·UNIVERSAL
LIBRARY
OU_184134
LIBRARY
UNIVERSAL

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·BUDDHIST TEXTS AS RECOMMENDED BY A ŠOKA

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·BUDDHIST TEXTS
AS RECOMMENDED BY
AŚOKA
WITH AN ENGLISH TRANSLATION
BY
VIDHUSHEKHARA BHATTACHARYA
OF
CALCUTTI
o
MING
ROYANCES
ripre
UNIVERSITY OF CALCUTTA
1948

·PRINTED IN INDIA
PRINTED AND PUBLISBED BY NISHITCHANDRA BEN,
SUPERINTENDENT (OFFG.), CALOUTTA UNIVERSITY PRESS,
48, HAZRA ROAD, BALLYGUNGE, CALCUTTA.
1617BFebruary, 1948.B.

·TO
SRI PRABHATKUMAR MUKHOPADHYAYA
A REAL SCHOLAR, AN INSPIRING TEACHER
AND FOR SOMETIME A COLLEAGUE OF MINE
IN THE DEPARTMENT OF SANSKRIT
CALCUTTA UNIVERSITY

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·TABLE OF CONTENTS PAGE. Frontispiece 1. Facsimile of the Bhābrū Edict of Asoka 2. Preface ix-XV ... xvii xviii xix 1-20 1-5 ... 5-7 7-9 ... 10-11 11-12 3. The Original Text of the Edict 4. The Sanskrit Chāyā of the Edict 5. The English Translation of the Edict 6. Original Pali Texts : (i) Vinayasamukasa (ii) Aliyavasa (Ariyavāsa) (iii) Anāgatabbaya (iv) Munigāthā (0) Moneyasūta (Moueyyasutta) (vi) Upatisapasina (Upatissapanha- Sāriputtasutta) (vii) Lāghulovāda (Rāhulovāda) 7. English Translation of the same : () Vinayasamukasa (ii) Aliyavsa (iii) Anāgatabhaya (iv) Munigātbā (v) Moneyasūta (vi) Upatisapasina (vii) Lāghulovāda 12-13 14-20 21-40 23-25 : : 25-27 27-30 30-32 32-33 ... .. 33-36 ... 36-40 ...

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·PREFACE Among the Minor Rock Edicts of A s o k a the one with which we are concerned here is known as Bhābrul Edict. It is also known as the second Bairāt Rock Edict. Bairāț (originally Vairāța, belonging to Virāța, the country or its king) or Virāțapura is the ancient capital of the Matsya Deśa connected with the Mahābhārata story. In that town the five Pāņdavas lived incognito for one year. This Bairāt is in the Jaipur state in Rājputānā, 41 miles north of Jaipur, 25 miles west of Alwar, and 8} miles east, as the crow flies, from the camping ground at Bhābrū. The town of Bairāt is in a valley enclosed in concentric lines of hills. There is a pyramid of black rocks, one mile N.E. of the town. It is called Pandu's Hill." At the foot of it, there is an isolated block. On the southern side of it, there is an imperfect version of the 1st Edict as known at Rupnath and at Sahasaram. This Edict is called the first Bairāt Edict. It was discovered in 1872-73 by Carlle yle. Bijak Pahār is the name of another hill of the same town. On the top of this in 1840 Capt. Burt discovered the second Bairāț Rock Edict or Bhābrū Edict which is now before us. 1 It is often called Bhābrā, but not correctly, as pointed out by V. Smith (Early History of India, 3rd Edition, Oxford. 1914: p. 158, foot note). In the Archaeological Survey of India Vol. VI, pp. 96, 108, the name is Babero. Sometimes it is called Bairāt, or Bairāt-Bhābrā Edict: 2 Archacological Survey of India, Vol, VI: Report of a Tour in Eastern Rajputana in 1871-72 and 1872-73 by A, C. Le Carlle yle, Calcutta, 1878, B-1617 B ·BUDDHIST TEXTS As the place of the Edict is 12 miles from a camping station named Bhābrū on the old route from Delhi to Jaipur, it is called Bhābrū Edict. That isolated block on which the Edict was inscribed was conveyed to Calcutta down the Jumna and the Ganges and is now in the premises of the Royal Asiatic Society .of Bengal. The Edict was first published in JASB, 1840, p. 67, by Capt. M. Kitto with the aid of the learned Pundit ka mala kant.' Since then it has been published and discussed by different scholars. There is an excellent facsimile of the inscription published by Senert in the Journal Asiatique, 1887, t. ix, pp. 498ff., as well as by Hultzsch in his Inscriptions of A soka. The facsimile given in the present book is taken from Hultzsch. The Edict is in Brāhmi character. It is more than 40 years since I happened to reach somewhere a suggestion made by a writer on the Inscriptions of A sok a to the effect that a collection in a volume of all the canonical texts referred to or recommended by A sok a in the present Edict, together with their English translation would be welcome by readers. But seeing that it is not done by any one, so far as my information goes, I myself have undertaken it and I offer it to my readers as best as I have been able to do it. With regard to the readings as well as the as the explanations of some words in the Edict, as we all know, scholars are widely divided. Different are also their opinions on the identification of the texts referred to by A s o k a,, each one advancing one's own grounds. It has been discussed for years by scholars in this country and abroad and undoubtedly it will further be discussed in the future. I have, how. ever, not done so the only object before me being to give my readers a popular volume containing the Budddist texts referred to by A sok a together with their English translation ag said above. With reference to the text of the Edict, I have taken ·ÞREFACE It is a copy it as published by Woolner (Asoka : Text and Glossary, Panjab University Oriental Publication, Pt. II) comparing it with that published by the University of Calcutta (The Inscriptions of Asoka, Pt. II). In doubtful cases I have adopted the readings of Hultzsch. I have given here a facsimi.e of the Edict. of the one given by Hultzsch in his work. For those who know Sanskrit, I have also given its chāyā, i.e., approximate and easily understandable rendering in that language. In regard to the identifications with Buddhist Texts alluded to by A so k a, mosty I have accepted the views of Winternitz and some others. It is, however, to be noted that the first text in the Edict, i.e., Vinayasamukasa, so far as I can see, is not yet satisfactorily identified, and as such it should have been excluded from the present collection; yet, simply in order to present a complete volume I have included it agreeing with the views of some scholars. The identifications are as follows : (1). Vinayasamukasa (Pali Vinayasamukkamsa, Skt. Vinayasamutkarşa). It is the principal sermon of the Vinaya Pitaka, i.e., the at Benares called Dhammacakkapavattana-sutta, Vinaya Pitaka, Mahāvagga, 1.6.17-26. (2). Aliyavasa (Pali Ariyavāsa, Skt. Āryavāsa.) It is in the Sangīti-suttanta and Das'uttara-sutianta in the Dīgha Nikāya (Vol. III, pp. 269 and 291 respectively). (3). Anāgatabhaya. It is in the Angutiara Nikāya, LXXVII-LXXX (Vol. III, pp. 100 ff). (4). Munigāthā. It is the Munisutta in the Suttanipāta, verses 206-220. (5). Moneyasūta. It is the Pali Moneyyasutta in the Anguttara Nikāya, III. 120 (Vol. I, p. 273). (6). Upatisapasina (Pali Upatissapanha, Skt. Upaiişyaprašna). It is the Sāriputtasutta in the Suttanipāta, verses 955-975. sermon ·tii BUDDHIST TEXTS (7). Lūyhulovāda (Pali Rāhulovāda, Skt. Rāhulāvavāda). It is in the Majjhima Nikāya. No. 60. Vol. I, pp. 414-420. The latest discussion on the point is by Dr. B. M. Baru a of the University of Calcutta in his new work, Asoka and his Inscriptions. The book is indispensable. I have tried to translate the texts in. Pali mostly literally, so that the reader may form some idea of the original text. Though in many cases the translation could be abridged without any harm, I have refrained from doing so for the same purpose. But in a few cases, I have made some abridgement in order to avoid unnecessary repetition well-known in Buddhist texts. The texts collected here are mainly from the editions of the Pali Text Society and in the case of the Vinaya text, Oldenberg's edition is utilised. Now a few words as to why A sok a recommended the particular seven texts when there were so many others. What is then there of special importance? It is evident from his own words that though whatever is said by the Buddha is well-said, yet there are some texts through which the Good Law will long endure. Though the Edict was intended for the people at large, it was primarily meant for monks and puns. Therefore, the importance of the texts lies ir their contents and we are to discuss it a little, As regards the first text, Vinayasamukasa, which could not yet satisfactorily identified, as we have seen before, it is quite clear from the very word, literally meaning' Discipline par excellence,' that whatever the text may actually be, it particularly deals with rinaya, or discipline. We know from the present Edict that A sok a got it inscribed thinking that by doing so the Good Law would endure long. Here we see, among the seven texts the first place was given by A sok a to vinaya and it is very significant. We see in the proceedings of the First Rehearsal (Dhammamahā.

·PRKNACK xiii sangīti, see Vinaya, Cullavagga, XI. 1. 6, 8.) that it was cinaya which was recited first, and then dhamma. And why was it that vinaya was recited first and then dhamma? We read in the Samantapāsūdikă of Buddha ghosa, in course of giving the description of the proceedings of the First Rehearsal that in the assembly M a hā kas sa pa put a question to the Order as to whether vinaya or dhamma was to be recited first, and the Order said in reply that vinaya was to be given the first place on the ground that the life oí the Buddhasāsana 'the teaching of the Buddha, Buddha,' was vinaya, as the endurance of dhamma depended on the endurance of vinaya. It is therefore quite reasonable that A sok a has first mentioned Vinayasamukasa. The second text, Aliyarusu or īryavāsa, 'the Noble State of Living,' speaks for itself. It shows how a monk is to act for his purification and spiritual advancement, controlling his body and mind, and lays special emphasis on the fact that it is his mind which is his real guard. He is also advised to eschew dogmas. All this, if observed properly, will undoubtedly lead to the fulfilment of A sok a's object. We have already seen that the object which A sok a kept in view in getting the Edict inscribed was only to dr something by which the Good Law could long endure, and quite in consonance with the spirit it was only natural that he was expected to have recommended the third text, i.e., Anāgatabhaya ‘Fears to come.' This was particularly meant for monks with a view to warning them. In instructing others the cultivation of one's body, character, mind and insight is absolutely essential on the part of the instructor, 1 vinayo nama buddhasésanassa ãyu vinaye thite såsanam thitam hoti. tasmi pathamam vinavam samgāyāma. Samantapåsädikā, l'inaya Pitaka, Vol. III, p. 289. This is to be found also in the Atthakathā8 of Buddhagh o sa ·XIV BUDDHIST TEXTS so that he can lead the instructed aright, otherwise it is only to bring about a disastrous consequence. It is the proper cultivation of body, character, etc. on which discipline depends and discipline is followed by righteousness. In fact discipline and righteousness are interdependent; and so if one is lost, the other is sure to follow the suit. By recommending the fourth text, Munigāthā, A sok a set before the monks the high ideal of a Muni, which they should follow. By the fifth text, i.e., Moneyasūta, the Discourse on the State of a Muni,' A sok a wanted to impress on the mind of one who aspired to be a Muni the importance of the threefold restraint e.g., the restraint of one's body, mind and speech. Including the sixth text, i.e., Upatisapasina (i.e., Sāriputtasutta) ' the Question of Upatissa,' A so k a showed in the words of the Buddha, how a Bhikkhu was to lead his life. Finally, by referring to the seventh text, Rāghulovāda, the Instruction to Rāhula,' A sok a wanted the people to know the evil consequences of a deliberate lie, saying that there is no evil which can not be done by one who is not ashamed to tell a deliberate lie. Thus it is evident from the above that the mention in the Edict of those seven texts by A sok a who wanted the long endurance of Good Law was quite appropriate. I am indebted to my predecessors for what I have taken from their book. I am also really thankful to my friend, Sri Sailendranath Mitra, M.A., Secretary, Councils of Post-Graduate Teaching in Arts and Science, Calcutta University, for the help I have derived from him in various ways. Lastly I am very g'ad specially to express my deep sense of gratitude to Dr. Sya m a prasad Mookerjee, M.A., ·PEEFACE XV B.L., D.Litt., LL.D., Barrister-at-Law, Minister, Government of India, formerly President, Council of Post-Graduate Teaching in Arts, University of Calcutta, under whose benign and sympathetic patronage the book is included in the publications of the University. Brahmavihāra; Calcutta, January, 1948. VIDHUSHEKHARA BHATTACHARYA.

