpeti. Cf. V v 78.6 : vibhattd bhdgaso
mitd. For bhdgaso cf. 305. For the -so suffix see the note on 288.
226
For sammpdsa see BHSD (s.v. Samypsa) and D.D. Kosarobt (1951.
PP- 5 3 - 5 5 )-
II.
Cfavagga
27
e s o o n u d h a m m o t i e s o l a m a k a d h a m m o h ln a d h a m m o
e d it a m m o t i v u it a m Ito ti', y a s m d v e t t lt n d c .n a d h o n t m o p i a p p a l t o a it it i,
ta s m d ta in s a n d h y fh a a n u d h o m m o It.
Pj II p. 730 queries the metre of passati in pda c. but the metre is correct if
we assume resolution of the fourth syllable. Wc should ignore the
svarabhakti vowel in -garahito in the cadence of pda b and in garohatf in
pda d.
in pda d -f in garahati is m.c.
314. In pda d there is resolution of the first syllable. Wc should ignore the
svarabhakti vowel in bhariyd.
315. For niramkaiv cf. 326. It also occurs in the form nkatv. Pol che
alternation between a short nasalised vowel before a single consonant
versus a long vowel before a single consonant (abbreviated as VNCA/Q see
vasimkoritvd 444 and vaslkatvn in $<>I ; citinnkaritvii/cittT-kr 680 ;
12 $
li. Cjavagg
229
230
33- In p5da c PDhp 330 has khnti for santi, and Pj II 335.30 includes
khanri in (he gloss. This may be an example of a vocabulary replacement by
near-synonyms, but it may be an early example of the sfkh alternation. See
Edgeiton (BHSG. 2.26). Schneider (1954. p. 580), and the note on 702.
Pada b is Triftubh; p5gas acd are JagalT.
In p3da a -/> in -pavedite fem e. In pSda b we should perhaps exclude (te
vacasti} m.c.
331-34. Uubnasutta. The metre is Slokx
331. In pda b supito is a past participle used as an action noun. See CV I,
p. 129 (ad Th 36) EV II p. 115 (ad ThI 261X WD. p. 89 (ad Dhp 104), and
Hendriksen (1944, pp. 452-53). See also jTvita mota 440,yuddho 442 $31,
kaAkhi/a 540. samhata 667, akkutthavandita 702, ditiha 788 7 8 9 .
samvedhiia 902. vambhayita 905,gum 960.kankhyita 1021. Cf. kandifarudita Ja III 57.23*; rodila Ja HI 214.12*; abhikkanta potikkanta lokita
vilokita som{m)injha pasdrita osila pila khyia sflyita goto thiia nisinna
sulla jgorita bhdsiia D I 70.36 foil.b M I 57.5 foil.;alikhiUa JaU 296.13**.
atibhiita Ja I (85.7; Mil 135.1* ; BHSD dhdvita laAghUa javita pluvita;
viddha throwing ; pucchita vyamita kattha ninna utivassiio.
For the rii alternation in ruppotant see the note on 29. For nistdatha see EV
]. p.195 (ad Th 441) and cf. 332.
In pSda d the loss of *m in viddhna is m.c.
<$8> 332. For nisldatha cf. 33l.
F excludes [maccurj] m.c.. although ihis leaves a nine-syllable pada ; I?
prefers to exclude [-uha vasdnuge). Smith takes this as an example of
Stoica rhythm continued" (Pj II p, 642. where the reference is incorrect. See
Ee p. 58 note 3).
333For ve = 7 (< Skt vor) sec Ldcrs (Bcob., 22) and S' p. 58 note 6. For
such Eastcrnisms see che note on 7.
Pj II 3 3 8.3.5-339.': nunappakresu visayesu visofoviiihinnovisiatt
visatlikom bhavabhoga-ianham. Cf. Pj II 513.6-7 (ad 768): sobbam lokam
II. Clavagga
231
m ahdtanhom . For
334. Pj I! 339.31 explains abbahe as uddhare. See the note on 592. The
double bb\ and (he consequential shortening of d- > a*, may arise from the
stronger grade -brah- being used in P3ii instead of (he weak grade brh- as
in Skt, or from the restoration" of the *r- sound even in ihe weak grade.
This latter explanation is supponed by the existence of the past participle
abbsiha < Skt brdha, and also the present form abbuhoii, as well as the
absolutive abbuyha < Skt brhya. For the VCftCC alternation see the note
004.
The metre of pda a is defective. We could perhaps correct it by adding
<sabbcdS>. Sec Th 404 and EV !,p. 190 (ad Th 404).
In p3da b there is resolution of the fourth syllable.
335-42. Rhula-suiia. Jayawickrama (UCR Vi, 4, p. 231 ) considers whether
this can be the L g h u lo v d e m us v d a ip o d h ig ic y a to which Atoka refers,
and. concludes that there is no conclusive proof of this.-Tire meue is loka.
335-36. Jayawicknma, following Katrc, calls these two verses vatihugthd. See U C R V I , 4>, p . 2 3 1 .
335. There is a v.l. obhinham for abltinha-. See the note on 1058.
337.Cf.Th 195.
<59> 339. For -pio see the note on 987.
For sandhi *r- in puna-r-gami see the note on 29.
340. For the sandhi of -e + oCC- > -ynCC- in tyoiihu < it anhu. sec Norman
(1988. p. 91) and the v.l. ry for k before oppamau in 445. which implies the
same sandhi.
ForpSiiinokkhasmhn as locativc/instnimcmal see Luders (Bcob.. 224).
In psda c -I in salt is m.c.
341. 15II 343.19 nimiltan ti rAgaiiluiniyajn sublutnimiiiom.
In p5da c there is resolution of the first syllable.
342. Pj II 343-7-Jt animitlum co bhAveln li evatn ntbbedltabhgiyena
samddhin somhiiaciito vipassonam bhvfh li vuiiatn Itoti. Hare
translates animino **no sign. Pj II 344.3; obhisoniay = klniy vay
pohn potinissagg.
There is resolution of the first syllabic in pSda e.
232
II. Ctavagga
347- See EV I, p. 297 (ad Th 1267). Th 1267 reads gondh instead of ganthd
in pda a. For the voicing of -nth- to -ndh- see the note on 153.
In pSda b the short -a and single ih* in viciktccha-thn are m.c.
<6l> 34S. Pj II 348.26 : puriso ti Bhagavantam sandhy' ha. Fof pdas cd
see EV I. p. 297 (ad Th 1268). In pSda c Th has rtibbuto. Th has different
words in pSda d.
PSda d has the opening - - - *. We could read tamo v<a> assoand assume
a redundant fifth syllable.
In pSda a we should read jt m.c. For -d-'in vihne m.c. in pda b see 394.
349. For pda b Pj II 349.7 reads-vfro in the lemma, and glosses:padhnaviriya-samanngata, which seems a clear indication that' 1Tra is the correct
reading. The reading dltira probably arose because of dhr in pda a. I did
not read vtra when making my translation, but I do now in the revised
version. For the valdha alternation sec the note on 44.
In pda c E6 has jdnam ; Mss C*b have jhnam ; Pj II 349.1: jnont, i.e.
plural. This explanation is followed by Pj II p. 698. Ifjnam agrees with the
subject of the verb, then we could take it as a aamui absolutive. See the
note on 773. It could be an incorrect form of the present participle, with a
singular ending instead of the expected plural. It is. however, better to take
it as j&na = jnamna, so that /donni s jnantam. i.e. the accusative
singular we approached the one who knows. Cf. jfmo Ja III 21.>* (glossed
jtinamnno, 24.5) and jnttin ttpgamhnha. Th 269 (glossed juantam, Th-a
HI 200.26). Th reads upAgamimha for atnha and parisya for sti.
The ending -imho is the expected development < -tsmo. Doubtless amha
was formed by analogy with this. See Geiger (1994. 159)
In pda d there is resolution of the first syllable.
350. In pda a Pj 11 349-, J-*5CXplains: khippam gironi eraya Inlmm
arirdyanunto vaiano! bhia raggiti mottoramam Hluignv. The failure to
gloss vugguvaggtun suggests ihm wc have here 10 deal with vaggu and
vaggum as separate words. I accordingly take vaggu as a vocative.
234
With ujjU'gata cf. vagga-gata in 371. Th reads hamso for httms, and
saniknm nikjam for sanim nikfija.
351. Pj II 349.24-25 : niggayh ti stitthu ydcitvS nibonjhitvd', dhonan ti
dhutasabbapdpam. For dhoita cf. 786 813834. Nidd 1 77.22-78.27 (ad 7$6):
dhond vuccati po/ind, yd paRrid pajonahd ... sammdditthi. kitnkdrand
dhontl vuccati paRn? tya pannya kyaduccartam dhuton ca dJiotan
ca sondhota ca niddhotan ca, .. ., sabbkusaldbhisamkhrd dhut ca
dhot ca sandhot ca ntddhot ca. arah imehi dhoneyyehi dhammehi
upeto samupeto ttpagato somtipagato upapanno samupapanno
samanngato ; tasm arah dhono. so dhutargo dhutoppo dhtuokiieso
dhuiaparijho ti dhono. Pj II 522,22-25 (ad 7S6): sabbaditthigatdidosa
dhunanya panRya samanngotatt dhono ... dhonadham m osamanngom dhonossa dhutasobbapdpossa arahato. The ely tradition
therefore connects dhuta with dhona. See also HV I. p. 298 (ad Th t27i).
Th 1271 reads va for ca in pda d. For the c/v alternation see the note on 3$.
For die compound sa/nkheyya-kdro see the, note on 72.
In pSda a we should read -JiF m.c.
352. For the sandhi -y- in tava-y-idam, cf. somb&hby-aggam (93, ntf-yidam (vJ.) 714, n ay idhayyo, mama-y-idofiZoC, ta-y-idam 1077, yotha-yidam 1092. Since in each case the preceding or following vowel is -i*. it is
clear that -y- has been evolved for phonetic reasons. Warder (1967. p. 43
note 2) suggests that tava-y-idam here and nO'y-idha in 790 should be
pronounced as tavedam and nedha respectively (Th 1272 reads tavedam). In
790 the form can easily be explained by assuming resolution of the fifth
syllable. I see no reason to doubt that we have resolution of the tenth
syllable in this verse.
Th reads samujja- for samujju-. See EV 1, p. 298 (ad Th 1272).
Pdas abd are Trislubh; pda c is Jagatl.
There is resolution of the first syllable to pda c.
In pda c -f in aiijalf is n l c . In pSdad we should read mohayl m.c.
353. Pj I] 3 5 o . 2 - u : parovaron
sundarsundaram dresantikom vd.
ti
lokuttaraiokiyavasena
II.
C javagga
235
774 782. Por the explanation in Th-a see EV I. p. 298 (ad Th 1 273). Hare
translates: "Rain down thy lore", reading the v.l. See Oolle (1973. P- 602).
For the sandhi of -am + a- > -2* in pSda d cf. 365 788 896 1033 1057 iodi
1083
In pda a we should ignore (he svarabhakti vowel in ariya. In pads b we
should read mohayi m.c. and ignore the svarabhakti vowel in -viriy.
<6a>354. Pj U 350.93: yath vimuiro ti kirn anupddisesdya
nibbnadhtuyd yath asekh, udhu saupddisesya yoth sekh ti
pucchati. Poranupddisesa and saupdisesa sec EV J. p. 129 (ad Th 5). Note
that here saupddisesa is applied to KappSyana, not to nibbnadhtu.
I presume that E6 reads yadatthiyam as one word in pSda. in the belief that
the form of yad- shows that it is part of a compound. There arc. however,
many examples of -d appearing in a fossilised sandhi position. e.g. etad
avoca (see the note on p. 13.10). allhough by the noimat rules of MIA tt
should have become -m. I therefore separate the two words yad and atthiya,
and assume that yad is accusative singular, in agreement with -cariyom, I
assume that atthiya means proper, fir, useful**, and derive it from Skt
arthya, although PED derives it from atthika.
Pj U 3SO.M : Kappyano ti Kappam tv a pQj&vascna bhanoti.
For esa with the first person verbpasidmi sec the note on p. 15.13.
236
The Croup
of
Discounts
II.
Clavagga
237
<64> 365. ln p3da b we should scan viditvd m e. See 368. For the sandhi of
tun + a > -a- in pda c see the note on 353.
36 6 . Pj II 364.ta : na sandhiyethd ti na upanayheiha na kuppexya. A similar
meaning of sandhiyaii is to be seen at Ja VI 370.13*. where it is glossed: n'
cna maAku ohosi (570.2$'). I assume that sandhiyaii is to be derived <
sendhayatha, with palatalisation o f -a- >
before -y- (see the note on 3).
The meaning would be reflect upon" and then resent". Skt has
sandhoyati, but with a different meaning (see MW, s.v.).
For -n/- in tmnomcyya see the note on 206.
In pda a we should read n[a) m.c. .
367. For the double ablative ending -to in -bandhandto see the note on
19? We should read -did m e.; cf. BUS -Om (BHSG 8.50). Pkt -du (Pischcl,
305) and Caillat (1970. p. 22). We could also repair the metre by reading
bandhand ca with the v j. For the civ alternation see the note on 3$.
36S. Pj II 364.26-365.2: yathtathiyan ti yathtatham yaihbhtam ;
dhanunan ti khandhdyatandbhcdam yathbhtonnena, catusaccadhatnmam vfl maggtna viditvd.'
2 3s
For ansasno Pj H 365.3 reads anosayimo and E*(3) reads this. This is
another example of the sly alternation. For the Una ending sec the note on
131 In pSda b we should read a<k>kusa! m.c.
<6>> 370.Fj U 365.7 : savakhlno li khinoeatursavo. For the suggestion of
another reversed compound see the note on 639. LWcrs (Bcob., | 179)
objects to the metre, although it can be paralleled elsewhere. See EV 1
$ 29(a)(i). The more usual khtndsavo would be metrically irregular, and
LQdert suggests that in an Eastern Pkt it would have had the form
khfadsinave pahinomne.
Q II365.12:parinibbuto li,kilesaggvpasamcna sltibhio.
371. Pj II 365.15-24: niydmadsst li. samsrakantramlhe toko amatapuragmino sammotta-niydmabhiassa maggassa dassvT, ditthamoggo.
ti vintatit holt, voggagatesu na vaggnsr li vaggagaid noma dvsatthidinhigaiikd onnama/inam patiloman. evatn vagghi ditthihi gaiesu
sotiesu na vaggasri "idam ncchijjissati. idam rath* eva bhavissati" tt
evam ditjhivasena agamanoto.
ln p3da c there is resolution in the cadence. Cf, 372.
373. Pj n 365*7 : sainsuddhajino li samsttddhena orahaitamoggena vijitakileso, i.e. victorious by the purified thing (3 the road to arahot-ship), 1
prefer to translate it as a dvandva compound, although if we saw another
example of -jina < -Jda here (see the note on 84). we could translate
"knowing (he purified thing = knowing the pure**. Horner and Rabula look
it as a karmadhiraya compound "purified conqueror**, which is also
possible.
Pj II 365.2t: vivattachaddo li vivatardgadosamohochodano. In Voi. I here
(and in 378c 1003a and 114 7c) I translated vivatta-cckaddo as of
widespread fame**. This was because I believed that there was a relationship
between vivattacchadda and vighustaiabdo. which occurs in BHS texts in
contexts where Pili has vivatta-cchadda. See Norman (1979A. p. 323). 1
deduced that the Pili form was to be derived from the Skt one. When ] did
this. I had overlooked the existence of Pkt viyairaehaumo in a list of
epithets describing the Jina. The existence of the Pkt word in this form has
persuaded me that although I was correct to sec a connection between the
PAH and Skt words, the direction or the development was in the reverse
order, and vighustaiabdo must represent a hyper-Sanskri(i$ation from
vivattacchadda. See von Hinber (1983B. p. 33).
II. Clnvagga
239
My translation musi therefore be incorrect but it is not easy to see what the
correct translation should be. The fact that Pj II gives alternative
interpretations, of which that translated as "with veil rolled back" \t
perhaps the most common in English, suggests that the PSIi cty tradition
was not certain about the meaning. The BUS form suggests that the original
meaning had been completely lost in that tradition. The explanation given
by the Jain tradition differs from that given in Pili. Referring to the
genitive/dalive form in -nam, it states: vydvrttachadmabhyah, ghiikarmdni saipsdro vd chadma tad vyvrttam ksTnam ycbhyas te. The word is
translated by Jacobi (1884A. p. 225) as "who have got rid o f all
unrighteousness, and by Williams (1963, p. 194) as who have thrown off
all travesties**. In kt. according to MW (s.v.), chadman has the mtaoing
deceit, disguise, and J should now wish to adopt this meaning for the
compound, and translate as with deceit removed.
Pj 113664 : anejo ri apagotatanhacalano.
There is resolution in the cadence in pida c. Cf. 371. In pida a we should
read chadda m.c373. Pj II366.11-13: aticca suddhipamo rr.arffa suddhipanUo atikkamtv
vS suddhipanno, kim atikkamitv : oddhflttayam. PED (s.v.) lakes this as an
adverbial use b exceedingly, but CPD takes it after kappdtTto, as an
example of the common use of an absolutive after a finite verb. e.g. ..
upasankami, ttpasankamn .. .. Pj U 533.31-ji (ad 804) explains: aiiccd ti,
vassasataijt atikkamitv, and Nidd I 120.2a on the same verse: aticca JTvati
t i ... atikkamitv. Here again PHD takes it as adverbial, but I think that we
should rather follow the dies in understanding vassa-satam from pSda b.
In pJda a we should read oiitesn or atftisti (giving a syncopated opening)
m.c.. and in pSda b kapptU m e.
374. In p5da b we should read disvd for dsvna (see Pj 11 p. 643). This
might be an example of the Sanskritisation of an older reading dissa <
driya. ln pda c wc should read -inam m.c. with the v.l. (see Pj II p- 777).
although S I 107.24 also has -. F adds <no> to p5da c, giving an
Aupacchandasaka pda, but a mixture of a VattAliya odd p3da with an
Aupacchandasa even piida is not unusual.
373. In path a we should omit In m.c. In pda b we should read
vihdri and dam m.c. Cf. 985 1056 and see Pj 11 p. 678. In jda c we should
omit sabba-. This has perhaps entered the text because of Pj M 367.11-12:
sabbni ca dosa pi samyojanni caiuro ca yoge vttivatto Itoti.
240
382. In pda, b we should read ea p f m.c.. since it is unlikely that br- makes
position here, but not elsewhere. In p5da c wc should read tuyT m.c. In pSda
d there is a redundant fifth syllable.
3S3. Pj II 373.9: susssomn ti sotukm' amh ti attho, i.e. susss- here is
a genuine desiderative wishing to hear". We might have expeetd the
participle to be in the genitive case, in agreement with no, but it seems to
II.Cffavaggo
241
242
394* In pSda b hanotom is the genitive plural of the present participle of the
root Aon-, in agreement with poresoip. For the verb anujdndti with a
genitive in the sense of 'grant, allow" see the notes on 880 982.
For toso and thdvara see the note on 704.
In pSda a we should read hone m.c. Cf. 400 and vihdne 348. Cf. bne in the
same pSda at A I 214.34* and Thi*a 38.13*. but bahne al A IV 254.17* and
2$7.*7*. although the vv.ll. include hone and bne.
II. Cfavaggn
243
244
III. Mahvagga
<7*>4<>5-p. 149.19. For the Mahvagga sec Jayawickrama (UCR VI, 4,
P- >53 )
in /ifcokul-m-
412. The way of printing kattfiavaso in pda d of E* can only make sense if
we lake this as a babuvrihi compound: "he will be a having-a-dwellingwhere person. Even if this is possible, it is very clumsy, and it seems far
simpler 10 divide the two words, as in Be and C*. and translate: where will
his dwelling beT Cf. 414.
413. For sapaddnam see Ihe note on 65. For sampaj&na, a present participle
without / . see LUdcrs (Bcob.. 226) and cf. 931.
<73> 4 M' Exactly the same argument that has been given for taking
katthavdso as two words in 412 can bc put forward for taking esshavso as
two woids with Be and C*. and the lemma in the cty (Pj II 3844).
24S
246
416. For puranhaso cf. BHSpMriwraA (see BHSD, s.v.) 10 the East, on ihc
Eastern side**, with FausboH's translation.against that in PED.
417. There is resolution of the first syllable in p5da c.
418. Pj II 384.9: sajj ti patvd. It is perhaps more likely that we should
read pajja, nee sajja would rather mean attacking. For a similar
ambiguity about Osajjanam at Th 1204 see EV I, p. 287 (ad Th 1204). For the
pis alternation see the note on 353.
419. For sdrdniya see the note on p. 50,17.
420. MW quotes roha in the sense of heap or mountain**, and probably
heap, mass* is what is intended here. There is. however, evidence for the
sense pride (also in MW (RFC}), although it is not quoted in PED or CPD
with this meaning. e.g. Ja V 299.9* foil.
Pida b occurs elsewhere, but with pathamnppattito, at Ja III 218.9* 2nd V!
25J)*. See also Pj II 384.1t and the v.l. in E*. The ending -ik'o seems
preferable. For the tlk alternation see the note on 22-23.
421. PSdas ab must go with 420. although Fausboll takes them withed In
his translation. Pj II 384,1$ agrees that.there is a connection: anikaggon ti
balakydm senmukham uthe head-of, van of. the army. PED ($.v. anfka)
wtotigly takes unTkugga as **a splendid army**. Pausbotl translates il as the
army house", wrongly taking agga as "house".
422. Pj II 384.1s reads uj in the lemma, instead of ujum. and also in the
exegesis. I presume that -fl and -um are alternative ways of lengthening -u
m.c.. to avoid the opening ------ . For the adverbial use of rju straight
on", see MW (sv.)l
Caillat (1974. p. 48 note 43) states that this verse implies resentment of a
vassal/dependent status. Pj 11 365.4-9 : Kosalesu niketino ti bhananto
nQvakarja-bhvam pafikkhipaii, navakarj hi niketi na vuccoti, yassa
porta ddikiato pabhuti anvayavasena so era jonapado nivso, so niketi
ti vuccati. tathrpo ca rj Suddhodano, yam sandhdy Cha : Kosalesu
niketino ti, tena amaydgatam pi bhogasampattim dipeti.
f^j II38404 hasbdhom needrervd. cf. 370.4.P} II384 note 8 stales that in Ms
$* the reading is conected from nddhdretn. with the v.l. 1Scum for btiham.
For the c/dh alternation see the note on 26.
In pida c we should either ignore the svarabhakti vowel in -viriyena or
assume resolution of the third syllable.
<74> 423. For dicea see EV 1, p. 127 (ad Th 26). and Brough ( 1953. p. xv)
IH. Mahavagga
247
425- 49- For comments on the Padhina-sutta see Jayawickrama (UCR VIII. 3,
pp. 183-90). It has a BHS parallel at Mvu II238 foil. See also Lai 260.17 folL
It is translated by CJ. Thomas (1949. pp. 72-73). The metre is dioica.
425. Pj II 386.33 : yogakkhemossa pottiy ti catuhi yogchi khemassa
nibbnassa adhigamanattham. For yagakkhema see EV I. p. 128 (ad Th 32).
Jayawickrama says: Correctly pointed out by Katie that mam is error for
nam". He also quotes (UCR VIII. 3. p. 186) Neumann (1924. p. 469) as taking
it = tam imam on the lines of sa 'ham, though the same idiom is not met
with elsewhere". Enomoto in conversation with.me on 24/7/1986 also
suggested tarn (i)mam, but I cannot give another example of the change of
imam > mum after an aitusvii. Pj It 386.16 states: dvthi pi vacancM attntim
eva niddisati. From this it is dear that we should read tam mam and take it
as the accusative of sa aham. See the note on p. 15.13.
For the nil > r alternation in Nerohjar (< Noiranjand) see Geiger (l 994.
43.2) and LOders (Bcob., 44 note 4). For the rii alternation see the note
on 29. and for the it// alternation see Geiger (1994. 43.2). and cf. neltik
BHS llatik. For Chinese translations dependent upon the nil alternation
see Brough (1970. p. 85).
For padhdna cf. Skt pranidhna exertion, profound religious
meditation".
Andersen (1935. p. 103) corrects (he metre of pda a by excluding [mam], but
the metre is correct as it stands if wc assume resolution of the sixth
syllable.
426. Pj II 386.74-16: Nomaci ti Mro, sa hi ottano visoy nikkhamitukdmt
devomanusse na mueati antaryam tesarti koroti. tasrn Nomaci ti vuccati.
For such folk etymologies see tlc noie on 51. For the designation of Mra
as Namuci sec Thomas (1931. p. 146). Cf. 439.
[n p5da a -f in Namuef is m.c. to avoid ihc opening * - .
243
427. For sahassabhdgo and ekamso, possibly based upon Eastern forms in
e, see Laders (Beob.. 19). For nominative singular forms in -e see the note
on 233. and for such MSgadhisms see the note on 7. See also Lai 26 u<
where we find: sahasrabhBge marapam ekobhge ca jivitam. A more
idiomatic translation would be: **Thc odds on death arc one thousand to
one**.
The cty includes bho in the gloss, so we should probably read jtoa bho.
Pj !( 387.7 uses sdhento in the sense of clarifying**. For puUni in the
plural, cf. the suggestion of reading punBehi in 431. See Liidcrs (Beob.. 14
(p. 20) note t).
I- ?5da a there is resolution of the sixth syllable. See Warder (1967. $244).
<75>42$. In pSda a there is resolution of the first syllable. We should either
ignore the svarabhakti vowel in -cariyom or assume resolution of the
seventh syllable, ln pda b -fi* injiihato is m.c., cf. Pj II 3(7.18: juhato ti
juhantassa.
429. Pj II 387.:&-j j : appfinakajjhdndigahanott dukkltena gantabbo ti
, duggo ... sanlikamaranena Mldisenfipi ppunitum osokkuneyyotp' dura b jtis a m b h a v o .
Pj II 387,24-2$: im
a d d h a g th s a n g it ik r e h i v u tt . "s a k o la g th p r t i p i e k e , " B h a g a v a lS
e v a patta p o r a m v iy a a tid n a m n id d is a n te n a sa b b a m e tth a evarnjiltikam
430. Pj II 387.29-00:
y er.
a iitie n t i e n h a p a r e s a m
a n ta r& y a ka ra n en a
IH .
Mah/ivagga
249
a it h e n a
and
v ir iy a m ,
or
2 JO
For rokktira see BHSD, s.v. somsktira. Lai 262.1t has tamskro.
For somukkamse see the note on 132. Note that in pda b yaso is masculine.
439* Pj 1139 0 .11-15: kanhadhainmasamanntl*galalitiKanhasja
Namncino upaktirtiya samvaitati. For Namuci see the note on 426.
440. Pj 11 390.23-26: esa munjam patihare ti sangmvacarti amvattino
puristi aitano anivananakabhvom titipanatihom sTsc wfl dhoje vti tiyudhe
vti munjatinani bandhonli, 'tarn ayam pi pariharati" ec eva mam dhtirehi.
Pischel disagreed with this explanation, and explained that taking grass or
reed in one's mouth was an appeal to an enemy to spare one's life. To make
this explanation fit die circumstances he had to translate the phrase as Ich
verschmhe das Schilfrohr** **l- refuse to take the reed** (1908, p. 461k
Oldenbcrg (1908 pp. 593-94) rejected Pischel's view by pointing to the use
o f pariharati with muAjamekhahl, etc., in the sense of "wear**. Schrader
{1930. pp. 107-9) also rejected Pischel's view, pointing out that pariharati
nowhere has the sense of **to reject, to disdain**, although we could quote
mrstivtidam pariharri (MDh III 207.4). I k preferred 10 lake munjam
paribare as meaning much the same as vratam badhntimi **l lake the vow to
conquer or die". Hare (1945. p. 64. note 1 ) accepted this explanation. Sec
Jayawickrama (UCR Vili. 3. p. 188) for a summary of these views.
111.
Mahvagga
251
All these explanations agree with PED in taking porihare as the first
person singular middle although Pj I) 390.33 explains it as parihareyyam. 1
would accept Pischel's view that carrying munja grass is a sign of
surrender, but 1 would differ from him in the interpretation of parihare. I
follow Pj U in taking it as a Tirsi person singular optative and ! assume that
it is a rhetorical question: Should I be the one to wear munja grass (= a
sign of surrender), i.e. should l surrender?', implying the answer No,
certainly not. Wintemitz quotes (English edition 111.2, p. 605 ; German
edition III, p. 531 ) from the Laghvarthaniii of Hemacamlra : He should not
kill one who holds grass in his mouth between his teeth
{mukhadantatrnam blam), i.e. one who has surrendered.
For the past participles jlvita and mala used as action nouns see the note
on 33X.
For sandhi -r- in dhi-r-atihu see the note on 29. For yahee cf. Skt sa cel.
441. Pj H 390.31-391.5: ettha kmddikya attukkomsanaparavambhonapariyosnya tava pagth nimuggd anuppavitlhd eke samanabrhmon
no dissonii sUdihi gunehi na .ppakdsanti ondhakdram pavitthd viya
/ronfitele evam pagjh samiind.sace pi kaddei karahaci ummujjttvd
nimujjanapuriso viya sdhu saddlin' is din nOfena umhwjjanti. sth pi
ioya sendya ajjhaittiatattd ... . Mvu II 240.9 reads: pragdh atra
dfSyante eke iromanabrhmon. Lai 262.21 has: atrdvagdhd drsyante eie
iramanobrhmand. In neither version docs na appear. These versions scan,
while Ee has nine syllables. Suggesting that na is an addition to the text. It
is, however, dear that na was in the form of the text which Pj II is
explaining.
442. The commentarial tradition gives two meanings for savtihana "with
army" and "with elephant". Pj II 392.3: s a - hanan ri Girimekha-ngasahitain. MpIII 18.26 (ad A 11 15.29*):... ri sa-senakam. Cf. GDhp (13)4/0
sa Seaka.
Pj II 392j- 7 : imi main thn acvayi main eiasm fhdn apardjtapaltainkd
Mro m eiesf li vuttam bori.
For the past participle yuddha used as an action noun see the note on 331.
Mvu II 240.1 reads yuddhya prariysymi.
