4. Buddha went to Rājagaha; he entered Giribbaja in Magadha for alms, with a profusion of excellent signs. (407)
5. Bimbisāra, standing in his palace, saw him, and seeing him endowed with these signs, spoke these words: (408)
6. ‘Attend ye to this man: he is handsome, great, clean; he is both endowed with good conduct, and he does not look before him further than a yuga (the distance of a plough). (409)
7. ‘With downcast eyes, thoughtful, this one is not like those of low caste; let the king’s messengers run off, (and ask): “Where is the Bhikkhu going?”’ (410)
8. The king’s messengers followed after him, and said: ‘Where is the Bhikkhu going, where will he reside? (411)
9. ‘Going begging from house to house, watching the door (of the senses), well restrained, he quickly filled his bowl, conscious, thoughtful. (412)
10. ‘Wandering about in search of alms, having gone out of town, the Muni repaired to (the mountain) Paṇḍava; it must be there he lives.’
5. Bimbisāra, standing in his palace, saw him, and seeing him endowed with these signs, spoke these words: (408)
6. ‘Attend ye to this man: he is handsome, great, clean; he is both endowed with good conduct, and he does not look before him further than a yuga (the distance of a plough). (409)
7. ‘With downcast eyes, thoughtful, this one is not like those of low caste; let the king’s messengers run off, (and ask): “Where is the Bhikkhu going?”’ (410)
8. The king’s messengers followed after him, and said: ‘Where is the Bhikkhu going, where will he reside? (411)
9. ‘Going begging from house to house, watching the door (of the senses), well restrained, he quickly filled his bowl, conscious, thoughtful. (412)
10. ‘Wandering about in search of alms, having gone out of town, the Muni repaired to (the mountain) Paṇḍava; it must be there he lives.’
usual ceremonious greetings with him, and after the complimentary talk he spoke these words:
‘Thou art both young and delicate, a lad in his first youth, possessed of a fine complexion, like a high-born Khattiya. (419)
‘I will ornament the army-house, and at the head of the assembly of chiefs (nāga) give (thee) wealth; enjoy it and tell me thy birth, when asked.’ (420)
Buddha: ‘Just beside Himavanta, O king, there lives a people endowed with the power of wealth, the inhabitants of Kosala. (421)
‘They are Ādiccas by family, Sākiyas by birth; from that family I have wandered out, not longing for sensual pleasures. (422)
‘Seeing misery in sensual pleasures, and considering the forsaking of the world as happiness, I will go and exert myself; in this my mind delights.’ (423)
To me, whose mind was intent upon exertion near the river Nerañjara, having exerted myself, and given myself to meditation for the sake of acquiring Nibbāna (yogakkhema), (424)
‘Thou art both young and delicate, a lad in his first youth, possessed of a fine complexion, like a high-born Khattiya. (419)
‘I will ornament the army-house, and at the head of the assembly of chiefs (nāga) give (thee) wealth; enjoy it and tell me thy birth, when asked.’ (420)
Buddha: ‘Just beside Himavanta, O king, there lives a people endowed with the power of wealth, the inhabitants of Kosala. (421)
‘They are Ādiccas by family, Sākiyas by birth; from that family I have wandered out, not longing for sensual pleasures. (422)
‘Seeing misery in sensual pleasures, and considering the forsaking of the world as happiness, I will go and exert myself; in this my mind delights.’ (423)
To me, whose mind was intent upon exertion near the river Nerañjara, having exerted myself, and given myself to meditation for the sake of acquiring Nibbāna (yogakkhema), (424)
Came Namuci speaking words full of compassion: ‘Thou art lean, ill-favoured, death is in thy neighbourhood. (425)
‘A thousandth part of thee (is the property) of death, (only) one part (belongs to) life; living life, O thou venerable one, is better; living thou wilt be able to do good works. (426)
‘When thou livest a religious life, and feedest the sacrificial fire, manifold good works are woven to thee; what dost thou want with exertion? (427)
‘Difficult is the way of exertion, difficult to
Pass, difficult to enter upon; saying these verses Māra stood near Buddha. (428)
Sahassabhāgo mārassa,
Ekasso tava jīvitaṃ,
Gāmaṃ vā gāmaṃ seyyo,
Jīvaṃ puññāni kāhasi.
To Māra thus speaking Bhagavat said this:
‘O thou friend of the indolent, thou wicked one, for what purpose hast thou come here? (429)
‘Even the least good work is of no use to me; and what good works are required, Māra ought to tell. (430)
‘A thousandth part of thee (is the property) of death, (only) one part (belongs to) life; living life, O thou venerable one, is better; living thou wilt be able to do good works. (426)
‘When thou livest a religious life, and feedest the sacrificial fire, manifold good works are woven to thee; what dost thou want with exertion? (427)
‘Difficult is the way of exertion, difficult to
Pass, difficult to enter upon; saying these verses Māra stood near Buddha. (428)
Sahassabhāgo mārassa,
Ekasso tava jīvitaṃ,
Gāmaṃ vā gāmaṃ seyyo,
Jīvaṃ puññāni kāhasi.