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·THE ORIGINAL TEXT OF THE EDICT OF ASOKA
[1] पियदसि ल[T]जा मागधे संचं अभिवादेतून पाहा पाबाधत
च फासुविहालतं चा[1]
[2] विदित वे भंते पावतके मा बुधसि धमसि संघसौति गालवे
चं पसादे च[1] ए केंचि भंते
[3] भगक्ता बुधन भासित सवे से सुभासित वा[1] ए तो
भंतेहमियाये दिसया हेवं सधंमे
[4] चिलहितोके होसतीति पलहामि हक तं वतवे[1] समानि
भंत धमपलियानि विनयसमुकसे
[5] पलियवसानि पनागतभयानि मुनिमाथा मोमेयसूत
उपतिसपसिने [1] ए चा लाघुलो-
[6] वादे सुसावादं अधिगिच भगवता बुधन भासिने एतानि भंते
धमपलियायानि इच्छामि ।
[7] किंति[1] बहुके भिक्खुपाये चा भिक्खुनिये चा अभिखिन
सुनयु चा उपधालेयेयु चा[1]
[8] हेमेवा उपासका वा उपासिका चा[1] एतनि भंते मं
लिखापयामि पभिपेतं मे जानंतू ति ।
C-1617 B

·THE SANSKRIT CHAYA OF THE EDICI [1] प्रियदर्शी राजा मागधः सद्धम् अभिवाद्य पार पल्पाबाधतां च स्पर्णविहारतां च । [2] विदितं वो भदन्ता यावन् मम बुद्ध धर्म सो गौरवं च प्रसादञ्च । यत् किश्चिद भदन्ताः [3] भगवता बुझेन भाषितं सर्वं तत् सुभाषितम् एव। यञ्च खलु भदन्ता मया दिश्येत एवं सधर्मः [4] चिरस्थितिको भविष्यतीति पर्खामि महं तद् वक्तुं[1] इमे भदन्ता धर्मपर्यायाः विनयसमुत्कर्षः [5] पार्यवासाः पनागतभयानि मुनिगाथा मौनयसूत्रम् उपतिष्य- प्रश्नः[1] यत् च राहुलाव- [6] वादे मृषावादम् अधिक्तत्य भगवता बुझेन भाषितम्[1] एतान् भदन्ता धर्मपर्यायान् इच्छामि[1] [7] किमिति[1] बहुकः भिक्षुप्रायः च भिक्षुक्यः च अभीषणं शृणुयुः च उपधारयेयुः च[] [8] एवम् एव उपासकाः च उपासिकाः च [1] एतेन भदन्ता इदं लेखापयामि अभिप्रेत मे जानन्तु इति ।

·ENGLISH TRANSLATION OF THE EDICT
1
King Priyadarsin of Magadha having saluted the
Samgha wishes them good health and happy living.
It is known to you, O Revered Sirs, how great are my
reverence for, and faith in Buddha, Dharma and Samgha.
Whatever, Revered Sirs, is said by the Blessed Buddha is
well-said. Yet, Revered Sirs, whatever I may point out
thinking 'Thus the good Dharma will endure for ever,' I
am entitled to do so. These are, O Revered Sirs, the texts of
Dharma :
6
(i) Vinayasamukasa Vinaya par excellence,'
(ii) Aliyavasa' Noble States of Living,'
(iii) Anāgatabhaya ' Fears to come,'
(iv) Munigāthā ' The Stanzas of a Muni,'
Moneyasūta The Discourse of the state of a Muni
(vi) Upatisapasina The Questions of Upatişya,' as well
as what is said by the Blessed Buddha concerning
falsehood in the,
(vii) Lāghulovāda The Instruction to Rāhula.'
These texts of Dharma I desire. Why? Because
numerous men of whom the majority are monks, as well as
nuns may frequently listen to, and realise (them). For
this reason, Revered Sirs, I get this inscribed, so that
they may know my intention.
1 Tuiterally meaning 'one who looks on (all) as dear.'

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·ORIGINAL PALI TEXTS

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·I VINAYASAMUKASA 1. अथ खो भगवा पञ्चवग्गिये भिक्खू आमन्तेसि। हेमे भिक्खवे अन्ता पब्बनितेन न सेवितब्बा। यो चायं कामसु कामसुखलिकानुयोगो हीनो गम्मो पोथुज्जनिको अनरियो अनस्थसंहितो। यो चायं अत्तकिलमथानुयोगो दुक्खो अनरियो अनस्थसंहितो। एते ते भिक्खवे उभो अन्ते अनुपगम्म मज्झिमा पटिपदा तथागतेन अभिसम्बुद्धा चक्खुकरणी प्राणकरणी उपसमाय अभिजाय सम्बोधाय निब्बानाय संवत्तति ॥ 2. कतमा च सा भिक्खवे मज्झिमा पटिपदा तथागतेन अभिसम्बुद्दा चक्खुकरणी पाणकरणी उपसमाय अभिप्राय सम्बोधाय निब्बानाय संवत्तति। अयमेव परियो अट्ठङ्गिको मग्गो। सेय्यथीदं सम्मादिट्टि सम्मासझप्यो सम्मावाचा सम्माकम्मन्तो सम्मा-पाजीवो सम्मावायामो सम्मासति सम्मा- समाधि। अयं खो सा भिक्खवे मज्झिमा पटिपदा तथागतेन अभिसम्बुद्धा चक्खुकरणी जाणकरणी अभिजाय सम्बोधाय निब्बानाय संवत्तति । 3. इदं खो पन भिक्खवे दुक्ख अरियसञ्चं। जातिपि दुक्खा। जरापि दुक्खा। व्याधिपि दुक्खा। मरणम्यि दुक्व। अप्पियेहि सम्पयोगो दुक्यो । पियेहि विप्पयोगो दुक्यो। यम्पिच्छं न लभति तम्यि दुकव। सचित्तेन पञ्चुपादानक्वन्धा दुक्खा ॥ 4. इदं खो पन भिक्सवे दुकवसमुदयो परियसझं । पोनोभविका नन्दिरागसहगता तव तवाभिनन्दिनी सय्यथीदं कामतण्डा भवतण्हा विभवतण्डा। यायं तण्हा ।