In pSda c E* reads paccuggacchdmi. but notes that all Mss have single
with the metre. Wc sliould read paccug\g]ncchdini m e.
443. E* p. 77 note 2 suggests reading bhanjmi instead of gaechmi. Dhp
148 has bbijjoii : GDhp 142 has bfteisidi; UdSnav 1.34 has bheisyati. Lai
263.1 Mvu II 240.11 have hhetsynini. Brough (1962. p. 217) says:
252
Hi. Mahvagga
253
although the latter is probably a wrong reading, since the metre requires ** ,
which the lemma reads.
In pda a there is resolution of the sixth syllable,
in pSda d -F- in satimoto is m.c.
447. We should ignore the svarabkhakti vowel in anupariyagd in the
cadence of pda b. Sec Pj I) p. 655.
448. Pj II393. : vyas' etto ti vyaso etto, i.e. we have the sandhi of o + e*
> ?*.
SI 124Jand 127.17 (and F) read Gotam, which looks like an ablative after
nibbi)ja. This suggests that Gotamam is an ablative in -am. See Uiders
(Beob.. 194). Pj I! 393^5-17: kdko va setom sojja nibbijjpema, Gotamam
asajja [tato Gotamam] nibbijja apem ti. This seems to be explaining
Gotamam as the object of sojja < 6sad~ **10 attack**, although the Mss are
not in agreement, and add or omit tato Gotamam before itibbijj. Spk 1
186.16 has: so kko viya setom, Gotamam dsajja assddam id santhavam vd
ahbhanto Gotamam nibbinditv apagacchdma, which seems to be taking
Gotamam as the object of both dsajja and nibbijja. fo t ablatives in -am sec
the note on p. 48.8.9.
S 1 124.7 reads apakkame where Sn has apakkami. Spk 1 186.14-15 explains it
as apagaccheyyo, and Pj 11393.10 as pakkameyya. It is clear that both ctics
arc explaining an optative form, which must have been edited out of Sn.
perhaps because the use of an optative (or a form identical with an optative)
as an aorist was no longer current in Pli. Cf. patiggahe 689. Unfortunately
there is no parallel to this pads in Mvu. For such forms see von Hinber
( 1977. Pp. 39-48. and berblick. 445) and Norman (1981A. pp. 168-69).
<78>449. Pj II 394.5: sargTiikr nhoms ti eke.amhdkom pan' etam na
kkbomati ti See the note on 30. For this use of khamoti see the Introduction
( 33).
PED states that antaradhSyaiha is third singular middle, without making
it clear that it is a past tense formation.
P 78.5-454. SubhSsita-sutta * S I 188.25-189.15.
P- 78.6. The words evam me satani are ascribed to the sangitikdras. See the
note on 30.
p. 78.8. Fur the historical -d in clad avoca see the note on p. 13.10.
P 78.9-1ti. Pj I! 396.8: onavajjd ti vajjasainkhOtOrUgddidosavirabi/. ten'
U5S& krana-suddhitn volta dosbUdvam dipeti ; ananuvajj cd ti
onuvdduviinuti, ten* au sabbkdrasampoiiim dipeli.
*54
30.
p. 79.3. For the historical -d in etod avoca see the note on p. 13.10.
451-54 ; These verses Th 1227-30. They are in loka metre.
452. There is resolution of the first syllable in p5da a. In pda b Ee and Pj II
read pat , with a v.l. pari-. Th reads pori-.
453- Fj II 399.12 : ornata ri atnotosaJisd sdubhvena, vuttah c etam:
saccam have sdutaram rasnan ri, nibbnmatappaccayattd v amat.
It is therefore giving the choice of talcing amata in the sensefof
ambrosial, and therefore' sweet**, or tttcaih-free** in 'die sense Implied by
nibbna. See the note on 80. 1 take amata bre in the sense of undying, i.c.
immortal .
I punctuate pda d as hu santo, patitthil. and compare 450. For the
nominative singular forms in -e see (he notes on 7 and 233. and cf. EV I.
p. 108 (ad Th >46). See LOders (Beob.. $17). Udina-v 8.14 reads: satyom
untie ca dharme ca vdcam huh pratisthitSm, which can be translated
They say. Speech founded on artha and dhamma is true*. This cannot be
correct for the P3li. but we could translate p3da a as: Truly, indeed, speech
is immortal.
45|. In pda a -1 in bhdsatl is m.c. In pda c we should cither ignore the
swabhakti vowel in -kiriyya, or assume resolution of the sixth syllable.
pp. 79.17-86.16. Sundarikabhradvja-suita. Pj H 400.16 calls it Pralisa*
sulta. For the alternative names see-the Introduction $7.
pp. 79.17-80.15. This prose passage * $ I 167.1S-168.3. The prose is ascribed
to the soAgTrikSms. See the note ou 30.
<8o>p. 8 o .i j . For the historical -d in etod avoca see the note on p. 13.10.
455-56. The metre of these two verses is Tnstubh.
III. Mahvagga
255
hoti. For the protbetic v- in the past participle vutta(< Skt uptn) from (he
root rap-*to sheaf* see Geiger (1994.566.1 X
Pj H403.7-*: mnavehf I t ... monttssehi.
In pSda d okalla is m.c. The pida has thirteen syllables, but the metre can be
repaired by reading puccbasi and excluding \bribmana\ (with F) or,
perhaps more likely, by reading gottam for goitO'panham. Smith (Pj II
p. 639) calls it "Tristubh metre continued**.
<80457-61. The metre of these verses is strange, and Smith and Dolile are
not agreed in the way to divide the pSdas. Perhaps the extraneous portions
are prose, altliough they can sometimes be made to scan.
457. Smith takes the prose** as pidas abc and the verse as p3das def (loka
metre), and pida g (Vaitaliya metre). Pada g may. however, be better as
Sloka with resolution of the first and third syllables. See Pj II p. 704.
It is to be noted that -hr- in n-brihmanam does not make position, and wc
can assume that an earlier version of the verse probably had a-batnbhonam.
In pida <1we stiookl read t<u>vatn m.c.
458. Pj II 404.11-1: yaniia-m-akappayimul ti ma-k&ro podasondhikaro. For
sandhi !* see the note on 132. The cty is therefore taking yotiha as an
256
accusative plural form, shortened from yaihie: For other examples of <> -a
m.c. cf. saroda 687. tlvaya 868. uggahonanta 911 912. It may well be.
however, that we should divide (he words yuHiiam akoppayhnsut and
assume that yadiiom is an example of an accusative plural in am (> *om
before a-X See die note on 35.
Pj II 404.1^-14: puih ti bohii Qiwa'piUi dndin bhedena oneko*
ppakre, puih v isayo mantijd khottiyd brdhmand ca, i.e. it may be an
accusative agreeing with yaMo, or a nominative agreeing with isayo, etc
Pj II 404.i?-ii : yn-d-antagii it yo antag. o-krassa a-kro, da-kro ca
pa'dasandhikaro asdhrana*monneson'' ti Udisti ma-kro viya. We arc.
therefore, dealing here not with the survival o f a historical -d (see the note
on p. 13.10). but with yo shortened > yo m.c.. with a sandhi -d- inserted. For
sandhi -d- see the note on p/{6.?. For sandhi -m- see the note on 132. For
another example of the shortening of *o > -a m.c. see the note on 1134.
Pj U 404.22: vaftassa tfhi pariiifhi onta-gaia-tl antag. The cty is
therefore taking -go as coming from the root gam-. For Skt antoga see MW
(s.v. oniagn). For the change of -go > -git see the note on 167. When,
however, fintagli is used as an epithet of M9ra. e.g. ontag Nomuc (I^dd I
4S94sNiddll227.1t) it is more likely that it Is <antaka. See CPD s.v.
iantaga. For ihe k/g alternation see the note on 319. We should probably
assume ibat vedagu also shows ihe same development, and stands for
vedaka. See ihe note on 322.
Pj II 404.14: yassa isimanujakhoiiiyohrah/itonilnam aiidatarasso yaiiiia
J M / f.
Smith takes ihe "prose" as pSdas ah. and the verse as pddas cd (Tristubh
metre), la pda d there is a redundant fifth syllabic and br- in briimi does
not make position. Cf. 1043-45.
459.
Mp. 643X
III. Mahvagga
*57
25S
UI. Mah&vaggt
259
471* Por udatri as an sonst see Geiger (1994. $ 166) and cf. uapdi (Pj II
346.24; 462 .23).
Pj 409.24-25 : diiamman ca ondsi ti sabban ca Heyyadhammam addasi.
Ud-a 138.23 foil, gives five neyyadhammas : abhidneyya-, pariddeyya-.
pahtabba-, sacchiktabba-, and bhveiabbo- (18H).
Pj II 409,23-26: paramya dtthiy li sabbohnutanQnena.
Pdas acd are Tristubh; pda b is Jagatt.
Smith suggests (Pj U p. 649) that we resti c' annsi. We should then read
m.c.
472. Pj II 409.26-27: bhavdsavd ri bhava-tanha-jjhna-nikanti-sassataditfhi-sahagata rg. Pj II 4 0 9 .2 S : vidhpit ti daddh. Cf. 47S. and see the
note on 7 . Pj II 409.30: sabbadhi ti sabbesu khandhyarandisn. For a
similar usage of sabbadhi see Th 47.
For vedagli a vedaka see the note 00322.
In pda c -tf in vedag Ss m.c.
26c
261
483. The v.l. panuriiam stiows ihc tid alternation. See (lie note on 81.
262
485. In pda b we should read p a fija Jtk fi m.c. to avoid the opening * **.
<86> 486. For mahapphata, showing a development from mahab rather
than mobil-, see the note on 191.
PSda a is Trisiubh; bed arc $loka. In pSda a we should ignore the
svarabhakti vowel in orahati.
p. 86.6. For Ihc historical -d in etad avoca see the note on p. 13.10.
p. 86.11. For esham see the note on p. 15.15.
pp. 86.11-9,1 .o. Mgha-sutta. The prose is ascribed to the safigilikfiras at Pj
II 413.6. See the note on 30. The verses are mostly Tristubh. with some iagati
pdas.
<87> p. 87.1. For the historical din etad avoca sec the note on p. 13.10.
p. 87.1. Pj II 414.4: vadanoti ti ycaknam vacanam jndmi, valiamone yeva
ayam idam arahati, ayam idan" ti purisavtsesfivadhdranena
III. M ahvagga
263
2&1
III. MaJivaggo
265
266
the sixth and seventh syllables into one long syllable. See the note on 61.
In pitia d we should read either etth or <p>patinhaya m.c.
507.Pj II 4 17.2 3 : .io evom bhogesu vitargo saitesu pativineyya dosam. For
doso juxtaposed with tga see the note on 506.
Pj 11 4i7.jfr.31 lappamatio hutvA tom evo mcttojjhnasamkhdtam sabb
disi pharote appamoAhan ti. Fr the explanation of appamana see CPD.
In p3da b we can correct the metre by reading crfOran and bhilvayam me.
$08, Hare translates Mawolcn"t presumably reading bujjhati lor bajjhati.
Although E6 (p. 90 note 1$) states that Pj II reads bujjhati, it is in fact only
av.!. there.
The presence or evom in 509 scorns to imply the existence of katham in this
verse.
Pj II41$.10: jutim ti Bhagavontom dlopoti. The word is in the vocative
case.
In pSda a wc should read sajjhatf m.c. The long in bajjhaiT is m.c. In pda
c br- in brihi probably does not make position. In pda d there is
resolution of the first syllable. In padao we should read i<n>vom rax. (see
Pj II p. 704 and the note on 457). In pda f we should either exclude
[katham] and read upapujjutf rox.f assuming icsotw|ou o f itic Hist
syllable, or read upOpojjoti it.c. and exclude [juilm\. In juiftnA
is me.
<9i> 509. For the reciter's r .-marks see the note 0 18-29.
Pda a is JagaiT; pSdas bed arc Tristubh.
ln pda a we should read yjati m.c. In pada d there is resolution of the first
syllable. We should read upapojjott me.
p. 9i.u-p. 102.16. The Sabhiyasutta has a parallel in the SabhtkasOtra of the
MahSvasto (Mvu HI 389.1j-401.tS). For a discussion o f some of the
etymologies it contains, see Norman O980B. pp. 173-84).
p. 91.16. Pj II 420.22 : Sobhiyassa poribbjakass ti Sabhiyo ti tossa
nmont. paribbjako ti bhirapabbojjotn updya vuccott, i.e. he had
received ordination in some sect other than Buddhism.
<92> p. 97.5.*Pj II 423.17: n evo sompdyontf ti no sampdenti. If sompdyati
is < sompdayati. then we should assume an intermediate stage
*sampAyayau which d e v e lo p > sompyoti with the contraction of -dya- >
-d-. For the <Uy alternation see LUders (Beob.. 107) and cf. anuvidita 528.
p. 92.S. For the historical d in etad ohosi see the note on p. 13.1.
III.
Mahdvcgga
267
-d
in eta d
ah osi
268
1)1.
Mahvagga
269
570
The C ro u p o f D isco u n ts
111. Mahvagga
271
sa sarvanuilaksetrabandhant pramukto
kscirajno tyi pravuccait tathatvt (Mvu III 398.19* 399^*).
1 view of this equivalence, and of the existence in Pli of the words kheitarifili and kheita-ilfia, and of the words kscira-vid and ksetra vidyd in Skt
(see MW, s.v. ksetra). think that the BHS reading is the conect one. I
therefore take khetta-jina as being derived from kfetra-jfia, with a
svarabhakti vowel, and in pSda a (and 5240) 1 translate it as fieJdknowcr".
For -jina see the note on 84.
It seems that the Sn tradition was aware of this derivation, for despite the
inclusion of both viceyya and vijeyya in the cty tradition. I know of no
edition of Sn v.iich reads viceyya >05249. The word kfetra-jfia is
presumably a brahmanical technical term (see MW [$.v. ksetra). and cf.
Manu XII.12 foil.), taken over by the Buddha and used in a specifically
Buddhist sense.
For the syntax see 513.
Pda c is Vailalfya; pdas abd are Aupacchandasaka.
We should read v<i>ydkarabi in p&ta d m.c.
<97> 524. For the reciter's remarks see the note on 18-29.
Pj U 428.17 foil.: tfini vijeyya jetv abhibhavitvd viceyya vd aniccddibhBvena vicinitvd upaparikkhiivd. Pj II 429.4: evam etesam kher.dnam
vjitan vicitattd vfl Uiettajino. The alternative explanations suggest that
at one time the verse contained the word *viyeyya, which could be derived
front cither viceyya or vijeyya. For the c/j alternation see the note on p. 13.17.
Cf. vidryam CDhp 196 where the Pli equivalent (A IV 151.5 = Pj I t68.io)
has vijetv < *vtjeyya. Mvu Ml 398.19* reads ksetrfini samyama kewlttt,
where samyoma is perhaps for samyant<y>a or an earlier somyam<m>o, i.c.
the MIA development of saniyamya. This would seem to be a gloss upon an
absolutivc of some compound of ji which has entered into the text, which
would show that the verse already read -jina (i.c. the dialect had a
svarabhakti vowel) bcfoie the etymology was devised.
Pj II 429.4: yad etwa sabbesam khettnam mlabandhanam avijjbhava
tanhdi. tasmd sabbakheuomiilobondhan pannino.
Pj 11429.9: kanmini khellni
For idi sec the note on 520.
In p5da c we should exclude [sabba-) m.c. with F. The pda then has a
syncopated opening. Mvu MI 399.1* reads sa sarvamtiaksetrobandhoni
272
pramukto, reversing the order or the components of the compound. Cf. 525
53O 532. P3da d is unmetrical. Piklas d in 526 530532 are also unmetrical.
525.I jO 42923ikosnain lituana kusola, i.e. kusafa is explained as being
derived from kosa and hi-. Burrow <19726. p. 55) quotes a different
etymology for kusola. viz. kuidndm Idrr*. The presence of .the word liuuw
in the cty implies that it was commenting upon a text which had the
absolutive of the root lu-. i.e. *luniiv or Vavitv. We might have expected
the text to contain a phrase such as yassa kosdni lurdni. Since lurdni docs
occur in 532, we may suppose that some padas have been re-arranged.
Doubtless viceyya/vicrya replaced the' original * hin 11vdl* lavifvd by
analogy with all the other verses.
For rdi sec the note on 520 .
In pSda c we should exclude [sabba-] with F m.c. The pda then has a
syncopated opening.
526. Pj It 42917 foli. : yasm ca na kevolaip pandori ri intinti va pandito ri
vuccoti, api ca kho pana pandarnt ito upagaio pavicayapaiiilya aHfno
li pi pendilo l vuccoti. tosoni tam atthom dassenio dubhayn ti gd/hya
taiiyapanhtun vydksi ... pandardnt ti dyatanni. There is a pun on
pandoro and pondiia. See GDhp pp. 252-53.
For rdi see the note on 520.
FrCIII i n reads dubbalyiini. but this is not metrical. In p3da c -d* in
kanhd- is ra.c. ln pda b we should read bahi[d)dlt and in p3da d pandir
m.c
527. The explanation given in this vei^e tor the use of the word muni is not
very appropriate. Pj 11 430,8.10 explains: yasmd pana "manata vuccuii
nnOm yd pound pajdnand ... p e ... sam m dtfhi, rena tldnena
samanngato muHlmti yuiiam.(quoting NkkJ I 334.16 foli.), so rena mona
samkhdtena paricyaddnena samanngatati muni. The explanation
would, however, make better sense if die verb to know were related
etymologically to muni, and 1 suggest that the original version of this
verse had an absolutive form from the verb mundri. cf. yo muntiti ubho loke
mimi iena pvuccai (Dhp 269). Such an absolutive. probably *mir/v<7.
would by very reason of its rareness require glossing, and I suggest that
iuitrd is the gloss which has replaced it in the text. For other examples ol
glosses replacing the original reading in a text see the note on 44.
The metre of this verse is Aupacchandasaka if we assume that ti in p5da d is
pan of the verse. See Alsdorf (1962. p. 115 note 9). Without ri the last pda
H I.
Mahvagga
373
43
274
Ul. Mahvagga
* 7$
pano
ti
p r tto b b a in
p a tio : y o
c u r a n a n iin itu v n
rr.rfctm k o t i .
Pj II 433.26 dues not give lite same explanation for cartolavo no as it does
for viriyavso in 531. For the resolution in coronavo in the cadence of an
Aupacchandasaka p5da. see the note on 533.
In pda h wc should read s a b b d i i o r x a b b o < d > d O nt.c. In pda c we should
read sajjail m.c.
537. Pj II 434.8: uddhan ti ulitatn odho ti anOgntam tiriyviu tri pi tuajjbe 1i
paccttppannain.
Pj 11434.11 : paiibbjayii[v\d ti nikkluunet[v]ii niddhoinci[v\ I assume that
til in pnrivajjayii is an absolutivc ending. Cf. sammaxitii in 6j. and see
von Hinber (berblick, $498). f e(3> reads parivajjayitr, doubtless
influenced by -/Ivjd in Pj 11, but this is not metrical. The pun between
*7 6
parivajj- and pari[b]biljaka only works in a dialect where -bb- > -vv-. For
the etymology see Dhp 3SS CDhp f6.
Pj 434.19: ptriyttntam aktisi nmaniprm nmariipassa ca pariyantam
aktisi.
patiiiacri is
li-.
In pda c
m.c. for
It is a compound with an absolutive
as the first elen enL For such compounds see the note on 72.
In pSda a we r'iould read du[k]kha- m.c. In p5da b we should ignore the
svprabhaktt vo* <1 in tiriyam and read tiriya m.c. In pads f wc should read
ptiri[b}bjakan m.c.
< I O O > 538. Pj I 434.25-28: osarantlni it ogaharulni tifthttni, ditthiyo ti
(Who, tni yasvd sakkyadktliiy salta Brahnmjle vuttadveisouhiditthigattini gahetui tesaithi honti. For osarono sec CPD (s.v.). Mhv III 401.1*
has o.saranibii :ira osaresi nuirgd which docs nut scan. Pj H 135.5-6 gives
the lemma in (he form oghatant' og, and explains it as: ogha-tanxam
oghandhokdran agii atikkunto. This nukes it dear that Ogharain is the
elided form of oghaiawam, and I translate accordingly. There is a-*v.l.
oghoniam, with a pleonastic onto. See the note on 127. For metrical reasons
we should regard -tain' arid a as being the equivalent of a long syllable in
the cadence. So* the note on 533.
Pda a is Vcgavau; padas bed arc Aupacchandasaka. In pada a we should
exclude [ca) m. \ In pada b wc should read -[p\par(u/a- with Pj II p. 77$.
539. For the lui .alisaiion of -* > -u- after >n- in muttm see the note on 61.
In p:ida a <!in
and pnigli is Ai.cl We shtnild read
m.c.
with Pj II p. 7<>t . In path b wc should read aruhilsi and r|mj m.c.. and
exclude snnumisambuddhn m.c. (but noie the Ski equivalent in Mvu). In
pria d wc should read tutink arei (with pinti) n.c. and attirisi m.c. (or
attirasi with F). Cf. 540. Cf. Pj II p. 649.
1^(3) adds si after prag, against ihc metre.
540. For kaAkhita as a past participle used as an action noun, see the note
on 331.
Pada a is Sloka: pdas bed are Aupacchandasaka. In pda b we should read
wain and attiraviot utdrisi m.c. Cf. 539. lo pda d wc should read akhild
(with pluti: sec the note on 5 11 ) and /i</|c|< n- m.c.. or assume that ihc
metro is. very .svitcopatcd.
<loi > 541-47- Diese verses are in Sloka metre.
541. In pda c . in muni is nut /ct}uirc<t m.c. with the cadence * * ' .
III.
Mafuvaggti
277
sacca,misspells -kkhama.
543. In pda c we should read 'num
odanii m.c. Von Hinber (berblick,
288) Says N
rada-Pobbatais dual, perhaps because o* ubho, although
the compound lacks the -oending which we should expe :t in the remnant
of the historical dual. Mhv III 401.9 reads N
rada-PorvavJ. not Parvatau
nganga.
544. Pj II 43d.!:
note on 300.
nga
545. Pj If 436.5:
DPPN ($.v.
pdde
Ajiasatu
rand-
satthuno
bhagavato vaindate
vandali
toye
punite. ape
lokena,
na
tipalippati
tayviianopatippuii.
toye
ubhoyc
loyt
toya
padaio
satigmkiiras
padoko).
278
p'urisdjaMa.
pariso).
-a-in samdapeti, as opposed to Ski ddpayatt. cf.
nopeti jkapayati.
p. 1030306. For the historicaWrf in ttadavocasee the note on p. 13.10.
p. 10304. For svdtandyaas a dative of time see von Hinber (1968. 17$).
Cf. pp. 104.13.19: t05.1j.1S; to .3 . For other examples see Norman (1974B.
p. !0 3 j u i . For the short
< Skt
eva
p. 104.17. Pj II 447.7:
<I07> p. 107.3. Note the occurrence of m in prose. FED (s.v. <*) slates that
=*
is found only in poetry.
va iva
Ill: Maltvogga
279
Time is resolution of the first syllable in pSda a and o f the sixth syllable in
(Ada c. See Pj It p. 765.
In pada d we should exclude [su-] m.c. and ignore the svarabhakd vowel in
viriyovd.
552. E* separates cakiavatti and rathesobho where Th 822 has a dvandva
compound. Pj II 457.30: Jambusandass ti JambttdTpassa.
There ate nine syllables in p5 da a. We Could either ignore the svarabhakd
vowel in
although (he opening - - is not usual with the cadence
- - - * , or assume resolution o f the seventh syllable.
arahasi,
<209> 5 5 3 * Ee reads anuyuttd in pSda b, where the vJ. and Th 823 read
patijQndti
-d- satthu-d-onvayo
dtr
yesomvo
yesomno, tesonno
vos.
vo
ve
280
(i967B.,'pp. 161-63). For other A&kan features sec the note on 7. Th 830
reads ve. which is also the reading of Mss Mk and Bm. Sec LQdcrs (Beob.,
23 notes l and 2). Cf. 760. Th reads bnddho *smi for sambuddho. Pj II
455.6: sallakatto fi rgasalHldisottasallakatiano. See EV I. p. 243 (adTh
830).
For the -so suffix in abhinhaso see the note on 288.
561. Pj U 455.7: Brahmobh&io ft sefthabhto.
With vaslkarv cf. vasimkatvd in 444. For the VNOVC alternation see the
note on 315.
$62. In pSda d -f in nadatt is m.c.
pp-
563. In p5 da c
in no ppastdeyya is not required m.c. It is probably an
example of the proclitic-use of na. Cf. 724 9351032 1033 and see WD. p. 63
(ad Dhp S). See also Brough (1961. 72 and p. 178) and CDIAL 6931 (no
jnSti) and 6932.
565. In pda a -fin rttecoti is m.c. to give the pothy cadence.
366. For the suggestion of reading ycontt in p3 da b to avoid the opening
.See BV I. p. 244 (adTh836)and Warder(1967.241).antfef.5 7 3 In p5 da c we should ignore the svrabhakti vowel io brahmacariyam.
567. For the reciters remarks sec the note on 18-29.
Pj II 4 5 6.3-4 : toitha samiitthikcin ti paccakkham, aklikan fi
maggilnantaram phaiuppattito mi kulantere pattabbaphalatp. Nidtl II
226.) (ad 1137): sandinhikam akiitikan ti ehipassikam opaneyyikam
paccmtam veditnbbam vhVUViT ti -event sandinhikam. urlio vt't yo dinhe va
dhamtne ariyam atthatigikam innggam bhilveti, tassa maggassa onantar
samantor- adhigecchot' eva phalam vindati patiiabhatl ti evam pi
sandinhikam aklikam. Pj U 605.74-26 (ad 1137): sandinhikam aklikan ti
smam passitabba-phafam na ca klamare pattabba-pholdm. See also EV
I, p. 244 (ad Th 837) and Vism 216.1-15. I follow 8HSD (s.v. sandrstiko) in
believing that sanditihika means visible. I also believe that, when used
of nibbdna (e.g. at A I 158.37). oklka means timeless , i.e. "out of time,
not concerned with time, and it is possible that this was also the original
meaning of the word when used of brahmacariya and dhamma.
>
HI. Mahvagga
23j
283
Th Croup o f D isc o u n ts
Trcnckncr (190S. p. 117. note 24) points out th.n the best Sinhalese Mss
have -n* in oniia-, not -n-, and ->t- is written on the basis of Burmese Mss. h
seems likely that the // alternation is the result of analogy (see the
note on 206) rather than spontaneous retroflexion (sec the note on 100),
perhaps on the basis of panila (< Skt pranfta).
568-69. These verses also occur at Vin 1 246.33 foil. Cf. Mvu HI 426.7* foil.
For mukJia a "best -;f. Utt 25. *6.
568. Pj II 456.1s foil.: tallha aggiparicoriyam vin brhmannam
yaMbhdxalo agg:huttamukh yannS ti vntiam. aggHiottaseiihi oggi
hoitapadhn li ai:ho\ vede sajjhyaniehi pathamam ajjhetobbo SSviitT
chandaso li vuliO. For chanda in the sense of metre'* see the note on 2.
<II2> p. z )2,i. For sandhi - d - in s a m m a - d - e v a see the note on p. 16.7.
p. 112 ,a. For the historical - d in l a d
a n u tta r a m
111. Mahvagga
klam p a l a m i ,
283
translate n ic c a m .
Rintfyana 11.105.*7 (quoted by Laders (1940, p. 39)) has n d ny a tra p a ta n d
b h a y a m . For the ablative with b h a y a m see LUders (Beob., $195). For
pap aton see Liidcrs (Beob., 19$ note t). Cf. 964 and see p. 48.4.9 where
b h d y a ii is constructed with m am and ta m , which may be accusatives, or
examples o f the ablative in -a m . Ee(3) reads p a p a t a t o with Fj II 459.33. We
should read p a ia n o la with the v.!.. according to Brough.(l962, p. 222).
$77. In pSda e we should ignore the svarabhakti vowel in p a riy a n ta .
In pda d the loss o f-min macani is m.c
579. ln pda b p a r a lo k a t o ("from the next worldO makes no sense, and I
read p a r a lo k ii o with the v j., but divide it as p a r a lo k * (a p o r a t o k a n ., i t o
(from this place to the next world).
580. Pj n 460.9: y atlt g o v a jjh o evam
see the note on 4.
Foryeva see Norman (1967B, p. 162).
nFyati.
nfyaii/m yyati
581. Liiders (Beob., $20 note 6) suggests that t o k o . etc., here with
nominative singular endings (cf. Ja VI 26.11 m s *)-aro wrong translations of
locative absolutes in
For the cadence of pSda d see Pj II p. 757, and cf. 5S8. We could read
-poriyayom m.c. and either ignore the svarabhakti vowel or. assume
resolution of the sixth syllabic; cf. ceto-poriya-nna -pariyya- (D II
8241).
552. For a b ito
a a le
ninna
554. For
as a past participle used as an action noun see the note on
331. For upahan- see Liidcrs (Beob., 110).
284
<TI4> 585. Ja IV 127.9- reads a i t a n o , which is the v.1. here, and glosses
(128.16' foil.): o tt n a m attorto t i o tt a n o a tta b h a v a m s o k a p a ritlev a t/u k k h en a h im sa n to ("hurting his own seif).
Pj II 460.30-51 : n a p o le n t i n a y p en ti n a tam te sa m u pa k r ya h o tt. Tt
would seem that there are two verbs p S t c t i in PSIi. One is < p la y a ti to
protect**, i.e. the denominative verb from p lo . The other is < p d ra y o ti, i.c.
the causative of p r - to overcome, withstand, be capable o r . See MW (s.v.
I .pr*). For the Eastern instead of -r- sec the note on 29.
86. Pj II 461.1 foil.: ta ttk o an u tth u n a n to t i a n u so ea n to . vasam on v og ii t i
vaseu i g oto i.c. it is taking the participle and verb as singular, probably
because of the singular forms in p5das ab. although the endings o n to and
-a are historically plural. The verse is presumably made up from two pans
which were originally separate. I translate the second line as siogular
because the jump from singular to plural makes awkward reading. For
a n iitih u n cf. a n u s v o r o GDhp 139b. a n u c in tit h (Jd5na-v 174. Here and in
827 E6 reads -n-. although there seems to be no historical reason for it. We
should presumably classify it as spontaneous retroflexion. See the note on
JQO.