To Māra thus speaking Bhagavat said this:
‘O thou friend of the indolent, thou wicked one, for what purpose hast thou come here? (429)
‘Even the least good work is of no use to me; and what good works are required, Māra ought to tell. (430)
‘I have faith and power, and understanding is found in me; while thus exerting myself, why do you ask me to live? (431)
‘This (burning) wind will dry up even the currents of the rivers; should it not by degrees dry up my blood, while I am exerting myself? (432)
‘While the blood is drying up, the bile and the phlegm are dried up; while the flesh is wasting away, the mind gets more tranquil, and my attention, understanding, and meditation get more steadfast. (433)
‘While I am living thus, after having felt the extreme sensations, my mind does not look for sensual pleasures; behold a being’s purity. (434)
‘Lust, thy first army is called, discontent thy second, thy third is called hunger and thirst, thy fourth desire. (435)
‘Thy fifth is called sloth and drowsiness, thy sixth cowardice, thy seventh doubt, thy eighth hypocrisy and stupor, (436)
‘Gain, fame, honour, and what celebrity has been falsely obtained; and he who exalts himself and despises others. (437)
‘This (burning) wind will dry up even the currents of the rivers; should it not by degrees dry up my blood, while I am exerting myself? (432)
‘While the blood is drying up, the bile and the phlegm are dried up; while the flesh is wasting away, the mind gets more tranquil, and my attention, understanding, and meditation get more steadfast. (433)
‘While I am living thus, after having felt the extreme sensations, my mind does not look for sensual pleasures; behold a being’s purity. (434)
‘Lust, thy first army is called, discontent thy second, thy third is called hunger and thirst, thy fourth desire. (435)
‘Thy fifth is called sloth and drowsiness, thy sixth cowardice, thy seventh doubt, thy eighth hypocrisy and stupor, (436)
‘Gain, fame, honour, and what celebrity has been falsely obtained; and he who exalts himself and despises others. (437)
‘This, O Namuci, is thine, the black one’s, fighting army; none but a hero conquers it, and after conquering it obtains joy. (438)
‘Woe upon life in this world! Death in battle is better for me than that I should live defeated. (439)
‘Plunged into this world, some Samanas and Brahmanas are not seen, and they do not know the way in which the virtuous walk. (440)
‘Seeing on all sides an army arrayed, and Mara on his elephant, I am going out to do battle, that he may not drive me away from my place. (441)
‘This army of thine, which the world of men and gods cannot conquer, I will crush with understanding as one crushes an unbaked earthen pot with a stone. (442)
‘Having made my thought subject to me and my attention firm, I shall wander about from kingdom to kingdom, training disciples extensively. (443)
‘They will be zealous and energetic, executing my orders, the orders of one free from lust, and they will go to the place where, having gone, they will not mourn.’ (444)
‘Woe upon life in this world! Death in battle is better for me than that I should live defeated. (439)
‘Plunged into this world, some Samanas and Brahmanas are not seen, and they do not know the way in which the virtuous walk. (440)
‘Seeing on all sides an army arrayed, and Mara on his elephant, I am going out to do battle, that he may not drive me away from my place. (441)
‘This army of thine, which the world of men and gods cannot conquer, I will crush with understanding as one crushes an unbaked earthen pot with a stone. (442)
‘Having made my thought subject to me and my attention firm, I shall wander about from kingdom to kingdom, training disciples extensively. (443)
‘They will be zealous and energetic, executing my orders, the orders of one free from lust, and they will go to the place where, having gone, they will not mourn.’ (444)
Mara: ‘For seven years I followed Bhagavat step by step; I found no fault in the perfectly enlightened, thoughtful Buddha. (445)
‘The crow hovered round the rock that looked like a lump of fat: “Do we here find something soft, is it something sweet?” (446)
‘Having obtained nothing sweet there, the crow …
Like the crow approaching the rock, being disgusted, we shall go away from Gotama.’ (447)
While overcome with sorrow the string of his lute slipped down; then that evil-minded Yakkha disappeared there. (448)
Padhanasutta is ended.
On well-spoken language.
So it was heard by me:
At one time Bhagavat dwelt at Sāvatthi in Jetavana. Bhagavat said this: ‘O Bhikkhus, the speech that is provided with four requisites is well-spoken, not ill-spoken, both faultless and blameless to the wise.’
‘Which four?’
‘O Bhikkhus, the Bhikkhu speaks well-spoken (language), not ill-spoken; he speaks what is right (dhamma), not what is unrighteous (adhamma); he speaks what is pleasing, not what is unpleasing; he speaks what is true, not what is false. O Bhikkhus, the speech that is provided with these four requisites, is well-spoken, not ill-spoken, both faultless and blameless to the wise.’ This said Bhagavat. When Sugata had said this, then the Master spoke the following:
‘The crow hovered round the rock that looked like a lump of fat: “Do we here find something soft, is it something sweet?” (446)
‘Having obtained nothing sweet there, the crow …
Like the crow approaching the rock, being disgusted, we shall go away from Gotama.’ (447)
While overcome with sorrow the string of his lute slipped down; then that evil-minded Yakkha disappeared there. (448)
Padhanasutta is ended.
On well-spoken language.
So it was heard by me:
At one time Bhagavat dwelt at Sāvatthi in Jetavana. Bhagavat said this: ‘O Bhikkhus, the speech that is provided with four requisites is well-spoken, not ill-spoken, both faultless and blameless to the wise.’
‘Which four?’
‘O Bhikkhus, the Bhikkhu speaks well-spoken (language), not ill-spoken; he speaks what is right (dhamma), not what is unrighteous (adhamma); he speaks what is pleasing, not what is unpleasing; he speaks what is true, not what is false. O Bhikkhus, the speech that is provided with these four requisites, is well-spoken, not ill-spoken, both faultless and blameless to the wise.’ This said Bhagavat. When Sugata had said this, then the Master spoke the following:
‘Well-spoken language the just call the principal (thing); let one speak what is right (dhamma), not what is unrighteous (adhamma), that is the second; let one speak what is pleasing, not what is unpleasing, that is the third; let one speak what is true, not what is false, that is the fourth.’ (449)
Then the venerable Vangī
‘Let it occur to thee, O Vangisa!’ said Bhagavat.
Then the venerable Vangisa, standing before Bhagavat, praised him with appropriate stanzas:
2. ‘Let one say such words
At one time Bhagavat dwelt in Kosala on the bank of the river Sundarika. And during that time the Brahmana Sundarikabharadvaja made offerings to the fire and worshipped the fire. Then the Brahmana Sundarikabharadvaja, having made offerings to the fire and worshipped the fire, and having risen from his seat, looked about him on all sides towards the four quarters of the globe, saying: “Who is to enjoy the rest of this oblation?” The Brahmana Sundarikabharadvaja saw Bhagavat sitting not far off at the root of a tree, wrapped up head and body; and seeing him he, after taking the rest of the oblation with his left hand and the waterpot with his right hand, went up to Bhagavat. Then Bhagavat, on hearing the footsteps of Sundarikabharadvaja, the Brahmana, uncovered his head. Then the Brahmana Sundarikabharadvaja thought: “This man is shaved, this man is a shaveling,” and he wished to return again from there. Then this came to the mind of Sundarikabharadvaja, the Brahmana: “Some Brahmanas also here are shaved, I think I shall go up and ask him about his descent.” Then the Brahmana Sundarikabharadvaja went up to Bhagavat, and having gone up he said this: “Of what family art thou?”
Then the venerable Vangī
‘Let it occur to thee, O Vangisa!’ said Bhagavat.
Then the venerable Vangisa, standing before Bhagavat, praised him with appropriate stanzas:
2. ‘Let one say such words
At one time Bhagavat dwelt in Kosala on the bank of the river Sundarika. And during that time the Brahmana Sundarikabharadvaja made offerings to the fire and worshipped the fire. Then the Brahmana Sundarikabharadvaja, having made offerings to the fire and worshipped the fire, and having risen from his seat, looked about him on all sides towards the four quarters of the globe, saying: “Who is to enjoy the rest of this oblation?” The Brahmana Sundarikabharadvaja saw Bhagavat sitting not far off at the root of a tree, wrapped up head and body; and seeing him he, after taking the rest of the oblation with his left hand and the waterpot with his right hand, went up to Bhagavat. Then Bhagavat, on hearing the footsteps of Sundarikabharadvaja, the Brahmana, uncovered his head. Then the Brahmana Sundarikabharadvaja thought: “This man is shaved, this man is a shaveling,” and he wished to return again from there. Then this came to the mind of Sundarikabharadvaja, the Brahmana: “Some Brahmanas also here are shaved, I think I shall go up and ask him about his descent.” Then the Brahmana Sundarikabharadvaja went up to Bhagavat, and having gone up he said this: “Of what family art thou?”