·4 ORIGINAL PALI TEXTS 5. इदं खो पन भिक्खवे टुक्तनिरोधो अरियसच्चं। यो तस्मा येव तणहाय असेस-विराग-निरोधो चागो पटिनिसमग्गो मुत्ति अनालयो। 6. इदं खो पन भिक्खवे दुक्खनिरोधगामिनी पटिपदा अरियसच्चं । प्रयमेव अरियो अट्ठङ्गिको मग्गो। सेय्यथौदं-सम्मादिहि-पे-सम्मासमाधि । 7. इदं दुक्खं अरियसञ्चन्ति मे भिक्खवे पुब्बे अननुस्सुतेसु धम्मेसु चक् उदपादि। आणं उदपादि पज्जा उदपादि विज्जा उदपादि आलोको उदपादि। तं खो पनिदं टुक्खं अरियसञ्चं परिज्ञय्यन्ति मे भिक्खवे- पे-परिजातन्ति भिक्खवे पुब्बे अननुस्सुतसु धम्मेसु चक्वं उदपादि पउआ उदपादि विष्जा उदपादि आलोको उदपादि। 8. इदं दुक्वसमुदयो अरियसञ्चन्ति मे भिक्सवे पुब्बे अननुस्सुतेसु धमेसु चक्वं उदपादि पाणं उदपादि पज्जा उदपादि विज्जा उदपादि पालोको उदपादि। तं खो पनिदं टुक्वसमुदयं अरियसचं पहातब्बन्ति मे भिक्षवे -पे-पहौनन्ति मे भिक्सवे पुब्बे अननुस्सुतेसु धम्मेसु चक उदपादि आर्ण उदपादि पज्जा उदपादि विज्जा उदयादि पालोको उदयादि । 9. इदं दुक्खनिरोधो अरियसच्चन्ति मे भिक्सवे पुब्बे अनमुस्सुतेसु धम्मेस चकलु उदपादि पाणं उदपादि पज्जा उदपादि विज्जा उदपादि पालोको उदपादि। तं खो पनिदं दुक्खनिरोधं अरियसचं सच्छिकातब्बन्ति में भिक्सवे-प-सच्छिकतन्ति मे भिक्सवे पुब्बे अननुस्सुतेस धम्मेसु चक्वं उदपादि-पे-पालोको उदपादि। 10. इदं टुक्सनिरोधगामिनी पटिपदा अरियसञ्चन्ति मे भिक्सवे पुब्बे अननुस्मतेसु धन्येस चक्वं उदपादि-पे-पालोको उदपादि। तं खो पनिदं टुक्खनिरोधगामिनी पटिपदा परियसच्च भावतब्बन्ति मे भिक्खये- पे-भावितन्ति मे भिक्खवे पुब्बे अननुस्सुतेसु धमेसु चक्षु उदपादि जाणं उदपादि पञा उदपादि विज्जा उदपादि पालोको उदपादि। 11. यावकोवञ्च मे भिक्सवे इमेसु चतूस परियसच्चेस एवं तिपरिवर हादसाकारं यथाभूतं आणदस्मनं न सुविसुई अहोसि नेव तावाहं भिक्खये ·ALIYAVASA 5 सदेवके लोके समारके सब्रह्मके सस्ममणब्राह्मणिया पजाय सदेवमनुस्साय अनुत्तरं सम्मासम्बोधिं अभिसम्बुद्धो पञ्चासिं ॥ 12. यतो च खो मे भिक्खवे इमेसु चतूस अरियसञ्चेसु एवं तिपरिवर्ट हादसाकारं यथाभूतं आणदस्मनं सुविसुद्धं अहोसि अथाहं भिक्खये सदेवके लोके समारके सब्रह्मके सम्ममणब्राह्मणिया पजाय सदेवमनुस्माय अनुत्तरं सम्मासम्बोधिं अभिसम्बुद्धो पञ्चज्ञासिं। जाणञ्च पन मे दस्मनं उदपादि अकुप्पा मे विमुत्ति अयमन्तिमा जाति नस्थिदानि पुनभवोति ॥ 18. इदं अवोच भगवा अत्तमना। पञ्चवग्गिया भिक्व भगवतो भासितं अभिनन्दुन्ति। इमस्मिञ्च पन पन वेय्याकरणस्मिं भडजमाने आयस्मतो कोण्डजस्म विरजं वौतमलं धम्मचक्वं उदपादि यं किञ्चि समुदयधम्म सब्बतं निरोधधम्मन्ति ॥ II ALIYAVASA 1. दस अरियवासा। इधावुसो भिक्षु पञ्चङ्गविप्पहीनो होति छळा- समन्वागतो एकारक्खो चतुरापस्सेनो पनुबपञ्चेकसच्चो समवसट्टेसनो अनाविलसङ्गप्पो परमञ्चकायसङ्कारो सुविमुत्तचित्तो सुविमुत्तपत्रो । 2. कथञ्चावुसो भिक्षु पञ्चङ्गविप्पहीनो होति। इधावुसो भिक्टुनो कामच्छन्दो पहीनो होति । व्यापादो पहीनो होति। पहीनो होति। यौनमिई पहीनं होति। उच्चकुक्कुच्चं पहीनं होति। विचिकिच्छा पहीना होति। एवं खो भावुसो भिक्षु पञ्चङ्गाविष्पहीनो होति ॥ 3. कथञ्चावुसो भिक्षु छळङ्गसमन्त्रागतो होति। इधावुसो भिक्षु चक्खुना रूपं दिखा नेव सुमनो होति न दुम्मनो। उपेक्वको च विहरति सतो सम्पजानो। सोतेन सह सुत्वा-पे-घानन गन्धं घायित्वा-पे- जिव्हाय रसं सायित्वा-प-कायन फोहब्बं पुसित्वा-पे-मनसा धर्म ·6 ORIGINAL PALI TEXTS विजाय मेव सुमनो होति न दुम्मनो। उपेक्खको च विहरति सतो सम्पजानो। एवं खो आवुसो भिक्खु, छळगसमवागतो होति ॥ 4. कथञ्चावुसो भिक्खु एकारक्खा होति। इधावुसो भिक्खु सतारखेन चेतसा समवागतो होति। एवं खो भावुसो भिक्खु एकारक्खो हाति ॥ 5. कथञ्चावुसो भिक्खु चतुरापम्सेनो होति । इधावुसो भिक्खु सङ्कायक पटिसेवति। सङ्कायकं अधिवासेति। सङ्कायकं विनोदेति। सङ्खायेकं परि- वज्जेति। एवं खो आवुसो भिक्खु चतुरापस्सनो होति । 6. कथञ्चावुसो भिक्खु पनुबपञ्चेकसच्चो होति। इधावुसो भिक्खुनो यानि तानि पुथुसमणब्राह्मणानं पुथुपञ्चेकमञ्चानि सब्बानिस्म तानि नुनानि होन्ति पनुनानि चत्तानि वन्तानि मुक्तानि पहीनानि पटिनिस्महानि । एवं खो आवुसो भिक्खु पनुबपञ्चेकसच्चो होति ॥ 7. कथञ्चावुसो भिक्खु समवसट्टेसनो होति। इधावुसो भिक्खुनो कामसना पहीना होति। भवेसना पहीना होति । ब्रह्मचरियसेना पटिप्परमहा। एवं खो प्रावुसो भिक्खु समवसट्टेसनो होति ॥ 8. कथञ्चावुसो भिक्खु अनाविलसङ्गप्पो होति। इधावुसो भिक्खुनो कामसङ्गप्पो पहीनो होति। व्यापादसङ्कप्पो पहीनो होति। विहिंसा- सङ्कप्यो पहीनो होति। एवं खो आवुसो भिक्खु अनाविलसङ्कप्पो होति ॥ 9. कथञ्चावुसो भिक्खु पस्महकायसङ्कारो होति। घावुसो भिक्खु सुखस्म च पहाना टुक्खस्स च पहाना पुब्बेव सोमनस्मदोमनस्सानं अस्थङ्गमा अटुक्त असुखं उपेखासतिपारिसुद्धिं चतुस्थन्मानं उपसम्पज्ज विहरति। एवं खो भावुसो भिक्खु पस्सहकायसङ्गारो होति ॥ 10. कथञ्चावुसो भिक्खु सुविमुत्तचित्तो होति। इधावुसो भिक्खुनो रागचित्तं विमुत्तं होति । दोसचित्तं विमुत्तं होति। मोहचित्तं विमुत्तं होति । एवं खो भावुसो भिक्खु मुविमुत्तचित्तो होति ॥ 11. कथञ्चावुसो भिक्खु सुविमुत्तपो होति। इधावुसो भिक्खु रागो मे पहीनो उच्छिवमूलो तालावत्थुकतो अनभावं गतो पायति ·ANAGATABHAYA 7 अनुप्पादधम्मोति पजानाति। दोसो मे पहोनो उच्छिन्नमूलो तालावत्थुकतो अनभावं गतो प्रायति अनुप्पादधम्मोति पजानाति। मोहो मे पहीनो उच्छिन्नमूलो तालावत्थुकतो अनभावं गतो प्रायतिं अनुप्पादधम्मोति पजानाति। एवं खो आवुसो भिक्खु सुविमुत्तपज्जो होति ॥ III ANAGATABHAYA 1. पञ्चिमानि भिक्खवे अनागतभयानि एतरहि असमुप्पवानि प्रायतिं समुप्पज्जिस्सन्ति। तानि वो पटिबुज्झितब्बानि पटिबुज्झित्वा च तसं पहानाय वायमितब्ब॥ 2. कतमानि पञ्च । भविस्सन्ति भिक्खवे भिक्खू अनागतमचानं प्रभावितकाया प्रभावितसौला प्रभावितचित्ता अभावितपन्जा। ते प्रभावितकाया समाना प्रभावितसौला प्रभावितचित्ता प्रभावितपम् अम्जे उपसम्यादेस्सन्ति। तेपि न सक्खिस्सन्ति विनेतुं अधिसौले अधिचित्ते अधि- पन्जाय। तेपि हि भविस्सन्ति प्रभावितकाया प्रभावितसौला प्रभावित- चित्ता अभावितपम्जा। ते प्रभावितकाया समाना प्रभावितसीला प्रभावितचित्ता अभावितपन्जा अन्जे उपसम्पादेस्सन्ति । सक्खिस्सन्ति विनेतुं अधिसौले अधिचित्ते अधिपजाय। तेपि भविस्सन्ति प्रभावितकाया प्रभावितसौला प्रभावितचित्ता प्रभावितपम्ञा। इति खो भिक्खवे धम्मसन्दोसा विनयसन्दोसो। विनयसन्दोसा धम्मसन्दोसो॥ इदं भिक्खवे पठमं अनागतभयं एतरहि असमुप्पवं प्रायति समुप्पज्जिस्सति। तं वो पटिबुमितब्ब पटिबुमित्वा च तस्स पहानाय वायमितब्ब॥ तेपि न ·8 ORIGINAL PALI TEXTS 3. पुन च परं भिक्खवे भविस्सन्ति भिक्खू अनागतमहानं प्रभावित- काया प्रभावितसौला प्रभावितचित्ता प्रभावितपन्जा ॥ ते प्रभावितकाया समाना प्रभावितसौला प्रभावितचित्ता प्रभावितपञा पन्सं निस्सयं दस्सन्ति। तेपि न सक्खिस्सन्ति विनेतुं अधिसौले अधिचित्ते अधिपम्ञाय । तेपि भविस्सन्ति प्रभावितकाया प्रभावितसौला प्रभावितचित्ता प्रभावित- पन्जा। ते अभावितकाया समाना प्रभावितसौला प्रभावितचित्ता अभावितपन्जा अन्जेसं निस्सयं दस्सन्ति। तेपि न सक्खिस्सन्ति विनेतुं अधिसीले अधिचित्ते अधिपजाय। तेपि भविस्सन्ति प्रभावितकाया प्रभावितसौला प्रभावितचित्ता अभावितपम्ञा। इति खो भिक्खवे धम्म- सन्दोसा विनयसन्दोसो। विनयसन्दोसा धम्मसन्दोसो ॥ इदं भिक्खवे दुतियं अनागतभयं एतरहि असमुप्पन्नं प्रायति समुप्पज्जिस्सति। तं वो पटिबुमितव्व। पटिवुमित्वा च तस्स पहानाय । वायमितब्ब॥ 4. पुन च परं भिक्खवे भविस्सन्ति भिक्खू अनागतमधानं प्रभावित- काया प्रभावितसौला प्रभावितचित्ता प्रभावितपञा। ते प्रभावितकाया समाना प्रभावितसौला प्रभावितचित्ता प्रभावितपम्ञा अभिधम्मकथं वेदमक कथेन्ता कण्हं धनं ओकममाना न बुफिस्सन्ति। इति खो भिक्खये धम्मसन्दोसा विनयसन्दोसो। विनयसन्दोसा धम्मसन्दोसो। इदं भिक्खवे ततियं अनागतभयं एतरहि असमुप्पानं पायतिं समुप्प- ज्जिस्सति। तं वो पटिबुज्झितब्ब पटिबुमित्वा च तस्स पहानाय वायमितब्ब। 5. पुन च परं भिक्खवे भविस्सन्ति भिक्खू अनागतमहानं प्रभावित- काया प्रभावितसौला प्रभावितचित्ता प्रभावितपम्ञा। ते प्रभावितकाया समाना प्रभावितसीला प्रभावितचित्ता प्रभावितपम्ञा। ये ते सुत्तता तथागतभासिता गम्भीरा गम्भीरत्था लोकुत्तरा सुन्ञतापटिसंयुत्ता तेसु भन्ञमानेसु न सुस्सुसिस्सन्ति न सोतं प्रोदहिस्सन्ति न पम्आचित्त उपठ्ठपेस्सन्ति न च ते धम्मे उग्गहतब्ब परियापुणितब्ब मजिस्सन्ति ।

·ANAGATABHAYA 9 ये पुन ते सुत्तन्ता कविकता कावेय्या चित्तक्खरा चित्तव्यंजना बाहिरका सावकभासिता तेसु भन्त्रमानेसु सुस्सुसिस्सन्ति सोतं प्रोदहिस्सन्ति पम्ञाचित्तं उपपेस्सन्ति । ते च धम्मे उग्गहेतब्ब परियापुणितब्ब मन्जिस्सन्ति । इति खो भिक्खवे धम्मसन्दोसा विनयसन्दोसो। विनय. सन्दोसा धम्मसन्दोसो॥ इदं भिक्खवे चतुत्य अनागतभयं एतरहि असमुप्पन्न प्रायति समुप्प- ज्जिस्सति। तं वो पटिबुज्झितब्ब' पटिबुज्मित्वा च तस्स पहानाय वायमितब्बं ॥ 6. पुन च परं भिक्खवे भविस्सन्ति भिक्खू अनागतमहानं प्रभावित- काया प्रभावितसौला प्रभावितचित्ता अभावितपञा। ते प्रभावितकाया समाना प्रभावितसौला प्रभावितचित्ता अभावितपञा। थेरा भिक्ख बाहुलिका भविस्सन्ति साथलिका प्रोकमने पुब्बगमा पविवेके निक्खित्तधुरा। न विरियं प्रारभिस्सन्ति अप्पत्तस्स पत्तिया अनधिगतस्स अधिगमाय असच्छिकतस्य सच्छिकिरियाय। तेसं पच्छिमा जनता दिहानुगतिं पाप- ज्जिस्सति। सापि भविस्सति बाहुलिका साथलिका भोकमने पुब्बंगमा पविवेके निक्खित्तधुरा। न विरियं प्रारभिस्सति अप्पत्तस्स पत्तिया अनधिगतस्स अधिगमाय असच्छिकतस्य सच्छिकिरियाय। इति खो भिक्खवे धम्मसन्दोसा विनयसन्दोसो विनयसन्देसा धम्मसन्दोसो ॥ इदं भिक्खवे पंचमं अनागतभयं एतरहि असमुप्पवं प्रायतिं समुप्प- ज्जिस्सति । तं वो पटिबुज्झितब्ब पटिबुमित्वा च तस्स पहामाय वायमितब्ब। इमानि खो भिक्खवे पञ्च अनागतभयानि एतरहि असमुप्पवानि आयतिं समुप्पज्जिस्सन्ति। तानि वो पटिबुज्झित्तब्बानि पटिबुज्झित्वा च तसं पहानाय वायमितब्बन्ति ॥ 2-1617 B.

