..续本文上一页(as existing), even so a Muni, delivered from name and body, disappears, and cannot be reckoned (as existing)[3].” (1073)

　　 7. Upasîva: ”Has he (only) disappeared, or does he not exist (any longer), or is he for ever free

　　[1. Sabbesu kâmesu yo vîtarâgo

　　 Âkiñkaññam nissito hitva-m-aññam

　　 Saññâvimokhe parame vimutto

　　 Titthe nu so tattha anânuyâyî.

　　2. Titthe ke so tattha anânuyâyî

　　 Pûgam pi vassânam samantakakkhu

　　 Tatth” eva so sîti siyâ vimutto

　　 Bhavetha viññânam tathâvidhassa

　　3. Akkî yathâ vâtavegena khitto

　　 Attham paleti na upeti samkham

　　 Evam munî nâmakâyâ vimutto

　　 Attham paleti na upeti samkham.]

　　p. 199

　　from sickness

　　 Explain that thoroughly to me, O Muni, for this Dhamma is well known to thee[1].” (1074)

　　 8. ”For him who has disappeared there is no form, O Upasîva,”--so said Bhagavat,--”that by which they say he is, exists for him no longer, when all things (dhamma) have been cut off, all (kinds of) dispute are also cut off[2].” (1075)

　　Upasîvamânavapukkhâ is ended.

　　--------------------------------------------------------------------------------

　　8. NANDAMÂNAVAPUKKHÂ.

　　 1. ”There are Munis in the world,”--so said the venerable Nanda,--”so people say. How is this (understood) by thee

　　 Do they call him a Muni who is possessed of knowledge or him who is possessed of life[3]

　　” (1076)

　　 2. Buddha: ”Not because of (any philosophical) view, nor of tradition, nor of knowledge, O Nanda, do the expert call (any one) a Muni; (but) such as wander free from woe, free from desire, after having secluded themselves, those I call Munis[4].” (1077)

　　[1. Atthangato so uda va so n” atthi

　　 Udâhu ve sassatiyâ arogo,

　　 Tam me munî sâdhu viyâkarohi,

　　 Tathâ hi te vidito esa dhammo.

　　2. Atthangatassa na pamânam atthi,

　　 Yena nam vaggu tam tassa n” atthi,

　　 Sabbesu dhammesu samûhatesu

　　 Samûhatâ vâdapathâpi sabbe.

　　3. Ñâñûpapannam no munim vadanti

　　 Udâhu ve gîviten” ûpapannam

　　4. Na ditthiyâ na sutiyâ na ñânena

　　 Muniñ ka Nanda kusalâ vadanti,

　　 Visenikatvâ anighâ nirâsâ

　　 Karanti ye te munayo ti brûmi.]

　　p. 200

　　 3. ”All these Samanas and Brâhmanas,”--so said the venerable Nanda,--”say that purity comes from (philosophical) views, and from tradition, and from virtue and (holy) works, and in many (other) ways. Did they, in the way in which they lived in the world, cross over birth and old age, O venerable man

　　 I ask thee, O Bhagavat, tell me this.” (1078)

　　 4. ”All these Samanas and Brâhmanas, O Nanda,”--so said Bhagavat,--”say that purity comes from (philosophical) views, and from tradition, and from virtue and (holy) works, and in many (other) ways; still they did not, in the way in which they lived in the world, cross over birth and old age, so I say.” (1079)

　　 5. ”All these Samanas and Brâhmanas,”--so said the venerable Nanda,--”say that purity comes from (philosophical) views, and from tradition, and from virtue and (holy) works, and in many (other) ways; if thou, O Muni, sayest that such have not crossed the stream, who then in the world of gods and men crossed over birth and old age, O venerable man

　　 I ask thee, O Bhagavat, tell me this.” (1080)

　　 6. ”I do not say that all Samanas and Brâhmanas, O Nanda,”--so said Bhagavat,--”are shrouded by birth and old age; those who, after leaving in this world what …

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