Then Bhagavat answered Sundarikabharadvaja, the Brahmana, in stanzas:
“‘No Brahmana am I, nor a king’s son, nor any Vessa; having thoroughly observed the class of common people, I wander about the world reflectingly, possessing nothing. (454)
“‘Dressed in a sanghati and houseless I wander about, with my hair cut off, calm, not intermix
Sundarikabhāradvāja: “Sir, Brahmanas together with Brahmanas ask truly, ‘Art thou a Brahmana?’”
Bhagavat: “If thou sayest, ‘I am a Brahmana,’ and callest me no Brahmana, then I ask thee about the Savitti that consists of three padas and twenty-four syllables.” (456)
4. Sundarikabhāradvāja: “For what (reason) did the Isīs, men, Khattiyas, Brahmanas make offerings to the gods abundantly in this world?”
Bhagavat: “He who, perfect and accomplished at the time of offering, obtains the ear of one or the other (god), he will succeed, so I say.” (457)
“Surely his offering will bear fruit,”—so said the Brahmana,—“because we saw such an accomplished man; for by not seeing such as you, somebody else will enjoy the oblation.” (458)
“‘No Brahmana am I, nor a king’s son, nor any Vessa; having thoroughly observed the class of common people, I wander about the world reflectingly, possessing nothing. (454)
“‘Dressed in a sanghati and houseless I wander about, with my hair cut off, calm, not intermix
Sundarikabhāradvāja: “Sir, Brahmanas together with Brahmanas ask truly, ‘Art thou a Brahmana?’”
Bhagavat: “If thou sayest, ‘I am a Brahmana,’ and callest me no Brahmana, then I ask thee about the Savitti that consists of three padas and twenty-four syllables.” (456)
4. Sundarikabhāradvāja: “For what (reason) did the Isīs, men, Khattiyas, Brahmanas make offerings to the gods abundantly in this world?”
Bhagavat: “He who, perfect and accomplished at the time of offering, obtains the ear of one or the other (god), he will succeed, so I say.” (457)
“Surely his offering will bear fruit,”—so said the Brahmana,—“because we saw such an accomplished man; for by not seeing such as you, somebody else will enjoy the oblation.” (458)
Bhagavat: “Therefore, O Brahmana, as you have come here to ask for something, ask; perhaps thou mightest here find one that is calm, without anger, free from pain, free from desire, one with a good understanding.” (459)
Sundarikabhāradvāja: “I delight in offering, O Gotama, I desire to make an offering, but I do not understand it; do thou instruct me, tell me in what case the offering succeeds.” (460)
Bhagavat: “Therefore, O Brahmana, lend me thy ear, I will teach thee the Dhamma. (461)
“Do not ask about descent, but ask about conduct; from wood, it is true, fire is born; (likewise) a firm Muni, although belonging to a low family, may become noble, when restrained (from sinning) by humility. (462)
“He who is subdued by truth, endowed with
Temperance, accomplished, leading a religious life, on such a one in due time people should bestow oblations; let the Brahmaṇa who has good works in view, offer. (463)
Sundarikabhāradvāja: “I delight in offering, O Gotama, I desire to make an offering, but I do not understand it; do thou instruct me, tell me in what case the offering succeeds.” (460)
Bhagavat: “Therefore, O Brahmana, lend me thy ear, I will teach thee the Dhamma. (461)
“Do not ask about descent, but ask about conduct; from wood, it is true, fire is born; (likewise) a firm Muni, although belonging to a low family, may become noble, when restrained (from sinning) by humility. (462)
“He who is subdued by truth, endowed with
Temperance, accomplished, leading a religious life, on such a one in due time people should bestow oblations; let the Brahmaṇa who has good works in view, offer. (463)
11. ‘Those who, after leaving sensual pleasures, wander about houseless, well restrained, being like a straight shuttle, on such in due time people should bestow oblations; let the Brahmaṇa who has good works in view, offer. (464)
12. ‘Those whose passions are gone, whose senses are well composed, who are liberated like the moon out of the grasp of Rāhu, on such in due time people should bestow oblations; let the Brahmaṇa who has good works in view, offer
‘He who is free from the deceits of the mind, he for whom there is no grasping, he who covets nothing either in this world or in the other, Tathagata deserves the oblation. (
self, who is composed, upright, firm, without desire, free from harshness (akhila), free from doubt, Tathāgata deserves the oblation. (477)
25. ‘He to whom there
31. ‘Whosoever conquers his sins, knows birth and death, the Muni who is endowed with wisdom, such a one who has resorted to offering, (484)
12. ‘Those whose passions are gone, whose senses are well composed, who are liberated like the moon out of the grasp of Rāhu, on such in due time people should bestow oblations; let the Brahmaṇa who has good works in view, offer
‘He who is free from the deceits of the mind, he for whom there is no grasping, he who covets nothing either in this world or in the other, Tathagata deserves the oblation. (
self, who is composed, upright, firm, without desire, free from harshness (akhila), free from doubt, Tathāgata deserves the oblation. (477)
25. ‘He to whom there
31. ‘Whosoever conquers his sins, knows birth and death, the Muni who is endowed with wisdom, such a one who has resorted to offering, (484)
32. ‘Him you should worship and honour with food and drink; so the gifts will prosper. (485)
33. Sundarikabharadvaja: ‘Thou Buddha deservest the oblation, (thou art) the best field for good works, the object of offering to all the world; what is given to thee will bear great fruit.’ (486)
Then the Brahmana Sundarikabharadvaja 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 Got
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 Bharadvāja became one of the arahats.
33. Sundarikabharadvaja: ‘Thou Buddha deservest the oblation, (thou art) the best field for good works, the object of offering to all the world; what is given to thee will bear great fruit.’ (486)
Then the Brahmana Sundarikabharadvaja 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 Got
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 Bharadvāja became one of the arahats.
So it was heard by me:
At one time Bhagavat dwelt at Rājagaha, in the mountain (called) the Vulture’s Peak (Gijjhakūṭa).
Then the young man Magha went to Bhagavat, and having gone to him he talked pleasantly with him, and after having had some pleasant, remarkable conversation with him he sat down apart; sitting down apart the young man Magha spoke this to Bhagavat:
‘O venerable Gotama, I am a liberal giver, bountiful, suitable to beg of; justly I seek for riches, and having sought for riches justly, I give out of the justly obtained and justly acquired riches to one, to two, to three, to four, to five, to six, to seven, to eight, to nine, to ten, to twenty, to thirty, to forty, to fifty, to a hundred, I give still more. (I should like to know), O venerable Gotama, whether I, while so giving, so offering, produce much good.’
At one time Bhagavat dwelt at Rājagaha, in the mountain (called) the Vulture’s Peak (Gijjhakūṭa).