·10 ORIGINAL PALI TEXTS IV MUNIGATHA सन्थवातो भयं जातं निकेता जायते रजो। अनिकेतमसन्यवं एतं वे मुनिदस्सनं ॥१॥ यो जातमुच्छिज्ज न रोपयेय्य, जायन्तमस्स नानुप्पवेच्छे । तमाहु एकं मुनिनं चरन्तं, अद्दक्खि सो सन्तिपदं महेसि ॥२॥ संखाय वत्थूनि पहाय बोज, सिनेहमस्स नानुप्पवेच्छे । स वे मुनी जातिखयन्तदस्मी, तक्कं पहाय न उपेति संखं ॥३॥ अन्नाय सब्बानि निवेसनानि, अनिकामयं अन्जतरम्पि तेसं । स वे मुनी वौतगेधो अगिडो, नायूहति पारगतो हि होति ॥४॥ सब्बाभिभु सब्बविटु सुमेधं, सब्बेसु धम्मेसु अनूपलित्तं । सब्बंजहं तहक्खये विमुत्तं, तं वापि धौरा मुनिं वेदयन्ति ॥५॥ पन्जाबलं सौलवतूपपन्नं, समाहितं झानरतं सतोमं । संगा पमुत्तं अखिलं अनासवं, तं वाऽपि धौरा मुनिं वेदयन्ति ॥६॥ एकं चरन्तं मुनिमप्पमत्तं, निन्दापसंसासु अवेधमानं । सौहंव सद्देसु असन्तसन्तं, वातंव जालम्हि असज्जमानं । पदुमं व तोयेन अलिप्यमानं, नेतारमन्जेसमनजनव्यं । तं वापि धीरा मुनिं वेदयन्ति ॥७॥ यो प्रोगाहने थम्भोरिवाभिजायति, यस्मिं पर वाचा परियन्तं वदन्ति । तं वीतरागं सुसमाहितिन्द्रियं, तं वापि धौरा मुनि वेदयन्ति ॥८॥ यो वे ठितत्तो तसरंव उज्जं, जिगुच्छति कोहि पापकेहि । वोमंसमानो विसमं समं च, तं वापि धौरा मुनिं वेदयन्ति ॥८॥ यो सन्त्रतत्तो न करोति पाणं, दहरो च मझो च मुनी यतत्तो। अरोसनेय्यो सो न रोसेति कंचि, तं वापि धीरा मुनिं वेदयन्ति ॥१०॥ यदग्गतो ममतो सेसतो वा, पिण्डं लभेथ परदत्तूपजीवी। नालं थुतं नोपि निपञ्चवादी, तं वापि धौरा मुनिं वेदयन्ति ॥११॥ ग ·MONEYASUTA 11 मुनिं चरन्तं विरतं मथुनस्मा, यो योब्बने न उपनिबज्झते क्वचि । मदप्पमादा विरतं विष्पमुत्तं, तं वापि धीरा मुनिं वेदयन्ति ॥१२॥ अम्ञाय लोकं परमस्थदस्सि, ओघ समुहं अतितरिय तादिं। तं छिन्नगन्य असितं अनासवं, तं वापि धीरा मुनिं वेदयन्ति ॥१३॥ असमा उभो दूरविहारत्तिनो, गिही दारपोमो अममो च सुब्बतो। परपाणरोधाय गिही असञतो, निच्चं मुनी रक्खति पाणिनो यतो ॥१४॥ सिखी यथा नौलगीवो विहंगमो, हंसस्स नोपेति जवं कुदाचनं । एवं गिही नानुकरोति भिक्खुनो, मुनिनो विवित्तस्स वनम्हि झायतो ॥१५॥ V MONEYASŪTA तौणिमानि भिक्खवे मोनय्यानि । कतमानि तौणि कायमोनय्यं वचीमोनय्य मनोमोनय्य। इध भिक्खवे भिक्खु पाणातिपाता पटिविरतो होति अदिवादाना पटि- विरतो होति कामसु मिच्छाचारा पटिविरतो होति। इदं वुच्चति भिवखव कायमोनय्य। कतमं च भिक्खवे वचौमोनेय्यं । इध भिक्खवे भिक्खु मुसावादा पटिविरतो होति पिसुनाय वाचाय पटिविरतो होति फरुसाय वाचाय पटिविरतो होति सम्फप्पलापा पटि- विरतो होति। इदं वुच्चति भिक्खवे वचीमोनय्य। कतमं च भिक्खवे मनोमोनेय्य । इध भिक्खवे भिक्खु आसवानं खया अनासवं चेतोविमुत्तिं पम्ञा-

·12
ORIGINAL PALI TESTS
विमुत्तिं दिढेव धम्म सयं अभिन्ञा सच्छिकत्वा उपसम्पज्ज विहरति ।
इदं वुच्चति भिक्खवे मनोमोनेय्य ।
इमानि भो भिक्खवे तौणि मोनेय्यानि ।
कायमुनिं वाचामुनिं चेतोमुनिं अनामवं ।
मुनिं मोनेय्यसम्पन्नं आहु सब्बप्पहायिनं ॥
VI
UPATISAPASINA
न मे दिट्ठो इतो पुब्बे न स्सुतो उद कस्मचि ।
एवं वग्गुवदो सस्था तुसिता गणिमागतो ॥१॥
सदेवकस्स लोकस्स यथा दिस्सति चवखुमा।
सब्बतमं विनोदेवा एकोव रतिमज्मगा १२॥
तं बुद्धं असितं तादिं अकुहं गणिमागतं ।
बहुबमिध बद्धानं अस्थि पम्हेन आगमं ॥३॥
भिक्खुनो विजिगुच्छतो भजतो रित्तमासनं ।
रुक्खमूलं सुसानं वा पब्बतानं गुहासु वा ॥४॥
उच्चावचेस सयनसु कीवन्तो तस्थ भेरवा ।
येहि भिक्खु न वेधेय्य निग्घोसे सयनासने ॥५॥
कति परिस्सया लोके गच्छतो अमतं दिसं।
ये भिक्खु अभिसम्भवे पन्तम्हि सयनासने ॥६॥
क्यास्स व्यप्पथयो अस्सु क्यास्सस्सु इध गोचरा।
कानि सौलब्बतानस्सु पहितत्तस्स भिक्खुनो ॥७॥
कं सो सिक्खं समादाय एकोदि निपको सतो।
कम्मारो रजतस्सेव निदमे मलमत्तनो ॥८॥

·UPATISAPASINA
13
विजिगुच्छमानस्स यदिदं फासु सयन रित्तासन सेवतो चे।
सम्बोधिकामस्स यथानुधम्म, तं ते पवक्खामि यथा पजानं ॥८॥
पञ्चन्न धोरो भयानं न भाये, भिक्खु सतो सपरियन्तचारी।
डंसाधिपातानं सिरिसपानं, मनुस्सफस्सानं चतुप्पदानं ॥१०॥
परधम्मिकानं न सन्तसेय्य, दिवापि तेसं बहुभरवानि ।
अथापरानि अभिसंभवेय्य, परिस्सयानि कुसलानुएसौ ॥११॥
आतंकफस्सेन खुदाय फुट्ठो, सौतं अञ्चुण्हं अधिवासयेय्य ।
सो तेहि फुट्ठो बहुधा अनोको, विरियं पर कम्म दळहं करेय्य ॥१२॥
थेय्यं न करथ्य न मुसा भणय्य, मत्ताय फस्से तसथावरानि ।
यदाविलत्तं मनसो विजञा, कण्हस्म पक्खोति विनोदयेय्य ॥१३॥
कोधातिमानस्म वसं न गच्छे, मूलम्पि तेसं पलिखन्त्र तिढे ।
अथप्पियं वा पन अप्पियं वा, अडा भवन्तो अभिसंभवेय्य ॥१४॥
पन्ज पुरक्खत्वा कल्याणपीति, विक्खम्भये तानि परिस्सयानि ।
अरतिं सहेथ सयनम्हि पन्ते, चतुरो सहय्य परिदेवधम्मे ॥१५॥
किं सु असिस्सामि कुवं वा असिस्सं, टुक्खं वत सेत्थ कुवज्ज सेस्सं ।
एत वितके परिदेवनय्ये, विनयथ सेखो अनिकेतसारी ॥१६॥
अन्नं च लद्धा वसनं च काले, मत्तं स जञा दध तोसनस्थ ।
सो तेसु गुत्तो यतचारि गामे रुसितोपि वाचं फरुसं न वज्जा ॥१७॥
प्रोक्खित्तचक्खु न च पादलोलो, झानानुयुत्तो बहुजागरस्स।
उपेक्खमारब्भ समाहितत्तो, तक्कासयं कुक्कुच्चियूपछिन्दे ॥१८॥
चुदितो वचौहि सतिमाभिनन्दे, सब्रह्मचारीसु खिलं पभिन्दे ।
वाचं पमुञ्चे कुसलं नातिवेलं, जनवादधम्माय न चेतयेय्य ॥१८॥
अथापरं पञ्च रजानि लोके, येसं सतीमा विनयाय सिक्खे ।
रूपसु सद्देसु अथो रससु, गन्धेसु फस्सेसु सहेथ रागं ॥२०॥
एतेसु धम्मेसु विनेय्य छन्द, भिक्खु सतोमा सुविमुत्तचित्तो।
कालेन सो सम्मा धम्मं परिवीमसमानो, एकोदिभूतो विहने तमं सो ॥२१॥

