The Suttanipāta has difficult and irregular constructions and very condensed expressions. All this proves, I think, that these parts of the book are much older than the Suttas in which the language is not only fluent, but of which some verses are even singularly melodious.
In the contents of the Suttanipāta we have, I think, an important contribution to the right understanding of Primitive Buddhism, for we see here a picture not of life in monasteries, but of the life of hermits in its first stage. We have before us not the systematizing of the later Buddhist church, but the first germs of a system, the fundamental ideas of which come out with sufficient clearness. From the Atthakavagga especially it is evident where Buddha takes his stand in opposition to Philosophy (diṭṭhi = darśana).
Indian society at the time of Buddha had two large and distinguished religious sects, Samaras and Brāhmaṇas. This is apparent from several passages where they are mentioned together; for instance, Vinaya, ed. Oldenberg, II, p. 395; Grimblot, Sept Suttas Palis, p. ix, 8 &c., 118 &c., 158 &c., 306 &c., 309; Dhammapada, p. 393; Suttanipāta, vv. 99, 139, 189, 440, 539, 859, 1078; Sabhiyasutta, at the beginning; the Inscriptions of Asoka; Mahābhāṣya, II, 4, 9 (fol. 398 a); Lalita Vistara, pp. 309, 1. 10, 318, 1. 18, 330, 1. 30; and lastly, Megasthenes (Schwanbeck, p. 45), δύο γὰρ ἢ φιλοσόφων, ὧν τοὺς μὲν Βραχμᾶνας καλεῖ, τοὺς δὲ Σαμαναῖας.
In the contents of the Suttanipāta we have, I think, an important contribution to the right understanding of Primitive Buddhism, for we see here a picture not of life in monasteries, but of the life of hermits in its first stage. We have before us not the systematizing of the later Buddhist church, but the first germs of a system, the fundamental ideas of which come out with sufficient clearness. From the Atthakavagga especially it is evident where Buddha takes his stand in opposition to Philosophy (diṭṭhi = darśana).
Indian society at the time of Buddha had two large and distinguished religious sects, Samaras and Brāhmaṇas. This is apparent from several passages where they are mentioned together; for instance, Vinaya, ed. Oldenberg, II, p. 395; Grimblot, Sept Suttas Palis, p. ix, 8 &c., 118 &c., 158 &c., 306 &c., 309; Dhammapada, p. 393; Suttanipāta, vv. 99, 139, 189, 440, 539, 859, 1078; Sabhiyasutta, at the beginning; the Inscriptions of Asoka; Mahābhāṣya, II, 4, 9 (fol. 398 a); Lalita Vistara, pp. 309, 1. 10, 318, 1. 18, 330, 1. 30; and lastly, Megasthenes (Schwanbeck, p. 45), δύο γὰρ ἢ φιλοσόφων, ὧν τοὺς μὲν Βραχμᾶνας καλεῖ, τοὺς δὲ Σαμαναῖας.
What is said of the Samaṇas seems mostly to hold good about the Brahmaṇas also. They too are called disputatious, vādasilā, vv. 381, &c., p. 109; and three kinds of them are mentioned, viz. Titthiyas, Ājivikas, and Nigaṇṭhas, vv. 380, 891–892. In contradistinction to the Samaṇas the Brahmaṇas are designated as Tevijās, vv. 594, 1019; they are Padakas, Veyyākaraṇas, and perfect in Cappa, Nighaṇṭu, Ketubha, Itihāsa, &c., v. 595, p. 98. They are called friends of the hymns, v. 139; well versed in the hymns, v. 976; and their principal hymn is Sāvitti, vv. 568, 456. They worship and make offerings to the fire, pp. 74, 20. In Brahmaṇadhammikasutta the ancient and just Brahmaṇas are described in opposition to the later Brahmaṇas, who slay innocent cows and have acquired wealth through the favour of the kings, vv. 307, 308, 311, 30a.
All these disputants hold fast to their own prejudiced views, v. 910. They say that purity comes from philosophical views, from tradition, and from virtuous works, and in many other ways, v. 1078, and that there is no bliss excepting by following their opinions, vv. 889, 891, 892.
All these disputants hold fast to their own prejudiced views, v. 910. They say that purity comes from philosophical views, from tradition, and from virtuous works, and in many other ways, v. 1078, and that there is no bliss excepting by following their opinions, vv. 889, 891, 892.
Buddha himself has, it is true, sprung from the Samaṇas: he is called Samaṇa Gotama, p. 96; he shines like a sun in the midst of the Samaṇas, v. 550; and intercourse with Samaṇas is said to be the highest blessing, v. 365. But Buddha has overcome all their systems, v. 538; there is nothing which has not been seen, heard, or thought by him, and nothing which has not been understood by him, v. 1121. All the disputatious Brahmaṇas do not overcome him in understanding, v. 380; and he asserts that no one is purified and saved by philosophy or by virtuous works, vv. 1079, 839. Sanctification, in fact, does not come from another, vv. 773, 790, 813; it can be attained only by going into the yoke with Buddha, v. 834; by believing in him and in the Dhamma of the Saints, vv. 183, 185, 370, 1142; on the whole, by being what Buddha is.
What then is Buddha?
First he is a Visionary, in the good sense of the word; his knowledge is intuitive. “Seeing misery,” he says, “in the philosophical views, without adopting any of them, searching for truth, I saw inward peace,” vv. 837, 207. And again, “He, a conqueror unconquered, saw the Dhamma visibly, without any traditional instruction,” vv. 934, 1052, 1065. He teaches an instantaneous, an immediate religious life, vv. 567, 1136. He is called Cakkhumat, endowed with an eye, clearly-seeing, vv. 160, 405, 540, 562, 596, 956, 992, 1028,
Secondly, he is an Ascetic, a Muni, one that forsakes the world and wanders from the house to the houseless state, vv. 273, 375, 1003; because from house-life arises defilement, v. 206. An ascetic has no prejudiced ideas, v. 802; he has shaken off every philosophical view, v. 787; he does not enter into disputes, v. 887; he is not pleased nor displeased with anything, v. 813; he is indifferent to learning, v. 911; he does not cling to good and evil, vv. 520, 547, 790; he has cut off all passion and all desire, vv. 2, 795, 1130, 916; he is free from marks, v. 847; and possessionless, akiñcana, vv. 175, 454, 490, 620, 1058, 1062, 976, 1069, 1114. He is equable, v. 855; under all circumstances the same, v. 952; still as the deep water, v. 920; calm, vv. 459, 861. He has reached peace, vv. 837, 845, 919; he knows that bliss consists in peace, v. 933; he has gone to immortal peace, the unchangeable state of Nibbāna, v. 203. And how is this state brought about? By the destruction of consciousness, vv. 734–735. And how does consciousness cease? By the cessation of sensation, vv. 1109–1110; by being without breathing, vv. 1089–1090.
First he is a Visionary, in the good sense of the word; his knowledge is intuitive. “Seeing misery,” he says, “in the philosophical views, without adopting any of them, searching for truth, I saw inward peace,” vv. 837, 207. And again, “He, a conqueror unconquered, saw the Dhamma visibly, without any traditional instruction,” vv. 934, 1052, 1065. He teaches an instantaneous, an immediate religious life, vv. 567, 1136. He is called Cakkhumat, endowed with an eye, clearly-seeing, vv. 160, 405, 540, 562, 596, 956, 992, 1028,
Secondly, he is an Ascetic, a Muni, one that forsakes the world and wanders from the house to the houseless state, vv. 273, 375, 1003; because from house-life arises defilement, v. 206. An ascetic has no prejudiced ideas, v. 802; he has shaken off every philosophical view, v. 787; he does not enter into disputes, v. 887; he is not pleased nor displeased with anything, v. 813; he is indifferent to learning, v. 911; he does not cling to good and evil, vv. 520, 547, 790; he has cut off all passion and all desire, vv. 2, 795, 1130, 916; he is free from marks, v. 847; and possessionless, akiñcana, vv. 175, 454, 490, 620, 1058, 1062, 976, 1069, 1114. He is equable, v. 855; under all circumstances the same, v. 952; still as the deep water, v. 920; calm, vv. 459, 861. He has reached peace, vv. 837, 845, 919; he knows that bliss consists in peace, v. 933; he has gone to immortal peace, the unchangeable state of Nibbāna, v. 203. And how is this state brought about? By the destruction of consciousness, vv. 734–735. And how does consciousness cease? By the cessation of sensation, vv. 1109–1110; by being without breathing, vv. 1089–1090.