For the suggestion that kfakata is to be derived from Skt kOlakrt, see the
note on 14 6 .
pariyoyam
III.
Mahvagga
2$ 5
592. Pj II 461.21 : pajappan ti tanham. See (he note on 328. With pojappo cf.
ja p p o ii.n Z J op p.A s 365.71 ; jappd strna vuccati' tanh. Nett 12.3; Netl
U.te* quotes 1033: jappbhilepena. C f. S 1 123.S: bbavaiobhajappa; Spk
I >85.23: bhavahbhnsakhtam tanham. See BHSO (s.v. jaipS).
For (he present middle participle ending -na in esno see the note on 13 1.
Pj 11461.22: abbahe ri, uddhare. See the note on 3 3 4 . For the VC/VCC
alternation see (he note on 4.
593. Pj 11461.27 : pappityy ti ppunitv.
For the VC/VCC alternation in abbiilba- see the note on 4 .
<115> pp. 115.1-123.1S. The Vsetihasutta is also found at M sulla 98
(omitted in E? (M II 196]).
<Il6> p. 116.6. For tarn kho pana bbavantam Cotamam ... kittisaddo
abbbuggato see the note on p. 103 6 .
594-656. These verses are in Sloka metre.
594. In pada d we should read -ya[m\ m.c.
595. Pj II 463,14 *ij :'tevijjnan ti tivednam, kevalina ii niuhamgat. For
kevalin sec the note on 82. Pj II 463.17: jappe ti vede. E? reads jape.
The cty quotes smote in the form annose' osmose iti amba bhavma (Pj II
286
$99. For the labialisation o( -a> -u in the ending -emu in jtlnemu see the
note on $1.
In pSda d there is resolution of the /ourth syllabic. In pads f h r- in
<i i 8>6o2. For kuntha cf. Jain kuruhu. See Jacobi (1895, p. 220 note l).
605. II 465.7-3 : odake ti- udakamht jte, maced p i anekappakdrd rohitomacchtiibhedena. For odake cf. Th 345. For the pda cf. utlae udayacar
(yr L6.1.2
(3 Schubring,
1910, p. 70J).
606. In pda a pakkhi is the masculine accusative plural o f an -in stem. For
the aominativc plural o f an -in stem see the note on 243.
608-10. A close paraJlel to these verses is found in Divy 626.1S-23.
609. Divy 62632 reads methunaih. which Supports the view that, as the other
words in the verse are instrumentals, methane an d sombddhe are
instrumental plural forms o f -a stem nouns in -e (< -ais). For this ending
see the note on 547. According to a footnote to Abh i.methuna is the sign
of the zodiac called "twins'*. I assume that "twins'* is used here in the sense
o f testicles". Since, however, PED (s.v. sambh) states that the word is
used o f both mate and female sexual' organs, we could take methuna to the
sense o f sexual intercourse and translate by sexual organs and (ways of)
sexual intercourse". The main objection to this would be that all the other
words in the verse refer to parts o f the body.
In p k b b there is resolution o f the first syllable. W e could correct the
metre, if it were thought necessary, by reading n(n]* or nod-.
610. In pSda b there are nine syllables. We could correct the metre by
reading (a)*.
< ii9 > 6 1 1 . For the sandhi o f *11 e- > -ve- in p3da b. see the note on
p. 104.13. For other sandhi developments involving the change o f *u > -v
seethe note on 144.
There are nine syllables in pda b. Neither o f the vv.ll. repairs the metre.
612-19. In pSda d br- in brhmano docs not make position.
Ili.
Mahvagga
287
612-17. For upajivati with an accusative **10 live upon, to make a living
from see CPD (s.v. upojivati).
613. Pj IT466.13 : puthusippen ti tanlovOyakommOd'mindsippena. I follow
the cty in taking puthu and sip pena together as a compound.
620-47. These verses also occur at Dhp 396-423.
In 620f and in pda d o f the other verses hr- in brhm anam does not make
position.
620-29.Cf. Uu 23.19-29.33- 34 ; Syag L2.2.IS.
620. Pj II 466.24 foil. : yvyam catusu yonisu yattha katthaci j to 1atropi v i
visesena yo brhmanassa samvannitya mtari sam bhto. ram yonijam
m a tlis a m b h a v a m . The cty includes the word m tisam p atti in the
explanation, which supports PE D 's suggestion that m atti is < m iti- <
m lr-, Udana-v 33.13 reads m t rsam bhavam . With m atiisom b h a v a cf.
pettikasambahova in Ja VI 485.30" and see Brough (1962. p. 183).
This verse occurs at Dhp 396 with the reading sa ce. but Dhpa reads sa ve ic
both the repetition o f the verse (IV 138.13*) and the explanation (IV 159.19X
For the efv alternation see the note on 38. The version of* this verse in the
GDhp (17). however, which is written in the KharosthI script where the
akfaras co and va are not confused, reads sayi. T h is might be thought to
support the reading sace, since intervocalic -v- would not be elided, but it
is not impossible that y i = y e , i.e. an emphatic particle with (he same
meaning as ve. Udina-v 33.15. however, reads sa c e d and this is supported
by the Tibetan Ud3na-v reading gol-te. See Brough (1962, p. 1S3).
Pj II 467.1-6: y a s m i "b ho bh o -* t i vacanamattena oii ehi sakcanehi
visitthott bhovdf nma so Itoti, sa ce hoti sakincano. yo panyam yattha
katthaci kute j to p i rgdikincunbhvetta okiiicano ... tain aliatit brmi
brhmanam. kasmz yasmd bhitapjto tt.
I-S-3-I.
631. For sandhi
< i2 i> 632. For abhisnje see CPD, and cf. 386. In p3da b sacca is < *stya.
Sce CDhp22 (a Dhp 408), Chnd U p .iv^ vi-5.
633. I rend ami translated 'dha in place o f ca in pSda a. following B* and
seeing a parallelism with 636 639 and 640, all o f which begin with yo 'dha.
The verse is the same as Dhp 409. which also reads dha. as does Dhp-a in
its repetition o f the verse (IV 184.1*). For the caldha alternation see the note
on 26. Ud5na-v 33.25, however, reads tu and the GDhp (19) reads du, which
suggests that in the exemplars followed by ihe redactors o f those two texts
there was a reading ca which they interpreted in the meaning 'but". I am.
therefore, not now so certain that I should have suggested any change in
the reading.
For the nasal in omini- see CPD (s.v. anum-thfa).
For the palatalisation o f -a- >
III. M ahvagga
*89
Por the r// alternation in palipatha see the note on 29 and cf. Luders (Bcob..
61).
ln pda a there is resolution o f the fourth syllabic.
639.40. Bc has ya 'dha. GDhp 20 (33) has du < ut, so wc should probably
read ca in the sense of but . For the cfdh alternation see the noie on 26. For
andgra see the note on 62S.
639. Pj II 469.13(3 Dhp a IV 198.1$) explains: run} parikUmwkfunail c era
parikkhfnahhavad ca, i.c. it takes km abhova as a dvundva compound.
Radhukrishnan takes it as a reversed la tp u n tfa compound (for reversed
compounds see the note on 370). and translates Dhp 413 in whom all
craving for existence is extinguished (1950. p. 185). but I do not think that
this is possible.
642. In pda a there is resolution of the sixth syllable. In pda b
is m.c.
in
iiin ip a d h h n
290
arahantam.
645. Pj H 470.10-11 : pure ti oiitokkhondhesu, paccJt ti atuigatcsu, majjhe
ti paccuppoimesu. Pj II 470.11 : kincanan ti yeas' etesii thnesu tanfidgatO
soikfulram kidcanam n* alibi. Cf. jossei n* alibi puri! pacchd, majjhe tasso
kuo syil. y5r 14 4 3 . Cf. afofuyo akntcam. Un 25.28.
646. There is a v.l. dhiratn for virata. For (he v/tlh alternation see (he noie on
44. In pda c we should ij none the svarabhaki vowel in nahtaka. For (he
nh-tyuih- alternation see (N: noie 00 518. We should perhaps read niakam
with the v.l.
647. P) 1(47020 >11.: vo pubbenivdsam ptikatam katv jnati. chabblsatidevaloketbhedam saggam cotttbbidhotn apdyaii ca dibbacakkJtun passati,
atho jtikkhayasamkhdtam rahanom patto, tam ohant brhmanam
vadami ti oidio. These three items are the three vedas of Buddhism.
648. For the labialisation of -0- > -a- after *m* in sammucc (v.l. tammoccS)
see the note on 61. The BH$ equivalent of sommati is samvrti. which shows
the mfv alternation. See Brough (1963. p. 18 1 > and the note on too. Por
samudgatam cf. 1049
(49. Pj II 4 7 1.0-10: ajdnantd no pabrtmtt... ojnant yeva evam vadami.
I (he filai edition o f my t r a n s la tio n I t r a n s l a t e d n o twice. Since ( h e C ty
takes it as yeva, ! now omii His".
In pda a ihcre is rcsoloiiot of the fourth syllable. In pda b we should read
ditthf- m.c. (see Pj II p. 707). In pda c there arc nine syllables. The large
number o f vv.ll. for p a b n n a n ti shovvs .the problems this has caused for
scribes. We should perhaps read pabrumi with the lemma in Pj II.
650. ln pdas b and d -br in abrdhmano docs not make position, which
suggests that an earlier version of this verse had abam hano or abambhano.
In pdas b and d we should perhaps read h o t' m.c.
<I23> 653. For the compound pancca-sanmppada see the note on 72.
In pda c there is resolution of the third syllabic.
654. In pjdas a and b -1 in vottoif is m.c.
655. For brdhiiuina as an abstract noun (3 bnihmandti) in pda d. see V I.
p. 217 (adTh63i).
In pda a wc should ignore the svarabhakti vowel in curiyena.
656. Pj II 472,2: santo ti santakileso. i.e. = Ski inta. C f GDhp 7 {adu.
Pj II 472.23: Brohmt) Sakko ti Brohm ca Sakko ca. yo evariipo. so na
kevalam brahm ano api ca kho Brahma ca Sakko ca so vijtinatam
H l.
MaJuivagga
291
p. i23.S'^78. Kokliya-sutta. For parallel versions see E* (p. 123 note 13).
Pj II473a has Koklika. as has S 1 14941. For the kjy alternation see the note
on 22.
<i24> i>. 124.5,2.1 a.9l For the historical -d in etad avoca see the note on
p . 1 3 .1 0 .
<127> 657-61. These verses have parallels in Udana-v 8.1-5. although the
order is different.
657.
292
658. For kali and v i d n t i sec i.Udcrs (1940.p. 149). For ihc suggestion that
tom in pda b is a masculine accusative plural see IDdcrs (Bcob., 218) and
111.
Mahvagga
293
0973 . P- 60): one who gives in the hope of acquiring merit**. The negative
of (his would make good sense here, in combination with kadariya. It is
294
likely that (he same meaning is to be seen in no sadtlfio in 853, rather than
PEDs credulous. See Norman (1979D. p. 329).
For the retroflex -n- in guna see Bunow (1971. pp. 555-56) and see the note
on 100.
The metre of p3da c is not correct but if*wc scan assoddho as assoddh we
have a posterior pads, in place o f a prior one. In pads d */ in macchari is
m.c., and we should read pesuniyasm[im)' m.c.
< I23> 664. Pj U 479.3: mukhadugga mukhausama, vtbhta vigatabhiUa
ntikovfldi. Cf. vebhiiiiya in 158.
111.
Mahovgga
295
has hansyc and vihoisyase (= vihamsyose). See BH$G, p. 238. For the aorisi
ganchum, see (he note on 138.
For (he future endings -isi, -iti and -inti see the note on 28. They may be
explained in two ways. We may be dealing with the palatalisation of the
vowel -ri- after
i.c. syati > * Syiii (for palatalisation see the note on 3X
with subsequent simplification of (he consonant group >
> -A-. Cf.
bhhisi 719 and see WO, p. 119 (ad Dhp 236). Alternatively, we may have an
old variation between -s-ya- and -s-i- in the future ending (see Smith (1952,
p. 182)), which docs not require simplification, since -s* can develop > -A-.
For the most pan, forms in -1- are restricted in P31i to anil futures: from the
canon I can quote only kfrihUi it will be done Th 424.foe a set future. The
secondary ending in to parallel secondary -om may possibly occur in
dhailhi (for hahhiip) Vin 1 8.26*. It occurs in A M gphim 1 diali drink,
Uu 19.39.
Pj II 479.6-7: papaian ti sobbham, papatan ti pi pllio, so ev' altko ;
papadan fi pi pllio, mahnirayan ri. aitilo. In note 1 Smith records
Trenckners suggestion of popton for papatan, but this would be
unmetrical. PED does not list papalA, but there seems.to be no reason to
doubt the existence of the word < pro * pata. The reading papati would
then show spontaneous retroflexion (sec the note on IOO), while papad
would be either a borrowing from a dialect which voiced I- > -d- (sec the
note on 193), or a formation from the root pad-, which also means to fall.
In pSda a we should .read kirasT m.c. In pSda b wc should ignore the
svarobhakli vowel in garahasi. In pada c wc should read bohu\ni co) m.c.,
as E*(p. 128 note 13) states.
666. Pj II 479.S-10: eti ho ton ti, ettha ho iti nipio, ton ti tarn
kusolakusalakammam : atha v hatan galani paiipannom. upaciian ti
attho. EF (p. 128 note 16) refers to Pj II reading iti ha tarn, but Smith docs
not adopt this reading in his text of Pj 11. It would therefore seem that he no
longer favoured the suggestion that the cty was taking eti as a metrical
form of iti. Tn 6 we should read fri* as the metrical form of iti- (see (he note
on 6).
667. It does 001 seem possible to translate tatto avo gufnsannbham as
three separate words as they arc printed in E*. although the cty glosses ayo
and gii/a*sannibhnm separately (Pj II 479,i?-:8)- Smith (Pj II p. 699) lists
tatto in the form latw(ni), which suggests that he thought that the word
should be taken separately, with the anusvro lost, presumably m.c. There
296
is. however, no problem if we read the three words as one compound. with'F.
and I translate accordingly.
1 now prefer to translate ayosamkusomhoiatthdna the place of impaling
upon iron spikes. For (he use of the past participle samhata in plla a as
an action noun equivalent in meaning to sunuiluniana the act of striking
upon. i.c. impaling, see the note on 331.
Pj II 480.1 : paiiriipan ti katakammilnurtipam.
For ayO or ay- and -lt]ihilnam m.c. in pda a see Pj II p. 661. In pSda c wc
shuld read sa[n)uibham m.c. and assume that there is the resolution of a
long syllable imo two short syllables in the cadence. Cf. 670c.
<i2p> 668. Pj U480.3*4 explains that vadami and nilbhijavand refer to the
narakapl. It continuesr nctidrjam upend li, tnatn lenam padsaronain
htitv na upagacchonti, ganhont hanant eva upend ti vuuaip /in/,
which makes it clear that the narakapOld are also being taken as the subject
of upenti: they do not approach as a refuge. The phrase saranam upeii,
however, is so common that it would be more natural to take tnam here as
the goal of motion, and understand (he hell-dwellers as the subjeot of
upend. Pj II 480.10-11 : agginl samanr jolitan d samoniato jaiiiam sabbadissu v sanmaii jaiitam aggim.
In pda c we should read samhati m.c. The copy ot Sn in the CPD ofTice in
Copenhagen has a note suggesting the reading -nisama{m]-jaHtam in pda
d. bui agirti- m.c. is belter (wc can explain aggini as a conflation of aggi x
agini). Cf. 670.
669. The form onahym can only be the nominative plural of the passive
present participle (see Geiger I1994. $192)) of onah- they, being bound,
which docs not fu the syntax of the sentence. Since the final syllable of the
pda is anccps. *4 is not m.c. here. Pj II 480.14 glosses, the word as
palivetheiv. so it would seem that the writer o f the cty read onahiyna.
and this is probably the correct reading. The reading -iydnd perhaps entered
the text from the cty. where it occurs cs onahixn d. See also the note on
paripucchiydno 696.
Pj II 480.10-1*: tarn vitatam hi yalhd mahikyo d. tad ca andhadmisam
ntahikxo viya vitihaiam holt ti artho, vikatan ii pi plho. For the kit
alternation see the note on 22-23. PED suggests mahikd = fog, and is
followed by Hare.
It is probable that timisa is a conftation of tamas x limiss. although we
should note that both tarn- and dm- exist in Ski. and arc probably forms of
the same root. Pali has limiss (Ja II) 433.10) < tamisr. and we can also
Ul. Mahavagga
297
deduce the existence of *timisa (showing the VC/VCC alternation (see the
note'on 4 ]), since timisika exists (Ja IV 98.15*)*
lo pSda b we should read -kte[hi] m.c., and take -e as an instrumental plural
form < -ais (sec the note on 547). In pSda c we should read either ttmisam or
timissam m.c. We should read yanti nur.
670. Pj H 480.33-25: aiha fohamayan ti ayam pana Lohakumbh pathavapariyantik catunahutdhikni dve yojanasotasahassni gambhir
samatttikd taitaohapr boti. The sii gufar kumbbim in pSda a refers
therefore to the name of the hell, while the word idsu in pda c refers to the
pots in that hell. For pana in the sense of puna as a connecting particle see
TED (s.v. pana), Brough (1962, pp. 109-10). and the note on 23.
Pj II481.1-5: samuppilavso li. samuppilovant, sakim pi udhom SOkim pi
adiio gacchomnd pbcnuddehakam pacconiT ti vuttam boti. There is no v.L
in the cty, but F reads samuppUavds, Ms Be samnppilavie, and Ms Bm
smuppitavdse. The last sgems to be an attempt to change the reading into
the more common nominative plural ending -se (sec the note on 7). and
ihcrp seems to be no reason to doubt that we have here tl$ nomEastem form
of this, viz. -Oso. This is recognised by Pj H p. 779 and PHD ($.v.). See
Geiger. 794.
I'orolglgini- m.c. in pSdas bd see the note on 668. Pada c is unmcincal. We
could cither read cira-ra\t)tom m.c. and then assume the resolution of the
penultimate long syllable into two shorts (cf. 667c). or read cirya for eiraranarn.
671-72. In both verses kim paecatt causes difficulty, since it is not clear
what kim is. Pj II481 u-s states: totiha kin ti, tallito, as though kim is some
son of panicle to be taken with taiiha. perhaps meaning nothing more than
*VcU?"
2<)8
U I.
Mahvagga
299
way and that If we read dra;% ihen we have the idea of scoring, slashing
(cf. ranjita, M 1 178.28). Wackecoagel states that such compounds are
feminine, and this seems to be true of (he examples given in illustration of
PSini 2.I.72, e.g. iidharotsrjO, uddhamovidhamd. utpacavipacd, urpaianipatd, although the KiikS explains them as adjectives in agreement with
kriyd. If they are feminine, then -d here is presumably a truncated
instrumental. See CPD (s.v.X which takes it as a re-iterated absolutive, with
-d m.c. Such absolutives in -oya are rare e.g. mantayo at la VI 271.9
(glossed -ayd ri -<rvd,271.17'). although Alsdorf (19 7 t. P- 35) suggests
reading -tyd.
For pana see 670 and the note on 23.
674. The Jains also refer to the River Vetaranl as having khura-dhr. Sec
Utt 19.59. For pana - puna see the note on 23.
In pSda c we should read tatthd m.c.
<131 > 675. Pj II 482.13-15: sdmd sobald- fi etant parato son ti imin
yojetabbam, smavann kamm&savann ca son kJidantt ti vuttom hott.
The words sma and sabat are also found in the Jain descriptions o f bell,
e.g. Utt 19.54. Cha^>cmier (1922,p.350) points out that these words ar<
reminiscent of RV X.I4.IO.
Pj II 482.15-16: JtJfco/agand ti kanhakdkagand. pajigiddhd ti sutthu
sanjtogedh hutwt, mahdgijjhd ti eke. The cty seems not to know of (he
reading paiigijjhd in E*.
PSda b is unmetrieal. We could correct the metre by reading kk[o(\agan,
which would give the meaning "groups of crows . Utt 19.54. however,
includes the compound kota-sunaehim, which suggests that we should
rather read {kd]kolagand. In Vv 52:1$. however, the metre guarantees the
correctness of kdkolagand.
For -n- in son see the note on 100. For /- in place of -r- in kulala (= Sk
kuraro) see LOders (Beob., 52) 3nd the note on 29.
In pda c we can either read sigafd m.c. or adopt the v.l. sona-sigdld, whief
is also metrical. In p&da d vayasa is m.c. We should read cd m.c.
676. The cty glosses idha in pSda a as narake, and idha in pSda e as toke.
In pads a we should read kiccha m.c., and in pSda b jon m.c. PSda d it
unmetrieal but the metre could be corrected by reading ssa (* osso) for
siy.
677-78. Pj II 477.13-14: avasdne gthddvayam eva pana Mah-otiho
kathyam vinicchhopOthe n' aulii. Adikaram (1946, p. ! I) interprets this tc
300
mean that these two verses were not in the original form of this sutta.
Although this may have been so, U is more likely (hat it means nothing
more than the fact that the verses were not in the Mahvhfra recension.
Even* this is not necessarily the' fase, since their absence from the
atthakath may simply mean that no cty on the verses was brought from
India by the early missionaries. It seems unlikely that the two verses were
added in Ceylon, for their' metre seems to be unique and old. Since the
verses give the answer to the question asked in the prose introduction. it is
likely that they were composed at the same time as the intioduction. It is
interesting that the author of the cty did not compose his own cty upon the
verses. The Ganacchandas metre is an extended form of Vcgavati= Dodhaka
(according to CPD I 23*]. P8da a is in the' form of a posterior, no* 1 prior.
pSda. P5da c is a posterior oSda. but extended with - o r - - at the beginning.
677. PED does not give the meaning compared On number) for upanTta,
but it ts found in this sense in Tht 498-99. This verse gives the answer to
the question asked on p . 126.1-2 : ktvadigham... Radume niraye
yuppamnam? If nohuta b to be derived from Ski nayuta, then we have
an example o f glide -A- replacing -y-. For -A- as a glide consonant see the
note on 143, and see WD. p. 112 (ad Dhp 201).
In"pSda a we should read viduhT and in pSda c kotiyO m.c.
67$. I do not see how we can take ydva-dukkhd and tva-dram as being in
parallel, and I accordingly separate ydva from dukkh (with E* and C*). and
translate accordingly. It is possible to take sucipesalasddiutgunesu as a
descriptive compound and to take pSdas cd to mean one should keep
ones voice and mind safe amidst the virtues , or as a possessive
compound: one should restrain ones voice and mind in the midst of
those who have virtues. I prefer the second interpretation, since (his seems
to refer to Koklikas original offence o f speaking abusively to Siripuua
and MoggallSna.
In p5da a we shoutd read du{k\khd m.c.. In p3da d we should read vdca[m\
m.c.
679-723. Nlaka-sutta. See Jayawickrama (UCR VI. 4. pp. 230 foil.; VIII, 3,
pp. [90-97). The parallel version at Mvu III 386-89 is called Nilakapraina.
It is also called Moneyya-sutta by Chalmers (1932. p. x). which suggests
that it may be the MoneyasOte mentioned in Asokas Calcutia-Bairtt Edict.
I do not know his authority for using this name, although 701 contains the
words moneyyan te upannissom. Jayawickrama (UCR VIII, 3, p. 197) calls
the Mvu version Mauneya, but 1 do not know his reason for doing so. See
the Introduction (15).
III.
Mahvagga
301
679-9$. These iwemy verses are called vatthu gth at Pj II 483,1s. See
Jayawickxama (UCR VI. 2, p. 81). They are ascribed to nanda at the lime of
the soAgiti, as are the vatthugth at the beginning of the Pryanavagga
(see Pj II 580.29). See the note on 18-29.
Warder (1967, p. 213 note 2) suggests the name nandajta for the metre of
ibis section because that is the first word of the first verse. It is mainly an
extended form o f Tristubh (occasionally mixed with extended Jagati),
which is the equivalent o f having a redundant fifth syllable, with the
second fifth syllable resolved, giving an actual' break o f Otherwise the Jagati verses are normal: 681-82 684 689-90 ; 688 is a
normal mixed Tristubh/ JagatT. When the caesura comes after the fourth
syllable, there is no redundant fifth, and we have a normal Tn$jubh (or
Jagati),' with resolution of the fifth: 691a (Tristubh); 697bc (Jagati); 698d
(Jagati). In 679d there seems to be a redundant seventh syllable. In 680b
685c 691c 692c we have ovoc- where we require . We. should perhaps
read avc- or avac-. In 691 d 692c 6933d 694b we have -issati where we
require - - . We should perhaps read -i[s]sati. Two pidas (693c and 696c)
have another redundant syllable. By reading dyo(m] in 693c we wouid have
a resolved fifth syllable in both, as well as a resblved redundant fifth.
679. Pj II 483.30-32 : nandajte //; samiddhijlc vuddhlppatte, patite ti,
tutthe ; athavO UnandajSte ti. pontuditc, paffte (, somanajsajOtc. For the
use of -jta after nouns at the end of compounds in the sense of become
characterised by, full o f see BUSO (s.v. -jto) and the notes on 995 and
XX23. For jta after adjectives at (he end of compounds with the meaning
"become, being", and often atmost untranslatable, see PED (s.v. jota). For
-jSta in the sense of "class" (= jti) see the note on 863.
Pj U 483.22: sucivasane ti akilitthavasaite. devnam hi kapporukkha
nibbottni vaswtdni rajatn v malam v no ganhonti.
There Is a v.t. sakkaii ca for sakkocea. For the alternation of nasal +
consonant versus double consonant (NC/CC) see the note on 168. For the
sandhi -r- in ati-r-iva sec the note on 29. It is of interest that the two
components of Skt oliva were still pronounced separately, and could have a
sandhi consonant between them. For iva in the sense of an emphatic
particle (a evo) sec MW (s.v.).
The metre is extended Tristubh.
In pMa d there is resolution of the first syllable, and we should read ist m.c.
The metre of the pda is defective, since a short syllable is missing before
div-. As it stands it is a normal Tristubh with a redundant seventh
syllable. If we read addossa with the v.l., then wc should have a redundant
302
485.27: pothenti appojhemi. FED does not list appothetf, but only
apphoteti. The forms poih- and phot- are much confused, and although it
would be possible to derive both from Skt sphut-, and assume metathesis
of the aspirate in poih-, Kuipcr suggests a Proto-Munda etymology (1948,
p. 146 note 35).
Pj il p. 750 comments on the metre of Merumuddhavsine but the break
*
is not so unusual. The Jagati metre can in any case be normalised
by reading Mint-. For vdsine asjhe masculine accusative plural of an -in
stem, see the note on 220.
In p5da d the metre is improved if we read sa/nsaya[m), and kh'tppa is m.c.
683. Pj 11 486,6-7 : bodhisatto ti, bujjhanakosatto sommsambodhim
gantum oraho sotto. For the etymology of bodhisatto see Bolide (1974.
p. 36 note 27). For Lumbineyya see Charpentier (1914. p. 18). Ms B* reads
Lumpiincyye and Ms Bl Lampuneyyc. For the *mp-l-mb- alternation, showing
voicing after a nasal, see the note on 153. For the sandhi -r- in oti-r-iva cf.
679 and see the note on 29.
The metre is extended Tri?tubh.
In p3da c we should read Sakyno[m) m.c.
111. Mahvagga
305
3<*
Th Group o f Discourses
n p. 664, sec and contrast 689. and see (be notes on 686 710. Cf. vihvol- >
Prakrit vihal- (Pischei, 190. 332).
687. Pj n 487^-5 : trsabham v fi, trnam usabhasadisam, candan ti,
adhippyo. PED. however, (s.v. tr) states that U Ts thc'sun. Pj II 487.6:
sarada-r-iv ti.sarade iva. For the sandhi -r- see the note on 29. If this
explanation is conect, then Sarad has been transferred to the short -a
declension in Pli. For other examples of a replacing *e m.c. see the notes
on 458 868 911. For the shortening of -o > -a m.c. see the note on 458.
The metre Is extended Trigubh.
In p3da c we should ignore the svarabhakti vowel in suriya. In pSda b we
should read v m.c.
688. Pj II 487.9-11 : anekdshton ti, anekasatkam, sahassamandalan ti,
rattasuvannamayasahossamondalayuttam. Vin IV 338.11 speaks of two
sub-divisions of umbrellas: mandalabaddha and salkabaddha. Sp
894.37-29 explains: ideati pana tinnam pi chattnam panjaradassanattham
vuttam, tni hi mandalobaddhni c eva homi salkabaddhni ca. From
ibis it would appear that some umbrellas had their handle attached tir the
ribs; in the middle, le. as in a modem umbrella, while others had their
bandle attached to the rim or circumference (see Vinaya Texts HI, p. 133
note 1 ). The use of the words mandala and sftkhd here possibly suggests
that we are dealing with an umbrella which had thousands of rims or
circumferences, one above the other, like a pagoda. It would, however,
perhaps seem more likely that the circles were painted, or sewn, or attached
all the way around the rim, as a decoration. See the illustration o f an
umbrella with a similar type of decoration in a Jain Ms reproduced by W.
Norman Brown (1941. Hate 22 Fig. 67). Pj li does not comment on no
dissare. It presumably means that those doing the fanning were not seen,
were invisible, le. could not be seen.
For the r!l alternation in antalikkhe see the note on 29. For the
palatalisation of -a- > -<- in vili- (< Wyifi* < viyaii-) see the note on 3.
P3das acd are Jagatl; pda b is Trigubh. There is a redundant fifth syllable
in pSdac.
In p3da d <A- in -chaita- is m.c.
<I34> 689. Pj 11 487.14-1 j : tom kira Sirikanho ti pi vhayanti. Smanienti.
With Kanhasiri cf. Skt frikrsna.
HI. Mahvagga
3Q5
3o6
111.