·14 ORIGINAL L'ALI TEXTS VII RĀGHULOVĀDA ४। १। एवं मे सुतं । एक समयं भगवा राजगहे विहरति वेळ वन कलन्दक- निवापे। तेन खो पन ममयेन आयस्मा राहुलो अम्बलडिकायं विहरति । अथ खो भगवा सायङ्गसमयं पटिसलाना वुट्टितो येन अम्बलट्ठिका येन आयस्मा राहुलो तेनुपसङ्कमि। अहसा खो आयस्मा राहुलो भगवन्तं दूरतोव आगच्छन्तं । दिखान आसनं पापसि उदकञ्च पादानं। निसौदि भगवा पञत्ते आसन । निसज्ज पादे पखालेसि। आयस्मापि खो राहुलो भगवन्तं अभिवादेत्वा एकमन्तं निसौदि। ३। अथ खो भगवा परित्तं उदकावसेसं उदकाधान ठपत्वा आयस्मन्तं राहुलं आमन्तेसि। पस्ससि नो त्वं राहुल इमं परित्तं उदकावसेसं उदकाधान ठपितन्ति । एवं भन्ते। एवं परित्तं खो राहुल तेसं सामन्ज येसं नस्थि सम्पजानमुसावादे लज्जाति। अथ खो भगवा तं परित्तं उदकावस छडड त्वा आयस्मन्तं राहुलं आमन्तेसि । पस्ससि नो वं राहुल तं परितं उदकावरीसं छडिडतन्ति । एवं भन्ते। एवं छडिडतं खो राहुल तेसं सामन्त्र येसं नस्थि सम्पजान- मुसावादे लज्जाति। ५। अथ खो भगवा तं उदकाधान निकुज्जित्वा आयस्मन्तं राहुलं अामन्तेसि। पस्ससि नो त्वं राहुल इमं उदकावधानं निकुज्जितन्ति । एवं मन्ते। एवं निकुज्जितं खो राहुल तेसं सामज येसं नस्थि सम्पजानमुसावाद लज्जाति । अथ खो भगवा तं उदकाधानं उकुज्जित्वा आयस्मन्तं राहुलं आमन्तेसि। पस्ससि नो त्वं राहुल इमं उदकाधानं रित्तं तुच्छन्ति । एवं भन्ते। एवं रित्तं तुच्छं खो राहुल तसं सामज येसं नस्थि सम्पजानमुसावादे लज्जा। ७। सेय्यथापि राहुल रजो नागा ईसादन्तो उब्बळ हवाभिजातो सङ्गा- ·RAGHULOVADA 15 मावचरो। सो सङ्गामगतो पुरिमेहि पि पादेहि कम्मं करोति पच्छिमेहि पि कम्मं करोति पुरिमन पि कायन कम्मं करोति पच्छिमेन पि कायन कम्मं करोति सौसेन पि कम्मं करोति कमेहि पि कम्म करोति दन्तेहि पि कम्म करोति नङ्गनपि कम्म करोति रक्खतेव सोण्डं। तस्थ हत्तारोहस्स एवं होति अयं खो रम्ञो नागो ईसादन्तो उब्बळ हावाभिजातो सङ्गामाव- चरो सङ्गामगतो पुरिमहिपि पादेहि कम्म करोति पच्छिमहिपि पादेहि कम्मं करोति पुरिमनपि कायेन कम्म करोति पच्छिमेनपि कायेन कम्म करोति सौसेनपि कम्म करोति कस्मेहिपि कम्म करोति रक्खतव सोण्डं। अपरिच्चत्तं खो रहनो नागस्स जीवितन्ति यतो खो राहुल रज्जो नागो ईसादन्तो उबळ हावाभिजातो सङ्गामावचरी सङ्गामगतो-पे-नङ्ग नपि कम्म' करोति सोण्डायपि कम्म करोति । परिचत्तं खो रजो नागम्म जीवितं। नस्थिदानि किञ्चि रन्जो नागस्य अकरणीयन्ति। एवमेव खो राहुल यस्स कस्सचि सम्पजानमुसावादे नस्थि लज्जा नाहं तस्स किञ्चि पापं अकरणीयन्ति वदामि । तस्मातिह ते राहुल हस्सापि न मुसा भणिस्मामोति एवं हि ते राहुल सिक्कितब्बं ॥ तं किं मन्जसि राहुल किमस्थियो आदासोति। पञ्चवक्खनस्थों भन्तेति। एवमेव खो राहुल पचवेक्खित्वा पञ्चवेक्खित्वा कार्यन कम्म कातब्ब। पञ्चवक्खित्वा पञ्चवेक्खित्वा वाचाय कम्म कातब्ब। पच्च- वेक्खित्वा पच्चवक्खित्वा मनसा कम्म कातब्ब॥ ८। यदेव त्वं राहुल कायेन कम्म कत्तुकामो होसि तदेव ते कायकम्म पञ्चवेक्खितब्ब। यं नु खो अहं इदं कायन कम्म कत्तुकामा इदं में कायकम्म अत्तव्याबाधायपि संवत्तेय्य परब्याबाधायपि संवत्तेय्य उभयव्याबाधायपि संवत्तेय्य। अकुसलं इदं कायकम्म टुक्खुद्रयं टुकवविपाकन्ति। सचे त्वं राहुल पच्चवेक्वमानो एवं जानय्यासि यं खो अहं इदं कायन कम्म कत्तु- कामो इदं में कायकम्नं अत्तच्याबाधायपि संवत्तेय्य परब्याबाधायपि संवत्तेय्य उभयव्याबाधाय पि संवत्तेय्य अकुसलं इदं कायकम्मं दुक्खुद्रयं दुक्ख- विपाकन्ति एवरूपं ते राहुल कायेन कम्मं समकं न करणीयं १०। सचे पन त्वं राहुल पञ्चवेक्खमानो एवं जानेय्यासि यं खो अहं इदं ·16 ORIGINAL PALI TEXTS कायेन कम्मं कत्तुकामो इदं मे कायकम्मं नेव अत्तव्याबाधाय संवत्तेय्य न परब्याबाधाय संवत्तेय्य न उभयच्याबाधाय संवत्तेय्य। कुसलं इदं कायकम्भ सुखुद्रयं सुखविपाकन्ति एवरूपं ते राहुल कायन कम्मं करणीयं ॥ ११। करोन्तेनपि ते राहुल कायन कम्मं तदेव ते कायकम्मं पञ्च- वेक्खितब्ब। यं ननं खो अहं इदं कायन कम्मं करोमि इदं मे कायकम्मं अत्तव्याबाधायपि संवत्तति। परब्याबाधायपि संवत्तति। उभयब्याबाधायपि संवत्तति। अकुसलं इदं कायकम्मं टुक्खुद्रयं दुकवविपाकन्ति। सचे त्वं राहुल पञ्चवक्खमानो एवं जानेय्यासि। यं खो अहं इदं कायेन कम्मं करोमि इदं मे कायकम्मं अत्तव्याबाधायपि संवत्तति परब्याबाधायपि संवत्तति उभयब्याबाधायपि संवत्तति। अकुसलं इदं कायकम्मं टुक्खुद्रयं दुक्ख- विपाकन्ति। पटिसहरय्यासि त्वौं गहुल एवरूपं कायकम्मं । सचे पन त्वं राहुल पञ्चवेकवमानो एवं जानय्यासि यं खो अहं इदं कायेन कम्मं करोमि इदं मे कायकम् नेव अत्तव्याबाधायपि संवत्तति न परव्याबाधायपि संवत्तति न उभयच्याबाधायपि संवत्तति। कुसलं इटं कायकम्मं सुखुद्रयं सुख- विपाकन्ति। अनुपदज्नेय्यासि त्वं राहुल एवरूपं कायकम् ॥ १२। कत्वा पि ते राहुल कायेन कम्मं तदेव ते कायकम्म पच्चवेक्खितब्बं । यं नु खो अहं इदं कायन कम्मं अकासिं इदं मे कायकम्म अत्तव्याबाधायपि संवत्तति परब्याबाधायपि संवत्तति उभयव्याबाधायपि संवत्तति। अकुसलं इदं कायकम्म टुक्खुद्रयं दुक्ख- विपाकन्ति । सचे त्व' राहुल पच्चवेक्खमानो एवं जानय्यासि यं खो अहं इदं कायेन कम्म अकासिं इदं मे कायकम्म अत्तव्याबाधायपि संवत्तति परब्याबाधायपि संवत्तति उभयव्याबाधायपि संवत्तति । अकुसलं इदं काय- कम्मं टुक्खुद्रयं दुकवविपाकंति एवरूपं ते राहुल कायकम्म सस्थरि वा विन्स वा सब्रह्मचारिसु वा देसेतब्ब विवरितब्ब उत्तानिकातब्ब। देसेत्वा विवरित्वा उत्तानिकत्वा प्रायतिं संवरं आपज्जितब्बं ॥ १३ । सचे पन ते राहुल पञ्चवक्खमानो एवं जानेय्यासि यं खो अहं इदं कायन कम्न प्रकासिं इदं मे कायकम् नेव अत्तव्याबाधाय संवत्तति न पर- ब्याबाधाय संवत्तति न उभयव्याबाधाय संवत्तति । कुसलं इदं कायकम्म ·RAGHULOVADA 17 मुखद्रयं सुखविपाकन्ति । तेनेव त्वं राहुल पौतिपामुज्जेन विहरेय्यासि अहोरत्तानुसिक्खो कुसलेसु धम्मेसु ॥ १४। यदेव त्वं राहुल वाचाय कम्म कत्तुकामो होसि तदेव ते वचीकम्म पञ्चवेक्खितब्ब। यं नु खो अहं इदं वाचाय कम्म कत्तुकामो इदं मे वचौकन्न अत्तव्याबाधायपि संवत्तेय्य परब्याबाधायपि संवत्तेय्य उभय- व्याबाधाय पि संवत्तेय्य। अकुसलं इदं वचौकम्म टुक्खुद्रयं दुकवविपाकन्ति । सचे त्व राहुल पच्चवेक्खमानो एवं जानय्यासि यं खो अहं इदं वाचाय कम्म कस्तुकामो इदं मे वचीकम्म-पे-उभयन्याबाधायपि संवत्तेय्य अकुसलं इदं वचौकम्म टुक्खुद्रयं दुक्खविपाकन्ति एवरूपं ते राहुल वाचाय कम्म ससक न करणीयं। सचे पन त्वं राहुल पच्चवेकवमानो एवं जानय्यासि यं खो अहं इदं वाचाय कम्मं कत्तुकामो इदं मे वचौकम्मं नेव अत्त- व्याबाधाय-पे-न उभयच्याबाधाय संवत्तेय्य। कुसलं इदं वचीकम्म सुखुद्रयं सुखविपाकन्ति । एवरूपं ते राहुल वाचाय कम्मं करणीयं । करोन्तेनपि ते राहुल वाचाय कम्म तदेव ते वचीकम्मं पञ्चवेक्वितब्ब। यं नु खो अहं इदं वाचाय कम्मं करोमि इदं मे वचीकम्मं अत्तव्याबाधायपि संवत्तति परब्याबाधायपि संवत्तति उभयव्याबाधायपि संवत्तति। अकुसलं इदं वचौकम्मं दुक्खुद्रयं टुक्वविपाकन्ति। सचे त्वं राहुल पञ्चवेकवमानो एवं जानेय्यासि यं खो अहं इदं वाचाय कम्मं करोमि इदं मे वचौकम्म- -पे-उभयव्याबाधायपि संवत्तति, अकुसलं इदं वचौकम्मं दुक्खुद्रयं टुक्खविपाकन्ति। पटिसंहरेय्यासि त्व गहुल एवरूपं वचौकम्मं । सचे पन त्वं राहुल पच्चवेक्खमानो एवं जानय्यासि यं खो अहं इदं वाचाय कम्मं करोमि इदं मे वचौकम्मं नेव अत्तव्याबाधाय-पे-न उभयच्याबाधाय संवत्तति कुसलं इदं वचौकम्मं सुखुद्रयं सुखविपाकन्ति, अनुपदज्जेय्यासि त्व राहुल एवरूपं वचौकम्मं ॥ १५। कत्वापि ते राहुल वाचाय कम्मं तदेव ते वचीकम्मं पञ्च- वेक्खितब्ब यं नु खो अहं इदं वाचाय अकासिं इदं मे वचीकम् प्रत्तव्याबाधायपि संवत्तति परब्याबाधायपि संवत्तति उभयव्याबाधायपि संवत्तति । अकुसलं इदं वचौकम्म दुक्खुद्रयं दुक्खविपाकन्ति । सचे 3--1517 B.