Subjectively sin is desire, in all its various forms, vv. 923, 1103; viz. desire for existence generally, vv. 776, 1059, 1067, and especially for name and form, i. e. individual existence, vv. 354, 1099. As long as man is led by desire he will be whirled about in existence, v. 740; for as long as there is birth, there will be death, v. 742. Existence is called the stream of death, v. 354; the realm of Mâra, vv. 164, 1145. Those who continually go to saṃsāra with birth and death, are the ignorant, v. 729.
But desire originates in the body, vv. 270, 1099; sin lies objectively in embodiment or matter, and consequently the human body is looked upon as a contemptible thing. See Vijayasutta, p. 32.
2. And what is bliss?
Subjectively, it is emancipation from desire by means of the peace that Buddha preaches, vv. 1065-1066, 1069, 1084, 1108, 838-839.
But desire originates in the body, vv. 270, 1099; sin lies objectively in embodiment or matter, and consequently the human body is looked upon as a contemptible thing. See Vijayasutta, p. 32.
2. And what is bliss?
Subjectively, it is emancipation from desire by means of the peace that Buddha preaches, vv. 1065-1066, 1069, 1084, 1108, 838-839.
The Bhikkhu who discards all human passions is compared to a snake that casts his skin. — Text and translation in Fr. Spiegel's Anecdota Pali.
1. He who restrains his anger when it has
arisen, as (they) by medicines (restrain) the poison of the snake spreading (in the body), that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin.
He who has cut off passion entirely, as (they cut off) the lotus-flower growing in a lake, after diving (into the water), that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin.
He who has cut off desire entirely, the flowing, the quickly running, after drying it up, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin.
He who has destroyed arrogance entirely, as the flood (destroys) a very frail bridge of reeds, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin.
1. He who restrains his anger when it has
arisen, as (they) by medicines (restrain) the poison of the snake spreading (in the body), that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin.
He who has cut off passion entirely, as (they cut off) the lotus-flower growing in a lake, after diving (into the water), that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin.
He who has cut off desire entirely, the flowing, the quickly running, after drying it up, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin.
He who has destroyed arrogance entirely, as the flood (destroys) a very frail bridge of reeds, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin.
He who has not found any essence in the existences, like one that looks for flowers on fig-trees, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out
He who did not go too fast forward, nor was left behind, having seen that all this in the world is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (9)
He who did not go too fast forward, nor was left behind, being free from covetousness, (seeing) that all this is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (10)
He who did not go too fast forward, nor was left behind, being free from passion, (seeing) that all this is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (11)
He who did not go too fast forward, nor was left behind, having seen that all this in the world is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (9)
He who did not go too fast forward, nor was left behind, being free from covetousness, (seeing) that all this is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (10)
He who did not go too fast forward, nor was left behind, being free from passion, (seeing) that all this is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (11)
He who did not go too fast forward, nor was left behind, being free from hatred, (seeing) that all this is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (12)
He who did not go too fast forward, nor was left behind, being free from folly, (seeing) that all this is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (13)
He to whom there are no affections whatsoever, whose sins are extirpated from the root, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (14)
He to whom there are no (sins) whatsoever originating in fear, which are the causes of coming back to this shore, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (15)
He who did not go too fast forward, nor was left behind, being free from folly, (seeing) that all this is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (13)
He to whom there are no affections whatsoever, whose sins are extirpated from the root, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (14)
He to whom there are no (sins) whatsoever originating in fear, which are the causes of coming back to this shore, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (15)
He to whom there are no (sins) whatsoever
originating in desire, which are the causes of binding (men) to existence, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn-out skin. (16)
17. He who, having left the five obstacles, is free from suffering, has overcome doubt, and is without pain, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn-out skin. (17)
1. ‘I have boiled (my) rice, I have milked (my cows),’—so said the herdsman Dhaniya,—‘I am living together with my fellows near the banks of the Mahi (river), (my) house is covered, the fire is kindled: therefore, if thou like, rain, O sky!’ (18)
2. ‘I am free from anger, free from stubbornness,’—so said Bhagavat,—‘I am abiding for one night near the banks of the Mahi (river), my house is uncovered, the fire (of passions) is extinguished: therefore, if thou like, rain, O sky!’ (19)
originating in desire, which are the causes of binding (men) to existence, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn-out skin. (16)
17. He who, having left the five obstacles, is free from suffering, has overcome doubt, and is without pain, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn-out skin. (17)
1. ‘I have boiled (my) rice, I have milked (my cows),’—so said the herdsman Dhaniya,—‘I am living together with my fellows near the banks of the Mahi (river), (my) house is covered, the fire is kindled: therefore, if thou like, rain, O sky!’ (18)
2. ‘I am free from anger, free from stubbornness,’—so said Bhagavat,—‘I am abiding for one night near the banks of the Mahi (river), my house is uncovered, the fire (of passions) is extinguished: therefore, if thou like, rain, O sky!’ (19)
3. ‘Gad-flies are not to be found (with me),’—so said the herdsman Dhaniya,—‘in meadows abounding with grass the cows are roaming, and they can endure rain when it comes: therefore, if thou like, rain, O sky!’ (20)
4. ‘(By me) is made a well-constructed raft,’—so said Bhagavat,—‘I have passed over (to Nibbana), I have reached the further bank, having overcome the torrent (of passions); there is no (further) use for a raft: therefore, if thou like, rain, O sky!’ (21)
‘My wife is obedient, not wanton,’—so said the herdsman Dhaniya—‘for a long time she has been living together (with me), she is winning, and I hear nothing wicked of her: therefore, if thou like, rain, O sky!’ (22)
‘My mind is obedient, delivered (from all worldliness),’—so said Bhagavat—‘it has for a long time been highly cultivated and well-subdued, there is no longer anything wicked in me: therefore, if thou like, rain, O sky!’ (23)
4. ‘(By me) is made a well-constructed raft,’—so said Bhagavat,—‘I have passed over (to Nibbana), I have reached the further bank, having overcome the torrent (of passions); there is no (further) use for a raft: therefore, if thou like, rain, O sky!’ (21)
‘My wife is obedient, not wanton,’—so said the herdsman Dhaniya—‘for a long time she has been living together (with me), she is winning, and I hear nothing wicked of her: therefore, if thou like, rain, O sky!’ (22)
‘My mind is obedient, delivered (from all worldliness),’—so said Bhagavat—‘it has for a long time been highly cultivated and well-subdued, there is no longer anything wicked in me: therefore, if thou like, rain, O sky!’ (23)
‘I support myself by my own earnings,’—so said the herdsman Dhaniya—‘and my children are (all) about me, healthy; I hear nothing wicked of them: therefore, if thou like, rain, O sky!’ (24)