Then the young man Magha went to Bhagavat, and having gone to him he talked pleasantly with him, and after having had some pleasant, remarkable conversation with him he sat down apart; sitting down apart the young man Magha spoke this to Bhagavat:
‘O venerable Gotama, I am a liberal giver, bountiful, suitable to beg of; justly I seek for riches, and having sought for riches justly, I give out of the justly obtained and justly acquired riches to one, to two, to three, to four, to five, to six, to seven, to eight, to nine, to ten, to twenty, to thirty, to forty, to fifty, to a hundred, I give still more. (I should like to know), O venerable Gotama, whether I, while so giving, so offering, produce much good.’
‘Certainly, O young man, dost thou in so offering produce much good; he, O young man, who is a liberal giver, bountiful, suitable to beg of, and who justly seeks for riches, and having sought for riches justly, gives out of his justly obtained and justly acquired riches to one, to two, to three, to four, to five, to six, to seven, to eight, to nine, to ten, to twenty, to thirty, to forty, to fifty, to a hundred, and gives still more, produces much good.’
Then the young man Migha addressed Bhagavat in stanzas:
1. ‘I ask the venerable Gotama, the bountiful,’—so said the young man Magha,—‘wearing the yellow robe, wandering about houseless:’ ‘He who is a householder, suitable to beg of, a donor, who, desirous of good, offers having what is good in view, and giving to others in this world food and drink,—where (i. e. on whom bestowed) will the oblation of such an offerer prosper?’ (487)
Then the young man Migha addressed Bhagavat in stanzas:
1. ‘I ask the venerable Gotama, the bountiful,’—so said the young man Magha,—‘wearing the yellow robe, wandering about houseless:’ ‘He who is a householder, suitable to beg of, a donor, who, desirous of good, offers having what is good in view, and giving to others in this world food and drink,—where (i. e. on whom bestowed) will the oblation of such an offerer prosper?’ (487)
2. ‘He who is a householder, suitable to beg of, a donor,’ O Magha,—so said Bhagavat,—‘who, desirous of good, offers having what is good in view, and giving to others in this world food and drink, such a one will prosper with those worthy of offerings.’ (488)
3. “He who is a householder, suitable to beg of, a donor,”—so said the young man—“who, desirous of good, offers having what is good in view, and giving to others in this world food and drink,—tell me (I being such a one), O Bhagavat, of those worthy of offerings.” (489)
4. Bhagavat: “Those indeed who wander about in the world without clinging to anything and without possessing anything, perfect, self-restrained, on such in due time people should bestow oblations; let the Brahmana
After crossing the stream (of existence), wander about free from selfishness; on such in due time people should bestow oblations. Let the Brahmana who has good (works) in view offer. (495)
3. “He who is a householder, suitable to beg of, a donor,”—so said the young man—“who, desirous of good, offers having what is good in view, and giving to others in this world food and drink,—tell me (I being such a one), O Bhagavat, of those worthy of offerings.” (489)
4. Bhagavat: “Those indeed who wander about in the world without clinging to anything and without possessing anything, perfect, self-restrained, on such in due time people should bestow oblations; let the Brahmana
After crossing the stream (of existence), wander about free from selfishness; on such in due time people should bestow oblations. Let the Brahmana who has good (works) in view offer. (495)
10. ‘Those in whom there is no desire for anything in the world, nor for existence after existence here or in the other world
‘This is the last (birth), there is no re-birth’; on such in due time people should bestow oblations; let the Brâhmaṇa who has good (works) in view, offer.
17. ‘He who is accomplished, and delights in meditation, thoughtful, possessed of thorough enlightenment, a refuge for many, on such a one in due time people should best
‘He who offers the threefold blessing of oblation, O Magha,’ so said Bhagavat, ‘such a one will prosper with those worthy of offerings; so, having offered
He who, O Sabhiya, be it a Samana or a Brâhmana, explains these questions to thee when asked, near him thou shouldst live a religious life.’
Then Sabhiya, the Paribbâjaka, having learnt the questions from that deity, went to whatever Samanas and Brâhmanas there were that had an assembly (of Bhikkhus), a crowd (of followers), and were well-known teachers, famous leaders, considered excellent by the multitude, as Pûrana-Kassapa, Makkhali-Gosâla, Ajita-Kesakambali, Pakudha-Kaccâyana, Sañjaya-Belaṭṭhiputta, and Nigaṇṭha-Nâtaputta. Those he went to, and after going to them, he asked the questions. They, being asked the questions by Sabhiya, the Paribbâjaka, did not succeed (in answering them), and not succeeding they showed wrath and hatred and discontent, and they also in return put questions to Sabhiya, the Paribbâjaka.
‘This is the last (birth), there is no re-birth’; on such in due time people should bestow oblations; let the Brâhmaṇa who has good (works) in view, offer.
17. ‘He who is accomplished, and delights in meditation, thoughtful, possessed of thorough enlightenment, a refuge for many, on such a one in due time people should best
‘He who offers the threefold blessing of oblation, O Magha,’ so said Bhagavat, ‘such a one will prosper with those worthy of offerings; so, having offered
He who, O Sabhiya, be it a Samana or a Brâhmana, explains these questions to thee when asked, near him thou shouldst live a religious life.’
Then Sabhiya, the Paribbâjaka, having learnt the questions from that deity, went to whatever Samanas and Brâhmanas there were that had an assembly (of Bhikkhus), a crowd (of followers), and were well-known teachers, famous leaders, considered excellent by the multitude, as Pûrana-Kassapa, Makkhali-Gosâla, Ajita-Kesakambali, Pakudha-Kaccâyana, Sañjaya-Belaṭṭhiputta, and Nigaṇṭha-Nâtaputta. Those he went to, and after going to them, he asked the questions. They, being asked the questions by Sabhiya, the Paribbâjaka, did not succeed (in answering them), and not succeeding they showed wrath and hatred and discontent, and they also in return put questions to Sabhiya, the Paribbâjaka.