Mahvagga
307
example of (he suffix dvm.cf. dassdvin, medhdvin. For its use with past
participles see Geiger (1994, 198). See also Whitney (Gram., 1232b),
BHSG ($22.51) and BMSD (s.v. aghvin). For so *ham see the note on
p. 15..
For the -u-f-ff- alternation in sussomisossam see the note on 689.
The metre is extended Trisiubh.
For the scansion of bhavis[s]ati in pda b see the note on 691. In pda a we
should read y rr and we should ignore the svaxabhakli vowel in -kiriy
in pda b.
695. Pj U 489.18 : bhgineyyam sayan tl sakam bhgineyyam, i.e. sayam
svakam, cf. Ja.-VI 414,37*: hitv sayam ko parahattham essati {414.30':
sayan li sakarattham hitv ko parahattham gamissati). For the k/y
alternation see the note on 22-23.
The metre is extentled Tristubh.
ln pda a janetva is m.c. and io pda b niragama is m.C^ In p5da b hr- does
not make position in brahma-. In pda a we should read vipu/a(m) m.c.
(with Pj II 489.16 lemma). In pda d we should read samBdapestme.
696. It is possible that paripucchiydno is (1) a middle present participle in
-na from a verb *pari pucthayati (se Geiger. 1994. $192), with
palatalisation > -iyati, although a present participle cannot be fitted into
the syntax ; or (2 ) an absolutive in -iynom, as Smith (Pj II p. 727) suggests,
with
> O. as a scribal "correction* of a "mistake in gender (see the
note on onahtyn in 669). IF reads a middle present participle
paripucchamdno (cf. 380). FED (s.v. paripucehoti) seems to read iyna.
Pj II 4 8 9.17-*$ : dhanmomoggan ti.poromodhommosso nibbBnasso
maggant, dhommam v oggam saha patisambhdya nibbnam. We may
divide dhamma-moggam os dhammam aggam. For the comparable
ambiguity at Mil 2 m *. see Homer (1963. p. 29 notes).
Pj II 489.29t tasmin ti, tassa sontike.
The metre is extended Tristubh.
As pda c stands we seem to have a resolved fifth syllable as well as a
redundant resolved fifth syllabic. Since the other pdas. however, have a
single long fifth syllabic, we should perhaps read tatth m.c. and recognise
that there is a redundant syllable in the break.
In pda a final -a In yada is rn.c. Besides tatihO we should read samayo[m\
m.c. In pda d br- does not make position in brahma-, and we should
ignore the svarabhakti vowel in -cariyam.
3o8
111.
Mahvagga
309
Orthographical variant of upannessam, with -* for ~i- (< -aya~) before (he
doubled consonant. For (he
aliemation see the note on 689.
Pj II491.14-25: hand li, vyavasnaiihe nipte. Vor handa < hanta, show
ing the voicing of a consonant after a nasal, see the note on 153.
There is resolution of the fourth syllable in poda b.
702. P] 11 492.S-9 : samnpbhgan (sic) ti, samabhgam. ekasadisam
ninnSndkaranam. The same replacement of -v- by -g- is found at Mvu III
3874* {bhga). It is also common in Prakrit (see Pischei [1900, 231 ]).
Pj II 492.9: akkuttha-vanditan ti, akkosan ca vandana ca. For the past
participles akkuitha and vandito used as action nouns see the note on 331.
Senart suggested changing vandiiairt > vanditah, and he is followed by
Jones (Mvu-Trsl. Ill, p. 385 note 1), but this is unnecessary. Pj 11 492.12
foil.: akkuifho monopadosam rakkheyya, vendita santo anunnaio (Mvu
reads anumato) care ratin pi vandita samno mam vandali* 1 i
uddhaccam npajjeyya. This makes it appear that the cty is taking santo as
the present participle of the verb Mto be, but 1 do not think that this can
possibly be so. Smith (Pj II p. 775) takes it as being fronft Skt tenta <Mvu
has ksiinto ; for the sfkit alternation* see the note on 330). Mvu III 387.7
reads rakyesi for rakkheyya. For (his type of optative see the note on 1064.
For mi- in anunnata see (he note on 206.
In pSda d Ms C* adds va after santo. It is not required mx. Mvu reads ca.
<*37> 73- Pj U 492.17-21 : uccvac nnoppakr rantman niccharanti
cakkhdtnain ptham gacchanii, te ca kho aggisikhpom parifhajonakatthena yoth v dayhamne vane oggisikh nnappakratyo
uccvoc niccharanti sadlulm pi ml pi pit pi . . . . Pj 11 492.50-71 : I su
tom md pobbhayum l ndrvo tam md tu palobhayutn. For su ma = md su <
Skt md sma sec EV 1. p. 178 (ad Th 293). For patobhayati in the sense of
attempt to seduce** see EV II, p. 142 (ad Thi 387).-For the -y-t-v- gli.de
alternation in Pili dyatSVx dava see the note 00 100.
There is resolution of the first syllable in pda e.
704. Pj II 493.10-19: parapnkkhiyeut pdnesu oviruddho, ottapakkhiyesu
asratto. Sabbc pi satanhaniitanhatayya lasolbitvore pne ...pdnesu ye
ked tose vO thdvare vd pne no haneyya shaiihikdihi payogehi no
gbiiiaye dnnttiikddihf ti. Since tasothdvara seems always to be plural, the
form in ~e can only be accusative plural, which is difficult to fit into the
syntax of 704. and should rather be taken with na haneyya no ghtaye in
705. MvuIiI387.1t* has: ye salv trosasthdvorh. with which tesa should
be understood. The original version of 704 probably had lasesu thdvaresu
3 io
ca (as in 629) which had to be changed when pnesu was introduced into
he pida, perhaps from a gloss.
705. Cf. na hant na vi ghyae, yr I.5.5 4.
706. Pj 049321-30: yaitha satto putkujjno yasmim cTvarQdippaccaye tehi
icchlobhehi puthujjono sotto laggo patibaddho ttthat. Pj II 494.3-5:
tareyya narakam imam, duppfiratthiena narakasanftitam micchdjTvahetubhtant imam paccayatanham tareyya imdya vd potipoddya tareyyd
ti vuttum hott. Mvu UI 387.1s* reads pratipajjeyya but the Mss have
prativarj-.
707. Pj II 494.16 foil. : ndaro homo pi ca mithro ossa bhojane
n. tianHQ ... paccaya-dhutanga-poriyatti-adhigamavascTiQ catubbidh&ya
oppicchotya appiccho asso. For the sandhi of -0 + oCC- > -oCC- in
apptcch* assa see the note on 324. Pj n 4952-6 : so ve icchdya nicchdto
aniccho hoti nibbuto. ydya icchdya chdtd homo sott khuppipstur
viya atittd, tdya icchdya aniccho hoti anicchattd ca nicchdto hoti anturo
paroma tiilippatto, evatp nicchdtattd nibbuto boti vpasantakilesaparilho. Cf. Pj II 506.6 (ad 733): nicchdto ti mttonho. With such a.folk
etymology for nicchdta cf. the note on 31.
Mvu m 387.14* reads hitvd-m-iha olpicchdm pi aniccho bhohi nirvrto. For
the civ alternation in the v.l. soce see the note on 38.
708. Pj II 495.13-14: vanantam abhihdraye ti apapadcito gihipapancena
vunam evu gacciieyyo. For the pleonastic -onta in vananta see the note on
127.
UI. Mahvggga
3 ii
The shortening of d- > a* in avhdna shows ihm -vA- makes position. See the
note on 686.
7 U . Pj II 497.6-9 : ghdsesanant chinnakatho na vdcam payutam bhane ti
chinnakatho yiya tyutvd obhdsaparkathnimittavidiattipayuttam ghs'esanavdeam na bhane. The cty seems to be taking ghsesanam as an
adjective agreeing with vdcam, whereas it might seem preferable to take it
as a noun with care. Mvu HI 388.1* reads ghdsesT n a ... prepsutdm.
In (Ada a fin muni is m.c.10 avoid the opening
7ia.Pjn497.16-.17: ubhayen* eva Idbhdldbhena so iddi nibbikdro hutvd.
For the historical -d in yad idam see the note on p. 13.10.
For the change o(-am >-dm m .c. in kasaldmjti, see EV If, p. 14s (adTh?392)
and WD.p. 97 (ad Dhp 143 A). Cf . passatdm iva 763; tdrcitdm iva Ja VI
529.54*; Sundarikdm api M 139.15*. A comparable change is also found in
PJct. See Pischel (1900. 68).
In pSda d there is resolution o f the fourth syllable.
3*2
the defilements cannot be annihilated again, he does not have to tread the
same part of the path again, but treads it in stages, so that every time he
gains n ib b n a it gives him an experience not to be repeated, so he does not
go to the far shore twice. In the languagc%of tradition the movement of the
spirit is non-repetilive. A slightly different earlier (and perhaps easier)
explanation by Homer is quoted by Jones (Mvu-Trsl. III. p. 388 note 1).
Mvu III 3890* reads irdm anyena for sam anentu
An alternative way of explaining this difficult verse would be to say that ir
one takes samana as an ascetic any ascetic, not the Buddha then it
would be possible to Understand this verse as meaning there are two
extreme paths (a the two antd rejected by the Buddha], but these (two
paths) do not constitute two ways o f getting to nibbna in fact neither
works, so one cannot even get there once.
Pj II 4 98.) foil.: na-y-idam ekagunam m utan l i ta CO ident pdram
For the sandhi -y- in the v.L
na-y-idam see the note on 352. For the labialisation of -a - in m uta see the
note on 61. For m uta applied to all senses except seeing and bearing see
PED, and cf. mutt 846. 1 prefer experienced or felt, in the broad sensfof
; the word, to sensed since the latter would include seeing and hearing.
The metre of pSda a is incorrect, but cen be corrected by assuming
resolution of the sixth or seventh syllables. Sadd 637.2. however, quotes
this p2da in the form uecvae hi patip, Le. with an alternative
development < Skt pratipad, with the loss of -d and the lengthening of the
resultant -a to make a feminine noun; cf. uponis and parisi! < -sad. Cf.
921. Pda d has nine syllables, but the metre can be corrected by reading
ekakkhattnm yeva phusanraham p i na hotL
IH. Mahvagga
313
3*4
III. Mahavagga
vs
pp. 139.16-149,19. The Dvayat&nupassanasutu. The prose is by ihe sangttikras according io Pj II 504.8. See ibe note on 30. The verses are in Sloka
meire. except for 728 which is in the Tristubh metre. The sutta deals with a
series of pairs (dvayat), of which dukkha is always the second, and
explains how the pairs are causally linked, with the second element always
arising from the first. La Valle Poussin (1907, p. 453) suggested that the
paticcasamuppda system is only a recast of this wprimitive fragment of
Abhidhamnur.
<240> p. 140.5. For upanisd see the note on 322.
p. MO.6- For this use' of pucchitro cf. S 111 6.16.
p. 140,16. Pj II 504.8: tanha idan
"ye te bhikkhave" ti ddi-vuttanidassanam, etan ti iddni "ye dukkhan" ti evamddbvattabbagthdbandhanidassanam. For giltbondha see the note on p. 78,17.
For the historical -d in etod avoca sec the note on p. 13.10.
724-27. These verses recur at It io6,i*-ao* and S V 433.s,- u \
For mho cf. 43.
724. Pj n 504.18-19: yaitha cd li.nibbdnam dossed.
There is no metrical reason for the initial pp- in ppajnanti in pSd a. It is
possibly to be regarded as an example of the proclitic use of no. Sec the
note on 563
725. Pj II 504.22-25: cetovim u tnh T nd te otho p a n v iin u id y ti, e tth a
rdgavtragd c e to v im u tti, a ra h a ita p h a lo p a n n d
a v ijjd v ira g d panddvimuitf t i veditabbd. The construction of pida b is not
dear, and we should probably assume that vimuttiyd goes with an
understood hind extracted from the compound in pSda a. For such
abbreviated compounds see the note on 195.
In pdda e wc should either ignore the svarabhakti vowel in -kirtyya. or
assume resolution of the sixth syllable. Pads c has nine syllables, probably
because it is the opposite of 727c
a ra h a ita p h a lO 'S a iii d h i
<141 > 727. The construction of p5da b is not dear and we should probably
assume that vimuttiyd goes with samponn, which has been extracted
from the compound in pdn a. For such abbreviated compounds sec the
note on 195.
In pSda c we should either ignore the svarabhakti vowel in -kiriydyo, or
assume resolution of the sixth syllabic.
3i6
p. 141 ,9. For the sandhi o f -u + f - > -ve- in iveva see (he note on p. 104, 13. For
other sandhi developments involving the change o f -u > *v see the note on
144.
p. 141.tu a . For the historical -d in trad aroca see the note on p. 13,10.
728. There is ihe same pun upon the two meanings of upatlhi as in 33-34.
See the note on 33-34.
The metre is Tristubh. There is resolution of the first syllable in p5da a.
In pSda a *F> in upadhT- is m.c. In pada b wc should read lokosmim in place
of iokasmitp m.c. In pSda e we should ignore the svarabhakii vowel in
kayird (< *hary<l, with metathesis of -r- and )).
p. 141.32. For the sandhi of -u + e-> -ve- in tveva see the note on p. 104,13.
For other sandhi developments-involving the change of u > -v see the note
on 144.
p. 141J4. For the historical -d in etad avoco see the note on p. 13.10.
<I42> 729. Pj II 505.11-22 : itthabhAvaAnaihbhvan ti imam manussabfvatn ito avasesa-aiia-nikya-bhtii'aA co.
Tn p^a a we should read jtf- m.c., to.avoid the opening ? * .
p. 142.11. For the historical -d in etad avoco see the note on p. 13.10.
732. Pj II50541 : so/ifujnan ti kdmasaAAddfnam maggesi* evo uparodhand.
Mss Ckb also read saAnnatp for saAA&ya. For saniM see EVII. p. 55 (ad ThT
6X
In pdda c the opening is * - . Warder ( 1967. $242) states that with the
cadence - - * the opening can be either this or
III. Mahvagga
For
3 7
ti e- >-ve- tveva
-u -v
p. 143.36. For the historical -d in etad avoca sec the note on p. 13.10.
3(8
p. I *) ." - For the sandhi of -u + e- > -ve- in tveva see (he note n p. 104.13.
For other sandhi developments involving (he change of -u > -v see the note
on 144.
p. 144.1j. For (he historical -4 in etad avoca see the noie on p. 13.10.
740. For -r- in -duiiyo m.c. io pda a 10 give the opening * ---- with the
cadence * * * , see Pj II p. 699. For the ~iya/4 ya alternation see the note
on 49. In p3da b the loss of - in addhdna is ro.c. to give the cadence
741. In p3da b the v.l. tanham probably arose from the inability of the
scribes to fit the seeming nominative tanftd into the structure of the
sentence. This problem disappears when we realise that tanhd is a truncate
instrumental = tanhfiya (see the note on 110). Pj II 507.1-3 : etam dukkhassa
sambhavam tanhya Qdtnavirm Hon'd.
p. 144.10. For the sandhi of - + -> -ve- in tveva see the note on p. 104.13.
For other sandhi developments involving the change of -u > -v see the note
on 144.
p. 144.12. For the historical -4 in etad aVoca sec the note on p. 13.10.
742Pj II5074-6 : upadnopoccay i i kammasambhr-upddnapaccay.
bhavo ti viptlkabhnvo khandhaptub^Uvo. bhiito dukkhan ti. bhiito
sambhiito vattadukkham ni$occhoti. Since bhuta is the past participle of
the root Ww- which underlies bhava, it means someone who has come to
bhuva. existence**.
There are nine syllables in p5da a. because of the need to fit a long technical
term into a p3da which is not really long enough to hold it.
743. For the sandhi -</* in sammo-4 -amiyo see the note on p. 16.7.
<i45> p. 145.3. For the sandhi of -u + e- > -ve- in tveva see die note on
p. 104.13. For other sandhi developments involving the change of -a > -v
set the note on 144p. 145.5. For the historical -d in etad avoca see the note on p. 13.10.
744. Pj II 507.11-13: rambhopaceay ti, kammasompayuttaviriyappoccoyd.
This verse is Quoted at As 145.31* foil.
74$. Pj 11 507.13-14: anrambhe vimuttino ti, anrambhe nibbne
vimuttassa. PED seems to be taking the wrong meaning of rambha in
giving the meaning unsupported, independent for (his passage.
There are nine syllables in pida c, but the metre can be corrected by reading
patini[s]sajja with the v.l.. and then assuming resolution of the sixth
syllable.
111. Mohva$$a
319
p. 145.1S. For ihe sandhi of 4 e- > -vc- in rveva see the note on p. 104.13.
For other sandhi developments involving the change of -u > -v see the note
on 144.
p. US.M. For the historical -d in etad avoca see the note on p. 13.10.
750-SI* Pj II 508.1-3: injitapaccayd li. tanhmdnadinhikammoklesaijitesu yaio kuioci kammasambhrijitapaccay. ejam ossajj ti, tanham
cajitvd. Vibh 390 lists nine injitas. They seem to be mental worries, or
agitations, shaking (calano) to the mind, or turmoil, or fluster. The
translations corn-motions" and e motions" are an attempt to get the word
play on the two forms from the same root: inj and ej-. See Rhys Davids
(1910. p. 317 note t). For (an-)eja see Luders (Bcob.. 103).
751. Pj II 508.3: ejam ossajj ti tanham cajitvd. Note that the lemma has
ossajja for the text's vossajja. Nidd 191.23-26 (ad 791): ejd vuccaii tanhd.
yo rgo srdg ... pc ... abhijjhd lobho okusaiamiam. ejnug ti
ejdnugd ejnugat ejnusatd, tjdya pann patir abhibhtd
pariyddinnaciltd.
Smith (Pj II p. 769) draws attention to the metre of p5da c. which has only
seven syllables. Bf adds hi after tasma. We might think of reading
v<iy>assajja.
3?0
P-146.19* For the historical -d io etad avoca see the note on p. 13.10.
in updiyati
lU.Mahvagga
321
322
IV . Atthakavagga
<1SI> 766-975.
For (he historical >d in yad tediali see the note on p. 13,10.
Nett 5.23 has saddh as a v.l. for atfdha, but no v.l. is quoted for (he same
verse when it recurs at Nett 69.1-2. nor at Ja IV 172.*. The reading addit is
324
kmoynassa
Pc
rii
mppadena
pad
visaiiik
For
see (he note on 333.
P5da c has nine syllables. The metre can be improved by reading
with the v.l. from Ms B*.This is also (he reading of Be, Th 457, Nell 6.7 and
Nidd 1 6 .v
so'mam
769. For the sentiment of (his verse see the verses quoted by LUdcrs (Bcob.,
$235). Nidd I 11.*. 10:
dds ti cattro ds. mtojtako dJso, dha/iakkitako dso.smomv ddsavisayamupeii, uk/nako v dsavisayam
tiperi. It then quotes Ja VI 285.4'-7*.
IV. Aithakavagga
325
porisanti tayopuris, bhatak kammakr upajTvinoti.
porisa
Nidd 1 11,15 :
The
form
is presumably used here m.c. For ihe form see Berger (1957,
PP- 3 - 7 >-Cf.Th 1166.- .
:s
Nidd I 11,17.18
Pj II 513.11:
For other occurrences of
see PTC (s.v.).
thiyo.
tputhu.
puth kme ti bah kme.
(pathyd),
puth.
puth
abala kiles,
kites
abai baliyanti:
abai
abaiam,
nam.
:yassa n' atthi saddhabalam..., te kiles tarn puggaiam
sahanti.
saddhbaldi-virahena vabaiamtompuggaiam
aboldkiles baliyanti,
abai
abaiam.
abald.
For a discussion of this verse see Enomoto (1979. p. 33), and cf. AV 5.19.8b.
For parissayasee the note on 42.
Pda c occurs elsewhere (Dhp 1 s GDhp 202 Udana-v 3 1.23) in a context
where follows** makes good sense for
(cf.
MBh III 207.23). Here, however. CPD*s suggestion of enters
would seem preferable, as also in Dhp 124:
poison docs not enter (sci),
a hand) which docs not have a
wound .
anveti
purkanna,
pdnitn:
yo
krtamanveti kartrtun
326
77X.Nidd I 20.1-3:
For the idea of Bailing out boat cf. Dhp 369 = GDhp ;6 = Udina-v 26.12 a
Mvn m 421 . to foil. Joins doubts (Mvu-Trsl. Ill, p. 422 note 6) about the
meaning Bair seem unnecessary. I assume that there are three'roots s/c- in
Indo-Aryao, just as there are said to be three roots
in Iranian (Bailey.
1958, p.531): i) to pour ; 2) to dry ; 3) to satiate See BHSD (s.v.
CPD (s.w.
and
and Norman (1980A, pp. 108-
haik-
utsidcaii),
9 )-
For
-dai
ussiilcati
osidcaii)
'
......................
as a masculine plurh) accusative ending in
45-
stvdva.
sirv
siheitva.
yathd
va
sitvva.
IV. Atthakavagga
-chondo.
3*7
-citando
nd>nn. Channa
chonno
hi
-ch- -channa
For the second in pda d as an emphatic particle see the note on 90.
In pSda a
in
is m.c.
<l2> 773. Nidd I 35.3-4 : purim
e vajappan ti arile panca kdmagune
jappantpajappantabhijappantti imevakmepurimevajappam.Pj U
516.17-19: im
e vakmepurime vaJappan ti-ime vOpaccuppanriekme
purime vduvepi atUBngatebalava-tanhyapatthayamn. Both cties.
therefore, take jappamas the nominative plural of the present participle (as
docs Smith (Pj 11 p. 695]). For the etymology of Japp- see CDIAL 5122,
where the basic meaning is taken to be to squeeze, press", and *jopp-is
compared to *capp to press", rather than cappayati to chew" as PED
(s.v.) had suggested. The form is clearly singular, add the-most likely
explanation is that the verse represents a patchwork, put together without
any attempt being made to remove incongruent forms. It is not impossible,
however, that we have here an example of a
absolutive (see EV 1,
p. 125 (ad Th 22). EV II. p. 65 (adThI26), and WD. p. 101 (adDhp 156). For
the suggestion that
in 349 might be another example of (his type of
absolutive see the note on 349! To the examples of an absolutive in
we
can add
(Ja I 355.13; IK 361.27).
(Mogg V 64).
(see PED (s.v.J),
(see
CPD ( s .v .J), and to that in
we can add
(D I 74.3; M 1 276.35; II 15.13 ; III 92.3) glossed
(Sv 218.1; Ps II 322.3).
(Vin II 213.33-35; IV 188.1 foil.),
(M III 167.33) glossed
(Ps IV 2 13.13).
(M li 138.1 >).
(M II 138.14).
(Vin | 50.10) glossed
(Sp 9$ 1 jo). Edgcnon (BHSG. $35.6) quotes
and states that he
has found no parallel. One exists in Pili in
"beating the breast",
which was recognised by Tienekner (1908. p. 134) as an absolutive.
namul
jnam
-am
karamara-ghamgahetv
odana-pkam
sayati
kucchi-puiam
asannidhikdram
-okam
paripphosakam
poripphosokomsanneyya
siiicitvdsicitv
kyappoclakambhuppaclakain
sisoppaclakamgacchant
dantuliehakam
khdanti
ullehitv
khulukhulukrakam
samparivattokam
somporivattakam
samparivattakam
samparivnttetvd somporivattetv
udaka-hrim
ura-ttfim
The Chinese version interprets apekhom
n as though
pekhanuin(Bapat, 1951. p. i 8 note 9).
lnpdadva ...
wj is m.c.
it were
a*
*28
774. Nidd!
ttvadniy tl avamgacchantl ti pi ovadniyd.
maccharino pi vuccnliavadniy, buddhdnaip buddhosavaknam
vaconamvyappathamdesanamanusitthimn' diyantiti avodniy. Pj H
516,11-30: avaiigam
anaiSyo' macchariiya buddhdlnom vacanam
ondiyanoiya cn avadniy. Ni<kJ I 37.13-16 includes the word
avadanAutdyain the exegesis. For avadannusee the note on 487.
Nidd I 37.26-28: visoine tiyisam
e kdyakamme, vacTkamme,manokamme,
pntipte... nivitfhd. Pj II 516.30: kyavisamddimJvisamenivhtha.
For the nominative plural ending -se in cutsesee the note on 7.
Ms S of Nidd I 35.9* reads sam
fktr pamalhd. Ms Ba of Pj II reads the
same ; Nidd 1 36-26 reads sam
mQfhd,and Mss Sk* of Pj II read the same. The
gl s sam
moham pannait(Nidd I 38.29) supports this. For the sip
alternation see the note on 353. .
There is resolution of the first syllable in p5 da b. In p5 da d we should read
sit m.c.
775. It seems clear that there is some sort of pun upon different meanings of
in pSdas b and c. The Chinese version appears to support this view,
and Bapat translates: The world that is amiss is hard to lean on; levying
the -right, no thought "of attachments would I cherish". I assume that
is the equivalent of
living wickedly**. If
in psda b could be the equivalent of
in the sense of "without
an equal, having no equal**, then the meaning would be: "knowing what (or
who) Is without equal in the world, one should not practise wickedness tor
the sake of that (* to obtain it?)".
visama
visomamcareyya
visama
o-soma-cdri(n)
asama
Pj II 517.1 :
the note on 26-27.
For
m.c. in pada c (=
should read
m.c. in place of
het
See Ij II p. 699.
mamdyile ti tonhddinhimamatiehi"mamon li
poriggahUc vatthusmim. It seems likely, therefore, that appodake'and
khinasote are also locatives, although they could theoretically be
777. Pj II 517.16-17:
IV. Atihakavagga
329
ubhayante
ont
For the translation of parinnya sec the note on 455. Nidd I 54.12-14:
attagarahfti dvihi kranehi attnamgarohati, katattcaakatattco.
For the historical -din yadattagarahfand tad akubbam
nosee the note
on p. 13.10. Nidd 1 54.12 : yadanriyam
. This presumably means that Nidd I
was taking yadas yof, lx . yadoni with -amelided before erra*, possibly
because the commentator did not recognise a word ending n -d. PED does
not list yadamor tadam
. See the oote on p. 147.10.13. Cf. 796.
In pSda b -d- in annugiddha is m.e. In pid* c w e should ignore the
svarabhakti vowel in -garahl. In p5da d *f in lippatfis m.c.
<153> 779. Nidd I 56.10-11: sotV
iampariAhd ti sanhamtihi parinnahi
parijnilv nlaparinilya tiranaparinnya pah&nopannnya, i.e.
pariilfldis for parinnya. cither as the truncated instrumental singular of
parifiii (see the note on n o ) , or as the absolutive of parijnti. For
pariHMyasee the note on 202.
Nidd I 57.4-$ : poriggoh ti dve pariggahd. tanhpariggaho ca ditthi
pariggoho ca. Pj II 5 1 $.4-5: lanhditihpariggabesu lanlidifthiiepoppahdnenaanupafitto. Cf.393.
Nidd I 60.26-97: ndsim
sati, naicchati nasdiyoii napaitheti nopiheti
ndbhijappati. For the palatalisation of -a-> r- after -in *ioms- see the
note on 3.
780.
the
330
and Pj II, but ihe gloss ekacce some** would seem to confirm eke. Nidd I
624 reads aiWe for aiho in p5da b. For aiho cf. 43.
Nidd I 63,16-18: m
unino frata-(Eeah$ra-)cinatkhilojdtotdpi n otthi;
pancapicerokhiUtn*otthi:tayopiktiildn otthi.Pj Q 520.3-4: oyammuni
rdgddikhilehi n' otthi khilokuhinct ti veditabbo. Although it is possible
to take khilo as a noun and translate the sage is not a fallow field, this
seems strange. The simplest way of taking khilowould be as an adjective,
but this would be the only example of the usage in the canon known to me.
In 'Sanskrit, use as an adjective is quoted (see MW (s.v.)> only from the late
Bhgavata-purna. Alternatively we might see a split compound here. i.e.
tsee the note on 151), or perhaps more probably
(in which
must otherwise be taken 'as m.c.) is for
< Ski
For the
development o f -1 < -f<
the note on
(<
) in 122.
munUkhilo
I
-e,cf.
munf
*mune
munch.
hetu held<heto
I take vodonti here in the sense of "dispute". Cf. 787 832 843 845.
In pda a there is a v.l. ce for ve. For the v/c alternation see the note on 38.
781. Nidd I 65.9-1 r: sayam somattdni pakubbamdno ti sayom samattam
karoti, paripupnam anomam aggam settham yisettham pOmokkham
uuotnam pavaram karoti. Pj II 520.38 : ayan va pripnndni tSni ditthi
gattini karonto. At Nidd I 298.10(ad 8S9) the gloss is reversed: poripunna
nint ti samattatnOnT atiomamnT. Smith (Pj II 778 (>.. \umutla}) takes
sa/iiQtta as from samtlo, but I now follow the ctys explanation, derive it
from samOpto, and translate "fulfilling, with Homer aod Rabula, rather
than "perfecting. Sec the note on 402.
782. Nidd 1 6S.10: pdvd ti ottano" silam vd vattam vd silavattam vd
p vadati. Pj If 521 .s : pdvd ti vodati. It is not clear how pdvd can be from
pravadati. La Vallee Poussin and Thomas (Nidd I vii-viii) state that the
Sinhalese reading pdvoda (giving a Jagati pda) shows that pdvd is the
imperfect o f povadati. corresponding to Skt prdvadot. and the cty is
presumably wrong in establishing a present form prdvadoii. Sadd 323.1-1
(quoted by CPD (s.v. ^ovati)) explains pdvd as being from pro u. PHD
does not list the form under either pa vadati or pdvodati. Geiger (1994.
$ 1604) suggests that we are perhaps dealing with a root aorist (not attested
in Sanskrit) of pen vac*. It would probably be best to lake if as (he
imperfect of pro + vac. which would be prvn*(r) (RFC). Nidd ! has the v.l.
for
For the
alternation see the note on 333.
stiva pdvd.
pts
-votni
-vatidni
IV. Atfhakavagga
although the confusion between
(s.vv,)). See 898.
331
Pj LI 521.16-1$: ra
maryadhanunamkusalvadamiti tassatomakatthanam
ariyadhammo esomti buddbddayokbandhddikusaldvadami.