‘I am no one’s servant,’—so said Bhagavat—‘with what I have gained I wander about in all the world, there is no need (for me) to serve: therefore, if thou like, rain, O sky!’ (25)
‘I have cows, I have calves,’—so said the herdsman Dhaniya—‘I have cows in calf and heifers, and I have also a bull as lord over the cows: therefore, if thou like
like an elephant, broken through the galumii creeper, I shall not again enter into a womb: therefore, if thou like, rain, O sky!’ (29)
Then at once a shower poured down, filling both sea and land. Hearing the sky raining, Dhaniya spoke thus:
13. ‘No small gain indeed (has accrued) to us since we have seen Bhagavat; we take refuge in thee, O (thou who art) endowed with the eye (of wisdom); be thou our master, O great Muni!’ (30)
‘I am no one’s servant,’—so said Bhagavat—‘with what I have gained I wander about in all the world, there is no need (for me) to serve: therefore, if thou like, rain, O sky!’ (25)
‘I have cows, I have calves,’—so said the herdsman Dhaniya—‘I have cows in calf and heifers, and I have also a bull as lord over the cows: therefore, if thou like
like an elephant, broken through the galumii creeper, I shall not again enter into a womb: therefore, if thou like, rain, O sky!’ (29)
Then at once a shower poured down, filling both sea and land. Hearing the sky raining, Dhaniya spoke thus:
13. ‘No small gain indeed (has accrued) to us since we have seen Bhagavat; we take refuge in thee, O (thou who art) endowed with the eye (of wisdom); be thou our master, O great Muni!’ (30)
14. ‘Both my wife and myself are obedient; (if) we lead a holy life before Sugata, we shall conquer birth and death, and put an end to pain.’ (31)
15. ‘He who has sons has delight in sons,’—so said the wicked Māra,—‘he who has cows has delight likewise in cows; for upadhi (substance) is the delight of man, but he
3. He who has compassion on his friends and confidential companions loses his own advantage, having a fettered mind; seeing this danger in friendship, let one wander alone like a rhinoceros. (36)
4. Just as a large bamboo tree, with its branches entangled in each other, is the care one has with children and wife; but, like the shoot of a bamboo not clinging to anything, let one wander alone like a rhinoceros. (37)
5. As a beast unbound in the forest goes feeding at pleasure, so let the wise man, considering only his own will, wander alone like a rhinoceros. (38)
15. ‘He who has sons has delight in sons,’—so said the wicked Māra,—‘he who has cows has delight likewise in cows; for upadhi (substance) is the delight of man, but he
3. He who has compassion on his friends and confidential companions loses his own advantage, having a fettered mind; seeing this danger in friendship, let one wander alone like a rhinoceros. (36)
4. Just as a large bamboo tree, with its branches entangled in each other, is the care one has with children and wife; but, like the shoot of a bamboo not clinging to anything, let one wander alone like a rhinoceros. (37)
5. As a beast unbound in the forest goes feeding at pleasure, so let the wise man, considering only his own will, wander alone like a rhinoceros. (38)
6. There is a constant calling in the midst of company, both when sitting, standing, walking, and going away; but let one, looking only for freedom
If one acquires a clever companion,
an associate righteous and wise,
let him, overcoming all dangers,
wander about with him glad and thoughtful. (44)
If one does not acquire a clever companion,
an associate righteous and wise,
then, as a king abandoning his conquered kingdom,
let him wander alone like a rhinoceros. (45)
Surely we ought to praise the good luck of having companions;
the best, such as are our equals, ought to be sought for.
Not having acquired such friends,
let one, enjoying only allowable things,
wander alone like a rhinoceros. (46)
Seeing bright golden bracelets,
well wrought by the goldsmith,
striking against each other when there are two on one arm,
let one wander alone like a rhinoceros. (47)
Thus, if I join myself with another, I shall swear or scold;
considering this danger in future,
let one wander alone like a rhinoceros. (48)
If one acquires a clever companion,
an associate righteous and wise,
let him, overcoming all dangers,
wander about with him glad and thoughtful. (44)
If one does not acquire a clever companion,
an associate righteous and wise,
then, as a king abandoning his conquered kingdom,
let him wander alone like a rhinoceros. (45)
Surely we ought to praise the good luck of having companions;
the best, such as are our equals, ought to be sought for.
Not having acquired such friends,
let one, enjoying only allowable things,
wander alone like a rhinoceros. (46)
Seeing bright golden bracelets,
well wrought by the goldsmith,
striking against each other when there are two on one arm,
let one wander alone like a rhinoceros. (47)
Thus, if I join myself with another, I shall swear or scold;
considering this danger in future,
let one wander alone like a rhinoceros. (48)
The sensual pleasures indeed, which are various,
sweet, and charming, under their different shapes
agitate the mind; seeing the misery originating in sensual pleasures,
let one wander alone like a rhinoceros. (49)
These pleasures are to me calamities, boils,
misfortunes, diseases, sharp pains, and dangers;
seeing this danger originating in sensual pleasures,
let one wander alone like a rhinoceros. (50)
Both cold and heat, hunger and thirst, wind and a burning sun,
and gad-flies and snakes—having overcome all these things,
let one wander alone like a rhinoceros
large, after leaving the herd, walks at pleasure in the forest; even so, let one wander alone like a rhinoceros. (52)
20. For him who delights in intercourse with others, even that is inconvenient which tends to temporary deliverance; reflecting on the words of (Buddha) the kinsman of the Adikka family, let one wander alone like a rhinoceros. (53)
21. The harshness of the (philosophical) views I have overcome, I have acquired self-command, I have attained to the way (leading to perfection), I am in possession of knowledge, and not to be led by others; so speaking, let one wander alone like a rhinoceros. (54)
sweet, and charming, under their different shapes
agitate the mind; seeing the misery originating in sensual pleasures,
let one wander alone like a rhinoceros. (49)
These pleasures are to me calamities, boils,
misfortunes, diseases, sharp pains, and dangers;
seeing this danger originating in sensual pleasures,
let one wander alone like a rhinoceros. (50)
Both cold and heat, hunger and thirst, wind and a burning sun,
and gad-flies and snakes—having overcome all these things,
let one wander alone like a rhinoceros
large, after leaving the herd, walks at pleasure in the forest; even so, let one wander alone like a rhinoceros. (52)
20. For him who delights in intercourse with others, even that is inconvenient which tends to temporary deliverance; reflecting on the words of (Buddha) the kinsman of the Adikka family, let one wander alone like a rhinoceros. (53)
21. The harshness of the (philosophical) views I have overcome, I have acquired self-command, I have attained to the way (leading to perfection), I am in possession of knowledge, and not to be led by others; so speaking, let one wander alone like a rhinoceros. (54)
22. Without covetousness, without deceit, without craving, without detraction, having got rid of passions and folly, being free from desire in all the world, let one wander alone like a rhinoceros. (55)
23. Let one avoid a wicked companion who teaches what is useless and has gone into what is wrong; let him not cultivate the society of one who is devoted to and lost in sensual pleasures; let one wander alone like a rhinoceros. (56)
24. Let one cultivate the society of a friend who is learned and keeps the Dhamma, who is magnanimous and wise; knowing the meaning of things and subduing his doubts, let one wander alone like a rhinoceros. (57)
25. Not adorning himself, not looking out for sport, amusement, and the delight of pleasure in the world, on the contrary being loath of a life of dressing, speaking the truth, let one wander alone like a rhinoceros. (58)
23. Let one avoid a wicked companion who teaches what is useless and has gone into what is wrong; let him not cultivate the society of one who is devoted to and lost in sensual pleasures; let one wander alone like a rhinoceros. (56)