Then this came to the mind of Sabhiya, the Paribbâjaka: ‘Whatever Samanas and Brâhmanas there are that have an assembly (of Bhikkhus), a crowd (of followers), and are well-known teachers, famous leaders, considered excellent by the multitude, as Pûrana-Kassapa, Makkhali-Gosâla, Ajita-Kesakambali, Pakudha-Kaccâyana, Sañjaya-Belaṭṭhiputta, and Nigaṇṭha-Nâtaputta, they, being asked questions by me, did not succeed (in answering them), and not succeeding they showed wrath and hatred and discontent
and a crowd (of Bhikkhus) and is a well-known teacher, a famous leader, considered excellent by the multitude, surely I think I shall go to Samana Gotama and ask these questions.’ Then
Sabhiya, the Paribbājaka, spoke to Bhagavat in stanzas:
1. ‘Anxious and doubtful I have come,’—so said Sabhiya,—‘longing to ask questions. Do thou put an end to these (doubts when) asked these questions by me, in regular order, and rightly explain them to me.’ (510)
2. ‘Thou hast come from afar, O Sabhiya,’—so said Bhagavat,—‘longing to ask questions; I shall put an end to those (doubts when) asked those questions by thee, in regular order, and rightly I shall explain them to thee. (511)
and a crowd (of Bhikkhus) and is a well-known teacher, a famous leader, considered excellent by the multitude, surely I think I shall go to Samana Gotama and ask these questions.’ Then
Sabhiya, the Paribbājaka, spoke to Bhagavat in stanzas:
1. ‘Anxious and doubtful I have come,’—so said Sabhiya,—‘longing to ask questions. Do thou put an end to these (doubts when) asked these questions by me, in regular order, and rightly explain them to me.’ (510)
2. ‘Thou hast come from afar, O Sabhiya,’—so said Bhagavat,—‘longing to ask questions; I shall put an end to those (doubts when) asked those questions by thee, in regular order, and rightly I shall explain them to thee. (511)
3. ‘Ask me, O Sabhiya, a question; whatsoever thou wishest in thy mind that question I (will explain, and) put an end to (thy doubt).’ (512)
Then this came to the mind of Sabhiya, the Paribbājaka: ‘It is marvellous, it is wonderful indeed, the reception which I did not get from other Samaṇas and Brahmaṇas has been given me by Gotama,’ so saying he, glad, rejoicing
He crossed the stream (of existence, and is) untroubled; for whom there are no desires (ussada), he is compassionate. (515)
7. ‘He whose senses are trained internally and externally in all the world, he who after penetrating this and the other world longs for death, being trained, he is subdued. (516)
8. ‘Whosoever, after having considered all times (kappa), the revolution (saṃsāra), both the vanishing and re-appearance (of beings
‘He who does not commit any crime in the world, who, after abandoning all bonds and fetters, clings to nothing, being liberated, such a one is called a Nâga (sinless) by being so.’ (522)
Then this came to the mind of Sabhiya, the Paribbājaka: ‘It is marvellous, it is wonderful indeed, the reception which I did not get from other Samaṇas and Brahmaṇas has been given me by Gotama,’ so saying he, glad, rejoicing
He crossed the stream (of existence, and is) untroubled; for whom there are no desires (ussada), he is compassionate. (515)
7. ‘He whose senses are trained internally and externally in all the world, he who after penetrating this and the other world longs for death, being trained, he is subdued. (516)
8. ‘Whosoever, after having considered all times (kappa), the revolution (saṃsāra), both the vanishing and re-appearance (of beings
‘He who does not commit any crime in the world, who, after abandoning all bonds and fetters, clings to nothing, being liberated, such a one is called a Nâga (sinless) by being so.’ (522)
Then
the just and the unjust, internally and externally, in all the world, is to be worshipped by gods and men, he, after breaking through the net of ties, is called a Muni (sage).’ (527)
Then Sabhiya, the Paribbājaka, having approved of and rejoiced at the words of Bhagavat, glad, rejoicing, delighted, highly elated, further asked Bhagavat a question:
19. ‘What should one (necessarily) have obtained that people may call him Vedagū?’—
‘What should a man have obtained that people may call him a Sottiya?’—so said Sabhiya—‘How may they call him an Ariya? And how an Aaraṇavat? How may he become a Paribbājaka? Asked about this, do thou, O Bhagavat, explain it to me.’ (533)
‘Whosoever, after having heard and understood every Dhamma in the world, O Sabhiya,’—so said Bhagavat—‘whatsoever is wrong and whatsoever is blameless, is victorious, free from doubt, liberated, free from pain in every respect, him they call a Sottiya (learned in the revelation). (534)
the just and the unjust, internally and externally, in all the world, is to be worshipped by gods and men, he, after breaking through the net of ties, is called a Muni (sage).’ (527)
Then Sabhiya, the Paribbājaka, having approved of and rejoiced at the words of Bhagavat, glad, rejoicing, delighted, highly elated, further asked Bhagavat a question:
19. ‘What should one (necessarily) have obtained that people may call him Vedagū?’—
‘What should a man have obtained that people may call him a Sottiya?’—so said Sabhiya—‘How may they call him an Ariya? And how an Aaraṇavat? How may he become a Paribbājaka? Asked about this, do thou, O Bhagavat, explain it to me.’ (533)
‘Whosoever, after having heard and understood every Dhamma in the world, O Sabhiya,’—so said Bhagavat—‘whatsoever is wrong and whatsoever is blameless, is victorious, free from doubt, liberated, free from pain in every respect, him they call a Sottiya (learned in the revelation). (534)
‘Whosoever, after having cut off passions and desires, is wise and does not again enter the womb, having driven away the threefold sign, the mud of lust, and who does not again enter time (kappa), him they call an Ariya (noble). (535)
‘He who in this world, after having attained the highest gain in the Aaraṇas, is skilful, has always understood the Dhamma, clings to nothing, is liberated, and for whom there are no passions, he is a Aaraṇavat (endowed with the observances). (536)
‘Whosoever abstains from the action that has a painful result, above and below and across and in the middle, who wanders with understanding, who has put an end to deceit, arrogance, cupidity and anger, name and form, him they call a Paribbājaka (a wandering mendicant) who has attained the highest gain.’ (537)
Then Sabhiya, the Paribbājaka, having approved of and rejoiced at the words of Bhagavat, glad, rejoicing, delighted, highly elated, having risen from his seat, and having put his upper robe upon one shoulder, bending his joined hands towards Bhagavat, praised Bhagavat face to face in appropriate stanzas:
‘He who in this world, after having attained the highest gain in the Aaraṇas, is skilful, has always understood the Dhamma, clings to nothing, is liberated, and for whom there are no passions, he is a Aaraṇavat (endowed with the observances). (536)
‘Whosoever abstains from the action that has a painful result, above and below and across and in the middle, who wanders with understanding, who has put an end to deceit, arrogance, cupidity and anger, name and form, him they call a Paribbājaka (a wandering mendicant) who has attained the highest gain.’ (537)
Then Sabhiya, the Paribbājaka, having approved of and rejoiced at the words of Bhagavat, glad, rejoicing, delighted, highly elated, having risen from his seat, and having put his upper robe upon one shoulder, bending his joined hands towards Bhagavat, praised Bhagavat face to face in appropriate stanzas:
29. ‘Having conquered the three and sixty (philosophical) views referring to the disputations of the Samaras, thou hast crossed over the darkness of the stream. (?) (538)
30. ‘Thou hast passed to the end of and beyond pain, thou art a saint, perfectly enlightened, I consider thee one that has destroyed his passions, thou art glorious, thoughtful, of great understanding, O thou who puts an end to pain, thou hast carried me across. (539)
31. ‘Because thou sawest my longing, and carriedst me across my doubt, adoration be to thee, O Muni, who hast attained the (highest) gain in the ways of wisdom; O thou who art a true kinsman of the Adityas, thou art compassionate. (540)
32. ‘The doubt I had before thou hast cleared away for me, O thou clearly-seeing; surely thou art a Muni, perfectly enlightened, there is no obstacle for thee. (541)
33. ‘And all thy troubles are scattered and cut off, thou art calm, subdued, firm, truthful. (542)
30. ‘Thou hast passed to the end of and beyond pain, thou art a saint, perfectly enlightened, I consider thee one that has destroyed his passions, thou art glorious, thoughtful, of great understanding, O thou who puts an end to pain, thou hast carried me across. (539)
31. ‘Because thou sawest my longing, and carriedst me across my doubt, adoration be to thee, O Muni, who hast attained the (highest) gain in the ways of wisdom; O thou who art a true kinsman of the Adityas, thou art compassionate. (540)
32. ‘The doubt I had before thou hast cleared away for me, O thou clearly-seeing; surely thou art a Muni, perfectly enlightened, there is no obstacle for thee. (541)
33. ‘And all thy troubles are scattered and cut off, thou art calm, subdued, firm, truthful. (542)
34. ‘All gods and both
‘Adoration be to thee, O noble man, adoration be to thee, O thou best of men; in the world of men and gods there is no man equal to thee. (544)
‘Thou art Buddha, thou art the Master, thou art the Muni that conquers Māra; after having cut off desire thou hast crossed over and hast carried across this generation. (545
‘If one who formerly belonged to another creed (a Matitthiyapubba) wishes to be adopted into this religion (dhammavinaya), and wishes to receive the robe and the orders, he serves for four months; after the lapse of four months Bhikkhus who have appeased their thoughts will give him the robe and the orders to become a Bhikkhu, (for) I also in this matter acknowledge a difference of persons.’