For the seven itssadsee the note on 515.
There is resolution o f the first syllable io p 3da b. In pSda c we should
ignore the svarabhakti vowel in -ariya-:
* '
*
332 .
kuppo
akuppa nibb&na),
kuppa
presume that
is m.c. for this. I take
to be the opposite of
(a
i.c. he i$ dependent upon a peace which is conditional
upon that which b not unshakable.
.
. .
?
vineyya
ditthl-
sv-ntivatt
ca
iyari co.
nirassati
Nidd J80.J1-81.1:
IV. Anhokavagga
preferable alternative, this docs not seem to justify the statement in PED
(s.v.
) that the cly prefers the explanation from
for
Pj n 598.16-17 (ad 1098):
Miss Homer and Dr Rabula translate .here as though the
derivations were from
although they do not do so in
the comparable contexts in 858c 9i9d and 1098c. It seems to me that the use
of
and
here is a direct reflection of the statement
in 785C, where a man is said to la y dowo or take up a
doctrine". There is a contrast made with a man who is not involved. How
can one dispute with him when he has taken up or bid down nothing? Thir.
makes it clear that
here is to be taken as derived from
and
as from
a discussion of the fact that
develops >
. whereas
develops
see Brough (1962, p. 225).
ritratta
ytittamhoii.
nirtman niratta.
nirattamvti nirasitobbamra.mudeitabban ti
tmannd.nirtman,
ottani mrattain
diyaiiccadhanunam
nirossati
atta
tta niratta
nirasto. For
nirosta
niratta
apdsto
>apattha
Pj II 523.2-3: ttpayoti tanhaditthinssto. PHD does not suggest that upaya
can be an adjective. Perhaps it has been extracted from anttpaya786. as its
opposite.
Nidd I 83,3-6 : So sabbatn ditthigatam idh' evo aditosi dhuni niddhttni
pajalii vinodcsi vyanii-oksi onabhvamgamesI ti adhosi sodttthimidh'
evn sobbom
. The inclusion of adhosi seems 10 show the connection, in the
Cly's eyes, of dhonawith dh- 10 shake", although Nidd 1 in the exegesis
(see above), uses dhutaand dhonatogether.
For vadeyyain the sense of "dispute" sec the note on 780.
Nidd I 81.23* reads ditthim... sabbamand explains it as sabbomdittitigatom(83^), as docs Pj II 523.12-13. Presumably we should read ditthi ...
334
sabba$ the lectio difficilior. For the sandhi -m-in diuhi-m-idhosee the
note on 132.
anpayam
ditthim<dinhim
ditthi(*dinhT(accusative
ditthimidhaand assume that
-bn. See the note on 104. ;
IV. Atthakavagga
335
sopodhikois m.c.
790. Nidd I 86.17-87.3: brhm
ano ti sartannaijt dhammnambohitatt
brhmano\sakkyainhl bhito... vicikicch ... sllabbataparmso
rOgo... doso ... /noAo ... /ndno ... bOhit* asso o/t// pdpok akusal
dhamm. It goes on to quote 5x9. Pj U 526.28-39: bOhitappoitObrhmano
boti.
For pSda c cf. pu/litopdpopaAAiasxa arahant (Dhp 39) [IBH].
Both dies include ahnenainstead of annoto in their explanations of pda
In pda c -f- io
a.
seems
ditthesale
Nidd 1 87.18-90.6
to be understanding
, etc., as though they
were the means of purity, etc., i.e. as though they were instrumental forms:
...
...
...
(sie) ...
Pj I I 52 630-527.,
however, seems to be taking them as locative of the field of activity:
336
nirassajati
nirassati nissajati.
nir-a-ssajati,
addhAbhayati
For the nominative plural ending -U
sein sirasesec the note on 7.
bhtiri.
Pj II527.5s:
^
catuhi maggafinavcdchi'catusaccadhommcuhabhisameccti.
na.
sahru
kilesasenanrvinserrd.
kilesaScnfiyaviseno
swnpindeti.
viirenayitvd.
visenikatvd ti
viseni-bluVo ti
jto.
viseneti
viveneti no uxseneti ti vikirati na
vtsreni-bhtito.
viSreni
viireni
IV. Atthakavagga
337
vlssentkajtu.
vitretti.
viirayanF
irkO rohanFodaranFvdpasatthd appasaithd ya ... appasatthFe
ahigQro
sa/judratrenFsamsdrdvotaranTrgadvefokafdyasaniatis tdmkfdntydind vlirenTrp kftvd.
tarnevadassimvivatamcarantanti tamevasuddhadassim.
tarn dassim.
tarnevadassim
tamevamvisuddhadassim.
evadassim
'evamdassim. eva- evam-,
evarSpo
kappSti dvekappdlanhdkappo ca diuhikappo ca. tassa
tanhkappo pallino ... anhkappassa pahFnatt ... kena rgena
kappeyya ... kranamn* atihi yena koppeyya vikappeyya vikappam
pajjcyya.PjII 528.6^: kenaidhaloke fanhkappenavd'ditthikappenav
koci vikappeyya.
794. Note that purekkharonli<puros-kr shows Eastern -efor -0 < -os, but
also the development of -*&* > -kkh-. Cf. Pkt nam
okkdro(Erz 35.30) <
namoskra.
<i$6> 79$. For sT
miigasee the note on 484.
In pdab va... va arc m.c. for vd... vd. In pida d fin allhiis m.c.
Nidd 1 96,17-18:
N* divides
evo
Pj n 528.4 has
io the lemma, but
explains:
It would seem preferable to lake
as a compound, meaning
For
cf.
in 279-80.
Nidd I 97.1-17 :
uttarimkurute ti uttarimkaroii.oggamsettham
visetthampfimokkhamuitamampovaramkorot. Pj II 529.22-73: yad
uttarimkurvte ti yamottano sauhrddimsenhomkaroti. For the use of
littorias an adjective (not in PHD) see CPD (s.v.).
Pj II 329,24-3]: tomaitanoslthrdimthapeivd tato aine sabbi "hFn
ime tidha. In pda c sabbais m.c. For the sandhi in sabba-m-hasee
796. Nidd 1 102.19 -103,:
the note on 132. It is. however, possible that we should divide the words as
33
For historical
again glosses
in
InpSdaa-rinorronrisraa .............
^ ..- .l i
nabhiniviseyya.
........... ^
aniipaneyya
vises*are m.c.
9.attainpahyti attaditthimpahya\attainpahy
ti attagahom
-ghamby Thomas (1951, p. 99)) pahya".attam
pahy li tanhvasenadifthivasena gahitamparmatthomabhinmuham
njjhositamodhimutiampahya. Pj II 530.16-iSexplains: attornvpahya
anupdiyanto, idha v yampubbe gahitam tant pahya aparam
aganhanto. For these two comments see Thomas (1951. p. 99 note 1).
Nidd I 108.9-10 explains viyattesu by: vavatthitesu bhinnestt dvejjh*
dpannesu dvefhoka-jtesu nnditthikesu. Pj II 530.19, despite the
statement in E* of So. also reads viyattesu in the lemma and explains it:
nndifthivdsena bhinnesu sottesa. There is a v.l. viyattesulisted in the
800. Nidd I 107,26-2
(read as
cty. and I earlier suggested the adoption of this reading. I now think that
this is unnecessary. 1 would prefer to keep the E? reading
and 10
derive it from Ski
, translating it as Mset apart, separate,
distinguished**.
vyakta
viyattesu
IV. Affhakavagga
sa
339
tad
The word
mim be a misprint for
(see Pj II p. 700 [s.v.
J). Nidd I
107.14. Pj U 530,19 and F read
Nidd ! i 08,23 and Pj II 530,2a :
For thescansion of
(with the short sixth and seventh syllables contracted
to a long syllable) see the note cm 61.
pacceti
sa.
na pacceti na paccgacchati.
801. Nidd I 109.4* and U O.to (verse and lemma) and Mss B3* read
samuggahTtamas in 785*
Nidd I 109.6-8: ant ti phasso eko onto,phassasaniudayo dutiyo onto;
atitameko auto,angatameko onto. It then continues with the same
comment as on 778. See the note on 778. Pj 1 1 530.25: ubhayante ti pubbe
vuttaphassdibhede.
Note the sandhi of -a+ u->-u- in yassubhayante.Cf. nSparato914.
Nidd I IO9.13 and Pj IT530.26 gloss ponidhias tanhd.
For the rhythmical lengthening in bhavbhavyasee the pole on 6.
Nidd 1 109.20 foil. :idli ti sakaitabhvo, bur ti parattabhA
vo\idh ti
S akar pavedan saH
nsamkhrovi niinant, hard ti
pararpavedansaflftsamkhravinhnam,etc. Ej U 530.27-28 ; idha vd
huramvti, sakattabhvdibhede idha vparattabhvdibhede parottha
v.For huramsee EV I, p. 121 (ad Th to)..
802. Nidd 1 111.14-24 : koppti dvekapp. tanhdkoppoco dinhikappoco.
tanhkoppasso pahTnatt ditfhikappassa patinissatthatt, kena rgena
... dosena... m
oheno... etc.... koppeyyya? kehionusayehikoppeyyarotto.
ti vduffhoti v... oniffhangatoti vthmagatoti vJ?
In pada a vafor vand in pda b -uin andare ntc.
803. Nidd 1 113.14-20: napurckkharontfli purekkhrti dvepurekkhO
ra,
tarthpurekkhra ditfhpurekkhro. tanhpurekkhrassa pahinatt
diffhipurekkhrasso patinissoffhatt. natonhamvnaditthimvparato
katvdcorami.
Pj H 53t.: dham
m... dvsoftliidittlngatedhamm.
Nidd 1 1 14,10: napaccetiti sotpattim
aggenayekiiespahfn. tekitesena
punapacceti napaccgacchati ... arahattamaggenaye kiiespahfn te
kilese na punapacceti napoccgacchotTti prahgato napacceti. Pj II
prahgoto na pacceti tdi ti nibbanopramgaio tena iena
maggesapahlnekilesepunangacchati.
For tdin see the note on 86. For the nominative plural ending se in
paficchitsesee ihe note on 7.
5 3 1 .3 :
34 0
For. th scanse) of p h c c e t i see the note on 662. For the replacement o f the
short sixth and seventh syllables by one long syllable see the. note on 61...
804-7X3. Jarsutta. The metre is VailSIfya.
V* ,*ft i>"
**
i&fff.
<IS8> 804. NiddI 121 a nd Fj I I 533.ix lja r a s d ... li ...jo r a y a . Nidd .11 205.1
gives the same gloss on 11 2 3 . These are the only examples o f ja m s osa
neuter -b s stem in' the canon, i f PTC is to be believed.
N id d I 120.22: a iicca ^ a iik k d m itv . Pj II 533.31-3 : oiiccQ ti vassasatam
,
. , ..
nd nd bh ve
vinbhve
In pada b w e should read s a n t i m.c. In pSda c we should read vtnbhvam.c. M W quotes vinbhava- for Sanskrit.
806. Nidd I 12 5 .3 -3 : m dm a ko
ti
buddham m ako
dhom m om dm ako
taking akkheyya as being derived < ttkhyeyo. S.M. Katre. however, prefers
(IH Q XI. p. 199) the meaning "indcstruciable" < Skt okseyo/aksoyyo/vthkh
y\ \
latter.
Nidd I 132.14-17: bhavaue ti nerayikdnam nirayo bhoranam. tiracehdnayonikdnam tirocchnayon bhavanam, pittivisayiknom piltivisoyo
bhavanam. manussdnom manussaloko bhavatiom. devnam devaloko
bhavanam. Pj II 534.16 follows this interpretation : nirayddibhede bhavaue.
Hare points out (1945. p. 121 note 2) that both Nidd and Pj U seem to be
taking b/iovono in the sense of bhava.
342
The v.l. citici' for invitta- shows the civ alternation. See the note on 38.
The metre of pda <1is incorrect, but can be corrected by- reading / attnam
instead of yo astdnam. It is likely that the scribes would have (incorrectly)
written ySttnam, yvattnam, or even yvttnam. in such circumstances. Sec
the note on p. 15J.
Sii . Kkld 11334-0 sabbauha
Nidd I 134.15-
IV .
Auhakavagga
343
icmarks (see the note on 18-29). The fact that they arc commented upon in
Nidd shows, however, that they were added to the text very early on.
Nidd I 140,17-18 : viveke sikkhisdmase li viveko li layo vivekd, k&ya- citta*
upadhi-viveko, Pj II 536,(0-12: viVeJfce sikkhissdmase li sohdyam Orabbha
dhammadesanam ydcanto bitonali, so pana sikkhitasikkho yeva.
Pda d has the cadence
This can be normalised by reading
i(s]samase mx. with the v.l. and Nidd 1 139.6. For this scansion see the note
on 691. For the -dmase ending see the note on 32.
815. Nidd 1142.25 : Metteyy ti Bhagavd ri lam thcram gottena lapati. This
shows that the reciter's remarks bad already been added to the text by the
time of Nidd I (see the notes on 18-29 554).
Nidd I 144.7-8; tam pi mussati parimussati, paribhiro hotT ti evant pi
mussati evdpi sdsanatp. Pj II 536,13-14: mussate copi sOsanan ti partyatti'
patipattito duvidham pi sdsanam nassali : p i ti padapiiranomattam. For
the dv alternation see the note on 38.
Note andriyom (with -d- probably m.c.) in the cadence of pada d.
816. Nidd I 144.25-26: cko pubbe carirvdnd r} dvihi franchi tko-pubbe
caritvdna ; pabbajjdsamkhdtcna vd gandvavassaggonhena itf. Pj ll 536,17
has ganavassaggaithena (perhaps read -voss- with Bc) instead of gandvavassagganhena.
Nidd I 146.18: puthu kilese janensl ti puthujjan. For such folk etymtogies
see the note on 51.
817. Nidd I (48.8-9: sikkhethd ti fisso sikkhd, odhisilo- adhicittaadhipoimd-sikkhd.
818. Nidd ! 149.27 : kapano vtya mando viya niomho vyo. Nidd I 149.24-27:
kdmasamkappena
vySpdasamkappena
vihntsdsomkoppena
ditthisamkappena phuttho pareto samohito samanngato pillilo. Nidd I
149.31 : jhyaii pajjhyali nijjhyati avojjhOyati. The BHS version
(Hoernle, i9t6A, p. 71 i ) has dhydyato, which shows that the BHS redactor
did not realise that MIA jh could develop < ks.
Nidd I 150.23-24: glosses nigghosam as vacanom vyoppatham desonam
onusdsanom anusitthim. Pj II 537.: nindovacanam. See the note 00719.
Nidd I 150.25-26: moiiku hoti. pi/ito ghaitito vyatthito domonossito hoti. Pj
il 537.
maniku hoti ti dummano hoti. The BHS version has monkur
bhavoti. See BHSD (s.v. maiiku).
819. Nidd I 151.12-16: satthdnl ti tini satthdni, kayo- voci mono-saifhom ;
tividham kdyoduccarttom kyasoitham. catubbidhdm voclduccaritam voci-
344
dmccaritddivirahitassa.
In pada a there is resolution o f the seventh syllable, and in p2da c
resolution o f the sixth syllable.
824-34- Pasrasutta. The metre o f 824-33 is Tristubh. with a Jagatl p5da in
829. P3das acd o f 834 are VailSIiya ; pSda b is Aupacchandasafca.
824. Pj II 540.31-32; ime ditthigatik aitano ditthim sandhya ~idh*'va
suddhl ti vodanti. Nidd I t 6 i 4 and 16245 reads suddhim.
IV .
Atthakavagga
345
*na vaddnasee
puthsamanabrhmanputhupaccekasaceesunivitth.
vdiyati.Cf. Skt vivdayati= vivadati.
Nidd l 162.17-1*:
Note the palatalisation of -a- > -/ in
For palatalisation see the note on 3.
vigayhaogayhaajjhogahervpavisin.
te anftamaniiom bdlato binato nihtnato omakato
lmakato jatukkaio parinolo dahant possami dakkhanti otokenii
nijjhyanti (with Bc and v.L; E* -ggh-j upaporikkhomi. Pj II 541^-6:
"ayamb5!nti evamdve pi janS anHamoRHambdlamdalianti bdlato
passanti.
Pj H 54 ! ,S-S: vadam
i te afiasii kathojjan ti te annamanhasatthrdim
nissir kahhamvadami. For ujja(< Ski udya)in kathojja. Smith (Pj II
825. Nidd I 163.9:
Nidd I) 63.14-16:
kusalvadan
subhvadn
pi moyom kusalavd
-na vadno
346
Pj II 54 1*14-17:
ism.c.
* v. '
yam
'Use
si quern
alternation in
yls
ye,
to o .
For
'
IV. Atthakavagga
347
Nidd 1 170.5-6:
,
The
lastTwo words should noi, therefore, be separate as in E. The explanation
takes
as though it were a masculine nominative singular, but it*
must be an indeclinable adverbial phrase "according to his intention". For
this meaning of
see 873.
yalhmano
mono
unnamaii
For -nn- io
see the note on 206.
PSdas abc are Tristubh ; p5 da d is JagatT. In pida c we should read
m.c. InpSda
is m.c. Cf. 78$. In pSda d we should read
m.c. in place
of/am.
ccca
tom
HassaiT
ugghia
vdayetha
'
The optative W
shows that (he verb is
and supports
the belief that vivdiyati is merely a palatalised version of this (see the
note on 3). It is the causative of vivad-, not a denominative as PED states.
umori
831. Nidd 1 17 1.30; rtjokhadayaputritotirjokhodonyena raja
bhojontyena putrito. For Kerns suggestion of reading rajakkhatSyasee
PED (s.v. rjo).
Nidd 1 172.8-10; yen' evanoditthigarikolenapalebt... sotuyhampatisro
.... Pj II 542.11-13: yenasotuyhampatisro,lenagaccha.
Pj H 542.13-16: pubbe va n' aititi yodidamyudhy li yampan* idam
kilesajdramyuddhQyo siyd, rameiatnpubbeva a* anhi. bodhintleyeva
pohtnatt ti dasseu. PED (s.v. yuddha)takes yudhdyaas the dative of an
archaic yudh. but it is more likely to be m.c. for yuddhya (Le. the past
poltri
-d yadidam
r/l
For
cf. 1144 and for the
alternation see the note on 29. For the
historical in
see the note on p. 13.10.
There is resolution of the first syllable in pida b.
In p3 da a the metre is belter if we read
m.c. with Nidd 1.
-khodya
radossuin the sense of "dispute" see the note on 780.
Nidd 1 1 73^8-174.4 iyepoiisenikaiipatilomakaitpatikoniakallS
poiipakkhokatt kalahamkareyyumbhandanamkareyyum viggaham
kareyyumvivdamkareyyummtdhagnmkareyyum.ten anhi nasantina
832. For
343
visenikatvd
the use o f the verb in the passive with the instrumental, but I cannot
explain the use of
ditthim.
lobhethafor lobhetho:kirnlobheihri patrtallamkim
iabhissasiT
-ethosee Geiger (1994. (27X.
Nidd 1 175.13-15 ;> ' T
dhan atthXparam'uggahitanti yesamarahantnam
khinusavdnam idamparamamoggam settham visetthampdmokkham
uttamampavaranti gahitam.I assume therefore that paramshould rather
be written as param
' * paramam. and I have changed my translation
Pj II 542.19-10 reads
For the ending
t<u>vam
aithl
NiddI Vfi.y$:pavitakkamtigam
it takkentovitakkentosamkappento:
jayonukhomebhavissati, parjayorut kitomebhavissati?
Nidd I I77.4-I5: Pastiro paribbdjako na ppatibah dhonena Buddhena
bhagavatdsaddhimyugamsamdgamsamgantvQyugagghamganhitum
skacchetttmsoltopitumskacchamsampojjitiun. tamkissahetu?Pasro
paribbiijako hino nihfno Omako linakojaittkko poritto. so hi Bttddho
aggo ca settho ca visettho capdmokkho ca pavaro ca.yath saso na
ppalibalo mattena mrahgeno saddhimyugamsamgamsamgttntv
yugaggdhamganhitum.yath kouhako... sihena... ,yath vacchako...
nsabhena. . . . Pj II 542 .11-14 : dhonenayttgamsomdgamdti dhutakilesena
buddhena saddhimyugagghamsampanno. For dhonasee the noi on
35X. For yugamsee BHSD.
testi
IV. Atthakavagga
349.
Pdas acd are Vaitlly?; pSda b is Aupacchandasdka. In pSdas a and d rvdoes not make position.
835-47- Magandiya-sulla. Cf. Divy 519 folk, where M 3gandiya is called
Makandika. For the
alternation see the note on 2 2 -23. 1 ^ SM
version from Chinese Turkestan he is called Mgandika. See Hocrule
(1916A, p. 714). For the 4
alternation see the note on 319.
The metre is mainly Trifubh, with a Jagatl pda in 845. Verse 83d is all
Jagatt.
-k-i-y-
-k- -g-
nalassahati ti namaybamboti.
Nidd 1 182.27:
For examples of first and
third person pronouns together, see the note on p. 15.23.
Nidd I 183.4 foil.: dhattunesfl ti dvsatthiy ditthigatesu. uiccbeyy ti
ntcchinitvvhccbinin, etc.
Nidd I 183.15-17: passati ca ditthisu anuggnhy ti ditthisu dinavom
passatiladitthiyonogaitbminaparmasaminaabhinivismi. Pj II 545.9*
>1 : saedini pavicinanto ajjbattnam rgO
dinam santibhvena
u'jjhaticSaniisamkhtamnibbnamevaaddasam.
838. For the reciter's remarks see the note on 18-29.
350
Nidd I 186.1-3: vinicchayd vucconti dvsaith ditthigatdni dittitivinicchayd. pakoppitdni ti kappitii abhisamkhaid santhapitd ti pi
pakappild,athav aniccd samkhatd paticcasanntppannd kltayadhammd
vayadhammd virgodhamm nirodhadhamm viparinSmdhanmd ti pi
pakappild. Pj II 545.1 1 -1 4 ' ydn' iinni ditthigatdni tehi tehi sattehi
vinicchinitv gahirattd vinicchayd ti ca ottano paccayehi
abhisamkhatabhvddindnayenapakoppitdni cdti vucconti.
Il seems that atthomis neuter here.
For -dni as masculine nominative plural endings in ynl pakoppitdni, in
agreement with vinicchayd. see the note on 45.
839. For the reciter's remarks see the note on 18-39.
fidnd
&
ddnena,
iidneita
ohndnd,
annnena.
asllat
obbatd
For
as the instrumental singular of an - 4 stem noun see the nte on
iod.
*
In p3 da a we should read
nt.c. In pda c we should read
m.c. with Nidd 1 18741.
<s>sutiy
a[ii\ndnd
pticcenii
paccentTti jdnanti.
pacceti.
paccdgocchati.
pacccif ti icchati
ponheii
For
too.
Pda f has only ten syllables. We could correct the metre by reading
if we assume that a single long
syllable has replaced the short sixth and seventh syllables (see the note on
61).
IV .
Anliokavagga
kira
nnena
35.
ditrhiya
hn
<J5> 841. For the reciters remarks see the note on 18-29.
diiihisu
ditthifi ca.
ditthim
ditthimsu,
-imS
dinhlsu
anupucchamanotipunappunompucchati.
itoajjhatiasantilovpofipaitiiovd dhammadesanatoid,
yultosannam pouosannomvlakkhanasannam'vd kdranasaMamid
fhdnasamam nopaiilabhasi'.kutoiinam?
Although dahati is derived from Skt dodhdii, k does not normally have -<!'
in Pali. We should therefore assume that dahsi is m.c. in pSda d.
Nidd 1 193.9-10:
Nidd 1 193.21-3}:
id
vd
There is a redundant sixth syllable in pSda a, but the metre can be corrected
by reading
nissy\a)\
yo
842. Pj II 546.22-23:
evan tivid heu n n en a vd d itth iy A id m a n u a li. For the
three modes of sdf-conccii sec Th 1076.
*'
There is antithesis between pSdas ab and cd. and there should be a full stop
at the end of p3 da b.
In pads b in
is mx. The original reading was perhaps
In
p3 da c we should read
m.c.
-t maHAatt
mannaie.
Usa
843. Nidd I 193.13-19: brahm
ano li sailOnnamdhommonombhiian
brahmano. Pj II 346.17-1$; so evarpo pohtnannadiithiko mdiso
bAhiinppdind nayena brahmano, i.e. we are referring to a brahmanoin
the Buddhist sense of the word. See EV I, p. 167 (ad Th 221). This is perhaps
always true except in the compound
For
in the sense of "dispute" sec the note on 780.
vadeyya
samanabrOhmana.
844. Nidd 1 197-200 does not comment on this verse, but quotes S 111 9-12
verbatim, where this verse is discussed, and is said to come from the
MSgandiya-paflha in the Auhakavagga.
apnrekkhartinOti dyalimatiobhvamanobhinibbaitento.
purekkliarno, valloni paralokuntmdno. The
nibbna**.
Pjll547.7-$ explains: kaihamno viggayhajattena kayr ti jonena
saddhim viggdhikakaiham na katheyya. The phrase is, therefore, the
Pj II 547.6-7:
Spk II 260.17 (ad S 111 9.27*):
idea is presumably "not preferring future existence to
55*
on 4 5 In plda d
in
svarabhaktt vowel in
ntuiif
-vado
<i66> 846. Pj N 547.27-29 cxpalins: imkanunanno pi sutenaneyyoti
pubhisamkhrdikamman vd sutasuddhi'din sutena vJ. so
netabbonahoti.
Nidd 1 205.21-26: na ditthiy It ... so dinhiy na yyatl, naniyyati.na
vuyhoti.nasamhariyatiznapi tomditthigptamstiratopacecti.napoccgocchaitti navedagditthiy. It is not entirely clear that this explanation
is taking ditthiyas a compound, but this is clearly so in Pj It 547.19-14: na
vedagditthiy ri latumagguvedagmdisaditthiyyikounhoti ditthiy
gacchonto in tarn srato paccento vna hoti; tattha vaconattho:
ytl ti. ). tato karanavaconena ditthiy y(tf) l pi ditthiy.
upayogatthenasmivacanenadtthimyttt ti pi ditthi-y.
^
Pj II 547.29-3 ' so dvinnampi upaynatnpahlnott sabbesu tanhaditthinivesonesu anupanito.
anitpatino
yeht
IV, }4tthakavagga
353
Nidd I 205.8:
equivalent of Ski
muti
For
(< mori*) in the sense of feeling (by the senses other than seeing
and hearing)" see the note on
in 7x4. The etymology
quoted from Vibb-a412.8 in FED shows the
alternation (see the note on
227). For the labialisation o f *fl- > -u- after -m- in
and in
in
Nidd 1 206.1 see tbc note on di.
The metre is Tristobh, but pSda a is defective. We should read
m.c.,
and assume that a single long syllable has replaced the short sixth and
seventh syllables. See the note o n .61. ln pda a we should ignore the
svarabhakti vowel in
In pda d -tf- in
is m.c.
muta
t/d
"mudati ti muir
mutiy
kammund
ditthlyd
mutiy.
848-
anponTto
savesantoti vuccati
bhe,
translation takes this as referring to the future. See Bapat (1951. p. 156
note ]6 and Inlrod. p. 14).
Nidd 1 213.19-31: vem
ajjhe vuccati paccuppanno addltil,paccappannam
oddhnamrabbhatanhpahTnhoti. For purekkhotam, referring to the
future, see the note on 844.
Pj II 549.3-5:
akukkuco ti hanhakukkuccdivirafiito.
(ceraso vippaiisra)
mantabhnin
manovitekho.
Pj II 549.13:
(ad Th 74).
vikanthinakaukriih.
<in okokkucois m.c.
354
explanations given in Nidd I 222-23, where three are given in all. This is
unnecessarily complicated, and there seems to be no reason to take the
passage at anything other than its face value as referring to present lime:
seeing seclusion (even) in the midst of (all) the sense-impressions (of his
present life).
The cties seem unable to differentiate between
(the passive
of nr- to lead) and
<
to go out. Nidd I 223.29-30:
By taking it as a
passive here, the locative
makes less sense than an instrumental.
So Pj II549.iS explains:
It is,
however, possible that the confusion arose from an Eastern form
which could be both locative and instrumental. See LOders (Beob.. 225).
See the note on 29.
niyyati<niyate
niyyati niryti
so
ditthiynaydyati net niyyqti no vuyhati naspmhariyati.
ditthisu
dvdsanhbditihfsukyaci dinhiydnaniyyati.
ditthihi
IV. Atthakavogga
355
356
857.
For posavo see LQUcrs (B'eob., 213). PED lists the word (s.v. posa) as
occurring at $ 169.30, but elsewhere (s.v. posavo) gives a different meaning.
SpkJ 134.13:gomahisakukkutasiikardayo posavo.
ln pda a there is resolution of the sixth syllable.
<l63> 859. Pj il 550.18-19; tasmd vdesu 11 ejati ti tanikuran niitdvacanesu na kampati. This seems to be interpreting vdesu as a locative of
cause. He is pot agitated because of their accusations. Cf. Mahbh?ya
2.3.36: saptamyadhikarane Ca. Cf. ajinamhi hahate dlpT.ngo dantehi
hanilati, dhanamhi dhanino hauti aniketam asanthavam, Ja VI 61.3*. Ja VI
6r.tj' foil.: ajinamhl ti camnatthya cammakran, donreht li aliano
dantehi harinaii, dontanimittam haJinati ti aitho, hanti ti haiihoti. Cf.
MBh$. 1458.18 (ed. Kielhom): carmani dvlpinom hanti, dantayor hand
kudjaram, keSesu camarlm hanti, sfami puskalako hatah. The Ja verse is
quoted in a slightly different form at Sadd 727.13-24: jinamhi kahnate
dipt, kunjaro dantesu hannate evam nimittacthc (ad $ 6 4 1 1 kamnta Starano
IV .
Atthakavagga
357
35^
lokdsmi[m)
IV . Anhakavagga
359
lokasmi[m)
kutoniddnd
eie
astonco.
ribhovombhavahca
stani asdrahca,
sdtam
pobrhi br
870. PSda a has only ten syllables. We can assume (bat a long syllable has
replaced the short sixth and seventh syllables. For this see the note on 61.