24. Let one cultivate the society of a friend who is learned and keeps the Dhamma, who is magnanimous and wise; knowing the meaning of things and subduing his doubts, let one wander alone like a rhinoceros. (57)
25. Not adorning himself, not looking out for sport, amusement, and the delight of pleasure in the world, on the contrary being loath of a life of dressing, speaking the truth, let one wander alone like a rhinoceros. (58)
26. Having left son and wife, father and mother,
wealth, and corn, and relatives, the different objects of desire, let one wander alone like a rhinoceros. (59)
27. ‘This is a tie, in this there is little happiness, little enjoyment, but more of pain, this is a fish-hook,’ so having understood, let a thoughtful man wander alone like a rhinoceros. (60)
28. Having torn the ties, having broken the net as a fish in the water, being like a fire not returning to the burnt place, let one wander alone like a rhinoceros. (61)
29. With downcast eyes, and not prying, with his senses guarded, with his mind protected, free from passion, not burning (with lust), let one wander alone like a rhinoceros. (62)
30. Removing the characteristics of a gihin (householder), like a Pari/Matta tree whose leaves are cut off, clothed in a yellow robe after wandering away (from his house), let one wander alone like a rhinoceros. (63)
wealth, and corn, and relatives, the different objects of desire, let one wander alone like a rhinoceros. (59)
27. ‘This is a tie, in this there is little happiness, little enjoyment, but more of pain, this is a fish-hook,’ so having understood, let a thoughtful man wander alone like a rhinoceros. (60)
28. Having torn the ties, having broken the net as a fish in the water, being like a fire not returning to the burnt place, let one wander alone like a rhinoceros. (61)
29. With downcast eyes, and not prying, with his senses guarded, with his mind protected, free from passion, not burning (with lust), let one wander alone like a rhinoceros. (62)
30. Removing the characteristics of a gihin (householder), like a Pari/Matta tree whose leaves are cut off, clothed in a yellow robe after wandering away (from his house), let one wander alone like a rhinoceros. (63)
31. Not being greedy of sweet things, not being unsteady, not supporting others, going begging from house to house, having a mind which is not fettered to any household, let one wander alone like a rhinoceros. (64)
32. Having left the five obstacles of the mind, having dispelled all sin, being independent, having cut off the sin of desire, let one wander alone like a rhinoceros. (65)
33. Having thrown behind (himself bodily) pleasure and pain, and previously (mental) joy and distress, having acquired equanimity, tranquillity, purity, let one wander alone like a rhinoceros. (66)
34. Strenuous for obtaining the supreme good
With a mind free from attachment, not living in idleness, being firm, endowed with bodily and mental strength, let one wander alone like a rhinoceros. (67)
35. Not abandoning seclusion and meditation, always wandering in accordance with the Dham
So it was heard by me:
At one time Bhagavat dwelt in Magadha at Dakkhinagiri in the Brahmana village Ekanala. And at that time the Brahmana Kasibharadvaja’s five hundred ploughs were tied (to the yokes) in the sowing season. Then Bhagavat, in the morning, having put on his raiment and taken his bowl and robes, went to the place where the Brahmana Kasibharadvaja’s work (was going on). At that time the Brahmana Kasibharadvaja’s distribution of food took place. Then Bhagavat went to the place where the distribution of food took place, and having gone there, he stood apart. The Brahmana Kasibharadvaja saw Bhagavat standing there to get alms, and having seen him, he said this to Bhagavat:
32. Having left the five obstacles of the mind, having dispelled all sin, being independent, having cut off the sin of desire, let one wander alone like a rhinoceros. (65)
33. Having thrown behind (himself bodily) pleasure and pain, and previously (mental) joy and distress, having acquired equanimity, tranquillity, purity, let one wander alone like a rhinoceros. (66)
34. Strenuous for obtaining the supreme good
With a mind free from attachment, not living in idleness, being firm, endowed with bodily and mental strength, let one wander alone like a rhinoceros. (67)
35. Not abandoning seclusion and meditation, always wandering in accordance with the Dham
So it was heard by me:
At one time Bhagavat dwelt in Magadha at Dakkhinagiri in the Brahmana village Ekanala. And at that time the Brahmana Kasibharadvaja’s five hundred ploughs were tied (to the yokes) in the sowing season. Then Bhagavat, in the morning, having put on his raiment and taken his bowl and robes, went to the place where the Brahmana Kasibharadvaja’s work (was going on). At that time the Brahmana Kasibharadvaja’s distribution of food took place. Then Bhagavat went to the place where the distribution of food took place, and having gone there, he stood apart. The Brahmana Kasibharadvaja saw Bhagavat standing there to get alms, and having seen him, he said this to Bhagavat:
‘I, O Samana, both plough and sow, and
1. ‘Thou professest to be a ploughman, and yet we do not see thy ploughing; asked about (thy) ploughing, tell us (of it), that we may know thy ploughing.’ (75)
2. Bhagavat answered: ‘Faith is the seed, penance the rain, understanding my yoke and plough, modesty the pole of the plough, mind the tie, thoughtfulness my ploughshare and goad. (76)
3. ‘I am guarded in respect of the body, I am guarded in respect of speech, temperate in food; I make truth to cut away (weeds), tenderness is my deliverance. (77)
4. ‘Exertion is my beast of burden; carrying (me) to Nibbana he goes without turning back to the place where having gone one does not grieve. (78)
5. ‘So this ploughing is ploughed, it bears the fruit of immortality; having ploughed this ploughing one is freed from all pain.’ (79)
Then the Brahmana Kasibharadvaja, having poured rice-milk into a golden bowl, offered it to Bhagavat, saying, ‘Let the venerable Bhagavat eat of the rice-milk; the venerable is a ploughman, for the venerable Gotama ploughs a ploughing that bears the fruit of immortality.’
1. ‘Thou professest to be a ploughman, and yet we do not see thy ploughing; asked about (thy) ploughing, tell us (of it), that we may know thy ploughing.’ (75)
2. Bhagavat answered: ‘Faith is the seed, penance the rain, understanding my yoke and plough, modesty the pole of the plough, mind the tie, thoughtfulness my ploughshare and goad. (76)
3. ‘I am guarded in respect of the body, I am guarded in respect of speech, temperate in food; I make truth to cut away (weeds), tenderness is my deliverance. (77)
4. ‘Exertion is my beast of burden; carrying (me) to Nibbana he goes without turning back to the place where having gone one does not grieve. (78)
5. ‘So this ploughing is ploughed, it bears the fruit of immortality; having ploughed this ploughing one is freed from all pain.’ (79)
Then the Brahmana Kasibharadvaja, having poured rice-milk into a golden bowl, offered it to Bhagavat, saying, ‘Let the venerable Bhagavat eat of the rice-milk; the venerable is a ploughman, for the venerable Gotama ploughs a ploughing that bears the fruit of immortality.’
6. Bhagavat said: ‘What is acquired by reciting stanzas is not to be eaten by me; this is, O Brahmana, not the Dhamma of those that see rightly; Buddha rejects what is acquired by reciting stanzas, this is the conduct (of Buddhas) as long as the Dhamma exists. (80)
7. ‘One who is an accomplished great Isi
I do not see, O Brahmana, in the world (of men)
1 Annena ka, kevalinam mahesim
Khināsavam kukkuṭavūpasantaṃ
Annena pānena upaṭṭhahassu,
Khettaṃ hi taṃ puññapekkhassa hoti.
Cf. Sundarikabhāradvāja v. 28.
and gods and Māras and Brahmans, amongst beings comprising gods and men, and Samaṇas and Brahmanas, any by whom this rice-milk when eaten can be properly digested, with the exception of Tathāgata, or a disciple of Tathāgata. Therefore, O Brahmana, thou shalt throw this rice-milk in a place where there is little grass, or cast it into water with no worms,’ so said Bhagavat.
7. ‘One who is an accomplished great Isi
I do not see, O Brahmana, in the world (of men)
1 Annena ka, kevalinam mahesim
Khināsavam kukkuṭavūpasantaṃ
Annena pānena upaṭṭhahassu,
Khettaṃ hi taṃ puññapekkhassa hoti.