‘If, O venerable, those that formerly belonged to another creed and wish to be adopted into this religion and to receive the robe and the orders, serve for four months, and after the lapse of four months Bhikkhus who have appeased their thoughts give them the robe and the orders that they may become Bhikkhus, I will (also) serve for four months, and after the lapse of four months Bhikkhus who have appeased their thoughts shall give (me) the robe and the orders that I may become a Bhikkhu.’
‘Adoration be to thee, O noble man, adoration be to thee, O thou best of men; in the world of men and gods there is no man equal to thee. (544)
‘Thou art Buddha, thou art the Master, thou art the Muni that conquers Māra; after having cut off desire thou hast crossed over and hast carried across this generation. (545
‘If one who formerly belonged to another creed (a Matitthiyapubba) wishes to be adopted into this religion (dhammavinaya), and wishes to receive the robe and the orders, he serves for four months; after the lapse of four months Bhikkhus who have appeased their thoughts will give him the robe and the orders to become a Bhikkhu, (for) I also in this matter acknowledge a difference of persons.’
‘If, O venerable, those that formerly belonged to another creed and wish to be adopted into this religion and to receive the robe and the orders, serve for four months, and after the lapse of four months Bhikkhus who have appeased their thoughts give them the robe and the orders that they may become Bhikkhus, I will (also) serve for four months, and after the lapse of four months Bhikkhus who have appeased their thoughts shall give (me) the robe and the orders that I may become a Bhikkhu.’
Sabhiya, the Paribbajaka, received the robe and the orders from Bhagavat, and the venerable Sabhiya, 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 Sabhiya became one of the saints.
Kemya, the GaAla, invites Buddha with his assembly to take his meals with him on the morrow. Sela, the Br&hmarca, arrived at that place with his three hundred young men; seeing the preparations he asks what is going on, and is answered that Buddha is expected the next day. On hearing the word ‘Buddha,’ Sela asks where Buddha lives, goes to him, converses with him, and is converted; so are his followers.
Kemya, the GaAla, invites Buddha with his assembly to take his meals with him on the morrow. Sela, the Br&hmarca, arrived at that place with his three hundred young men; seeing the preparations he asks what is going on, and is answered that Buddha is expected the next day. On hearing the word ‘Buddha,’ Sela asks where Buddha lives, goes to him, converses with him, and is converted; so are his followers.
So it was heard by me:
At one time Bhagavat wandering about in Anguttarapa, with a large assembly of Bhikkhus, with 1250 Bhikkhus, went to Apawa, a town in Anguttarapa.
And Ke^iya, the ascetic, with matted hair (jatila) heard the following: ‘The Samara, the venerable Gotama, the Sakya son, gone out from the family of the Sakyas, wandering about in Anguttar&pa with a large assembly of Bhikkhus, with 1250 Bhikkhus, has reached Apawa, and the following good praising words met the venerable Gotama: “And so he is Bhagavat, the venerable, the perfectly enlightened, endowed with science and works (viggci/£ara«a), the happy, knowing the world, the incomparable, the charioteer of men that are to be subdued, the master, the enlightened of gods and men, the glorious; he teaches this world and the world of gods, of Maras, of Brahmans, and beings comprising Samaras and Brihmawas, gods and men, having himself known and seen them face to face; he teaches the Dhamma (which is) good in the beginning, in the middle, and in the end, is full of meaning
At one time Bhagavat wandering about in Anguttarapa, with a large assembly of Bhikkhus, with 1250 Bhikkhus, went to Apawa, a town in Anguttarapa.
And Ke^iya, the ascetic, with matted hair (jatila) heard the following: ‘The Samara, the venerable Gotama, the Sakya son, gone out from the family of the Sakyas, wandering about in Anguttar&pa with a large assembly of Bhikkhus, with 1250 Bhikkhus, has reached Apawa, and the following good praising words met the venerable Gotama: “And so he is Bhagavat, the venerable, the perfectly enlightened, endowed with science and works (viggci/£ara«a), the happy, knowing the world, the incomparable, the charioteer of men that are to be subdued, the master, the enlightened of gods and men, the glorious; he teaches this world and the world of gods, of Maras, of Brahmans, and beings comprising Samaras and Brihmawas, gods and men, having himself known and seen them face to face; he teaches the Dhamma (which is) good in the beginning, in the middle, and in the end, is full of meaning
Bhagavat was, and having gone there he talked pleasantly with him, and after having had some pleasant and remarkable conversation with him he sat down apart; and while Keniya, the Gatil a, was sitting down apart, Bhagavat, by religious talk, taught, advised, roused, and delighted him
Kemya then, the Carila, having learnt the assent of Bhagavat, after rising from his seat went to his hermitage, and having gone there he addressed his friends and servants, his relatives and kinsmen (as follows): “Let my venerable friends and servants, relatives and kinsmen hear me;—the Samara Gotama has been invited by me to (take his) food (with me) to-morrow, together with the assembly of Bhikkhus; wherefore you must render me bodily service.”
“Surely, O venerable one,” so saying the friends and servants, relatives and kinsmen of Kemya, the Carila, complying with his request, some of them dug fireplaces, some chopped firewood, some washed the vessels, some placed waterpots, some prepared seats. Kemya, the Carila, on the other hand, himself provided a circular pavilion.
Kemya then, the Carila, having learnt the assent of Bhagavat, after rising from his seat went to his hermitage, and having gone there he addressed his friends and servants, his relatives and kinsmen (as follows): “Let my venerable friends and servants, relatives and kinsmen hear me;—the Samara Gotama has been invited by me to (take his) food (with me) to-morrow, together with the assembly of Bhikkhus; wherefore you must render me bodily service.”