·18 ORIGINAL PALI TEXTS त्वं राहुल पञ्चवक्खमानो एवं जानय्यासि यं खो अहं इदं वाचाय कम अकासिं इदं मे वचौकम्म-पे-उभयब्याबाधायपि संवत्तति । प्रकुसलं इदं वचौकम्म टुक्खुद्रयं टुक्खविपाकन्ति। एवरूपं ते राहुल वचीकम्म सस्थरि वा विम्बेसु वा सब्रह्मचारिस देसतब्बं विवरितब्बं उत्तानीकातब्बं । देसेत्वा विवरित्वा उत्तानोकत्वा प्रायतिं संवरं प्रापन्जितब्बं। सचे पन त्व राहुल पञ्चवेवखमानो एवं जानग्यासि यं खो अहं इदं वाचाय कम्म अकासिं इदं मे वचीकम्मं नव अत्त- व्याबाधाय-पे-न उभयब्याबाधाय संवत्तति। कुसलं इदं वचीकम्म सुखुद्रयं सुखविपाकन्ति। तेनैव त्वं राहुल पौतिपामुज्जेन विहरेय्यासि अहोरत्तानुसिक्खो कुसलेसु धम्मेस ॥ १६। यदेव त्वं राहुल मनसा कम्मं कत्तुकामो होसि तदेव ते मनोकम्म पञ्चवेक्खितब्बं यं नु खो अहं इदं मनसा कम्मं कत्तुकामो इदं मे मनो- कम्मं अत्तव्याबाधायपि संवत्तेश्य पराबाधायपि संवत्तेग्य, उभ्य- व्याबाधायपि संवत्तेग्य। अकुसलं इदं मनोकम टुक्खुद्रयं दुखविपाकन्ति । सचे त्वं राहुल पञ्चवेवरखमानो एवं जानिय्यासि यं खो अहं इदं मनसा कम्मं का कामो इदं में मनोकम्म-पे- उभयब्याबाधायपि संवत्तेग्य अकुसलं इदं मनोकम्मं दवखुद्रयं टुक्रख दिपाकन्ति । एवरूपं ते राहुल मनसा कम्मं समक न कर गोयं। सचे पन त्वं गहुल पञ्चवेवखमानो एवं जानय्यासि। यं खो अई इदं मनसा कम्म कत्तुकामो इदं मे मनोकम्म नवत्तच्याबाधाय -पे-न उभयव्याबाधाय संवत्तेय्य। कुसलं इदं मनोकम्म सखुद्रयं सुखविपाकन्ति । एवरूपं ते राहुल मनसा कम्मं करणीयं । करोन्तेन पि तं राहुल मन्सा कम्मं तदेव त मनोकम्मं पञ्चवेक्षितब्बं यं नु खो अहं इदं मनसा कम्मं करोमि इदं मे मनोकम्मं अत्तव्याबाधायपि संवत्तति परब्याबाधायपि संवत्तति उभयच्याबाधायपि संवत्तति । अकुसलं हर मनोकम्मं टुकन्द्रयं टुकवविपाकन्ति। सचे त्वं राहुल पञ्चवेवखमानो एवं जानेय्यासि यं खो अहं इदं मनसा कम्मं करोमि इदं मे मनोकम्म पे-उभयच्याबाधायपि संवत्तति। अकुसलं इदं मनोकम्मं दुकद्रयं दुवख- विपाकन्ति, पटिसंहरेय्यासि त्वं राहुल एवरूपं मनोकम्मं । सचे पन ·RAGHULOVADA 19 त्वं पञ्चवक्खमानो एवं जानग्यासि यं खो अहं इदं मनसा कम्म करोमि इदं मे मनोकम्मं नेवत्तव्याबाधाय-पे-न उभयव्याबाधाय संवत्तति । कुसलं इदं मनोकम्मं सुखुद्रयं सुखविपाकन्ति । अनुपदज्जेय्यासि त्वं राहुल एवरूपं मनोकम्म। कत्वा पि ते राहुल मनसा कम्मं तदेव ते मनोकम्म पञ्चवेक्खितब्बं यं नु खो अहं इदं मनसा कम्मं अकासिं इदं मे मनोकम्म अत्तव्याबाधाय पि संवत्तति परब्याबाधायपि संवत्तति उभयव्याबाधाय पि संवत्तति। अकुसलं इदं मनोकम्मं टुक्ख्द्रयं दुक्खविपाकन्ति। सचे त्व राहुल पच्चवेक्खमानो एवं जानय्यामि यं खो अहं इदं मनसा कम्म प्रकासिं इदं मे मनोकम्म-पे-उभयव्याबाधायपि संवत्तति, अकुसलं इदं मनोकम्मं टुक्खुद्रयं टुक्खविपाकन्ति। एवरूपे ते राहुल मनोकम्मे अट्टीयितब्ब हरायितब्ब जिगुच्छितब्बं । अट्टीयित्वा हरायित्वा जिगुच्छित्वा प्रायति स्वरं पापज्जितब्ब। सचे पन त्व राहुल पच्चवेवखमानो एवं जानेय्यासि यं खो अहं इदं मनसा कम्मं अकासिं इदं मे मनोकम्मं नेवत्तव्याबाधाय संवत्ति न परव्याबाधाय संवत्ति न उभयव्याबाधाय संवत्ति। कुसलं इदं मनोकम्मं सुखद्रयं सुखविपाकन्ति, तेन त्वं राहुल पौतिपामुज्जेन विहरेग्यासि अहोरत्तानुसिक्खो कुसलेस धम्मसु ॥ १७। ये हि केचि राहुल अतीतं अहानं समणा वा ब्राह्मणा वा कायकम्मं परिसोधेसुं वचौकम्म परिसोधेसुं मनोकम्म परिसोधेस सब्बे ते एवमेवं पञ्चवेक्खित्वा पञ्चवेक्खित्वा कायकम्मं परिसोधेमुं। पञ्चवेक्खित्वा पञ्चवेक्खित्वा वचौकम्म परिसोधेसं । पच्चविखत्वा पञ्चवविखत्वा मनो- कम्मं परिसोधेसुं। ये हि पि केचि राहुल अनागतमडानं समणा वा ब्राह्मणा वा कायकम्मं परिसोधेस्मन्ति वचौकम्मं परिसोधेस्मन्ति मनोकम्मं परिसोधस्मन्ति, सब्बे ते एवमेवं पञ्चवेक्खित्वा बेक्खित्वा कायकम्म परिसोधेस्सन्ति, पच्चविखत्वा पञ्चविखत्वा वचीकम्म परिसोधेस्सन्ति पञ्चवेक्खित्वा पञ्चविखत्वा मनोकम्मं परिमोधेस्सन्ति । ये हि पि केचि राहुल एतरहि समणा वा ब्राह्मणा वा कायकम्म परिसोधेन्ति वचीकम्मं परिसोधेन्ति मनोकम्मं परिसोधेन्ति सब्बे ते एवमेवं पञ्चवेक्खित्वा पच्चवेक्खित्वा कायकम्मं परिसोधेन्ति पञ्चविखवा

·20
ORIGINAL PALI TEXTS
पञ्चवेक्खित्वा वचीकम्मं परिसोधेन्ति पञ्चवेक्खित्वा पञ्चवेक्खित्वा मनोकम्म
परिसोधेन्ति॥
१८। तस्मातिह राहुल पञ्चवेक्खित्वा पञ्चवेक्खित्वा कायकम्म
परिसोधेस्साम । पञ्चवेक्खित्वा पञ्चवेक्खित्वा वचीकम्मं परिसोधेस्साम ।
पञ्चवेक्खित्वा पञ्चवेक्खित्वा मनोकम्मं परिसोधेस्सामाति एवं हि वो राहुल
सिक्खितब्बन्ति ॥
इदं अवोच भगवा। अत्तमनो आयस्मा राहुलो भगवतो भासितं
पभिनन्दोति।

·ENGLISH TRANSLATION

·No text on this page.

·VINAYA SAMUKASA DISCIPLINE PAR EXCELLENCE 6 6 1. Then the Blessed One addressed the Bhikkhus belonging to a group of five : These two extremes, O Bhikkhus, are not to be resorted to by one who has renounced the world. What are these two ? The attachment to worldly enjoyment, which is vile, sexual, vulgar, ignoble and unprofitable; and the devotion to self-mortification which is painful, ignoble and unprofitable. Without having recourse to these extremes, 0 Bhikkhus, the Tathāgata has perfectly understood the Middle Path which opens one's eyes, produces knowledge and is for tranquillization, wisdom, en. lightenment and nirvana. Which, o Bhikkhus, is the Middle Path? It is the noble Eightfold Path, viz., Right Views, Right Aspiration, Right Speech, Right Conduct, Right Livelihood, Right Endeavour, Right Mindfulness and Right Concentration. This is, o Bhikkhus, that Middle Path which is perfectly understood by Tathāgata, and which open's one's eyes, produces knowledge and is for tranquillization, wisdom, enlightenment and nirvāņa. 3. Suffering, O Bhikkhus, is a Noble Truth.' Birth is suffering; old age is suffering; disease is suffering; death is suffering; coming into contact with what is unpleasant is suffering; not to obtain what one desires is suffering. In short, the five aggregates of the constituent elements causing attachment' are suffering Panca upadadakkhandhi. The five khandhas or skandhas are viz. (1) rūpa 'material qualities, (2) vedana' 'feeling," (3) safnū or naina 'perception,' (4) samkhara or samskära 'co-efficients of cons. ciousness,' and (5) viññāņa or vijftāna 'consciousness.'

·24 ENGLISH TRANSLATION 4. 'O Bhikkhus, the cause of suffering is a Noble Truth. It is thirst (tanhã, trsnā) that leads to rebirth, accompanied by pleasure and lust, finding its delight here and there. (This is three-fold). The thirst for sensuous pleasure, the thirst for existence, and the thirst for nonexistence. 6 5. ' Again, O Bhikkhus, the cessation of suffering is a Noble Truth. It is the complete cessation of thirst, the destruction of it, the abandoning of it, the giving up of it, the deliverance from it, and the doing away with it. 6. Again, O Bhikkhus, the path that leads to the cessation of suffering is a Noble Truth. And it is that Noble Eight-fold Path, viz., Right View, Right Aspiration, Right Speech, Right Conduct, Right Livelihood, Right Mindfulness and Right Concentration. 7. Now among the doctrines which formerly had not been heard of my eyes were opened, I had the knowledge, I had the wisdom, I had the higher knowledge and I had the light that (i) suffering is a Noble Truth, that (ii) it must be perfectly understood, and that (iii) it has perfectly been understood by me. 8. ' Again, O Bhikkhus, my eyes were opened and I had the light that (i) the cause of suffering is a Noble Truth that (ii) it must be abandoned, and that (iii) it has been abandoned by me. 9. Again, O Bhikkhus, my eyes were opened and I had the light that (i) the cessation of suffering, is a Noble Truth, that (ii) the cessation of suffering must be realised, and that (iit) it has been realised by me. 10. Again, O Bhikkhus, my eyes were opened and I had the light that (i) the Path which leads to the cessation of suffering is á Noble Truth, (ii) that it must be meditated upon, and thať (iii) it has been done so by me:

·ALIYAVASA 26 6 11. As long as, O Bhikkhus, I had not the true and well-purified knowledge and insight into these four Noble Truths which are three-fold and as such have the twelve forms, so long, O Bhikkhus, I did not know that I had obtained the highest enlightenment in the world of gods, of Māra and of Brahmā, and among all people including Samamas (recluses), Brāhmaṇas, gods and men. 12. But since, 0 Bhikkhus, I possessed the true and well-purified knowledge and insight into these four Noble Truths which are three-fold and as such have the twelve forms, I know, 0 Bhikkhus, that I have obtained the highest enlightenment in the world of gods, of Māra 1 and of Brahmā; and among all peoples, including Samaņas (Buddhist monks), Brāhmaṇas, gods and men. 13. And this knowledge and insight arose in my inind : The emancipation of my mind cannot be shaken, this is my last birth, there is now no rebirth for me".' 14. Thus the Blessed One said. And the Bhikkhus belonging to the group of the five were delighted and rejoiced at the words of the Blessed One. II ALIYAVASA THE NOBLE STATES OF LIVING . ten noble states of living. Here, friends, a monk is devoid of five qualities, is endowed with six qualities, has one guard and a four-fold recourse. He rejects individual opinions (dogmas), completely gives up desires, · The Tempter, the Ruler of the highest of the six Kamadevalokas. 1617 B.