Cf. Sundarikabhāradvāja v. 28.
and gods and Māras and Brahmans, amongst beings comprising gods and men, and Samaṇas and Brahmanas, any by whom this rice-milk when eaten can be properly digested, with the exception of Tathāgata, or a disciple of Tathāgata. Therefore, O Brahmana, thou shalt throw this rice-milk in a place where there is little grass, or cast it into water with no worms,’ so said Bhagavat.
Then the Brahmana Kasibhāradvāja threw the rice-milk into some water with no worms. Then the rice-milk thrown into the water splashed, hissed, smoked in volumes; for as a ploughshare that has got hot during the day when thrown into the water splashes, hisses, and smokes in volumes, even so the rice-milk, when thrown into the water, splashed, hissed, and smoked in volumes.
Then the Brahmana Kasibhāradvāja, alarmed and terrified, went up to Bhagavat, and after having approached and fallen with his head at Bhagavat’s feet, he said this to Bhagavat:
‘It is excellent, O venerable Gotama! It is excellent, O venerable Gotama! As one raises what has been overthrown, or reveals what has been hidden, or tells the way to him who has gone astray, or holds out an oil lamp in the dark that those who have eyes may see the objects, even so by the venerable Gotama in manifold ways the Dhamma has been illustrated. I take refuge in the venerable Gotama and in the Dhamma and in the Assembly of Bhikkhus; I wish to receive the pabbajja, I wish to receive the upasampada (the robe and the orders) from the venerable Gotama,’ so said Kasibharadvaja.
Then the Brahmana Kasibhāradvāja, alarmed and terrified, went up to Bhagavat, and after having approached and fallen with his head at Bhagavat’s feet, he said this to Bhagavat:
‘It is excellent, O venerable Gotama! It is excellent, O venerable Gotama! As one raises what has been overthrown, or reveals what has been hidden, or tells the way to him who has gone astray, or holds out an oil lamp in the dark that those who have eyes may see the objects, even so by the venerable Gotama in manifold ways the Dhamma has been illustrated. I take refuge in the venerable Gotama and in the Dhamma and in the Assembly of Bhikkhus; I wish to receive the pabbajja, I wish to receive the upasampada (the robe and the orders) from the venerable Gotama,’ so said Kasibharadvaja.
Then the Brahmana Kasibharadvaja received the pabbajja from Bhagavat, and he received also the upasampada; and the venerable Bharadvaja, having lately received the upasampada, leading a solitary, retired, strenuous, ardent, energetic life, lived after having in a short time in this existence by his own understanding ascertained and possessed himself of that highest perfection of a religious life for the sake of which men of good family rightly wander away from their houses to a houseless state. ‘Birth had been destroyed, a religious life had been led, what was to be done had been done, there was nothing else (to be done) for this existence,’ so he perceived, and the venerable Bharadvaja became one of the arahats (saints).
Kasibharadvajasutta is ended.
1. ‘I ask the Muni of great understanding,’
‘Said Aunda, the smith: “Buddha, the lord of the Dhamma, who is free from desire, the best of bipeds, the most excellent of charioteers, how many kinds of Samaras are there in the world? Pray tell me that.” (82)
Kasibharadvajasutta is ended.
1. ‘I ask the Muni of great understanding,’
‘Said Aunda, the smith: “Buddha, the lord of the Dhamma, who is free from desire, the best of bipeds, the most excellent of charioteers, how many kinds of Samaras are there in the world? Pray tell me that.” (82)
‘There are four kinds of Samaras, not a fifth, O Aunda,’ said Bhagavat. ‘These I will reveal to thee, being asked in person: Maggafinas and Maggadesakas, Magga^dvins and Maggadfisins.’ (83)
‘Whom do the Buddhas call a Magga^ina?’ said Aunda, the smith. ‘How is a Maggaggy^ayin unequalled? Being asked, describe to me a Magga^ivin, and reveal to me a Maggadusin.’ (84)
Bhagavat said: ‘He who has overcome doubt, is without pain, delights in NibMna, is free from greed, a leader of the world of men and gods, such a one the Buddhas call a magga^ina (that is, victorious by the way). (85)
‘He who in this world, having known the best (i.e. NibMna) as the best, expounds and explains here the Dhamma, him, the doubt-cutting Muni, without desire, the second of the Bhikkhus, they call a maggadesin (that is, teaching the way). (86)
‘He who lives in the way that has so well been taught in the Dhammapada, and is restrained, attentive, cultivating blameless words, him the third of the Bhikkhus they call a magga^ivin (that is, living in the way). (87)
‘Whom do the Buddhas call a Magga^ina?’ said Aunda, the smith. ‘How is a Maggaggy^ayin unequalled? Being asked, describe to me a Magga^ivin, and reveal to me a Maggadusin.’ (84)
Bhagavat said: ‘He who has overcome doubt, is without pain, delights in NibMna, is free from greed, a leader of the world of men and gods, such a one the Buddhas call a magga^ina (that is, victorious by the way). (85)
‘He who in this world, having known the best (i.e. NibMna) as the best, expounds and explains here the Dhamma, him, the doubt-cutting Muni, without desire, the second of the Bhikkhus, they call a maggadesin (that is, teaching the way). (86)
‘He who lives in the way that has so well been taught in the Dhammapada, and is restrained, attentive, cultivating blameless words, him the third of the Bhikkhus they call a magga^ivin (that is, living in the way). (87)
‘He who, although counterfeiting the virtuous, is forward, disgraces families, is impudent, deceitful, unrestrained, a babbler
who is a householder, possessed of knowledge, a pupil of the venerable ones, wise, having known that they all are such,—having seen so, his faith is not lost; for how could he make the undepraved equal to the depraved and the pure equal to the impure?’ (89)
So it was heard by me:
At one time Bhagavat dwelt at Sivatthi, in Jetavana, in the park of Anathapindika. Then when the night had gone, a certain deity of a beautiful appearance, having illuminated the whole Jetavana, went up to Bhagavat, and having approached and saluted him, he stood apart, and standing apart that deity addressed Bhagavat in stanzas:
1. ‘We ask (thee), Gotama, about a man that suffers loss; having come to ask, Bhagavat, (tell us) what is the cause (of loss) to the losing (man).’ (90)
who is a householder, possessed of knowledge, a pupil of the venerable ones, wise, having known that they all are such,—having seen so, his faith is not lost; for how could he make the undepraved equal to the depraved and the pure equal to the impure?’ (89)
So it was heard by me:
At one time Bhagavat dwelt at Sivatthi, in Jetavana, in the park of Anathapindika. Then when the night had gone, a certain deity of a beautiful appearance, having illuminated the whole Jetavana, went up to Bhagavat, and having approached and saluted him, he stood apart, and standing apart that deity addressed Bhagavat in stanzas:
1. ‘We ask (thee), Gotama, about a man that suffers loss; having come to ask, Bhagavat, (tell us) what is the cause (of loss) to the losing (man).’ (90)
2. Bhagavat: ‘The winner is easily known, easily known (is also) the loser: he who loves Dhamma is the winner, he who hates Dhamma is the loser.’ (91)
3. Deity: ‘We know this to be so, this is the first loser; tell (us) the second, O Bhagavat, what is the cause (of loss) to the losing (man).’ (92)
4. Bhagavat: ‘Wicked men are dear to him, he
does not do anything that is dear to the good, he approves of the Dhamma of the wicked,—that is the cause (of loss) to the losing (man).’ (93)
5. Deity: ‘We know this to be so, this is the second loser; tell us the third, O Bhagavat, what is the cause (of loss) to the losing (man).’ (94)
6. Bhagavat: ‘The man who is drowsy, fond of society and without energy, lazy, given to anger,—that is the cause (of loss) to the losing (man).’ (95)