There is resolution of the first syllable in pda c.
tl
follow the reading of Sn. then icchd must be a truncated locative ending (=
-dya). See the riote on ixo. For the change of santiyd> santydsee Geiger
3&>
TheCroupofDiscourses
( 1994 * 86.2). It is possible that the variation between no- and -y* is the
result of a coofusion of no and ya in the Brhml script
For -Uni as a masculine plural nominative endiog in' -nidnni
pariggahni see the note on 45. For speh Eastern forms see the note on 7.
For the sandhi -m- indvaya-m-eva sec the note on 132.
873. Nidd 1 279.16-15: lam jncyyma jncyyma vijneyydma
pativijdneyyma pativijyheyym li tarn jnySmi, This seems to be an
optative formed by adding -yd to the root, with a svaiabhakti vowel. Cf.
jaiin without the svarabhakti vowel, and kayir < *koriy with a
svarabbakti vowel.
For mano in the sense of intention** see the note on 829.
Pidas abc are Tristubh; psdt| d is JagatL In p5da c we should scan mi m.c. In
pobrhi -br- makes position.
S74. Nidd 1 279^9-2803: saAnasonnino vuccanti ye pakatisoAAdya ihiu'r,
no pi so pakatisaABya. thito.visahnasaiihino vuccanti ummattakd, ye ca
ukkhiltacitt', na pi so ammollato, no pi khittacitto ti na sa/inasanin na
visannasaftnT. osannino vuccanti nirodkasampann. ye ca asannqeott ;
n o pi so nirodhasamSponno,no pr asonhasatto. vibhasannino vuccanti
ye cautnnam arpasompotiinom lbhino; no pi so catunnam orupasamdpattTnam tabhT ti no pi osanni na vibhutasohni.
Pj II 553.13-*: na sanHosannt I t ... so pokotisanhya sonni p i na itoti, na
visailnasailiV ti visaJUiyo pi viriipya sannya sonili na boti ummattako
vd
. IV . Atthakovagga
361
Nr has his perception ceased, i.e. he has not reached any of the four
immaterial spheres. He 4$..then, in the fourth jhna, and is at the stage
where, having overcome perceptions of form completely, he is about to
enter the sphere of unbounded space.
With p a p a ca in pSda d cf. avijjdayo kilts miam^ tarn
papancasamkhya mlom (Pj U 562.17-11).
In pSda a
in sana- and visana- is ro.e. In pSda b we should read pt nuc.
875. Pj II55348 : udhu annam pi etto arpasampdttito adhikam vadami.
Pjn553.ijandNkMI281.19aDd282.16explainetfdvar* aggamas ettvat*
aggam. It is perhaps 3 compound of eivat(a) + agga. Cf. BIISD (s.v.
tttvot-pra).
For yakkhassa suddhi see the note on 478.
For the historieal -d in tad imgha see the note on p. 13.10.
Pj H55347 explains no as nu. and this occurs as.a v.l. For the nominative
plural ending se in ponditdst see the note on 7.
This verse has 5 pSdas. In pSda a -f in
is m.c.Jn p5 da b we should
read foCnsl irLc.
,r i"
.~
'
akittayl
36 a
they preach that there is a time for (passing away) with no grasping
rcmainingVFor anupdisesa see EV I, p. 299 (adTh 1274)." ft :*
V'*
For the nominative plural ending -dse in p a n d itise see the noie on 7*.*
There Is resolution of the first syllable in pda d;*
**' * *
S77. Nidd I 283,13-1 j : upanissitd ti sassartaditthinissit ucchcdadUthin issit sa ssatucchtda ditth inssitd.
tv' ime ditlhiparibbasd/t. For -bb- in poribbasn m.c. for -v- see the note
on 796. For the present middle participle in - n a see the note on 131.
Despite the cty there seems to be no reason to doubt that d iu h i is m.c. for
ditthim as in 878.
ln pda a -d- in annujdnam is m.c.
IV .
Atthakavagga
363
>
<
-m-
-T- mutim
dittitirite, with F. In
tesa[m]
.
8Sz. Nidd 1 289.24 reads tothivonfor tathiyan. For the y/valternation see the
note on 100. Sn reads tathivin 906.
In p3da b in
is m.c. In pda d we should read
pda c we should read
m.c.
883. In pda b the short sixth and seventh syllab les are replaced b y a single
paj no.
pajdnom pojnanto.
TheCroupofDiscourses
3&4
dutiyam
In pada a -F- in
is probably rikc., although it could show a trace of
the.hiscoric -f, found in Ski
For the
alternation see the
noteon 49. In pSda c we should read m.c.,
dvitiya.
-iya/-Tya
tS
<I7 3 > 885. Nidd ! 293.25: pavdiyse ti vippavadanti. Pj n 555.1t:
pavdiySsedvddino. For the nominative plural in -sesee the note on 7.
Ndd 1 293.18 reads sultani for suini, but N* reads sutni. Nothing io the
explanation.helps to decide the correct reading, nor does Pj II 555.17 foil,
make any comment. Probably we have
su<svid.
udhtt takkenavitakkena... ydyanti piyyanti.. .. evampi
ifddhu te takkam. anussaranti? athavd tkkapariyhatam
vitoamsSnucaritomsayampdtibhnamvadamikathenti. . . , evampi udaliu
tetakkamanussaranti. Pj II 555.19 explains: uddhuattanotokkamottam
anugacchanti. Presumably anitssar-is m.c. for anusar-. CPD explains in
this way (s.v. anusarati)For the present middle participle ending -Snain vadanosee the note on
Nidd 1 294.7-12:
131-
siim.c.
takkamvitakkamsamkappamtakkayitvdvitakJcoyirvd
samkappayitvd
janenti sanjonenti. Pj II 555.21-14: ottano
micchsamkappamattamditthlsu janetvil,yasmdpanaditthlsu vitakkam
janentdditthiyopijanenti.
For ahnatrain the sense of **exccptMsee the note on p. [5.5.
887. Nidd I 295.20 foil, explains ditthe sute, etc., as accusative singular
forms, as does Pj II 555.2S-29:' ditthe ti dittham
, ditthasuddhin ti
adhippyo. These forms cannot be accusative singular, since f a amcan
In pda c we should read
8 $6
. Nidd 1 2Q5>-6 :
dif/higflfni
]V .
Atthakavagga
365
pdvd
For
sec the note on 782.
In pda c there is resolution of the first syllable. In p5da a -d- in
m.c. Cf.
841.
tlahsi
dahdii is
Nidd I 298.6:
For
uddhumdto.
is said to be nine-fold.
Nidd 1 298.10:
ttiisarom is m.c.
turnosolidboti nildnapoiinoli sopi ten' ewsahaholt
hinapunno. vedagu= vedakasee the note on 322.
890. Nidd 1 299.5-6 :
For
TheGroupofDiscourses
<174> 891. Nidd 1 299.35-300.6: ybhvadanti.ye abhivadanri.okevalt
asamattdaparipmmdhTnd. . . . For the sandhi of -e+ a->a- sc. Norman
(1988, p. 90). In pda d Nidd 1 299,24 reads tybhirati. For the sandhi of -e
+ a- > -y
->seethe note on 340.
.
For sanditthiseethe note on 88l. For the suffix -soin puthussee (be note
00288.- ;-}
'.
. -
-so puthuso
131.
cb
vpi
note on 45.
In (rda b we should read
me.
f
piicchgtha.
ditlhi parobbasdnd
ditfhi sakomsakom
difthim.
IV. Atthakavagga.
367
-.
...
folL(ad 944). Probably onfamiliarity with this meaning led other versions
to replace it by
e g. Bodhisattvabhmi 48.24. See Bapat (1951. p- 116
note 3) and Jayawictama (UCR VI. 4, p. 234)
kdntim,
TheCroupofDiscourses
puthujjd ti puthujjanasambhav.
putkujj
puthujjand,'as
368
...
. (. v ,.
puthujjond
prthag+jo.
For
and
In p5 da c *0 in
idhdti sakyaditthiyd...
khantiy rucy laddhiysikkherrus carema.oth*assosuddhinti
athavssa suddhimvisuddhim... parimultin ti. Pj 11558.10-11 explains:
idh* evaditthiyamossosatthunosuddhinti. It is clear from this that the
reading suddhim was well-established as early as. the time of the
composition of Nidd. which was presumably taking suddhim
, with vatam
,
as the object of sikkhem
a.1 prefer, however, to read the v.l. sitddhi,and to
tak it as the subject of assowhielf I interpret as the optative of the verb
as- (to be'*), rather than the genitive of the pronoun. I therefore translate
then there would be purity0. I assume that the reading suddhimarose by
homoiotclcuton. because of the occurrence of suddhimat the end of 898a
898. On p3 da c Nidd 1 310.24-29 comments:
...
...
and 899c.
__
131.
saiihdvahtnopavasamgharanthti yathdpuhso
gharaio nikkhanto,sanhena saha vasamo,satih ohino turnvdsattharp
anubundhaii sakamvdgharampaccgacchaii, evamsodiuhbgatikotani
vd sutthdramgonhdti ahhamvd satthdramganhdii. It is possible that
there is a pun on suddhi, since it can also mean "securing (from danger),
899. Nidd I 312.22-26:
IV . Auhokavaggt
3 *>
tapii-,
jigucchita,
tamil-.
tapo-jigitcch tatpurusa
jigucch)
tapa).
dvondva.
tattha topall ii topo,
kilesosanipaviriyass' etantnomo, tadevakilesejigucchatttijigucch.
Nidd I 315.9-17: sant* eke sam
anabrhman udtihamsarvd.ye te
Sttmonabrhman accantasuddhik sainsrasttddhik okiriyaditthik
sossutavd, ime te uddhantsarAvdt, te santsdrena suddhim ...
anutihunonti vudnmi .... Pj If 558.53: akiriyaditthiy uddhamsar htttv.
As Alsdorf States (1975. p- 109). Pj II seems to be incorrect in taking
as an adjective. We should print
as a
compound. The verse therefore refers to those who have the deterministic
doctrine of automatic cessation of
uninfluenced by
(as
Alsdorf states |p. 110)).
uddhamsar
uddhontsarsuddhitn
samsra
karma
TheCroupofDiscourses
On the assumption that fapupanissdyois for tapamupam
ssya(cf. 292b).
we have the sandhi o f -cm+ ->-$. Cf. the note on 972.,
370
on 131.
For Arme in pddadef. 879.
vivddoyanti
after
For palatalisation
-gg- viggayha
1 3 19.15-16 : p
arasta cc vn/nbhayitenabino fi potassa ce
iimbhayttakrannindtakran ... . For the past participle vambhayita
used as an action noun see the note on 331. Nidd I 320.11-14: sam
hi dafhom
vado*tdli tllutmmo*sokyanam; sakyotiedalhavdil ....
For the present middle participle ending -Anoin vadnasee the note on
905. Nidd
iji.
In pida b -/ jn
risesiis m.c.
IV .
Atthakavagga
37
isuddhi hi nesompaccattamevanasannriatra
sijjhati napi paramotthato.ottani ditthighamattamevohi tan tesarti
parapacconeyyabuddhinam.
,
There is a v.1. pavdwhich is read by Nidd 1 320.22* and 322.8 (verse and
< 1 7 7 > 906. Pj 1 1 5 5 9 .39*31
lemma).
Wiih
100. For
907. Nidd
321
Pj II 560.1-2:
replacement of the short sixth and seventh syllables by one long syllable
see the note on 61.
di/thiya
-fyn
aiisitv
dakkhati dakkhiti
dakkhiti
dakkhati.
ailassati.
dakkhiti
37*
neva nSmariipam.
disv Heva.
For km
amwith an imperative, meaning "let it be that ... , "granted that
Nidd 1 3254.11 understands
after
and interprets vo after
as
I agree with this, and take it in the restrictive sense of "only.
... , see FED (s.v.).
tni-m-eva
subbinyo
hi subbinyosi dubbinayodunnpayo duppekkhapayo
dttppaslidoyo
subbinoyo
suddhinayo.
subbinyo
vn/dha
suddhinayo
*suvvinyo,
.. ., Pj II 561.2:
sense in the, context: let others lake up The gloss proves that Pj II was
not reading -rm/i, or there would have been no need to gloss it. For sandhi
see the note on 132. For other examples of sandhi consonants after .nr/,
etc., sec Norman (1974A.P. 172).
m-
IV .
Anhakavagga
samkhB,
373
sanikhamis an error
374
tonhkoppomvdttihikoppamvd nakoppeltnajoneti
nasanjaneti nanibbatteti ndbhmibbattetiti nakoppiyo. Nidd 1 337.^1):
patlhanvuccati tanh. yoss*espatthanpahTnd... ndnagginddaddhd,
so vuccaii napatthiyo. Pj II 561.26-27: napatthiyo ti nittznho.tanhhi
patlhiyait ti ponhiyd,ndssapaithiyti/topatthiyo.
Pj II 561.24-26: nparato ti puthujjanakalynakasekh viya uporatisamatigTpi nahoti. According 10 Nidd I 337.2 uparato means enjoying
inner peace, no longer.subject to passions'*. For the sandhi of -a+ u-> -in nuparatosee the note on 8 oi.
The v.l. vippam
uttois supported by Nidd I 333.6* and 333.11 (verse and
lemma). For viseni- see the note on 793. For pannabhiirasec the note on
Nicki I 336^8-337.2:
626.
Pdas abc are Tri$tubh; p5da,d is Jagall.
In p3 da b is m.c. for
va
vd,
<I79> 915-34. Tuvatakasuttx The metre (except for 915) is Old Aryi. with
some Sloka pndas. See Alsdorf (1968, pp. 258-60).
915. Nidd II 342.23-26: santi ti ekenakrenasantipi.sam
ipadampitati
nevp amatam,nibbdnamyo so sabbasamklulrasatnqtho sabbpdhipatinissaggo tanhakkhayo virdgonirodhonibbnan ti.
For the three vivekassec the note on 77:.
Pj II 562.0-10: kathomdisvd ti kenakiironeno dsv. kathampavana{lassanohutv.
The metre o f this verse seems 10 be Tristubh. Pj II p. 640 takes pda b as
Tristubh. but wants to change pda d. In pSdas acd a tong syllable replaces
the short sixth and seventh syllables (see the note on 6x). In p3da a the fifth
syllable is missing, and we should probably read
or
(and
assume that
has dropped out by haplography see the note on 47) and
(= vocative). Adopting the vv.ll.
and
would
involve taking these words as vocative, and necessitate translating the
restored
as you. For
699. The third syllable is missing
in p&da c, and we should probably read
or
m.c.
.bandhu
tom
<tom>
<e>tatn <tam>tom
Adiccabandhu mahesi
tomranicf.
katham<su> <nu>
tokasmi\m)
santi-
IV . Atthakavagga
375
Por
dative of purpose. See the note on 75. For other truncated forms see the
notes on 110 119. The untnmeated form appears in 974, which seems to
show that
can be constructed with the dative (of purpose). Cf.
in 868 and WD, p. 104 (ad Dhp 164) The construction is with
the genitive (ossa) in 718, although the cty calls it
sikkhHnapothya
sampaddnavacanam.'
Pda c is Sloka as it stands, but Alsdorf points out that it is Old ryS if we
read
tanh.'
yamkinddhamnamobhijaiindojjhattanti3 nkind
aitano gunarrtjneyya, kusale vdhommeavykate vdhamme. Nidd I
350.8-10: aihavbahiddhli upajjhayassaveariyassavte gunass*
ti ajjhattamathavbahiddh. Pj li 562.36 gives only the interpretation by
giinain.
Nidd I 350.10-14: na una thrnamkubbeihti ihm
am ihambhom...
mnam... unnafim... unnamam,na iena thaddho'asso parthaddho
paggahitasiro li. Pj II 562.37 gives only the gtss with mitoip. which
doubtless aeccounU for the v.l. m
namfor ihmam.The Chinese version
(Bapat. 1951. p. 122) translates dham
mamas "whatever is in consonance
917 Nidd 1 349.19-31 :
with the Law". Although Bapat says the Chinese version supports the
reading
with the translation "he is strenuous and diligent", !
cannot believe that the two versions are in agreement here.
Pida c is )oka as it stands, but Alsdorf pointed out (hat it becomes Old
ry if we read
(and
although he docs not state this). In p5 da
b we should read
for
(with Nidd I 349.16) m.c. In p5da <1
wc should read
m.c.
thmam
thma[m) n.
ajjhattam ajjhattam
nibbutf
91$. Nidd 1 350.27 reads phutthoin the repetition of (he verse, and explains:
phuttho anekarupehi ti anekavidhehi kdrehi phutthoparrio samoftiio
sanianngato(1 351.13 -14 ). Pj II 563.1 also reads phutthoin the lemma, and
there can be no doubt that the correct derivation is from Skt sprsta, not
prsta, and I therefore translate phuttho. The verb phass- is attested in the
sense of "afflict". It could, however, be suggested that puttho is to be
regarded as a form of phuttho showing dissimilation of aspirates. For the
dissimilation of aspirates see the note on 52.
Nidd 1 351.15-17: ntum
namvikappayamtittheti iumno vuccati otto;
attnomtappanovikoppentovikappampojjonionatittheyya.Pj II 563.)-
3?6
4 : "td
inmucctikulti pabbajito" li tidindnayenaatttinamvikoppenito no
littheyya.
For the diralternation in sarikkha< Ski sadrksa, sec the note on $i.
919. Nicki ( 351.26-18: ajjhattam rdgam... dosai... m
ohamsameyy
upasameyya.Pj II 563.6-7 : ajjhattamevo uposarne ti ottani era rtigtidisobbakilese upasameyya. Both dies arc therefore taking upasame us
transitive, but Alsdorf (1968. p. 258). has shown that, the metre requires
, i.e. it is intransitive.
Although Ec reads
. not
and B* reads
and
Nidd I
352.17 gives the same explanation o f
and
as in 78 7.
Chalmers (1932. p. 221 ) reads
and
but translates Self** and
non-Self*. I read
and
and translate accordingly.
upasa<jn>me
atta
attam,
ait /tiratiti,
attam niratram
attam nirattam,
attam niratram
<iSb>920. Nidd 1 353.26-354.1: anef assd ti ejd vttccati tanhd... yass*
esdej tonfiti pahtndsamucchinn.. ., sovuccati onejo, ejdyapattinatiti
onejo, so Itibhepi ... dukkhe pi na input. Pj II 563.16-17: evamonejo
khfnsQvo Itibhtidisu thito assd avikampamno. i.e. ejd is being derived
from the root iiij-.
^
In p3 da b -r in jayatf is m.c. In pSdas) we should read kdyirafor kareyya
m.c.. with Alsdorf. Cf. 923 929.
version translates may the honoured one excuse me". See Bapal (1951.
p. 124 note*)*
P3 da a is loka as it stands (with
with a resolved sixth syllable,
but it becomes Old Ary3 tf wc read
In p3 da c we could read
m.c.. but this pda is quoted at Sadd 388.51 and 637. tn^thc
form
, i.e. with an alternative development < Skt
with the loss of
and the lengthening of the resultant
to
make a feminine noun. Sec the note on 714.
potipada\m\
potipomvadehibhaddante
pratipad.
-d
akiitayi)
a<k>kittayi.
-a
. IV. Atthakavagga
377
'
"!
viramati
92$. For
constructed with an ablative in
see the note on p. 484.9 and Utters (Bcob., 192 ).
For
For the sandhi of -0 + oCC- > -aCC- inpda a sec the note on 324.
For ifctfMuccafnil mx. see Alsdorf (1968.p. 239 note 1 lb), ln pda b
is m.c.
ppomojjeyyo
pp- in
37
kareyya).
vippajnhe.
-jj-.
bahulamnakareyya,
pojjoheyya
vippajjohe
ltd alternation in virute see Luders (Beob., 98) and the note on
*9 3 We should read
should read
tapayaii
tapanii,
-kamy
kamy
kmy)
For
as a truncated oblique case form from
(< Skt
see
the noie on 110. and cf. 854.
We should read
in pda b for
with Alsdorf, as in 920 923.
kayira
kareyya
IV. Afthakavagga
379
>30. Pj II 564.33-565.1 :
With
cf.
see the noie on 844). In p3 da b Nidd 1 389.13.31 reads
for
ind the metre confirms
Cf. ? n d , where the metre confirms -r*.
loyojitam.
, '
payutta[m)m.c.
>31. Nidd 1 395.3-4 states: m
osavajjenonryyethdti mosovajjenaniyyeyya,
nosavajjampajaheyyavinodeyya.. .. Fj U 365.1-3 : moSavajjcnanTyethti
musvddenanyetha.Cf. Nidd 1 425 ji-a6 (ad 943).
Pj U 565.2: jTvitenOtijfcikdyn. For.past participles used as action nouns see
!n pda b we should read
sompajdno,
For
a present participle without -/ see the note on 413.
Fida a is loka ( - 943 a). In p3 da b we should read
for
Alsdorf.
kareyya kayirSwith
Sa
pida a is loka. with- resolution of the third syllable, but becomes Old ryS
if we read
In pda d (he sixth
is ----. We could
perhaps read
bohu[in)vdcotn.
patissini.
gana
v
puthujjonnam
somannamv puthnjjannain v.
samano puthujjana.
pulhuvacannan ti khattiyd co
brdhman ca vess ca sudd ca gohotth ca pabbajii ca dev ca
manuss ca. This seems to be a gloss upon -jjananam.rather than upon
380
The'Croup o f Discourses
sikkhs
anabhibhSto. abhibhyaaddakkhanobhibhc
abhibh hi so
hi,
hi
bhdgavato bhagava<ojo
ssatte sad.
ssanl oppamatto
sad namassamanustkkhe
anusikkhati
bhagavata
ppamajjeyya
ssane
appamatto,
Cotamassa,ssane
sad.
IV. Atthakavagga
3* i .
is
Pj
( - M I 371 - 8 7 ) , however, the Jain Dighatapassm states that his master uses
the term
violence'* for what is commonly called
act, deed".
He goes on to say that there are three
wer-, and mono* (M I
372.15 foil.). This agrees with the Jaio doctrine expressed in Than Ul.i .171 :
It is.
possible that the correct translation here is "one's own bad conduct -is
both Nidd I and P] U state, but since
elsewhere has the meaning
uplifted stick" or "one with an uplifted stick", St is probable that that is
the meaning here, especially as the verse goes on to say "look at people
quarrelling", which implies violence.
dando
dandas:kdya
kamma
Ntdd ! 406.9-11 : m
edhaganti medhagamjanamkalohanxjanamviruddham
janampativiruddhamjanamhaiajanampocchatojanani ghtitajanam
paccghdtitajanam.Pj II 566.10: imamSkiyddijanatp passatila annamonnammedhakamhimsakambdhakom. PED docs not lisi medhakaas an
adjective, and docs not list him
sokoat all. It is possible that wc have a split
compound janamm
edhakamfor jana-medhakam.For split compounds see
the note on 151. For the k/galternation see the note on 319. For the th/dh
alternation in m
edhakacf. gadhito9AO,piihiyyare1034, and see EV 1. p. 175
(ad Th 275) and WD, p. 63 (ad Dhp 6). For m
edhakaas a noun sec the note on
893.
Nidd 1 406.19*30:
yathsamvjitommoydti yathtnayandyevasamvejito
ubbejitosamvegatndpddito. In Sn and Pj !!. but not, apparently, in Nidd I,
there is a v.l. sam
viditoinfor sanivijitam.For the jldalternation see the note
on 250.
o 83> 936. Nidd 1 40840-33: a
hiiamanhehi vydruddhell aniiamannamsand
viruddhpativiruddhd hatd paccahat ghAtil paccdghtitdrdjdno
... pi rjhi ... vivodanti. Pj II 566.20-31: nnsatte ca oniiam
anriehi
3to
.
9$8. Nidd I 412.5 foil.:
osita
asaro
aratf
nisidati,
nasTdati,
na/ni
nasTdati.
abbuyhasee the note on 4.
V.Aitkakavaggo
3S3
Nidd I 420.12-1*:
jo
gr~,
g~,
giy~
384.
<i84>943.Forp5daacp3ia:.In pda b
simple* in' meaning.
hdsa<harsq okdsa
okassa
... . .
......
purnam-nabhinandeyydti aiTtamndbhinandeyya\nveti
paepuppanne.
. i
... m
. . . .
clj
dvamam
avamam
civ
vim
dvajam
mahogho,djavam panko,
pokappanam
dummuncanotjhenaarammananti
cakampakaranenakampananti cabrQnn.
(pa~)kampanamlotpokappanam.
iiranwwndvuccaii tanhd... pokappandpi vuccati tanhd,yorgosdrgo
... abhijjhd lobho, which gives no hint of the root ko/np-. The obvious
translation for kam
pa(na) would be earthquake", but as that is not entirely
appropriate here, I translate it as Tide. Johnston (1931. p. 569) suggests
reading
but gives it the meaning "quaking (of quicksands)
or wind". If
is the correct reading, then
may
pakamponam,
pokomponont
pokappanam
IV .
Arrhakavagga
38s
yahcakho
ceteti yahcapakappetiyahcaanuseti rammanametamhati vihnnassa
94<
5 . Nidd 1 430.14-19: lh
aUIllibatibrahmanoti brOhmanathole... dipt '...
tne... lene... sarane... abhaye... accute... amate... nibb&netitthati.
947. Nidd I 431.12-13: vidv ti vidv vijj
gato itnl buddhim vibhvT
medhvl. For vidv(= Ski vidvn)see Geiger (1994, $100.2). Nidd 1 431 jjt$: vedagli ti vedavuccoii catsum
aggesuhdnam... pe... sabbavedandsu
vTtarg,asabbavedamaiiccavedagso. For ine suggestion that vedagQis
<Sktv*daAaseeibenoteon322.
*.
piheti
iryno.
' '
.ti-ty. njjhert ti nSjjheti naojjhcti naupanijjhyati na*
nijjhyati.napojjhyoti; aihavnajyotinaflyotinamtyatinacavati na
upopojjati. Pj U 56840: njjheiTti nbhijjhati. There ts a v.l. nagijjhati.
948. Nidd I 433
For the
2.
'
1.2.6.2).
For
386
vikamptnanti avikampinampuggalnam.
avikampinam puggalam.
avikampinam
dnisanuam.
pacchilo.
avikampitam
pacchilo.
Nidd 1441,26-27:
Pj II 569.5-6,
however; takes it as a singular;
The first
explanation takes
as a possessive genitive plural with
The second takes it as an accusative, with
There is a
v.l.
, which can only be an pccusative with
In psda a there is resolution of the sixth syllable. It is not clear why the
editors preferred the reading
since / is not required m.e. In p5 da
b -f in
is m.c.
sabodht
anluhuri,
953. According to Bapat (1951, p. i$o note 22) the Chinese version favours
reading
not
This variation presumably arises from a
dialect where both -jfc- and became
For the
alternation see the note
on 149. Ft the
alternation see the note on 22-23. .
anekassa,
kJy
anejassa.
-j-
j/y
kvaci)
tni vi.
dv
viydrambha as for
viydrambhd ti vivtdhpuiblbhisamkhrdikd
nisanikhiii.
drambh.
IV .
Alfhakavagga
387
Nidd 1 446.29-447.):
isi-m*avoca692.-'
* ...
-ss- na-ssuto
* . In pSda d -t in
There are five kinds of vision listed at Nidd 1 448.37-30. and also at Bv-a
956.
*tnhi
osti,
asti)-
atthi
atthi
atthipanhena
attha,
astiai1
asitom.
airita
sita
i&din
asido,
stnoti
388
kivanto
ktv-lgTv-
V.
k/g
IV . Atthakavagga
389
ogotamdisam
kysso vyappaihayo oss ri ktdisena vyappathena
samanndgato assa kimsanthiiena kimpakdrena kimpotibhgen ri
Yoclpdrisuddhimpucchari.Pj 1! 572.19: kTdisSni lassavacanani assu. For
the development of vyappatha< vk-pathasec the note on 158.
Nidd ) 4iT.iy-it:pohitatioss ri raddhaviriyassa thm
avaio dalhaparakkamossa anikkhiuachandassa anikkhittadhurassa kusaUsu
dhammesu. alhov pesiiaitossa yass*andpesiloaiiotthc ca ndye ca
lakkhane ca kranc ca ihnSthne cd: sabbe santkhrdukkhri +
pesilatiossa. For the confusion between pahiia<padahoiiand) palia<
pallinotisee EV U, p. 93 (adThi 161 ) and PED (s.v. pahiia*).
For kyssa(v.l. kyassa) < keassain pdas ab, showing the sandhi < + oCC961 Nidd I 472.7-9 :
so
kim
s\'id
su.
'(kodi ii ekggacitivikkhinacinovtshtamnosori
ekodi. nipakori nipakopendilopoiiavbuddhimi/Iddivibhvftnedhvf
... ckodTri adhicittasikkhompucchari. nipakori adhipannampucchari. Pj
II 572.ro: ekodi nipako ri ekoggneitto pendilo. The BUS equivalent of
ckodi s ekori. See BUSO (s.v.)'. For the ridalternation see the note on 227.
MW (s.v. eka) translates -bhvaas "state of concentration", but later (s.v.*
bhva) as "continuity of the thread of existence through successive
births". For nipakasec EV I. p. 143 (ad Th 85).
For kom
mtlrosee the note on 83.
Nidd I 478.13-3*1:
537
390
the compound to mean living within the limits (of self-restraint, etc.)**. See
also the note on 214.
...........
Nidd 1 484.21-25: dom
s vuccanii piAgalamdkkhikd.adhiptik vuccanii
sabbd pi makkhikdyo. kimkdran adhiptikd vuccanii sabb pi
makkhikdyo*!l uppatitv uppatilv khSdanii, lamkrand adltiptik
vuccanii sabbpi mokkhikyo.Pj II 572.52-33: scsamakkhikdhi latolato
odhipatiivkhdanti,tasmdadhiptdti vuccanii.
For the five fears set Vibh 379.4-5: djlvikabhayamasiiokabhayainpome*
sdrajjabhayani maranobhayamduggatibhayain:imdnipancabhaydni.