·26 ENGLISH TRANSLATION has pure thoughts, gets the action of the body tranquillized and has his mind and insight well emancipated. 2. How, O friends, is a monk devoid of the five qualities? Here, friends, the sensuality of a monk is given up and so are his malevolence, sloth and torpor, excitement, worry and doubt. Thus, indeed, friends, a monk becomes devoid of the five qualities. 3. How', O friends, is a monk cndowed with the six qualiites? Here, friends, a monk having seen material forms with his eyes is neither delighted, nor displeased, but remains indifferent, mindful and attentive. Similarly having heard a sound with his ear, having perceived odour with his nose, having experienced taste with his tongue. having touched the tangible by the body, and having known an idea with the mind he is neither delighted, nor displeased, and remains indifferent and attentive. Thus, () friend, a monk is endowed with six qualities. 4. And how has, ( friends, a monk one guard? A monk, friends, has a guard in his thoughtful mind. Thus, indeed ,friends, a monk has one guard. 5. How' has, friends, a monk four-fold recourse? Here a monk, friends, having considered pursues something, accepts something, puts away something, and avoids something. Thus indeed, friends, a monk has four-fold recourse. 6. How does a monk, friends, reject the individual opinions (dogmas)? Here; friends, all those individual opinions which are held by different Samanas and Brāhmaṇas are dismissed, put away, given up, ejected, let go, rejected and abandoned by the monk. Thus, O friends, a monk rejects the individual opinions. 7. And how does a monk, ( friends, completely give up desires? Here, friends, a monk abandons his desire for worldly enjoyment, desire for rebirth and desire for practis- - ·ANAGAT'ABHAYA 27 ing religious life (brahmacurya). Thus, V friends, does a monk completely give up his desires. 8. And how has a monk, O friends, pure thoughts? Here, O friends, the sensual ideas, the malicious ideas, and the cruel ideas are abandoned. Thus, friends, a monk has pure thoughts. 9. And how does he tranquillize the actions of the body? Because of the elimination of pleasure and pain he attains to and abides in a state of meditation known as the Fourth Meditation (caturtha dhyāna). On account of the previous disappearance of both mental pain and pleasure it is a state neither of pain, nor of pleasure, but of pure indifference and mindfulness. Thus, friends, the monk tranquillizes the actions of the body. 10. And how does a monk, friends, have his mind and insight well-emancipated : His mind is emancipated from attachment, from hatred and illusion. Thus, O friends, a monk has his mind well-emancipated. 11. And how does he have his insight emancipated ? Here, O friends, a monk understands that his attachment, hatred and illusion are eliminated, are cut off at the very root and become like the stump of a palm tree, non-existent and unable to grow again in future. Thus, ( friends, a monk has his insight well-emancipated. III ANĀGATABHAYA FEARS TO COME 1. These are the five fears to come, O monks, which have not yet arisen, but will arise in future. These are to be understood by you and having understood them you are to strive for their avoidance." What are the five?

·28 ENGLISH TRANSLATION 2. “In future, 0 monks, there will be monks without cultivating their body, their character, their mind and their insight. They will give others higher ordination. They will, however, not be able to lead the latter to higher character, higher mind and higher insight. And these latter again without cultivating their body, their character their mind and their insight will give higher ordination to yet others. And verily thus, 0 monks, owing to the debciency of discipline there is the deficiency of the doctrine (dhamma). This is the first fear, O monks, that has not yet arisen, but will arise in future. This is to be understood by you and having understood it you are to strive for its avoidance. 3. Again, O monks, there will be in future monks who without cultivating their body, their character, their mind and their insight, will give others support. They will not be able to lead the latter to higher character, higher mind and higher insight. And these latter again will give support to yet others. 4. * And verily thus, O monks, owing to the deficiency of righteousness there is the deficiency of discipline and owing to the deficiency of discipline there is the deficiency of the doctrine. This is the second fear, O monks, that has not yet arisen, but will arise in future. This is to be understood by you and having understood it you are to strive for its avoidance. 6 5. And again, O monks, there will be monks in future who without cultivating their body, their character, their mind and their insight, will enter into discussions on philosophical as well as on other matters relating to knowledge. They will fall into a dark state and will not understand them.

·ANAGATABHAYA 29 6. 'And verily, v monks, owing to the deficiency of righteousness there is the deficiency of discipline and owing to the deficiency of discipline there is the deficiency of the doctrine. This is the third fear, U monks, that has not yet arisen, but will arise in future. This is to be understood by you, and having understood it you are to strive for its avoidance. 7. . And again, 0 monks , there will be in future monks who will not cultivate their body, their character, their mind and their insight. They will not like to listen to the discourses of the Tathāgata which are profound and deep in meaning and relate to the doctrine of void ; when these discourses will be recited they will not pay heed to them so as to understand them. Nor will they deem anything iri these discourses to be deserving of acceptance with regard to the truth. 8. * But there are sayings of poets, poems with beautiful vowels and consonants (lealing with profane matters and uttered by laymen. When these will be recited, they will like to listen to them and will deem that there is a thing that deserves to be accepted with regard to the truth. And verily, ( monks, owing to the deficiency of the doctrine there is the deficiency of discipline, and owing to the deficiency of discipline there is the deficiency of the doctrine. This is the fourth fear, () monks, that has not yet arisen, but will arise in future. • This is to be understood by you and having understood it you are to strive for ito avoidance. 9. 'And again, O monks, there will be in future monks who will not cultivate their body, their character, their mind and their insight. These elders will become luxurious and lethargic, and they will be the first to go astray and will 6 ·30 ENGLISH TRANSLATION s shirkers in seclusion. They will put forth no effort for obtaining what is not obtained, for attaining what is not attained, and for realizing what is not realized. Thus verily, O monks, owing to the deficiency of the doctrine there is the deficiency of discipline, and owing to the deficiency of discipline there is the deficiency of the doctrine. This is, 0 monks, the fifth fear that has not yet arisen, but will arise in future. This is to be understood by you and having understood it you are to strive for its avoidance. 10. These are, 0 monks, the five fears. They have not yet arisen, but will arise in future. These are to be understood by you, and having understood them you are to strive for their avoidance. $ IV MUNIGATHA STANZAS ON A SAGE 1. From acquaintance arises fear, from a householder's life arises defilement. One who has no householder's life, nor acquaintance (is a Muni). This is the view of a Muni. 2. Whosoever after having uprooted his passion that has arisen would not allow that which is about to grow, the solitarily wandering, they call a Muni; such a great sage has seen the state of peace. 3. Having considered the objects (of passions) and destroyed (their) origin one should not allow attachment to grow. Indeed he is a Muni who has the end of birth and death. He gives up evil thoughts and cannot be called by a name.

·MUNIQATHA 31 4. He who having known all the abodes (i.c., different existences) desires none of them is a Muni, free from coveteousness, free from greediness. He does no longer strive, as he has reached the other shore. 5. The wise know him also to be a Muni who has overcome all, who knows all, who is wise, who is un-attached to all things, who has abandoned every thing and who is liberated owing to the extinction of desire, 6. The wise know him also to be a Muni who has the power of wisdon, who is endowed with virtuous behaviour. who is composed and delights in meditation, whose mind is wakeful and who is free from attachment, mental obstruction and human passions. 7. The wise know him also to be a Muni who wanders solitarily, whose mind is wakeful, who is not shaken by blame and praise, who does tremble like a lion at noises, is not attached (to worldly objects) like the wind to a net and is not soiled like a lotus by water, and who leads others, but is not led by others. 8. The wise know him also to be a Muni who becomes firm as the post in a bathing place, whom others praise to the utmost, who is free from passions and has senses well under his contro). 9. The wise know him also to be a Muni who is self-controlled, straight like a shuttle, and disgusted with evil actions, reflecting on what is just and unjust. 10. The wise know him also to be a Muni, whether young or middle-aged, who is self-restrained, who does not do any evil act, is self-controlled and who cannot be provoked and does not provoke anyone. 11. The wise know him also to be a Muni who lives upon what is given by others, receiving a lump of food from ·32 ENGLISH TRANSLATION the top, or from the middle, or from the end of a vessel), and does not praise, nor speak unpleasantly of (the food). 12. The wise know him also to be a Muni who wanders about as a Muni abstaining from sexual intercourse, who is nowhere fettered in his youth, who refrains from pride and carelessness and is liberated. 13. The wise call him a Muni who having known the world has seen the highest truth, who having crossed the stream and the sea (of existence), has become such a person,' and who having cut off all ties is independent and has become free from passions. 14. The two are unequal; the modes of life and occupations are distant (i.e., different). One is a house-holder maintaining a wife and the other is unselfish and virtuous; the house-holder is unrestrained in regard to the destruction of other living creatures; but the Muni always protects living beings being restrained. 15. As a crested bird with the blue neck (i.e., the peacock) never attains the swiftness of the swan, even so a house-holder does not equal a Bhikkhu, a Muni living in seclusion and meditating. V MONEYASOTA THE DISCOURSE ON THE STATE OF A SAINT 1. There are, O monks, three states of a saint (Muni). What are the three? The states of a saint with regard to the body, the speech and the mind. 2. What is, O monks, the state of a saint with regard to the body?

·UPATISAPASINA 33 Here, O monks, a monk abstains from taking life, abstains from taking what is not given, and abstains from adultery. This is, () monks, called the state of a saint with regard to the body. 3. What is, () monks, the state of a saint with regard to the speech? Here, () monks, a monk abstains from talking lies, from slander, from harsh speech, and from frivolous and senseless talk. This is, O monks, called the state of a saint with regard to the speech. 4. And what is, O monks, the state of a saint with regard to the mind ? Here, () monks, after the extinction of the passions csavas), a monk lives after having thoroughly known and seen and attained in this very existence the emancipation of insight which is free from the passions. This is, () monks, called the state of the saint with regard to the mind. 5. These are, O monks, the three states of a saint. He is called the all-renouncing saint who is a saint in body, in speech and in mind being possessed of the states of a saint and being free from the passions. VI UPATISAPASINA -80 said 1. Neither has been seen by me before the venerable Sāriputta,-' nor has any one heard of such a teacher who comes from the Tusita heaven, has a host of followers, and speaks so sweetly.' 2. Of the world of gods and men he is truly seen to be endowed with eyes, and it is only he who has attained the bliss (of passionlessness) having dispelled all darkness, 1617 B.