3. Deity: ‘We know this to be so, this is the first loser; tell (us) the second, O Bhagavat, what is the cause (of loss) to the losing (man).’ (92)
4. Bhagavat: ‘Wicked men are dear to him, he
does not do anything that is dear to the good, he approves of the Dhamma of the wicked,—that is the cause (of loss) to the losing (man).’ (93)
5. Deity: ‘We know this to be so, this is the second loser; tell us the third, O Bhagavat, what is the cause (of loss) to the losing (man).’ (94)
6. Bhagavat: ‘The man who is drowsy, fond of society and without energy, lazy, given to anger,—that is the cause (of loss) to the losing (man).’ (95)
7. Deity: ‘We know this to be so, this is the third loser; tell us the fourth, O Bhagavat, what is the cause (of loss) to the losing (man).’ (96)
8. Bhagavat: ‘He who being rich does not support mother or father who are old or past their youth,—that is the cause (of loss) to the losing (man).’ (97)
9. Deity: ‘We know this to be so, this is the fourth loser; tell us the fifth, O Bhagavat, what is the cause (of loss) to the losing (man).’ (98)
10. Bhagavat: ‘He who by falsehood deceives either a Brahmaṇa or a Samaṇa or any other mendicant,—that is the cause (of loss) to the losing (man).’ (99)
11. Deity: ‘We know this to be so, this is the fifth loser; tell us the sixth, O Bhagavat, what is the cause (of loss) to the losing (man).’ (100)
12. Bhagavat: ‘The man who is possessed of much property, who
8. Bhagavat: ‘He who being rich does not support mother or father who are old or past their youth,—that is the cause (of loss) to the losing (man).’ (97)
9. Deity: ‘We know this to be so, this is the fourth loser; tell us the fifth, O Bhagavat, what is the cause (of loss) to the losing (man).’ (98)
10. Bhagavat: ‘He who by falsehood deceives either a Brahmaṇa or a Samaṇa or any other mendicant,—that is the cause (of loss) to the losing (man).’ (99)
11. Deity: ‘We know this to be so, this is the fifth loser; tell us the sixth, O Bhagavat, what is the cause (of loss) to the losing (man).’ (100)
12. Bhagavat: ‘The man who is possessed of much property, who
of his wealth, and of his family, despises his relatives,—that is the cause (of loss) to the losing (man).’ (103)
15. Deity: ‘We know this to be so, this is the seventh loser; tell us the eighth, O Bhagavat, what is the cause (of loss) to the losing (man).’ (104)
16. Bhagavat: ‘The man who, given to women, to strong drink, and to dice, wastes whatever he has gained,—that is the cause (of loss) to the losing (man).’ (105)
17. Deity: ‘We know this to be so, this is the eighth loser; tell us the ninth, O Bhagavat, what is the cause (of loss) to the losing (man).’ (106)
18. Bhagavat: ‘He who, not satisfied with his own wife, is seen with harlots and the wives of others,—that is the cause (of loss) to the losing (man).’ (107)
19. Deity: ‘We know this to be so, this is the ninth loser; tell us the tenth, O Bhagavat, what is the cause (of loss) to the losing (man).’ (108)
15. Deity: ‘We know this to be so, this is the seventh loser; tell us the eighth, O Bhagavat, what is the cause (of loss) to the losing (man).’ (104)
16. Bhagavat: ‘The man who, given to women, to strong drink, and to dice, wastes whatever he has gained,—that is the cause (of loss) to the losing (man).’ (105)
17. Deity: ‘We know this to be so, this is the eighth loser; tell us the ninth, O Bhagavat, what is the cause (of loss) to the losing (man).’ (106)
18. Bhagavat: ‘He who, not satisfied with his own wife, is seen with harlots and the wives of others,—that is the cause (of loss) to the losing (man).’ (107)
19. Deity: ‘We know this to be so, this is the ninth loser; tell us the tenth, O Bhagavat, what is the cause (of loss) to the losing (man).’ (108)
20. Bhagavat: ‘The man who, past his youth, brings home a woman with breasts like the timbaru fruit, and for jealousy of her cannot sleep,—that is the cause (of loss) to the losing (man).’ (109)
21
great desire, is born in a Khattiya family and wishes for the kingdom in this world,—that is the cause (of loss) to the losing (man).
25. Having taken into consideration these losses in the world, the wise, venerable man, who is endowed with insight, cultivates the happy world (of the gods).
So it was heard by me:
At one time Bhagavat dwelt at Savatthi, in Jetavana, in the park of Anathapindika. Then Bhagavat having put on his raiment in the morning, and having taken his bowl and his robes, entered Savatthi for al
21
Then Bhagavat said this:
1. ‘The man who is angry and bears hatred, who is wicked and hypocritical, who has embraced wrong views, who is deceitful, let one know him as an outcast.
21
great desire, is born in a Khattiya family and wishes for the kingdom in this world,—that is the cause (of loss) to the losing (man).
25. Having taken into consideration these losses in the world, the wise, venerable man, who is endowed with insight, cultivates the happy world (of the gods).
So it was heard by me:
At one time Bhagavat dwelt at Savatthi, in Jetavana, in the park of Anathapindika. Then Bhagavat having put on his raiment in the morning, and having taken his bowl and his robes, entered Savatthi for al
21
Then Bhagavat said this:
1. ‘The man who is angry and bears hatred, who is wicked and hypocritical, who has embraced wrong views, who is deceitful, let one know him as an outcast.
2. ‘Whosoever in this world harms living beings, whether once or twice born, and in whom there is no compassion for living beings, let one know him as an outcast.
3. ‘Whosoever destroys or lays siege to villages and towns, and is known as an enemy, let one know him as an outcast.
4. ‘Be it in the village or in the wood, whosoever appropriates by theft what is the property of others and what has not been given, let one know him as an outcast.
5. ‘Whosoever, having really contracted a debt, runs away when called upon (to pay), saying, “There is no debt (that I owe) thee,” let one know him as an outcast.
6. ‘Whosoever for love of a trifle having killed a man going along the road, takes the trifle, let one know him as an outcast.
7. ‘The man who for his own sake or for that of others or for the sake of wealth speaks falsely when asked as a witness, let one know him as an outcast.
3. ‘Whosoever destroys or lays siege to villages and towns, and is known as an enemy, let one know him as an outcast.
4. ‘Be it in the village or in the wood, whosoever appropriates by theft what is the property of others and what has not been given, let one know him as an outcast.
5. ‘Whosoever, having really contracted a debt, runs away when called upon (to pay), saying, “There is no debt (that I owe) thee,” let one know him as an outcast.
6. ‘Whosoever for love of a trifle having killed a man going along the road, takes the trifle, let one know him as an outcast.
7. ‘The man who for his own sake or for that of others or for the sake of wealth speaks falsely when asked as a witness, let one know him as an outcast.
8. ‘Whosoever is seen with the wives of relatives or of friends either by force or with their consent, let one know him as an outcast.
9. ‘Whosoever being rich does not support mother or father when old and past their youth, let one know him as an outcast.
10. ‘Whosoever strikes or by words annoys mother
or father, brother, sister, or mother-in-law, let one know him as an outcast.
Whosoever, being asked about what is good, teaches what is bad and advises another, while concealing something from him, let one know him as an outcast.
Whosoever, having committed a bad deed, hopes, saying, “Let no one know me” as having done it, and is a dissembler, let one know him as an outcast.
Whosoever, having gone to another’s house and partaken of his good food, does not in return honour him when he comes, let one know him as an outcast.
9. ‘Whosoever being rich does not support mother or father when old and past their youth, let one know him as an outcast.