For die construction of bhF-with the genitive see LGdcrs (Bcob.. $ 195). and
see the notes on 576 and p. 48.5.9.
The punctuation 01 Ee implies that the genitives in pdas cd are not in
apposition to
in'pda a. but are to be taken with
*
in 965. and are to be constructed with
I. follow
CPD in taking
as a dvandva compound.
In pSda a wc should read
(with Nidd 1 482.22*) m.c^ and also
and
J. In pSda b we should read
me. In the
same pSda the metre requires
belter still
J,*
bhaydnam
para
dhammikdnam
santaseyya.
damsddhipdtdnam
padcanna[m}
-patdna[m] phassdna[m
bhikkh
sa, or
so.
<lS7> 963. Nidd ] 485.1s 1IXporodham
mikdvuccanii gattasahadkammikt
thopetvtl ye keci Budtlhe appasannd, dhamme appasannd. saAghe
appasannd. Pj II 573.1 parodhommikd nma saiiasahadhainmikavajj
sabbepi bdhirakd. .
PEO does not note that saniasati is constructed with the genitive, but this
is the usual construction for iras- in Sanskrit.
For -dm* as a masculine accusative plural ending in parissaydnt sec the
note on 45.
There is resolution of the first syllable in pada a. PEO docs not-notice the
spelling
for
anu-esl anvesF.
anoko ti abhisonkkrasahagaiavifuidnassa okdsam
nakaroit li pi anoko. alhavd kdyaduccoritossa vacl duccariiassa mono
duccariiassa okdsamkarotFtr. Pj II 573.S.7: onoJto li abhisamkhdra
vinrtdmilnomanokdsabhto. Spk I 187.11 (ad S ! 126.16) glosses: anokoti
andlayo. and similarly Spk 1 (33.5 (ad S I 127.$). In dkil anokamdgamma
966. Nidd I 487.11-14:
(Dhp 87. etc.) the meaning "going from the house to the houseless (state)
seems obvious, but Dhp-a II 162.10 glosses:
IV. Auhakavagga
391
seems that the meaning is "houseless", bui the alternative "free ftom
worldtincss (attachment)" is possible. For
see the note on 62S.
In pSda b we should either read
or read
and
accept----- as an opening for a Trisjubli. An earlier reading was perhaps
In pads d we should ignore the svarabhakti vowel
in
anoka-sri
a[c)cunham,
siramaccunhcm
*ot'iinha<*ati-unha.
viriyam.
1 488.13-19: k
imkrand vuccanti tasd appallinoli* rasami
intasami pariiosami bhayami sanlsam dpajjanti. ... kimkrand
vuccanti thvarltenatosanti....
For the historical -din yaddvilattamsee(he note on p. 13.10.
PSda a does not scan. We should probably read kayird(in which we should
Ignore the svarabhakti vowel) for korcyya. Otherwise the opening is
- - * - , with a redundant sixth syllable. In pSda b phasse stands for
phassaye.See the note on 401.
967. Nidd
96S. Both Nidd 1 489.7a in the repetition of the verse and Pj II 573.1$ in the
lemma punctuate
as two words, as does Ce of Sn. Pj Q
573.16-17 explains:
where
could be interpreted as a gloss upon
See the note on 47. For the interchange of
and
see the
note on 6 71. Nidd I 491.x explains:
, which perhaps implies that
was being taken as
There is, at least, no gloss
there upon
as such. CPD sees an example of the word
here, and I accept that suggestion. Sadd (79.10) states that
* has the
same meaning as
CPD (s.v.
suggests that
- is
an old error for
and compares the Sinhalese change of -7- > -d-. The
present tense form will have been extracted from a past tense with an
augment, and the lengthening of
> -d- would presumably be by analogy
with words beginning with
If the form is genuine there can be no
doubt that we have 30 example of the dcpalatalisation of
>
. or
rather nompnlatalisaiion, where
has been assimilated to
instead
of palatalising to
A few comparable examples can be given (see
Norman. 1978, p. 32 and 1983B, p. 95). which show lli3( the development
also occurred in mainland India, and there is therefore no need to assume
Sinhalese influence Von Hinber (berblick. 248) disagrees with this
view. Luders (Bcob.. ; 16-21 ) quotes Afokan
(where the other
versions have
, although
may simply be a scribal error; for
other Afokan features sec the note on 7). Pli
(Skt
oddh bhavanto
evam piyfippiyam abhibhavanto ekamsen eva
abhibhaveyya,
ekamsen*eva
addhd.
adhi* abbiabhisombhavanto abhibhaveyya
abhibhavanto abhisantbhovomo
addhd
bhavanto
abhibhavanto.
addhd
addhvbhovati
addha
adht-.
oddhdbhovati)
addha
ojjha-aadhy-d-.
jjh-.
paiinjitu
-jjh- -ddh
-ddh-
-dhy-
d-
palitiditu
Pasenadi
Prasenojit).
392
IV. Atthakavagga
393
a m a ra
p a r n jd d a y o t p a t i s a m y u t t o
v t a k k o
394
V. Pryanavagga
<I90> 976*1149. Pryanavagga. Jayawickrama (UCR, VI, 4 , p. 242) quotes
references to the PSryana in Sanskrit texts, and Anesaki (1906-1907. p. 51)
states that U is mentioned or quoted at least thirteen times in various
Chinese texts. The Ajitaprafna is quoted from the Pryana in the
YogScSrabhOmi. See Fumio (1989,9. 35). Fragments of portions o f the
PrayanasOtra from Chinese Turkestan have been published in SHT, IV,
1980, pp. 236-38, and VI, 1989, pp. 198-200. These fragments are not
extensive enough to enable us to say that the whole of. die PSryana existed
in Sanskrit, as opposed to portions of it included in anthologies. See the
notes on 976-1031 and 1032-39.
976-1031. Pj I I 375. calls these verses . nhugdtbd. and says they were
uttered by nanda sabgTtikU (380,29). See Jayawickrama (UCR VI, 4 ,
p. 243). They are not commented upon in Nidd II, which possibly means
that they did not exist at the lime of the compilation of Nidd h , or were
perhaps not regarded as being an authentic part o f the text at that time.
Turfan fragment No. 15S2 (SHT. VI, pp. 199-400) includes'the names BSvari
and Kapavastu, and the words mQrdhnoni ptam, which makes it clear (hat
the subject matter coincides with that .of the vSnMtg&ih, but there are no
exact verbal parallels. The fragment seems also to include a list o f the
thirty-two marks of a mah&purisa, and it is possible that the Sanskrit
version of the story elaborated the statement in 1000.
The metre of these verses is loka, except for 995 (mixed Tristubh/
Jagati/$loka) and 996 (JagatT).
976. Pj II 580.51-)}: Kosalnom pur ti Kosalarotthassa nagor.
Sviifhio ti vuttom boti.
For pirag see the note on 167.
977. For visayo see Jayawickrama (UCR VI, 4. p. 246). For Alaka cf. the
Burmese w.ll. mule and mafh-, and the v.l. mufoka- in Pj II 581 note t.
When there is a v.L vast, it is not dear to me why the editois read vast, since
there is no metrical reason for having a long second syllable in the pSda.
978. Pj II 581.19-10: vpayogatthe c* etam sinivacanam, tarn upanissy li
aiiho. The construction of upanissdya with the genitive, in place of the
accusative, seems strange. This perhaps supports (be suggestion that there
is a noun uponissO 'meaning "vicinity** (see CPD |s.v.J), o f which
upanissya would be the locative: "In the vicinity of it (.tassa)". 1 would,
however, suggest (hat tassa stands for tom sa, so that we could take
395
396
V. Pryanavegga
399
400
V. Pryanavagga
401
words vlya-rsi and cTyfrrsi found at Ova 26,3,13* The word bhnumam is
presumably accusative, and if vita-raaui is an adjective in agreement with
it, it must be read as -ramsim, as FausbpU proposed. I propose to take vitain the sense of straight". and I translate the word as "with straight rays,
which seems very appropriate as an epithet of the su* **e MW (s.v. vj/a).
and Burrow (1972B. p. 33).
There is resolution of the first syllable in pda a.
1017. There is resolution of the first syllable in pda b. We should read
v<i>yai\jemam m.c. (cf. the vJ and v<i>yakarohi, etc.).
101.8. Note that jammana has been changed to the -a declension by the
addition of thematic *0 to *jamman, as opposed to the usual development
tojamma by the dropping of -n.
In p5da d br- does not make position in brhmono.
1019. For vedna prag cf. vedapraga at MBh XII.243.8There seems to be no particular reason for -m- in vfsamvassasatant in p5da
a. It is not required m.c.
In pSda d the loss of -m in vedna is m.e.
1020. Pj II S%4.io: akkhane li mahpurisalakkhane. CPD suggests (s.v.
itih&sd) that we should take the pidas in the order ebad. This does not seem
to be necessary. Pj II 584.30-585.4 comments upon them in the order of ?.
There is a v.l. sad-dhomme, but Pj II 585.3 has sake in the gloss.
<196> lo a i. For the past participle kankhayiia used as an action noun sec
the note on 331.
1023. For vedajfto see the note on 995.
There is resolution of the sixth syllable in pda a.
1024. It is not clear why Ee reads va in place of vd in p3da a. It is possible
that it is in order to give the pathyd cadence, since the opening * - - is
not usual with the cadcrtcc
Cf. 773. We must assume that Br- in
Brnhnu5 docs not make position.
1025. For ise as the vocative of tri in -e sec Caillat (1970. p. 18). Cf. brahme
as the vocative of brahmO in 982.
In pSda b -T in Bvori is m.c. to avoid the opening * . Cf. 1028-29.
There is resolution of the seventh syllable in p5da c, and wc should
therefore read v<i>y6korohi (sec Pj II p. 770).
402
1026. In p3da a ihcrfc arc nine syllables. In pda d we should disregard the
svarabhaJui vowel in -viriyena.
1027. Pj H 585.17-21 : iato vedetta mahat ti atha imam panhaveyy&karanam
sutv uppannya moh&pUiy santhambhitv alTnabh&vam kdyaciltdnam odagyom portd ti ottho patitv ca "Bvarl ti imam gtham
ha. For veda mpiti see (he note on 995.
X028. In pSda a -f in Bvart is m.c., to avoid (he opening - - - . Cf. 1025.
This shows that br- in brahmano does not make position.
<I97> XO29. In pda a -Tin Savori is m.c., (o give the palhyd cadence.
1030. Note katSvaksa here, but katokfisa in 1031. The latter is a Vinaya
expression, which means that the one of Irsscr standing has to ask the one
of higher standing if he can ask him a question. Permission being granted,
be goes ahead with his question (IBH).
For the second plural middle imperative in -avho see the note on 283.
This verse is quoted at Sv 155.7-8. which reads'Bvari yassa (onewordor
two) for Bvarissa ca (cf. Sv 2750a).
1031. Note katoksa here, but katdvakdsa in 1030. For brhmanas going to
consult khauiyas see Hare (1945. p. 147 note 1)
1031- 1149. Ntdd II comments on thSse verses, i usually quote from Ne,
nee the format of Ee is not entirely satisfactory for giving references, and
B* is not likely to be widely available to readers. Note that Pj II 588.8 foil,
calls the pucchs suttas.
1032- 39. AjitamSnavapucchS. The YogScSrabhOmi quotes from the
Priyana a Sanskrit version of (his pucch. which it calls Ajilapraina. It
inserts the equivalent of 1110-11 between 1037 and 1038. Turfan fragment
No. 1581 includes the Ajitapraina. and also inserts verses. Traces of i l i o
arc legible between 1036 and 1038. and since the numeral II (perhaps a
mistake for 10) appears after the equivalent of 1039, (here would appear to
have been more than one verse inserted. There are also traces of an
introduction to (he prasna, and either another verse after 1039 or a longer
ending than the ajUamnavrtpucth nitfht of the P3li version. It is not
clear whether this fragment is a portion of the entire Priyanastta. or is
pan of an anthology. The second possibility is perhaps supported by the
fact that the words which follow immediately after the Ajiiaprafna do not
coincide with the TissametieyyaminavapucchS. although the words
granihuh kosya no vidyante arc dearly part of a pucchd/prafna. and the
existence of the word mahpurusa is reminiscent of 1040. The next portion.
V . Pryanavagga
403
however, seems to be a parallel to 544. but the words which occur after that
resemble the phrase which occurs at the beginning of 1043-45. If this is a
part of the Pryanastra, then there were considerable differences between
the Sanskrit and Pli versions.
The verses are in Sloka metre.
1032. For the reciter's remarks sec the note on 13-29. Note that Ntdd II Ne
26.9 foil, comments on them.
This verse is quoted at Neu io,a6*-a9\
Pj II 586.1-2 : ki ssbhiiepanam brsf li kim assa lokassa abhilepanam
vadesi. It is more probable that here ki 'ssdbhi- is < kissu abbi- < km. su
abh-, and we should punctuate kissbhilepanam. For the sandhi of -u + a> -<J- see the note on 482. For ssu < svtd see F.V I, p. 130 (ad Th 37). For -ms> -ss-, showing the NC/CC alternation, see the note on 168. For -bbh- in
mahabbhaya, cf. 1033 and see the note on 753.
The double pp- in ppakdsaii i$ not required m.c., and was probably retained
because na ppaksa was thought of as being a single word. SO that -ppwas .not regarded as being in initial position^ For the proclitic use of no see
(he note on 563. Cf. 1033.
1033. For the reciter's*remarks see the note on 18-29.
This verse is quoted at Nett 1 i.s*-n* with the spelling vivicchd in p3da a.
For -Obli- in mahabbhaya cf. 1032 and see the note on 753.
For the sandhi of -am + a- > -A- in jappbhilepanam see the note on 353.
For pp- in ppakdsaii cf. 1032 and for the proclitic use of no see the note on
563.
For vevicchd see 941. For jopp (s tonh) see 328.
In pda a there is resolution of the fourth syllable.
The metre of pSda b is incon-cct. We could omit pontddd with F. although
the reading is very old, since Nidd M Nc 29.S glosses: pamdena. i.e. like
vevicchd it is an instrumental of an a stem in d. See the note on 119*
<I98> 1034. For the reciters remarks see ihc note on 18-29.
For the root pith- see EV I. p. 247 (ad Th 872). It is 10 be derived from apidhd-. For the alternation ih/dh see the note on 935In pida a -f in sabbadhi is m.c. to give ihc cadence
(paihy).
1035. For the reciter's remarks see the note on 18-29.
1036. For the reciters remarks see the note on 18-29.
404
PSda a bas only seven syllables. The metre can be corrected by reading c'
evo forca (with F), but Nidd II Nc 34.15' reads cSpi. Cf. Dhp 340.
It is unclear whether -br- in pabrhi makes position.The opening * ---- is
unusual with the cadence In poda a -I in satTis m.c.
1037.
103S. For the nominative plural ending -se in samkhtadhammse see (he
note on 7 . Pj II 587.13-15: tattha samkhtadhammd II aniccdivasena
parivTmamsitadhammd. arahatam tram adhivacanam. sekh ti stldn
sikkhamn avases ariyapitggal, puthiJ ti bah sattajanfi. I have
translated sekh and puihu as going together, against the cty and Nidd II N'
36.18*. See Brough (1962, p. 269).
It is possible that dhamma i not doctrine" here. Cf. sarpkhdya in 1041
1048.
In p3da c we should ignore the svarabhakti vowel in iriyaip. In pSda d it is
likely that -br- in pabrSki makes position, to avoid the opening * - * - .
103p. Note the use of kusala with the genitive.
1040-42. Tissameltcyyaroinavapucchi The vases aifc in loka metre.
<199> 1040. For the reciter's remarks see the note on 18-29.
Pj II 5SS.o-it : ubhantam obhinny ti ubho ante obhijnitvd. For sandhi
-m- in ubhanta-m-obhihhdya see the note on 132. but this is probably a
masculine accusative plural in -cm (< -am). Cf. 1042 and see the note on 35.
See also Trenckner (1908, p. 137 note 1) (quoted in E? p. 199 note 3). Cf.
dohim antehim odissomne tom parinnayo mehvi viitt logam, Ayir 1.2.6.5
(ed. Schbling 144.fr).
For the sandhi of *0 * oNC- > -oNC- in ubh' anta-m-abhUiyaxf. 1042.
For mont see the note on 159.
For sibbanl see V I, p. 22 t (ad Th 663). Hare (194$. p. 149.x). and GS 111
p. 284 note 4. Nidd 11E? 276.8: sibbanl vuccati tonhd.
There is resolution of the third syllable in pda c. There are nine syllables
in p3da f, but we could avoid this by reading ko 'dho. Cf. 1042.
1041. For the reeilers remarks see the note on 18-29.
Pj II 589.1-1 : samkhya nibbino ti aniccdivasena dhamme vimtims'nvit
rgdinibbnena nibbuto, i.e. taking samkhdya as an absolutive. Nisid 11
N* 46.fr: saAkhd vuccoti nanam. It is therefore taking saAkhdya as an
instrumental.
V .
Pryanavagga
405
4o6
For the scansion of pdas ab see the note on 1043 -45. Pdas ce are Trisiubh.'
PSda d is JagatT. In pSda e we should exclude' [bhagavd] and punctuate
ppamattd m.c. In pada c kaccimsa is presumably for kaccissu <kaccid su
(< svid). Nidd HNe 57.14* reads kaccisu here, but -issu in'1079. with -tsu in
the exegesis. In cither case, ms- or -ss- is required m.c to give a long
second syllable in a Trisiubh pda.
For -d- and the loss of -m m.c. in atru see the note on 1079.
1046. For the reciters remarks see the ncte on 18-29.
Pj,II 589,25: juhaniT ti denti. Cf. Nidd li Ne 60.6: juhanri denti yajanti
pariccajanti.
Nidd II Nc 60.16 : yjayog ti ) joyogesu yutt payutt. Pj II 590.1:
yjayog ti ygdhimutt. It could be an ablative.
Pdas ab are loka; p3das ede are Tristubh.
In pda b the metre requires jho[m)iK F reads jahonti. In pda e we should
perhaps read nSidri[m]sum tx ntri\m]s me. Cf. 1080.
<201 > 1047. For the reciters remarks see the note on 18-29.
fedas abc are Tristubh; pdas bd are Jag*,T
In pSda a we could read n atdrisum. with the sixth and seventh syllables
replaced by a single long syllable. See the note on 61. For atri cf. atru
1045. In pSda c there is resolution of the first and fourth syllables. For
Carabi see the note on 9SS.
1048. For the reciter's remarks see the note on 18-29.
Pj II 590.4-7: parovarnf ti parni-ca orni ca, parattabhva-sakattabhvdini parni ca orni c ti vuttam holt. The cty is therefore
interpreting this as meaning the existences of others and one's own
existence.
For ijita as an action noun see the note on 331. For onigha see the note on
17. For atri cf. atru 1045.
The metre is Tristubh.
In pda a we should read Iokasmi[rn] m.c. In pda d br- in brmi does not
make position.
1049-60. Meitagmanavapucchl The majority of ihc verses are in Tristubh
or mixed Tristubh/Jagati metre; 1053-54 arc loka; 1055 is mixed
$loka/Tri$tubh.
,
1049. For the reciter's remarks see the note on 18-29.
For vedagu vedoka see the note on 322.
V. Pryanavogga
407
408
V. Pryanavagga
4 09
410
T h e C r o u p o f D is c o u r s e s
(v.l.
Nidd II E* 269^-s reads sam lham i
( v.l. in E of Sn) in the repetition o f the verse and in the lemma, and
explains: no sa k k o m i m u n c iiu m ... ev o m p i n d h a tn sa ih ih m i. I will sever
bS able to release anyone is in accordance with the teaching thaLthe
Tathgata can point out the way. but cannot do more* no one can purify
another (Dhp 165)**. There ts also an alternative explanation: a th a v na
ih d m i n a sa m ihO m i (Nidd IIN* too.*>|= E? 269.9)). This is. however, strange
as an explanation of sa m ih m i, and since Bc (followed by N*) has sa/tissm i
in the verse, lemma, and first explanation, it $ probable that this is (be
correct reading. S4 of Nidd (I has s a m i s s d m i , which looks like a cross
between g a m - and s a h - . E* of Sn has the v.l. s a h is s d m i . and ! adopt and
translate (his.
g o m is s m i ri ohant n a g a m is s m i, n a sik k h S m i
3n ta .
a n tip a jja m d n o .
Nidd ii
g o n fia ti n a b a jjh a ti na
ivi
h a fu ld iy v ntiy v
va
a v y p a jj m n o . y o th k d s o n a k u p p a ti n a v y d p a jja ti n a p a tilfy o ti na
V. Pryanavagga
411
replacement of the short sixth and seventh syllables by oic long syllable.
See the note on 61.
1069-76. UpasTvamnavapucchi. Tbc Buddha tells the enquirer about
ku'tcannyaiana, which leads to the question of what happens to the
orahot after dying. The metre is Tristubh. except for 1069 which is mixed
Tristubh/JagatT.
1069. For the reciters remarks see the note on 1S-29.
Nidd II N* 10$.21 foil.:anissiio ti puggalain vd anssto dhommam vd
anissito. Pj II 593.14-15: anissiio ti puggalam vd dhommam vd anollino.
Nidd II N* 109.M foil. (= Pj II 593.1^-17): yam nissito ti yam puggalam vd
nissilo dhammam vd nissito. It is clear (hat in this pucch. unlike
elsewhere, nissito is being used with a good connotation, and I accordingly
translate it supported by instead of Mdepcndent on, and anissito
without support'* instead of independent.
Pdas acd arc Tiisjubh; pda b is Jagait.
1070. For the reciters remarks see the note on 1S-29.
Nidd II Ne 111.1 : kathdhi ti kathomkath vuceati vicikiccha. Pj II 593.16 :
kathhf ti kaihainkathhi. I see no reason to suspect that kathd means
anything other than conversation here.
412
V. Pryonavagga
413
414
Nidd IIN* 120.19: munTdha Manda kttsal vadami li ... munim na vadami,
i.e. munfdha shows the sandhi -im + i* > -T-. Kor this typo of sandhi see
Norman (1988. p. 93).
The metre of pSda a is irregular. See the note on 839. The pSda can be
regularised by reading Hn for ndnena, and assuming that this is an
instrumental singular in *d (see the note on 119). In pida a wc should read
<s>sutiyd m.c. In pSda d br--doe$ not nuke position in briimi.
<2oS> 1079-81. For the reciter's remarks sec the note on 18-29.
For the nominative plural ending -ds in somanabrhmanse sec the note
on?.
#1079-81. Nidd II N* I22;ai foil.: ditthassurend pi vadami suddpjm ti
ditthena pi suddhim visuddhim ... vpdonii... suiena pi suddhim visuddhim
... vadami. Pj II 595.25 includes dinhddthi suddhT in the exegesis. It does
not seem possible for ditthe to be instrumental singular, although F and
Ms 8* read ditthena. We should probably read ditthassutena as a dvandva
with 8* and Nkkl Ih
1079-80. In pada e Smith suggests (Pj II p. 75 t (s.v. yo/Ad)) reading yarn far
yaih, and this is die reading of B, A comparison with yatoedri in 97 tc
shows that this suggestion is correct* The same error is found in Pj II 595.17j$. which reads yath in the lemma and explains: tattha sakdya diiiltiy
guild viharam. The phrase sakdya ditthiyd guild is very appropriate as a
gloss upon yerd. which 1 therefore read and translate. The explanation in Pj
II is based upon Nidd II Ne 125.8: yat ti yattd patiyand (Be = E*. but S*
reads yatd patiyatd) guild gopitd rakkhitd sontvut.
<208> 1079. For kaccim sit see the note on 1045.
Pittas abedeg are Triftubh: pida f is JagatF.
In pida e we should exclude [bhaganr] m.c. In pada f the loss of -ni in titni
is m.c.
1080. We should read ntdri[m)s or ndrdri[iit\stnn in pjJa f m.c. Cf. 1046.
(n pada f br- in brmi docs not make position.
1081. Pidas abedefh are Tristubh: p3da g is iagaiT.
V. Pryanavagga
415
U is possible that in pda c br- in brOsi makes position, but since br- in
initial position does not usually do so, we should probably read mun m.c.
There is resolution of the first syllable and the fourth syllable in pda f.
<209> 1082-83. Pj li 596.1-3 i ye s' tdha ti ye su idha ettha ca su iti
nipdiamatiam. This shows that the v.l. pi is not correct. For the p/s
alternation see the note on 418. PED suggests (s.v. *) that this may be a
hiatus -s- and compares s-ohom 1134, although it suggests that it may be an
abbreviated su. presumably < Ski sma. The alternative suggestion that it
may be a mis-spelling for p is refuted by the ctys explanation. The sandhi
-u + i- > -F- in su + idha > sTdha is analogous to -u + a- > -d-. For this type
of sandhi see Nonaan (1988. p. 93)..
1082. Nidd IIN 128.6: nivut vut oviti pihit pQiicchannpafikujjil.
Pj fl 596.2 t oput pariyonaddh. For pariiifiya see the note on 45$.
In (Ada a we could read sa[b)be m.c. to give the opening-------. In pda b
we should read jM - m.c. In pSdas bg br- in brUmi does not make position.
1083. For the sandhi of -am + a- > -d* in eibhinandmi see the note on 353.
For anBpadhiiam see li'- note on 1057.
Pda a is JagatJt.padas bedefg are Tristubh.
In pda b -fl* and -r- in aniipadhtkam are tn.c.Tn pSda*k br- i a brvmi does
not make position.
1084-87. HemakamnavapucchS. The metre is $loka.
1084. For lite reciters remarks see the note on-18 -29. This verse recurs ai
U35, without the reciters remarks.
There is no correlative to ye, and wc are probably to see it as the the plural
of yo - si quit. Sec the note on 96. For huram see the note on 468.
There arc five padas in this verse.
U is not clear whether (Ada c should be taken as an odd or an even pda. Wc
could lake Ui as giving resolution of the fourth syllable, and take it as an
even pda, although the opening * is not usual in an even pda.
Alternatively we could take it as an odd pda. by reading bhavis[s]aii (with
Pj II p. 740) and assuming resolution of the sixth syllable or seventh
syllabic. Wc should then have the opening * ~- with the cadence or
<2io> 1085. There are five pdas in this verse. In pda a Smith suggests
reading abhiramim m.c. See Pj 11 p. 660. He is presumably taking it as an
even ptia, perhaps because the opening - - - - is unusual with the
cadence .
4l6
o n > 1089. For the reciters remarks see the note on 18-29.
1090-91. Kidd IIN* 139.11-1S: nirdsaso so uda sasno ti nittanho so
uddhti sotanho rupe ... dhamme ' sTsqti sOdiyati paitheti piheti
pbhijoppatt ti. The contrast between nirdsayo and dsasno makes it.clear
that'one is the negative of the other In meaning. For nirsayoJnirsdSo see
the note on 369. Nidd II Nc 140%; uda pankoppT.ti udhu attha
samapotliiUineno vd pancbhinnnena v micchnena r tonhkoppam
v difthikappam v kappcti. Pj II 59 7.5-7: poAookoppl ti ttdhu
sampatlinfintldH nnenn tonhkoppom m ditthikappam rii koppoyoti.
In pada b *a* in panno* ts m.c.
1090. For vijanhom as a first person .singular optative see the note on 1063.
1092-95. Kappamnavapucch. The metre is loka.
1092-93. In pda c -hr- in pobrhi makes position, to avoid the opening
* . It is doubtless a learned restoration from ptibbuhi. Cf. 1107.
1092. For the reciters remarks see the note on 18-29.
Nidd II N* 145-t-i foil.: yothdyidom nparom siy ti yathayidam dukkhom
idh* ertf nirujjheyyo vpastoneyya ... punapotitondhikom dukkhom na
mbbuutyya. Pj II 597.17-19: yoihu-y-idom ndparom siy li xath idum
ditkUnun puna na bhaveyyo.
In pila a note the use of mtijjhe with the locative sarasmim, ami cf. CV I.
p. 221 (ad Th 663).
For the sandhi -y- in yaiho-y-idom sec the note on 352.
V. Pryanavaggo
417
4 l8
V. Pryanavagga
49
420
V. Pryanavagga
421
421
V. Pryanavagga
423
For -m- m.c. in asutam-mutam see the note on 181-82. Nidd II E* 45-3* rea^s
and Nidd II Ne 203.11* reads assutan 1 amutam. Neither of
these readings scans. S* reads asutmuiam v, which scans correctly.
osutam amutant
424
1 124-49. The metres of this final section arc loka (1124-321135-41114748), .Tristubh (1133- 3 4 1142-44 1146) and mixed $loka/Trislubh (1145
49)<3I9> 1x25. For the name Bhadrdwdha see the note on 100$. For dubhayo
see the note on 1007.
[126. Pj H 604,S-jo: sampannacaranan ti nibbna-pada-tjhnO bhlena
ptimokkha-sBdinS sampannom.
For updgaRchum see the note on 138. For Buddha-settha see the note on
226.
1127. P5da a has omy seven syllables. We can conect (he metre by reading
v<i>yksi with Smith (Pj II p. 770). B* and Nidd 11 N* 210.1* read
pabyksi. Pfida c has nine syllables. We could read veyykarane[na] with
F. but the opening is unusual with the cadence - - - * . We should
probably read panha-veyykaranena. giving the opening ''- - w it h the
cadence *
.
X12$. For adicca-bandhu see the note 00 423.
)ti p3da c we should cither ignore the svarabhakti vowel in cariyqn or
assume resolution of die third syllable.
ix a p . The syntax of this verso u not easy to understand. We should
understand from the prose something like atiham oniiya for ekamekossa
paRhassa to depend upon. The phrase gacche pram aprato in pSda d
would support the meaning Mgoing to the far shore'* for pryana.
1130. There are nine syllables in p3da c. and F corrects the metre by
omitting so with Ms Ck. The metre', however, acceptable if we assume
resolution of the sixth syllable, and separate pram and gamanya to give
the caesura after the fifth syllable which is necessary for the cadence
Since the opening for this cadence is usually - - , we should
probably read s for so.
1131. For the reciter's remarks see the note on 18-29.
There is a v.l. ngo for ndtho in j>5t!a d, and this is the reading of Be and Se.