·34 ENGLISH TRANSLATION 3. Among many who are here in bondage I have approached as a seeker with a question that Buddha who has come down to this earth, who is free and guileless and has attained ' such state' (i.e., Buddhahood). 4-5. How many are the troubles which should havo no terror for the Bhikkhu who is disgusted with the world and takes his isolated seat in different dwelling places such as the root of a tree or a cemetery or the caves of a mountain? 6. How many are the dangers in the world which the Bhikkhu proceeding towards the immortal direction li.e.. nirvāņa) should overcome (living) in a dwelling place on the out-skirts (of human habitations)? 7. What are his words? What are his spheres? What are the moral practices of this resolute Bhikkhu? 8. What is the teaching having received which he becomnes concentrated, wise and mindful and blows off his own impurity as does a smith that of silver. 9. Said the Blessed One' 0, Sāriputta, I shall tell you, as I understand, what is pleasant for him who is disgusted (with the world) and takes an isolated seat in a dwelling place, wishing perfect enlightenment in accordance with the doctrine (dhamma). 10. Let not a wise and thoughtful Bhikkhu living on the out-skirts (of human habitations) be afraid of the five troubles such as flies and gad-flies, snakes, contact with (evil) men and quadrupeds. While seeking what is good he should not be afraid also of heretics, even having experienced fear and terror from them. He should overcome also other troubles 12. Afficted by sickness and hunger he should endure (them), as well as excessive heat and cold. Variously ·UPATISAPASINA 35 louched by them he should make a strong exertion being Tree from attachment to be. 13. He should not commit tueri, nor tell a lie; be should touch all beings, muvavie ana uumuvavie, Wald cure. And what he knows w We d suam of us mu ne savunu drive away thinking that it belongs to the back siue qui life). 14. Une should not be overcome by anger and arrogance having dug up their roots completely. He should also surely overcome what is pleasant and what is not pleasant. 15-16. Living on the out-skirts (of human habita." tions) and aiming at wisdom he should take delight in what is good and extirpate those troubles. He should overcome discontent as wel as the fear of worries : What shall I eat? Where shall I eat? Uncomfortably indeed I lay down (last night).' Where shall I lie down this night? One who is still under training and is a homeless wanderer should give up these thoughts. 17. Having had food and clothes in time he shoulck know moderation here for the sake of contentment; being guarded in those things and wandering about restrained in a viliage he should never utter hard words even if he is irritated. 18. He should be with his eyes cast down, self-controlled in his movements, devoted to meditation, very watchful with his mind composed and he should cut off the seat of (the sensual and other) thoughts and misconducts. 19. Being urged on by words (of teachers) he should be pleased with it (urging), break the stubbornness (in his mind) towards his fellow-students and should not pay heed to what the people talk about. 20. And then there in the world there are the five impurities which thoughtful person should learn to a ·36 ENGLISH TRANSLATION remove. He should overcome passion for form, sound, taste, smell, and touch. 21. Having removed his attachment to these things and having his mind well-liberated and reflecting rightly ici time upon the nature of a thing (dhammu), and being intent upon one object, a thoughtful Bhikkhu should destroy darkness. --So said the Blessed One. VII LAGHCLOVĀLA THE EXHORTATION TO RAHULA . was 1. Thus I have heard : Once the Blessed One was dwelling in a locality called Kalandaka-nivāpa in Veluvana, near Rājagaha. At that time the venerable Rāhula also dwelling in a place named Ambalaţthikā. 2. Then in the evening after the retirement for meditation the Blessed One went to Ambalaţthikā where the venerable Rāhula was. The venerable Rāhula saw the Blessed One coming from a distance, and having seen (him) offered him a seat and water for (washing his) feet. When the Blessed One took his seat and washed his feet the venerable Rāhula, too, saluted him and took his seat by him. 3. Then the Blessed One having left a small quantity of water in the pot addressed the venerable Rāhula thus : 'Do you not see, Rāhula, this small quantity of water remaining in the pot?' Yes, Sir.' Even so small, 0 Rāhula, is the merit of those Samanas (recluses) who are not ashamed to tell a deliberate lie.' 4. Then having thrown out the small quantity of water left in the pot the Blessed One addressed the venerable Rāhula thus :

·LAGHULOVADA 37 6 • Do you not see, Rāhula, the small quantity of water remaining in the pot that has been thrown out?' Yes, Sir.' Thus is thrown up the merit of Samanas who are not ashamed to tell a deliberate lie.' 5. Then having the water-pot turned upside down the Blessed One addressed the venerable Rāhula thus : Do you not see, Rāhula, that this water-pot is turned upside down? 6 Yes, Sir.' Thus is turned upside down the merit of the Samanas who are not ashamed to tell a deliberate lie.' the Blessed 6. Then having turned up the water-pot One said to the venerable Rāhula : Do you not sce, Rāhula, this water-pot is empty and useless? Yes, Sir.' Thus is empty and useless, u Rähula, the merit of the Samanas who are not ashamed to tell a deliberate lie.' 7. 'Just as, 0 Rāhula, the king has a big elephant of noble birth with tusks as long as a plough-pole. His sphere is the battle field. Now when he goes to a battle-field he acts with all his linibs with the exception of his trunk, viz., the front legs, the hind legs, the front body, the hind body, the head, the ears, the tusks and the tail. Here thinks the driver of the animal : This king's elephant in the battlefield acts with all his limbs, viz., the front legs, the hind legs, the front-body, the hind-body, the head, the ears, the tusks, and the tail, but reserves the trunk; and the life of the king's elephant is not given up. When, however, the king's elephant acts with all the limbs including also the trunk, the driver of the animal thinks that the elephant of ·38 ENGLISH TRANSLATION the king in the battle-field acts with all the limbs including the trunk, abandoned is thus the life of the king's elephant. Now there is nothing that cannot be done by the elephant.' Thus indeed, 0 Rāhula, I say, there is no evil that cannot be done by the man who is not ashamed to tell a deliberate lie. Therefore, O Rāhula, it is to be learnt that even in fun I shall not tell a lie.” 8. * What do you think, Rāhula, is the object of a looking glass ? It is for looking at it, Sir.' 'Even so, Rāhula, one should do an action with the body having considered it again and again; one should do a work with one's mind having considered it again and again. 9. Whatever action, 0 Rāhula, you want to do with your body is the physical action. It is to be considered : This action which I want to do with my body is physical action. It may be for the evil even of myself, or for the evil even of others, or for the evil even of both. This physical action leads to suffering and results in suffering.' If you, Rāhula, consider and understand “The act which I want to do with my body may be for the evil even of myself, or for the evil even of others, or for the evil even of both, this physical action is wrong, it leads to suffering and results in suffering." This sort of act, Rāhula, is to be avoided as much as possible. 10. “If, however, O Rāhula, you consider and understand: This act which I want to do with my body may not be for the evil even of myself, or for the evil of others or even of both, and this physical act is good leading to happiness and resulting in happiness,' then, Rāhula, this sort of action is to be done by body. 11. 'Now in doing an act with your body you are to consider : “ This act which I am going to do with my body may be for the evil even of myself, for the evil even of ·LAHULOVADA 39 others, and for the evil even of both. This physical act is bad leading to suffering and resulting in suffering." If, O Rāhula, you think so you should refram from such a physical act. If, however, O Rāhula, you consider and understand This act which I am doing with my body may not be for the evil even of myself, or even of others or even of both. This is a good physical action leading to happiness and resulting in happiness.' You should then undertake such a physical action. 12. Again, () Rāhula, having done a physical action you are to consider : The action which I have done with my body is for the evil even of myself, or even of others, or even of both, this physical action is wrong leading to suffering and resulting in suffering.' And if you, Rāhula, think so, this wrong action is to be confessed and disclosed and divulged to the teacher (i.e., the Teacher par excellence, Buddha), or to the wise, or to fellow students; and having confessed and disclosed and divulged it you should observe restraint in future. Again, should you, Rāhula, understand considering The action which I have done with my body is not for the evil even of myself, or even of others, or even of both, this physical action is good, leading to happiness and resulting in happiness,'' then with the very joy and gladness you may live learning day and night about the things which are right. (Here follow the sermons of the Blessed One to Rāhula on verbal and mental action exactly in the same terms in which the preceding sermon the physical action is couched. Then follows :) Samanas and Brāhmaṇas, O Rāhula, whoever in the past purified their physical, verbal and mental actions all did 30 having thus considered again and again. And Samanas and Brāhmaṇas whoever will purify their physical, verbal and mental actions in the future all will do so having thus considered again and again. And Samanas and Brāhmanas on

·40
ENGLISH TRANSLATION
whoever are now purifying their physical, verbal and mental
actions, all are doing so having thus considered again and
again. Therefore, () Rāhula, we will purify our physical,
verbal and mental actions having thus considered again and
again. This is to be learnt.'
Thus said the Blessed One and the venerable Rāhula
was delighted with the speech.

·WORKS BY VIDHUSHEKHARA BHATTACHARYA 1. NYAYAPRAVESA OF ACARYA DINNAGA, Part II, Tibetan Text, campared with Sanskrit and Chinese Versions, Edited with an Introduction, Comparative Notes and Indexes. Gaekwad's Oriental Series, No. xxxix. 2. BHOȚAPRAKASA being a Tibetan Chrestomathy with Introduction, Skeleton Grammar, Notes, Texts, and Vocabularies, University of Calcutta, Pp. lix +578. 3. THE ĀGAMASASTRA OF GAUDAPADA, Edited, Translated and Annotated with Introduction and Indexes. University of Calcutta. Pp. exlvi + 308. 4. THE ĀGAMASASTRA OF GAUDAPĀDA with a New and Independent Sanskrit Commentary. University of Calcutta. In Press. 5. THE BASIC CONCEPTION OF BUDDHISM being the Adharchandra Mookerjee Lectures, 1932. University of Calcutta. 6. THE SATAPATHA BRAHMAŅA according to the Text of the Madhyandina School. Translated into Bengali. Parts 1-II. Vangīya Sahitya-Parişat, Calcutta. Out of Print. 7. MILINDAPRASNA, Pali Text with Bengali Translation and Notes. Vangiya Sāhitya-Parişat, Calcutta. Out of Print. Second Edition in Preparation 8. PĀLIPRAKASA being a Pali Grammar in Bengali with an Introduction and containing a Reader and Glossary. Pp., cvi + 347. Second Edition. In Press. Visva-bharati.

·( 2 ) an 9. PRATIMOKŞA being the Pali Version of the Bhikkhuand Bhikkhuni-Pātimokkha of the Vinaya Pitaka together with an elaborate Introduction, a comprehensive Commentary, and a Bengali Translation. Pp. lxxvii + 397. Out of Print. 10. THE MAHAYANAVIMSAKA OF NAGARJUNA, Reconstructed Sanskrit Text, the Tibetan and Chinese Versions with English Translation. Visva- Bharati Studies, No. 1. 11. THE CATUỔSATAKA OF ARYADEVA, the Reconstructed Sanskrit Text and Tibetan Version with copious extracts from the Commentary of Candrakirtti. Part II. Visva-bhārati Series, No. 2. Pp. viii + 308. 12. MADHYANTAVIBHĀGASUTRABHAŞYA-ȚIKĀ of Sthira mati compared with the Tibetan Version being a Sub-commentary of Vas u bandhu's Bhāşya on the Madhyāntavibhāgasūtra of Maitreya nāt ha. Part 1. Edited jointly with Giuseppe Tucci of the Royal Academy of Italy. Calcutta Oriental Series, No. 24. 13. YOGACARA BHUMI, Sanskrit Text of Ācārya Asanga, Compared with the Tibetan Version. In three parts. Calcutta University. In press. 5-1617 .

·POST SCRIPT Pp. xi, xii. I ain now fully convinced that the text Vinayasumukasu is identical with the passage 2 of the tract Atthavasavagga in the Anguttara Nikāya, Vol. I, pp. 98-100. And the word means nothing but the 'Extract from the Vinaya.' I am going very soon to show it elsewhere in details. On p. xii add be after yet.

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