10. ‘Whosoever strikes or by words annoys mother
or father, brother, sister, or mother-in-law, let one know him as an outcast.
Whosoever, being asked about what is good, teaches what is bad and advises another, while concealing something from him, let one know him as an outcast.
Whosoever, having committed a bad deed, hopes, saying, “Let no one know me” as having done it, and is a dissembler, let one know him as an outcast.
Whosoever, having gone to another’s house and partaken of his good food, does not in return honour him when he comes, let one know him as an outcast.
Whosoever by falsehood deceives either a Brāhmaṇa or a Śramaṇa or any other mendicant, let one know him as an outcast.
Whosoever by words annoys either a Brāhmaṇa or a Śramaṇa when meal-time has come and does not give him anything, let one know him as an outcast.
Whosoever, enveloped in ignorance in this world, predicts what is not to take place, coveting a trifle, let one know him as an outcast.
Whosoever exalts himself and despises others, being mean by his pride, let one know him as an outcast.
Whosoever is a provoker and is avaricious, has sinful desires, is envious, wicked, shameless, and fearless of sinning, let one know him as an outcast.
Whosoever reviles Buddha or his disciple, be he a wandering mendicant (paribbāja) or a householder (gahaṭṭha), let one know him as an outcast.
Whosoever without being a saint (arahat)
not by birth does one become an outcast, not by birth does one become a Brahmaṇa; by deeds one becomes an outcast, by deeds one becomes a Brahmaṇa. (135)
Whosoever by words annoys either a Brāhmaṇa or a Śramaṇa when meal-time has come and does not give him anything, let one know him as an outcast.
Whosoever, enveloped in ignorance in this world, predicts what is not to take place, coveting a trifle, let one know him as an outcast.
Whosoever exalts himself and despises others, being mean by his pride, let one know him as an outcast.
Whosoever is a provoker and is avaricious, has sinful desires, is envious, wicked, shameless, and fearless of sinning, let one know him as an outcast.
Whosoever reviles Buddha or his disciple, be he a wandering mendicant (paribbāja) or a householder (gahaṭṭha), let one know him as an outcast.
Whosoever without being a saint (arahat)
not by birth does one become an outcast, not by birth does one become a Brahmaṇa; by deeds one becomes an outcast, by deeds one becomes a Brahmaṇa. (135)
22. ‘Know ye this in the way that this example of mine shows: There was a Kaṇḍāla of the Sopāka caste, well known as Mātanga
Venerable Gotama! As one, O venerable Gotama, raises what has been overthrown, or reveals what has been hidden, or tells the way to him who has gone astray, or holds out an oil lamp in the dark that those who have eyes may see the objects, even so by the venerable Gotama in manifold ways the Dhamma has been illustrated; I take refuge in the venerable Gotama and in the Dhamma and in the Assembly of Bhikkhus. Let the venerable Gotama accept me as an upās
all creatures be they far or near, either born or seeking birth, may all creatures be happy-minded. (146)
6. Let no one deceive another, let him not despise (another) in any place, let him not out of anger or resentment wish harm to another. (147)
Venerable Gotama! As one, O venerable Gotama, raises what has been overthrown, or reveals what has been hidden, or tells the way to him who has gone astray, or holds out an oil lamp in the dark that those who have eyes may see the objects, even so by the venerable Gotama in manifold ways the Dhamma has been illustrated; I take refuge in the venerable Gotama and in the Dhamma and in the Assembly of Bhikkhus. Let the venerable Gotama accept me as an upās
all creatures be they far or near, either born or seeking birth, may all creatures be happy-minded. (146)
6. Let no one deceive another, let him not despise (another) in any place, let him not out of anger or resentment wish harm to another. (147)
7. As a mother at the risk of her life watches over her own child, her only child, so also let every one cultivate a boundless (friendly) mind towards all beings. (148)
8. And let him cultivate goodwill towards all the world, a boundless (friendly) mind, above and below and across, unobstructed, without hatred, without enmity. (149)
9. Standing, walking or sitting or
‘The mind of such a one,’ so said the Yakkha Sātāgira, ‘and his thoughts are restrained as to things wished for or not wished for.’ (154)
4. ‘Does he not take
the Yakkha Sitagira,—‘and his conduct is pure; all his passions have been destroyed; there is no new birth for him. (162)
12. ‘The mind of the Muni is accomplished in deed and word; Gotama, who is accomplished by his knowledge and conduct, let us (go and) see. (163)
13
‘The stream (of existence)? Who in this world crosses the sea? Who does not sink into the deep, where there is no footing and no support?’ (172)
8. And let him cultivate goodwill towards all the world, a boundless (friendly) mind, above and below and across, unobstructed, without hatred, without enmity. (149)
9. Standing, walking or sitting or
‘The mind of such a one,’ so said the Yakkha Sātāgira, ‘and his thoughts are restrained as to things wished for or not wished for.’ (154)
4. ‘Does he not take
the Yakkha Sitagira,—‘and his conduct is pure; all his passions have been destroyed; there is no new birth for him. (162)
12. ‘The mind of the Muni is accomplished in deed and word; Gotama, who is accomplished by his knowledge and conduct, let us (go and) see. (163)
13
‘The stream (of existence)? Who in this world crosses the sea? Who does not sink into the deep, where there is no footing and no support?’ (172)
Bhagavat said: ‘He who is always endowed with virtue, possessed of understanding, well composed, reflecting within himself, and thoughtful,
At one time Bhagavat dwelt at A/avi, in the realm of the Yakkha A/avaka. Then the Yakkha A/avaka went to the place where Bhagavat dwelt, and having gone there he said this to Bhagavat:
‘Come out, O Samara!’
‘Yes, O friend!’ so saying Bhagavat came out.
‘Enter, O Samara!’
‘Yes, O friend!’ so saying Bhagavat entered.
A second time the Yakkha A/avaka said this to Bhagavat: ‘Come out, O Samara!’
‘Yes, O friend!’ so saying Bhagavat came out.
‘Enter, O Sama»a!’
‘Yes, O friend!’ so saying Bhagavat entered.
A third time the Yakkha A/avaka said this to Bhagavat: ‘Come out, O Samara!’
‘Yes, O friend!’ so saying Bhagavat came out.
‘Enter, O Samara!’
‘Yes, O friend!’ so saying Bhagavat entered.
A fourth time the Yakkha A/avaka said this to Bhagavat: ‘Come out, O Samara!’
At one time Bhagavat dwelt at A/avi, in the realm of the Yakkha A/avaka. Then the Yakkha A/avaka went to the place where Bhagavat dwelt, and having gone there he said this to Bhagavat:
‘Come out, O Samara!’
‘Yes, O friend!’ so saying Bhagavat came out.
‘Enter, O Samara!’
‘Yes, O friend!’ so saying Bhagavat entered.
A second time the Yakkha A/avaka said this to Bhagavat: ‘Come out, O Samara!’
‘Yes, O friend!’ so saying Bhagavat came out.
‘Enter, O Sama»a!’
‘Yes, O friend!’ so saying Bhagavat entered.
A third time the Yakkha A/avaka said this to Bhagavat: ‘Come out, O Samara!’
‘Yes, O friend!’ so saying Bhagavat came out.
‘Enter, O Samara!’
‘Yes, O friend!’ so saying Bhagavat entered.
A fourth time the Yakkha A/avaka said this to Bhagavat: ‘Come out, O Samara!’
‘I shall not come out to thee, O friend, do what thou pleasest.’
‘I shall ask thee a question, O Samara, if thou canst not answer it, I will either scatter thy thoughts or cleave thy heart, or take thee by thy feet and throw thee over to the other shore of the Ganga.’
