MahÄkhandhako The Great Chapter - Ancient Buddhist Texts

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The Great Chapter - 28 catuddisā cattāro selamaye patte Bhagavato upanāmesuṁ: brought from the four directions four bowls made of (green) stone 65 to the Gracious One (saying): “Idha Bhante Bhagavā paṭiggaṇhātu manthañ-ca madhupiṇḍikañ-cā.” ti “Please accept, venerable Sir, Gracious One, the milk-rice and honey-balls here (in the bowls).” Paṭiggahesi Bhagavā paccagghe selamaye patte The Gracious One accepted in the new bowl 66 made of stone manthañ-ca madhupiṇḍikañ-ca, paṭiggahetvā ca paribhuñji. the milk-rice and honey-balls, and having accepted (it) he ate. Atha kho Tapussabhallikā vāṇijā Bhagavantaṁ etad-avocuṁ: Then the merchants Tapussa and Bhallika said this to the Gracious One: “Ete mayaṁ Bhante Bhagavantaṁ saraṇaṁ gacchāma Dhammañ-ca, “We, venerable Sir, are those who go to the Gracious One for refuge, and to the Dhamma, 67 upāsake no Bhagavā dhāretu ajjatagge pāṇupete saraṇaṁ gate,” ti please bear in mind that we are lay disciples who have gone for refuge from today forward for as long as we have the breath of life,” te ca loke paṭhamaṁ upāsakā ahesuṁ dvevācikā. and they became the first lay disciples in the world with the two(-refuge) formula. 68 Rājāyatanakathā Niṭṭhitā The Story about the Royal (tree) is Finished 65 Comm: muggavaṇṇaselamaye patte; bowls made of rock coloured like green peas. Jayawickrama (SGB) translates as granite, though that rock is not green. The commentary and Jā Nid mention that first the four kings brought a sapphire (indanīlamaṇimaya) bowl, but the Gracious One would not accept it, presumably because jewelled bowls are not allowed in the Vinaya (see Cullavagga Khuddhakavatthukkhandhakaṁ, 8), but there only two bowls are allowed, those made of iron (ayo) and of earthenware (mattika). 66 Comm: Gahetvā ca pana cattāro pi yathā eko va patto hoti tathā adhiṭṭhahi; having taken the four (bowls they) became as one bowl through determining. Paccagghe is explained as meaning either precious (its normal meaning) or new in the commentary, it seems the latter is intended here. 67 There was still no Saṅgha at that time, so they took the double refuge; in Mahāvastu, on the contrary they go for refuge in the Three Treasures. 68 Comm: Atha Bhagavā sīsaṁ parāmasi, kesā hatthe laggiṁsu, te tesaṁ adāsi: “Ime tumhe pariharathā” ti. Te kesadhātuyo labhitvā, Amateneva abhisittā, haṭṭhatuṭṭhā Bhagavantaṁ vanditvā pakkamiṁsu; then the Gracious One brushed his head and hair stuck to his hand, and he gave it to them (saying): “Take this with you.” After receiving the hair relics, consecrated by the Deathless, joyful and satisfied, and worshipping the Gracious One, they departed. Same story in Jā Nid.
I. The First Teachings - 29 Brahmayācanakathā 5: The Story about Brahmā’s request 69 Atha kho Bhagavā sattāhassa accayena, Then with the passing of seven days, the Gracious One, tamhā samādhimhā vuṭṭhahitvā, after arising from that concentration, Rājāyatanamūlā yena Ajapālanigrodho tenupasaṅkami, approached the Goatherd’s Banyan (tree) from the root of the Royal (tree), tatra sudaṁ Bhagavā Ajapālanigrodhamūle viharati. and there the Gracious One dwelt at the root of the Goatherd’s Banyan (tree). Atha kho Bhagavato rahogatassa paṭisallīnassa, Then when the Gracious One had gone into solitude, into seclusion, evaṁ cetaso parivitakko udapādi: this reflection arose in his mind: “Adhigato kho mayāyaṁ Dhammo gambhīro duddaso duranubodho, “This Dhamma I have attained is deep, hard to see, hard to understand, santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. peaceful, excellent, beyond the sphere of logic, profound, understandable (only) to the wise. Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā, But this generation delights in desire, 70 is devoted to desire, gladdened by desire, ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya and for a generation delighting in desire, devoted to desire, gladdened by desire duddasaṁ idaṁ ṭhānaṁ, yad-idaṁ: idappaccayatā paṭiccasamuppādo. this thing is hard to see, that is to say: conditionality and conditional origination. 71 Idam-pi kho ṭhānaṁ sududdasaṁ, yad-idaṁ: This thing also is very hard to see, that is to say: 69 This section should be compared with DN 14, Mahāpadānasuttaṁ, the opening of the 3rd bhāṇavāraṁ, said in relation to the Buddha Vipassī; MN 26 and 85, where the Buddha relates the same incident about himself; and SN Brahmāsaṁyuttaṁ, 1.6.1, which is similar to here. 70 Comm: sattā pañcakāmaguṇe allīyanti, tasmā te ālayā ti vuccanti; beings attach to the five strands of sensual pleasures, therefore they have desire is said. 71 Defined in this way, as a dvanda compound, in the commentary.
Page 3 and 4: Mahākhandhako 1-4 The Great Chapte
Page 5 and 6: 3 [IV: In Rājagaha] 39: The Meetin
Page 7 and 8: CPD: Critical Pāli Dictionary, 194
Page 9 and 10: 7 explicitly redefining the given t
Page 11 and 12: 9 Second Section The next section i
Page 13 and 14: 11 new to the teaching, that he doe
Page 15 and 16: 13 Vinayapiṭake Mahāvaggassa Pa
Page 17 and 18: I. The First Teachings - 15 evam-et
Page 19 and 20: phassapaccayā vedanā, because of
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Page 23 and 24: Vidhūpayaṁ tiṭṭhati Mārasen
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Page 27 and 28: I. The First Teachings - 25 Bhagava
Page 29: I. The First Teachings - 27 “Aya
Page 33 and 34: Itiha Bhagavato paṭisañcikkhato
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Page 43 and 44: Atha kho Bhagavato etad-ahosi: Then
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Page 65 and 66: Yāmānaṁ devānaṁ saddaṁ sut
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II. Progress of the Sāsana - 79 At
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III. The Miracles at Uruvelā - 109
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Atha kho tesaṁ jaṭilānaṁ eta
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155 [IV: In Rājagaha] Bimbisārasa
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IV. In Rājagaha - 157 Atha kho Rā
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IV. In Rājagaha - 159 Atha kocar a
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IV. In Rājagaha - 161 evam-eva ek
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IV. In Rājagaha - 163 andhakāre v
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IV. In Rājagaha - 165 Mutto mutteh
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IV. In Rājagaha - 167 divā appaki
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IV. In Rājagaha - 169 tehi katikā
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IV. In Rājagaha - 171 kaṁsi tva
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IV. In Rājagaha - 173 disvāna Sā
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IV. In Rājagaha - 175 “Kiṁvād
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IV. In Rājagaha - 177 “Gacchāma
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IV. In Rājagaha - 179 Abhiññāt
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IV. In Rājagaha - 181 Tena kho pan
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MahÄkhandhako The Great Chapter - Ancient Buddhist Texts

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MahÄkhandhako The Great Chapter - Ancient Buddhist Texts