Nidd II Ne 213.5: ngo li bhagavi} gtim na karott ti ngo, na gacchatf
ngo. na figncchaif ti ngo. Cf. the note on 166. This makes U quite dear
that ngo was in the text when Nidd was being composed. 1 translated
ntithn. but would now wish to adopt and translate the reading ngo. as
Horner and Rabula did.
For nikkthno see the note on 228.
V. Pityanavagga
4*5
4?6
Pj 11 >05.23: bhri-paddno ri ftdna-ddhajo. bhrimedhaso ti vipulapailfio. The first explanation seems to be taking panilrfa in its sense of
sign, mark, token" (see the note on 96) and Muri as wisdom",whereas the
second is taking bhri in the sense of abundant See the note on 346. For
the development in meaning from abundant 10 wisdom see Renou
(1939. p. 384. note I), who compares the similar development of puramdht.
<22i> ll3? For sonditthika and akdtika see the note on 567.
Nidd II ^226.1$: yassd ri nibbnassa. Cf. 1 149.
Pj II 605.2$: anUikan ri kiiesa-Tri-virahitam. See the note on Jri in $1.
In pads d there are nine syllables. We may either assume resolution of the
fourth syllable or read
Cf. 1139 11411x49.
X138. For bhripein&n and bhrimedhas see die note on 1136.
tn pula a there is resolution of the sixth syllable.
1139. For sa n d itth ik a and a k lik a see the note on 567. For
note on 1137.
a n itik a
see the
In pSda d there are nine syllables. We may either assume resolution of the
fourth syllable or read a/rA(i)'. See the note on 1137.
V .
Pdrdyanavagga
427
428
V .
Pryanavagga
429
with the
430
INDEX OF NAMES
ip . = ihe page numbers of the P3Ii text, which are included in the
translation in pointed brackets)
Aggilava. p. 59 343
Aggikabhantdvja p .2 ip . 24
Aggikabhradvja-sutta (- Vasala*
sutu)p. 21
AAguttarfpa pp. 102-3 p. 105
Apia (1 ) Kesakambali p. 92
Ajiu (2) minava 100610161031-37
1124
Ajitaminava-pucch 1032
Aiata p. 126
Attbaka-vagga 766
Actadanda-smta 935
AnSthapindika p. j 8 p. 21 p. 46
P* 50 p- 66 p. 123
Ababa p. 126
Abbudap. 126
Arso 835
UijenI 1011
Uttbina-sutta 331
Udaya 1008 1105-6 1125
UdayamSnava-pucchi 1105
UpasTva 1007 1069-72 1074 1076
1124
Upasvamnava-pucchS 1069
Uppalakap. 126
Uraga-vagga 1
Unga-suila 1,
Ekanijip. 13
Ervana 379
Kspilavatthu 991 to n
Ababap. 126
dkca 423 : -bandhu 54
1128
Aponapp. 103-5
9, j
Amagandha-sutta 239
Alavate pp. 31-32
Alavaka-sutta p . 31
f a v >>31 '9 ' P- 591 Colm a ll<6
43'
43*
108411351M3
jCalandakanivapa p. 91 p. 93
Kalahavivda-sutta $62
KasibhradvSja pp. 13-16
KasibhradvSja-sutia p. 12
Kassapa (1 ) buddha 240-41
Kassipa <2) (Poiana) p. 92
KOma-sutta 766
Kiyavicchaixtanika-stma
Vijaya-soila) 193
(3
KimsHa-sutta 324
Kumuda p. 126
Kuvcra3$o
KusinSri 1012
Keniya pp. 103-6 pp. 110-11 ;
-ssamiya p. 105
Kesakambali (Ajita (i))/>. 92
KokdJiya pp. 123-26
Kokliya-suita p. 123
Jambtoanda 552
Jori-sulla 804
JSnassoni p. 115
Jetavaaap.-l8p.21 p. 46 p. 50 p. 66
A 78 p -123 p. 125
KosambT 1012
Kosata 422 p. 79 976; -mandira 996
Kosalakap. 50 p. 126
Khaggavisna-sutia 35
Khara p. 48
CartgS p. 32 p. 48
uayap.47
CijjhakOja p. 86
Girbbaja 40S
Cuhatthaka-suiu 772
Gotamapp. 13-1691 p . 21 pp, 2425 153 164-63 167 p. 50
pp. 54-55 376 448461 pp. 8687 pp. 92-94pp. '03-8553
555 P 116 596 598-99 P- 123
699848933 *057 10831117
Tamkibmafca p. 47
Tanhi835
Tirokkha p. 115 594
Tissa (Mcttcyya) 814 1041
Tissameitcyya 10061124
TissameueyyamSnava-pucchS 1040
Ttssameueyya-suiia 814
Tumbavanagara (ree Vanasavhaya)
TuriiavanhugSihi 663
TuvaUka-suna 915
01
Index of Names
Thcrapaflha-smta (=
SSnpuiu-suua) 955
PadhSna-suua 425
Dakkhinigiri p. 12
Dakkhinipaiha 976
Dutiha|ihaka-suUa 7S0
Dvayal3nupa$sani-suua p. 139
Dhaniya 18 20 22 24 26 28 30
Dhaniya-suiu 18
Dhamma-sutla (= Nv-sutia) 316
Dhammacariya-sutta (e
Kapila-sutta) 274
Dhammika p. 66
Dhammika-suua p. 66
Dhotaka 1007 1061-62 1064 1066
1068 1124
Dhoiakamnava-pucch 1061
433
Pabbajji'Suiia 405
PvS 1013
PsSnaka 1013 p. 218
Pifigiya 1008 H20-21 1123 1125
113! 1138 1146
PiiSgiyaminava-pucchS 1120
Pugdarikap. 126
Pungala 10061043-48 1124
Pungakaminava-pocchS 104:
Pubbirimap. 139
Purbhcda-sulU 84$
Prana (Kassapa) p. 92
Pralisa-sutta (r SvjndarikabhSradvija-su(ta) p. 79
Nlaka-smta 679
NSv-sutia (= Dhamma-sutta) 31^
Nigagtha (NSiapuMa) 381 pp. 92-93
NigfOdtukappa p. 59 344
Nigrodhakappasuua (=
VaVigTsa sucia and
Kappa-suU3) p. 59
Nirabbuda p. 116
Ncronjari 42s
Pakudha (Kaccayana) p. 92
Pandava 414 416; *pnbbaia 417
Palilthna toi l
Padomap. 126 677: -nirayap. J 5
434
Meiteyya(TU$a)8i4 1040-41
Mahviyha-smta 895
Lumbineyya 683
Mah! 18-19
M lpdhap. 105 1012
Vakkali 1146
Vanglsa pp. 59-60
Mgandiya 837-38
Magandiya*suits 835
Mgha pp. 86-87 488
Mlgha-suila p. 36
MtaAga 137-38
M2ra 33429-31 442 1095 1103:
dheyynupanna 764
Mraka p. 15 p. 32 p. 48 p. 103
P- *47
MahissatT 1011
MigaramSiar p. '139
Muni-sutia (1)207
Muni-sutia (a)(
SammSparbb5}aniy>soua)
359
Mul(h)aka (see Ajaka)
Metia-sutta 143
McitagS 1006 1049-50 1053 1055
1124
Meuagumnava-pucch 049
Index o f Names
$atta(i)($ak<a) 34*656
Sundariki p. 79
Subhsita-suua p. 78
435
SaHa-sulta 574
Sahampati (Brahman) p. 125
SSkiya {see Sakka (3)3423 695
SSkela 1012.
SlSgira 153 155157 159 161 163
StSgira-suua (3 Hemavata-suua)
153
SSripuua 557 963; Moggalina
pp. 124-26
Siripuua-suua (=
Thcrapanha-sutta) 955
Savatthi {see Vana-)
SvatthT p. 18 p. 21 p. 46 p. SO p. 66
p. 78 p. 123 p. 139996 998 1012
Sujampati 1024
Suddhatthaka-sutta 788
Suddhodana 685
Sundarikabhradvja p p . 79-80
p. 86
SundarikabhSradvIja>su(la (=
Pralsa-sutta) p. 79
69
ami 313
akhcrin 386
alatesi 539
akSika 567
abcca373
akuppa 784
atideva 1148
aktvalin Sa
ali-r-iva 679
akkhssaip 997
303787
akkbeyya 808
aitagarahl 778
akbita 212
attafljaha 790
akhlnavyappatha 158-59
attadipa 50t
agata 960
*attamina 756
agga696
attamnin 756
agnini 663
attavetanabhata 24
aghivin 694
aithi 957
accasan S
atthiya 3^4
actasri 8
atho 43
atfhagama 379
addh 47
ajjbapauam 1134
addhbhavanta 9^3
ajjbapatto 1134
adhijcguccbc 114
ajjbeti 948
adhideve 1148
ajjbenakujja 242
adhrpSta 988
afatra p. 1$.5
*adhimanas 692
anibdauho 828
adhimuita 1071-7*
anniya 58
adhimuttacitta l >49
annasi 471
adhiseti 671
aAhamna 239
adho 537
aithaka 766*975
adhosi 787
aithakathScariya 32
anananeyya 55
aiihitam 1058
anaitan 756
436
analamkaritv 59
antarya 1120
annugiddha 86
anlokatvi 860
aninujSna 880.
anSnuySy! JO71-73
anSlambe 173
anigha 17
amkagga 421
anveti 770
anigha 17
anliika 51
api 672
anliiha 934
anu-csm 965
anuggahSya 900
anujnli 394
apurekkhaia 859
anutlhtar 96
anonnata 702
anuddhala 850
anudharamacrin 69
anupariyag 447
anupubbaso 1000
anuvicca 530
anuvidila 328
anpadhka 1057
anpanlta 846
anpaneyya 799
anpaya 7S6
anpaliua 392
aneja 372
ancjamga 70
anomanima 153
anta 778
ama 127
(1 ) aniagu 458
(2) aniagu 458
anvcsin 96s
apa 672
apaka$satha.28i
apa-gantum 672
apucchissaiT) 1116
ape 90
appadassa M34
a*pp3dullha 662
abal 770
abhichanda 772
abhtchanna 772
abhijappati 923
abbinft 992
abhithna 231
abhinhaso 998
abhibhuyya-cnn 72
abhiranta 53
abhiramati 718
abhisajjali 929
abhisiftcaii 889
abhiscii 671
abhihSreii 708
*amaiogadha 635
anya 535
atakkhipurisa 664
atuk*samsa 188
avamsari 685
avakassaiha 28 t
437
43^
avacanaftitu 663
dc&a 270
avati 782
nandajta 679
avadaftfiu 663
nisamsa 256
avadniya 774
5pakJ3 i 9
avippavisa 1142
pag3i9
avippavuitha 1142
'yyamna 767
avlvadata 784
yhaii 2!0
avccca 229
racayracay 673
av6ca9i
rajayrajayS 673
avodta 784
rammana 474
avy3pajj(h)am3na 1065
lhakap. 126.10
asamhira 1149
vahii 181
asatam 131
vinjitvS 673
asaula 94
vudha 1008
asita2i9
sajja 448
Asitavhaya 686
savakhlna'370
aseclnajca 889
3sasa369
assaddha 663
isyamana 767
assamcdha 303
simsati 779
icchaka 39
injiia 750-51
SJcsa 944
*inagh2ta-scaka 246
*3ksana 944
arltarena 42
kinnavaraiakkhaoa 408
iti 18-29
gaftchi 138
itibhavbhavat 6
gajilar 754
itiha 934
gamayati 697
ito 271
jafifta 300
itthabhva 1044
jqva 945
Sjniya 462
idha 26-27
adicca-bandho 54
diyati 119
isisatlama 356
isc 1025
deli 119
indakhHa 229
Tgha 17
upSdiyali 752
iti 51
uppidi 360
ukkSmukha 686
ugganhii 911
uggahananta 911
ugghaltapSda 980
uccheda 876
ujja 825
uithtar 96
ubhaya 547
ubhayanta 778
ura-t(5lim 773
ussa 860
ussada 515
usseneii 390
QnQdara 707
utpasevan 249
ckaguna 714
uiiaritnkunite 796
ekarattivisa 18-19
udapatta 1134
ckodi 962
udabindu 812
ekodibhia 975
udabbadhi 4
ejaii 859
udabbahc 583
cj5 751
eli 666
ud&paivi 1134
udumbara 5
uddham 537
etto 448
*uddhamsar-suddhi 901
ctihavS&a 414
cdhati 29S
upafiftSpeyyam 701
evadassin 793
upaftftayissam 701
evameva 114b
upannissam 701
esa 286
upaddava 5
Citati
upanisi 322
upanissSya 867
upant 677
upapatlideva 1148
opaplavim 114$
upaya 786
upayogappaiiiyam 277
uparundhati 118
upasamkhSubba 849
upasamkheyya 849
592
csin 188
ogahana 214
ogha 21
odaka 605
onahiySna 669
omtapaltapnin p. 11 1X
opilpeti p. 15.-)
optila 1082
orapira I
osadha 1
439
440
osanna 538
kuil 18-19
osna938
kuniha 602
kuppa 784
kubbanaka 1134
JcankhSyiia 1021
kulala 673
kcvala-kappa p. 18.10
kafikhila 540
kaccim su 2045
katvaksa 1030
kevalin 82
kosa 525
katokSsa 103)
khaggavisanakappa 35-75
kathamJTvin 1S1
kathojja 825
khamati 449
khan p. 126.10
(1)
kappa 16
-khrikap. 126.10
khila 780
kappamjaha 1101
*
kammra 83
khiva 959
kamyS 854
khctla-jina 523
() kali 659
(2) kali 664
kalira 38
kalyariipa 680
kkolagana 675
kSmaySna 767
kilakaia 586
kirn 671-72
kirn su 1032
kira 356
kilijjati 67 t
kilissati 67 t
kiva 959
kissu 1032
kivat 959
khinavyoppatha 1 5 8 - 5 9
-ga 167
gahchisi 665
ganavassika 279
gamin 587
gala 61
galayaii 691
gSmanta 710
givamo 959
gu 167
guna 663
guh5 772
gomandataparibbOlha 301
gomd 33-34
gomika 33
gharamesin ! SS
c* 377
ca 26
ca {lex.) 1>8
carabi 988
carmasc 32
cavelha 1073
cibgulaka 239
cittimkaritvS 680
jSiimS462 1136
jinam 349
jJla 62
jigimsaka 690
jina 84
jivatam 181-82
jivitam 181-82
jutim 1136
nna 9
cirarattam 670
n5U 104
cirya 670
-Afta 321
'fiftu 321
cujjamna 120
cc 1050
cba 18-19 I&9
chadda 372
chanda 767
chandagu 913
chandajSta 767
channa 18-19
cha&su 169
chinnasota 715
chupaii p. 14,10
cheiiar 343
jagma 379
dibgulaka 239
p. 16.1
377
takka.1197
tacca (AMg) 1116
taiiya 87-88
tathgata 467
tathiya 882
taihiva 882
(ad p. 13.10
*(adam 778
lapo-jigucch 901
jap 595
tarcsi 1064
japp 595
jappa 773
japp 328
ta&a(h5vara 704
ldin 86
i3disa 4S9
jammana (018
*trasabha 687
jarasa 804
llu 716
-jia 679
limisa 669
jlika 275
tiriyam 537
441
442
T he Crou p o f Discourses
*y3 4 0 -
(2)dbtra25o
tv p . 126J 3
dilata 385
thiyo 769
dirotta io6
*769
dhoca 351
dborayha 79
-d- 556
daithu 424
na 563
daddaliajnJna 686
nattamaha 1070
d5ra 123
nanbikaditthi 243
<Jigunam 714
dittha 7 88
nandhT 622
na-paithiya 914
dugga 429
namassemu 995
dugg3cc 141
nahSni 194
duggati 14 f
nahuta 677
dutiya 87-88
naga 166
dubhayo 1007
nlba 1131
durannaya 243
niioeti 1143
dwrabhisambhava 429
dusiia 932
dussangaha 43
dota (< dyOta) 968
dsta 932
devisi 1116
donap, 126.10
dosind 968
ddu 5 !
cfcjati 359
(1)
nigghosa 719
nidhi 285
dve (?) u t 6
ninhya 521
nipaka 43
dba 26
nipaccavdin 217
dham ka 2 7 0 -> i
nibbijja 448
d h a n a p a r S ja y a 6 5 9
nibbijjha 516
dhSniya 285
(l) dima 250
nibbiiiha 24-25
niyyati 580
niraggala 303
patisenikaroti 932
ninunkalv 315
paiiseoiyati 390
niratia 787
pandara 526
nirassajati 791
p odita 526
nirassaii 785
pau 291
nirSsatii 851
patikkhaii 697
nifisaya 56
nirpadhi 33-34
patita 679
nivuliakesa 456
pattipatta 536
nisabha 698
paiihiya 91.4
nisldati 331
patlhiy 914
nigha 17
padakap. 105.2
nclar 86
padJita 546
0 ) no 154
padoseti 659
(2) no 455
paddhagu 1095
(3) no = no 1077
nhtaka 518
panna 791
nhm 194
pannabhSxa 626
papanca 8
paggharati p. 125,5
papaia 665
paccasiri 8
papati 665
pacccti 662
papatan 576
pacct 949
papada 665
pancasetjha 355
pamya 209
pannakappin 1090-91
panftna 96
pamuncati 973
payuta 7 1 1
paligijjha 675
para 247
paiiggahc 689
parjaya 659
*pa;ijnii 76
parjayc 659
paiip7i4
parbhava 92
parbhavati 91
*patirpika 246
parikissaii 820
pafisenikat'ar 832
pariggaha 393
443
444
parinnacrin 537
ptihriyapakkha 402
parinnya 202
panabhta 146
paritassati 62 t
pnayo 201
parttase 924
pnin 201
parddava 1052
pala 339
paribbjaka p. 91.16
ppatt(h)a 1134
paribbijayit 537
ppim 430
paribhvita 23
pnga 32
paryanta 214
pragu 167
pariyantacarin 964
pleli 583
parinmdhati 11$
pva 789
parivajjayila 537
pi p. 87a foli.
parissaya 42
pithiyyat 1034
pareti 1144
pipati 398
parovara 353
puggala 227
p?lpa 89
-putta 83
palatati 120
'puihujja 897
palikhafifia 968
'pubba 949
paligunthita 13 t
pubbavsanavsita 1009
palipaiha 638
pubbpare 821
palibuddha 772
pubbenivsa 647
paleti 831
puratthato 416
palokin 739
purna 312
paiobheti 703
pursa 1 io
pavassa 353
purisadammasrathi p. 103.9
pavassati 18-34
purisamedha 303
pavecchati 463-66
purisjafta p. 1034
pasula 57
purekkhata 849
pahassamna 887
purekkharoti 794
pahu 98
pura 19$
pagana p. 13.17
prana 312
pjanap. 13.17
pokkhara 812
*ptirpika 246
porisa 769
posa 110
phasseti 54
majjhe 949
phsu 963
montar 159
phiya 321
mamabandhava >40
phTia 287
phussa 739
manta >59
mantabhnin 850
bheiv 519
mandira 996
buddhasettha 226
mamyita 119
brahma 285
mam 681
mahattara 659
brahmc 982
mahapphala 191
brhmafina 655
mahabbhaya 753
mnikp. 126.10
mnin 756
mimaka7l9
bhavbhava 6
bhiSvclha 1073
bhgaso 300
bhyati 964
bhshi 719
bhhisi 719
bhikkhavo 280
bhisi 21
-bhu 664
bhnahu 664
bhri 346
Mra 430
mradheyyanucwnna 764
mluv 272
mitta 185
mittadd 244
mukhadugga 664
mufija 440
muta 714
muti 846
mutimai 539
mutiasaddha 1146
-m-132
muiyapckha 344
*makkha 56
muni 527
maga 763
muni 780
magga-jina 84
muga 70
maggajjhyn 85
mugasammata 713
maggadsin 84
*mcihuna 291
mamku8i8
meda 196
maccuhjyin 755
445
446
lagga 772
medhaga 935
lapana 929
medhati 303
lapeii 929
mona 718
iSpeii 929
liikhasa 244
moneyya 700
moneyyaseiiha 698
yarn 1097
(2) va = v 773
yakkha 478
(3) va = eva 38
yatl 1144
vaka 201
yalhlathiyam 368
vamka 270-71
yathodhika 60
vajati 121
yadp. 13.10
vaddheti p. 14.10
yadam 778
vanibbaka 100
yadanhiyam 354
(t) vaia 31
yam 1144
<yna 139
ydyamlna 767
vana 782
vauhugSth 976 1031
*ySva-laiiyam 1116
vadafifi 487
yva-dukkh 678
vadna 789
yuga 834
vananta 708
yudhya 831
vandali 252
*yc 755
yevd 580
vasa274
yo si quis 96
yogakkhema 79
-r- 81
rajassira 9S0
rattaittO p. 9242
raiy7io
rathesabha 303
randhamesin 826
ninna 584
ms ila 932
vaya 739
vasaldhama 135
vSjapeyya 303
vdiyaii 824
vikappiia 7
vikappeti 793
viklabhojana 400
vigayha 2
viccyya 517
vijanfiam 1065
vijiiindriya 250
vidura 996
vidv 535
vidhura 996
vidhpita 7
vinay9i6
vlcaramsi 1016
vlmamsaka 827
vfxa 44
vivaddio 784
vusTmat 1115
vinibhvasama 805
vinighti 826
vincyya 20-21
vibhia 664
vimuua 1071-72
viriyavat 528
viriyavisa 531
virola 927
virOpanjpa 50
vivauacchadda 372
vWasana 710
vivaseli 1142
vivSdiyati 83
vivdeti 830
vjveka 772
visaia 1
visaia 715
visaii 715
visauika 333
visama 775
visjna 35-75
visuddhideva 176
viska 55
viscnikatvS 833
visenibhta 793
vihne 348
vihrin 45
447
0
44
sambadha 406
sambuddhum 7^5
satthaii 319
sambudha 7*>5
sakkhiti 28
samkhal^dhamma ~]0
-sommala 7 0
samkhya 1041
sammasiiar 69
saftga 636
sa/iganikirata 54
sammpisa 303
sammuccd 648
saAgahTtaltabhiva 388
sammuli 648
s^fljSukkhandha 53
samniuiidcva 1148
sanali 720-21
sanim 350
sanlhna 28
sammadeti 387
sayam 695
'
sasu 125
s-aham l l 3 4
sahaja 1096
sahajSta 1096
sah5 49
*sahajanelta 1096
sSliya 853
sma 675
sabala 675
sabbaso 288
santorp 889
sama 896
samacchidagalta 673
sirathi 83
samana p. 4^-3
samanaka p. 48.3 '
( >samaua (Stf samtsO * Sl
\*
sahasa 123
sraayika 54
sirtniya p. 50-7
sdmppa 368
sikkhati 916
sicati 7 7 *
siivi 7 7 *
sincha- 66
sibbant 1040
sTibiyd 1073
simanta 484
su(=S*rsma) 1082-
sopadblka 789
sugata 32
sossali 694
sunfia it 19
sneha 36
sina 353
smase 595
sutassavassa 353
svStanya p. 103.24
SUp&13 201
ha 502
supita 331
-ha 664
subhsita 252
ha-kara 302
*suvikappta 7
hata 666
susamaturopa 402
susss 186
suhajja 37
su-h-utthiu 178
se 32
*seuha9 7 0
hand* 133
bapeti 90
hassaii 829
hSpeti 90
himsaka 933
-hu664
scn5 793
b u r a m <168
hcru i2 z
so 288
449
3*
analogy 206
45
aorisi in -ss- 446
o bk i-lati-lad hi * 671
assimilation of vowels
accusative absolute p. i l l s
btp 98
33*
bbiy 100
adhi-lati-fabhi- 671
agent nouns in -tor as futures 754
agent nouns with direct objects 6.9
a lu k -s tim d sa
bM$ 443
hhih 62
bit > h 98
233
case, change of 69
(ft)} 292
CC/NC 16S
edite 679
450
64
djp. 13.17
compounds: abbreviated 195 ;
aluk-188; Omrefita p. 15.17;
reversed 370 ; split 151 ;
syntactical 77
451
dy>{d)d<)6&
e> -a m.c, 458
e < -als 547
*-// 6S9
Eastern features 7
e, instrumental plural in 547
*e, nominative singular of -a stem
in 233
-e, vocative in 982 1025
esa + cham, etc. p. 15.23
csi, optative in 1064
folk etymologies 51
/(historic) p. 13,10
397
ggh/kkh 834
dh/c 26-27
glk 319
dhlth
935
dhfv 44
dhy > ddh 968
dissimilation or aspirates 52
diuography 576
dlj 250
double ablative ending in dto 198
db 81
dlt 193
sfyp-50.0
* y 749
haplography
Mbh
47
62
dual 1007
h / y rj
dfy p. 92.5
hyper*forms too
45*
labialisation of vowels 6 1
.*./.? 689
/m, accusative plural in 104
/rz 9
Ur-fl
injunctive 1120
547
instrumental plural confused, with
locative plural 659
instrumental singular of >a stems
in-d 119
Magadhisms 7
mbimp 153
mpfmb 153
mpfpp 168
m- metri causa 181-82
metathesis of aspirates 682
iyaf tya 49
/ c p - 13.17
jjteC292
jiJ iy s
mfe too
na as proclitic 563
M* 955
jfy M9
nomad?!}
Ock<n(t)$ 138
^#319
M 'g O 3 J J
AMf 33
834
*//953
Ut 158
kitty 22-j 3
jfe/v27>
Uy - 2 j
Un 425
ms/ss 168
nch<n{t)xy66$
06*679
m/>/v772
tlSS 397
11AM518
nil 425
nfn lOO
nfnh 518
NOCC168
nominative absolute 383
-r -
453
r/asi
1134
non-palatalisation 968
ji/M 25
rhythmical lengthening 6
/j/t- 518
rJl 29
// 856
rf/38
n(r)r>dcA 138
///1425
r> ur 215
retroflexion too
nty i6y
soijdhi : -a 0CC- > -dCC- 291 ; -e
+ u~> 0 ~801 ; -am + ->--
-d*Au- 689
- 0 < h ) > - J 122
40*754
pinti 511
ppfmp 168 945
/>* 35j
present middle participle in -tta
O'
present participle in >092
present participle without */ 413
proclitic no 363
prose insertions 457-61
plv 62
-i
e-
454
so ig tk r a s
30
Sanskrit 32
64
S ic h
ur< r
v ld h
sin-tsn- 36
330
s lk h
skfsi 158
sn-ln-SiZ
sn-lsin- 36
158
369
syntactical compounds 72
dy
(see s a n d h i consonants)
i lk
935
vis 102
272
v lk
too
v im
62
-v < -11144
w/cc 38
y/y lOO
writing 175
y/bb
sandhi
too
yU p- 92.3
158
i/k/y
VCC/VC4
VNC/VC315
-v- (see
193
th ld h
44
VC/VCC4
VC/VNrC3i5
v/r 272
Subunctive in - d t h a 281
t/ d
215
38
Y/c
22-23
tmesis 672
y>SP 50.17
>/* 677
yij 149
}/* 22-J3
I K ry 968
flk lt
t in
t!v
856
272
y in
yo
</>531
ty > it
968
u < o (h )
-v
369
3/1531
y ls
122
-!//- 689
II >
22-23
169
144
y lv
100
q u ii
96
consonants)
8-13 a
reaf.nccasaif oa p*
accasf for niccasSrl na
paccasin
26c
59c
85 b
90c
90 d
3M
379 C
411 d
4M d
430 d
443c
506 a
519 b
punctuate sSdhu
samSbiio
522 b
punctuate 'sabbe n*
etSdisa
531 d
punctuate viriyavAso
531 d
538 d
131 a
133 a
57d b
179 1*
158 b
read nAkhTnavyappatho
for na khlnavyappatho
613 b
punctuate puthusippen
read ce for vc
*59 b
read nkhTnavyappatho
for na khlnavyappaiho
620 d
633 a
165 a
667 c
punctuate lalta-ayo*
gujasannibharn
punctuate yAva dukkhS
196 b
24S a
punctuateeie sugiddhA
S78 a
270 d
691 d
read ve for ce
713 d
read nivajin*ylfor
navajSniya
718 d
read ye ahhiramissasi
ce abhiramusatt
271 d
310 a
349b
71y *
350a
720 d
455
755 t>
r e a d a s a n th iti f o r
s u s a m h it i
p u n c tu a te a d d h ib h a v a n tP
971 c
p u n c tu a te s o test)
10 5 0 a
rea d c c f o r v e
10 60 a
rea d v id v i c a so y o
771 d
r e a d s i i v i v a f o r sin c itv a
800 c
r e a d s a f o r s
810 b
r e a d v iv itia m is a n a m f a -
v cd a g n ir o *dha f o r
v jv itta tn in a s a m
v i d v i c a s o v e d a g u n a ro
833 d
pa ra m
898c
910 a
918 c
932 b
id h a
p u n c tu a te p a ra m f o r
1064a
10 73d
10 79c
re a d y a t i f o r y a t h i
r e a d pbtm ho f o r puj^ho
1 Soe
rea d y a ti f o r y a lh i
r e a d v i p u th u jja n ip a m v i
lis a
read
93d d
o m it s is a o e a n d s a d i
939 d
?45 c
r e a d na sld a ti f o r nisTdaii
k iA c a n a s a m b h a v a m f o r
k in c a n is a m b h a v a m
.1 1 1 5 c
r e a d c la m f o r e v a m
r e a d pakam panam f o r
1116c
rea d va f o r ca
pakap panam
13 1 d
r e a d n a g o f o r n ilh o * *
p u n c tu a te k i c i
<<34 d
r e a d a jjh a p a tu m f o r
n is a m k h ili f o r k ic in i
s a m k h iti
960 b
r e a d c a v c lh a f o r b h a v c lh a
r e a d s u b b in iy o f o r
s u d d b io iy o
f o r p u th u v aca n n a m
953 b
re a d s a h is s im i f o r
g a m is s im i
r e a d su dd hi f o r suddhirp
r e a d ag a iam f o r am aiam
a jjh a p a tio
113 6 b
re a d jo t i m i f o r j i l i m i