‘I do not see, O friend, any one in this world nor in the world of gods, Mar
Man, what, being well done, conveys happiness? What is indeed the sweetest of sweet things? How lived do they call life the best?
2. Bhagavat said: ‘Faith is in this world the best property for a man; Dhamma, well observed, conveys happiness; truth indeed is the sweetest of things; and that life they call the best which is lived with understanding.’
3. Aḷavaka said: ‘How does one cross the stream (of existence)? How does one cross the sea? How does one conquer pain? How is one purified?’
‘I shall ask thee a question, O Samara, if thou canst not answer it, I will either scatter thy thoughts or cleave thy heart, or take thee by thy feet and throw thee over to the other shore of the Ganga.’
‘I do not see, O friend, any one in this world nor in the world of gods, Mar
Man, what, being well done, conveys happiness? What is indeed the sweetest of sweet things? How lived do they call life the best?
2. Bhagavat said: ‘Faith is in this world the best property for a man; Dhamma, well observed, conveys happiness; truth indeed is the sweetest of things; and that life they call the best which is lived with understanding.’
3. Aḷavaka said: ‘How does one cross the stream (of existence)? How does one cross the sea? How does one conquer pain? How is one purified?’
4. Bhagavat said: ‘By faith one crosses the stream, by zeal the sea, by exertion one conquers pain, by understanding one is purified.’
5. Aḷavaka said: ‘How does one obtain understanding? How does one acquire wealth? How does one obtain fame? How does one bind friends (to himself)? How does one not grieve passing away from this world to the other?’
6. Bhagavat said: ‘He who believes in the Dhamma of the venerable ones as to the acquisition of Nibbana, will obtain understanding from his desire to hear, being zealous and discerning.
7. ‘He who does what is proper, who takes the yoke (upon him and) exerts himself, will acquire wealth; by truth he will obtain fame, and being charitable he will bind friends (to himself).
8. ‘He who is faithful and leads the life of a householder, and possesses the following four Dhammas (virtues), truth, justice (dhamma), firmness, and liberality,—such a one indeed does not grieve when passing away.
5. Aḷavaka said: ‘How does one obtain understanding? How does one acquire wealth? How does one obtain fame? How does one bind friends (to himself)? How does one not grieve passing away from this world to the other?’
6. Bhagavat said: ‘He who believes in the Dhamma of the venerable ones as to the acquisition of Nibbana, will obtain understanding from his desire to hear, being zealous and discerning.
7. ‘He who does what is proper, who takes the yoke (upon him and) exerts himself, will acquire wealth; by truth he will obtain fame, and being charitable he will bind friends (to himself).
8. ‘He who is faithful and leads the life of a householder, and possesses the following four Dhammas (virtues), truth, justice (dhamma), firmness, and liberality,—such a one indeed does not grieve when passing away.
9. ‘Pray, ask also other Samaras and Brahmaṇas
10. Āḷavaka said: ‘Why should I now ask
Samaṇas and Brāhmaṇas far and wide? I now
know what is my future good. (189
A fool led by ignorance thinks it a fine thing. (198)
And when it lies dead, swollen and livid, discarded in the cemetery, relatives do not care for it. (199)
Dogs eat it and jackals, wolves and worms; crows and vultures eat it, and what other living creatures there are. (200)
The Bhikkhu possessed of understanding in this world, having listened to Buddha’s words, certainly knows it (i.e. the body) thoroughly, for he sees it as it really is. (201)
As this (living body is) so is that (dead one), as this is so that (will be); let one put away desire for the body, both as to its interior and as to its exterior. (202)
Such a Bhikkhu who has turned away from desire and attachment, and is possessed of understanding in this world, has (already) gone to the immortal peace, the unchangeable state of Nibbana. (203)
10. Āḷavaka said: ‘Why should I now ask
Samaṇas and Brāhmaṇas far and wide? I now
know what is my future good. (189
A fool led by ignorance thinks it a fine thing. (198)
And when it lies dead, swollen and livid, discarded in the cemetery, relatives do not care for it. (199)
Dogs eat it and jackals, wolves and worms; crows and vultures eat it, and what other living creatures there are. (200)
The Bhikkhu possessed of understanding in this world, having listened to Buddha’s words, certainly knows it (i.e. the body) thoroughly, for he sees it as it really is. (201)
As this (living body is) so is that (dead one), as this is so that (will be); let one put away desire for the body, both as to its interior and as to its exterior. (202)
Such a Bhikkhu who has turned away from desire and attachment, and is possessed of understanding in this world, has (already) gone to the immortal peace, the unchangeable state of Nibbana. (203)
This (body) with two feet is cherished (although) impure, ill-smelling, filled with various kinds of stench, and trickling here and there. (204)
He who with such a body thinks to exalt himself or despises others—what else is this but blindness? (205)
From acquaintanceship arises fear, from house-life arises defilement; the houseless state, freedom from acquaintanceship—this is indeed the view of a Muni. (206)
Whosoever, after cutting down the (sin that has) arisen, does not let (it again) take root and does not give way to it while springing up towards him, him
the solitarily wandering they call a Muni; such a great Isi has seen the state of peace. (207)
3. Having considered the causes (of sin, and) killed the seed, let him not give way to desire for it; such a Muni who sees the end of birth and destruction (i. e. Nibbana), after leaving reasoning behind, does not enter the number (of living beings). (208)
He who with such a body thinks to exalt himself or despises others—what else is this but blindness? (205)
From acquaintanceship arises fear, from house-life arises defilement; the houseless state, freedom from acquaintanceship—this is indeed the view of a Muni. (206)
Whosoever, after cutting down the (sin that has) arisen, does not let (it again) take root and does not give way to it while springing up towards him, him
the solitarily wandering they call a Muni; such a great Isi has seen the state of peace. (207)
3. Having considered the causes (of sin, and) killed the seed, let him not give way to desire for it; such a Muni who sees the end of birth and destruction (i. e. Nibbana), after leaving reasoning behind, does not enter the number (of living beings). (208)
4. He who has penetrated all the resting-places (of the mind, and) does not wish for any of them,—such a Muni indeed, free from covetousness and free from greediness, does not gather up (resting-places), for he has reached the other shore. (209)
5. The man who has overcome everything, who knows everything, who is possessed of a good understanding, undefiled in all things (dhamma), abandoning everything, liberated in the destruction of desire (i. e. Nibbana),
Whosoever becomes firm as the post in a bathing-place, in whom others acknowledge propriety of speech, who is free from passion, and (endowed) with well-composed senses, such a one the wise style a Muni. (213)
Whosoever is firm, like a straight shuttle, and is disgusted with evil actions, reflecting on what is just and unjust,
15. As the crested bird with the blue neck (the peacock) never attains the swiftness of the swan, even so a householder does not equal a Bhikkhu, a secluded Muni meditating in the wood. (220)
5. The man who has overcome everything, who knows everything, who is possessed of a good understanding, undefiled in all things (dhamma), abandoning everything, liberated in the destruction of desire (i. e. Nibbana),
Whosoever becomes firm as the post in a bathing-place, in whom others acknowledge propriety of speech, who is free from passion, and (endowed) with well-composed senses, such a one the wise style a Muni. (213)
Whosoever is firm, like a straight shuttle, and is disgusted with evil actions, reflecting on what is just and unjust,
15. As the crested bird with the blue neck (the peacock) never attains the swiftness of the swan, even so a householder does not equal a Bhikkhu, a secluded Muni meditating in the wood. (220)
Munisutta is ended.
Uragavagga is ended.
1. Whatever spirits have come together here, either belonging to the earth or living in the air, let all spirits be happy, and then listen attentively to what is said. (221)
Uragavagga is ended.
1. Whatever spirits have come together here, either belonging to the earth or living in the air, let all spirits be happy, and then listen attentively to what is said. (221)