“Surely, O venerable one,” so saying the friends and servants, relatives and kinsmen of Kemya, the Carila, complying with his request, some of them dug fireplaces, some chopped firewood, some washed the vessels, some placed waterpots, some prepared seats. Kemya, the Carila, on the other hand, himself provided a circular pavilion.
At that time the Brahmaṇa Sela lived at Apawa, perfect in the three Vedas, vocabulary, Keṭubha, etymology, Itihasa as the fifth (Veda), versed in metre, a grammarian, one not deficient in popular controversy
preparing seats, and Keṇiya, the Gaṇila, on the other hand, himself providing a circular pavilion; seeing Keṇiya, the Gaṇila, he said this: ‘Is the venerable Keṇiya to celebrate the marriage of a son or the marriage of a daughter, or is there a great sacrifice at hand, or has Bimbisāra, the king of Magadha,
are to be found the thirty-two signs of a great man, and for a great man endowed with these there are two conditions and no more: if he lives in a house he is a king, a universal (king), a just religious king, a lord of the four-cornered (earth), a conqueror, one who has obtained the security of his people and is possessed of the seven gems. These are his seven gems, namely, the wheel gem, the elephant gem, the horse gem, the pearl gem, the woman gem, the householder gem, and the chief gem as the seventh. He has more than a thousand sons, heroes, possessing great bodily strength and crushing foreign armies; he having conquered this ocean-girt earth without a rod and without a weapon, but by justice, lives (in a house). But if, on the other hand, he goes out from (his) house to the houseless state, he becomes a saint, a perfectly enlightened, one who has removed the veil in the world. And where, O venerable Keniya, dwells
preparing seats, and Keṇiya, the Gaṇila, on the other hand, himself providing a circular pavilion; seeing Keṇiya, the Gaṇila, he said this: ‘Is the venerable Keṇiya to celebrate the marriage of a son or the marriage of a daughter, or is there a great sacrifice at hand, or has Bimbisāra, the king of Magadha,
are to be found the thirty-two signs of a great man, and for a great man endowed with these there are two conditions and no more: if he lives in a house he is a king, a universal (king), a just religious king, a lord of the four-cornered (earth), a conqueror, one who has obtained the security of his people and is possessed of the seven gems. These are his seven gems, namely, the wheel gem, the elephant gem, the horse gem, the pearl gem, the woman gem, the householder gem, and the chief gem as the seventh. He has more than a thousand sons, heroes, possessing great bodily strength and crushing foreign armies; he having conquered this ocean-girt earth without a rod and without a weapon, but by justice, lives (in a house). But if, on the other hand, he goes out from (his) house to the houseless state, he becomes a saint, a perfectly enlightened, one who has removed the veil in the world. And where, O venerable Keniya, dwells
Bhagavat was, and having gone there he talked pleasantly with Bhagavat, and after having had some pleasant and remarkable conversation with him he sat down apart, and while sitting down apart Sela, the Brahmana, looked for the thirty-two signs of a great man on the body of Bhagavat. And the Brahmana Sela saw the thirty-two signs of a great man on the body of Bhagavat with the exception of two; in respect to two of the signs of a great man he had doubts, he hesitated, he was not satisfied, he was not assured as to the member being enclosed in a membrane and as to his having a large tongue.
Then this occurred to Bhagavat: ‘This Brahmana Sela sees in me the thirty-two signs of a great man with the exception of two, in respect to two of the signs of a great man he has doubts, he hesitates, he is not satisfied, he is not assured as to the member being enclosed in a membrane, and as to my having a large tongue.’ Then Bhagavat created such a miraculous creature that the Brahmana Sela might see Bhagavat’s member enclosed in a membrane. Then Bhagavat having put out his tongue touched and stroked both his ears, touched and stroked both nostrils, and the whole circumference of his forehead he covered with his tongue.
Then this occurred to Bhagavat: ‘This Brahmana Sela sees in me the thirty-two signs of a great man with the exception of two, in respect to two of the signs of a great man he has doubts, he hesitates, he is not satisfied, he is not assured as to the member being enclosed in a membrane, and as to my having a large tongue.’ Then Bhagavat created such a miraculous creature that the Brahmana Sela might see Bhagavat’s member enclosed in a membrane. Then Bhagavat having put out his tongue touched and stroked both his ears, touched and stroked both nostrils, and the whole circumference of his forehead he covered with his tongue.
Then this occurred to the Brahmana Sela: ‘The Samana
‘All the people are devoted to thee.’ Then the Brāhmaṇa Sela praised Bhagavat face to face in suitable stanzas:
1. ‘Thou hast a perfect body, thou art resplendent, well-born, of beautiful aspect, thou hast a golden colour, O Bhagavat, thou hast very white teeth, thou art strong. (548)
2. ‘All the signs that are for a well-born man, they are on thy body, the signs of a great man. (549)
3. ‘Thou hast a bright eye, a handsome countenance, thou art great, straight, majestic, thou shinest like a sun in the midst of the assembly of the Samaṇas. (550)
4. ‘Thou art a Bhikkhu of a lovely appearance, thou hast a skin like gold; what is the use of being a Samaṇa to thee who
The wheel turned by me, O Sela—so said Bhagavat—is the incomparable wheel of religion. Sariputta is to turn it after me, he taking after Tathāgata. (557)
‘All the people are devoted to thee.’ Then the Brāhmaṇa Sela praised Bhagavat face to face in suitable stanzas:
1. ‘Thou hast a perfect body, thou art resplendent, well-born, of beautiful aspect, thou hast a golden colour, O Bhagavat, thou hast very white teeth, thou art strong. (548)
2. ‘All the signs that are for a well-born man, they are on thy body, the signs of a great man. (549)
3. ‘Thou hast a bright eye, a handsome countenance, thou art great, straight, majestic, thou shinest like a sun in the midst of the assembly of the Samaṇas. (550)
4. ‘Thou art a Bhikkhu of a lovely appearance, thou hast a skin like gold; what is the use of being a Samaṇa to thee who
The wheel turned by me, O Sela—so said Bhagavat—is the incomparable wheel of religion. Sariputta is to turn it after me, he taking after Tathāgata. (557)
11
‘A religious life is well taught (by me),—O Sela,’ so said Bhagavat,—‘an instantaneous, an immediate (life), in which it is not in vain to become an ascetic to one who learns in earnest.’ (567)
Then the Brahmana Sela together with his assembly took the robe and the orders in the presence of Bhagavat.
Then Kemya, the Gatila, by the expiration of that night, having provided in his hermitage nice hard food and soft food, let Bhagavat know the time (of the meal): ‘It is time, O venerable Gotama, the meal is prepared.’ Then Bhagavat in the morning, having put on his raiment and taken his bowl and robes, went to the Gatila Kemya’s hermitage, and having gone there he sat down on the prepared seat, together with the assembly of Bhikkhus. Then Kemya, the Gatila, satisfied and served with his own hands the assembly of Bhikkhus, with Buddha at their head, with nice hard food and soft food. Then Kemya, the Gatila, having gone up to Bhagavat who had finished eating and had taken his hand out of the bowl, took a low seat and sat down apart, and while Kemya, the Gatila, was sitting down apart, Bhagavat delighted him with these stanzas:
‘A religious life is well taught (by me),—O Sela,’ so said Bhagavat,—‘an instantaneous, an immediate (life), in which it is not in vain to become an ascetic to one who learns in earnest.’ (567)
Then the Brahmana Sela together with his assembly took the robe and the orders in the presence of Bhagavat.
Then Kemya, the Gatila, by the expiration of that night, having provided in his hermitage nice hard food and soft food, let Bhagavat know the time (of the meal): ‘It is time, O venerable Gotama, the meal is prepared.’ Then Bhagavat in the morning, having put on his raiment and taken his bowl and robes, went to the Gatila Kemya’s hermitage, and having gone there he sat down on the prepared seat, together with the assembly of Bhikkhus. Then Kemya, the Gatila, satisfied and served with his own hands the assembly of Bhikkhus, with Buddha at their head, with nice hard food and soft food. Then Kemya, the Gatila, having gone up to Bhagavat who had finished eating and had taken his hand out of the bowl, took a low seat and sat down apart, and while Kemya, the Gatila, was sitting down apart, Bhagavat delighted him with these stanzas:
21. ‘The principal thing in sacrifice is the sacred
principal thing, the sun is the principal thing amongst the burning (objects), amongst those that wish for good works and make offerings the assembly (saṃgha) indeed is the principal.’ (569)
Then Bhagavat, having delighted Keṇiya, the Ghaṭila, with these stanzas, rose from (his) seat and went away.
Then the venerable Sela together with his assembly, 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 Sela together with his assembly became one of the saints.
principal thing, the sun is the principal thing amongst the burning (objects), amongst those that wish for good works and make offerings the assembly (saṃgha) indeed is the principal.’ (569)
Then Bhagavat, having delighted Keṇiya, the Ghaṭila, with these stanzas, rose from (his) seat and went away.
Then the venerable Sela together with his assembly, 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 Sela together with his assembly became one of the saints.
Then the venerable Sela together with his assembly went to Bhagavat, and having gone (to him) he put his upper robe on one shoulder, and bending his joined hands towards Bhagavat he addressed him in stanzas:
23. ‘Because we took refuge in thee on the eighth day previous to this, O thou clearly-seeing, in seven nights, O Bhagavat, we have been trained in thy doctrine
Life is short, all mortals are subject to death, but knowing the terms of the world the wise do not grieve, and those who have left sorrow will be blessed. — Text in the Dasaratha-Jātaka, p. 34.
1. Without a cause and unknown is the life of mortals in this world, troubled and brief, and combined with pain. (574)
2. For there is not any means by which those that
when he is coming or when he is going, not seeing both ends, thou grievest in vain. (582)
23. ‘Because we took refuge in thee on the eighth day previous to this, O thou clearly-seeing, in seven nights, O Bhagavat, we have been trained in thy doctrine
Life is short, all mortals are subject to death, but knowing the terms of the world the wise do not grieve, and those who have left sorrow will be blessed. — Text in the Dasaratha-Jātaka, p. 34.
1. Without a cause and unknown is the life of mortals in this world, troubled and brief, and combined with pain. (574)
2. For there is not any means by which those that
when he is coming or when he is going, not seeing both ends, thou grievest in vain. (582)
10. If he who grieves gains anything, (although he is only) a fool hurting himself, let the wise man do the same. (583)
11. Not from weeping nor from grieving will any one obtain peace of mind; (on the contrary), the greater his pain will be, and his body will suffer. (584)
12. He will be lean and pale, hurting himself by himself, (and yet) the dead are not saved, lamentation (therefore) is of no avail. (585)
13. He who does not leave grief behind, goes (only) deeper into pain; bewailing the dead he falls into the power of grief. (586)
14. Look at others passing away, men that go (to what they deserve) according to their deeds, beings trembling already here, after falling into the power of death. (587)
15. In whatever manner people think (it will come to pass), different from that it becomes, so great is the disappointment (in this world); see, (such are) the terms of the world. (588)
11. Not from weeping nor from grieving will any one obtain peace of mind; (on the contrary), the greater his pain will be, and his body will suffer. (584)
12. He will be lean and pale, hurting himself by himself, (and yet) the dead are not saved, lamentation (therefore) is of no avail. (585)
13. He who does not leave grief behind, goes (only) deeper into pain; bewailing the dead he falls into the power of grief. (586)
14. Look at others passing away, men that go (to what they deserve) according to their deeds, beings trembling already here, after falling into the power of death. (587)
15. In whatever manner people think (it will come to pass), different from that it becomes, so great is the disappointment (in this world); see, (such are) the terms of the world. (588)
16. Even if a man lives a hundred years or even more, he is at last separated from the company of his relatives, and leaves life in this world. (589)
17
20. He who has drawn out the arrow and is not dependent (on anything) will obtain peace of mind; he who has overcome all sorrow will become free from sorrow, and blessed (nibbuta). (593)
A dispute arose between two young men, Bharadvaja and Vasettha, the former contending man to be a Brahmana by birth, the latter by deeds. They agreed to go and ask Samana Gotama, and he answered that man is a Brahmana by his work only. The two young men are converted. — Text (from Majjhimanikaya) and translation in Alwis’s Buddhist Nirvana, p. 103.
So it was heard by me:
At one time Bhagavat dwelt at Icchanangala, in the Icchanangala forest. At that time many distinguished, wealthy Brahmanas lived at Icchanangala, as the Brahmana Canki, the Brahmana Tarukkha, the Brahmana Pokkharasati, the Brahmana Janussoni, the Brahmana Todeyya, and other distinguished, wealthy Brahmanas.
17
20. He who has drawn out the arrow and is not dependent (on anything) will obtain peace of mind; he who has overcome all sorrow will become free from sorrow, and blessed (nibbuta). (593)
A dispute arose between two young men, Bharadvaja and Vasettha, the former contending man to be a Brahmana by birth, the latter by deeds. They agreed to go and ask Samana Gotama, and he answered that man is a Brahmana by his work only. The two young men are converted. — Text (from Majjhimanikaya) and translation in Alwis’s Buddhist Nirvana, p. 103.
So it was heard by me:
At one time Bhagavat dwelt at Icchanangala, in the Icchanangala forest. At that time many distinguished, wealthy Brahmanas lived at Icchanangala, as the Brahmana Canki, the Brahmana Tarukkha, the Brahmana Pokkharasati, the Brahmana Janussoni, the Brahmana Todeyya, and other distinguished, wealthy Brahmanas.
Then this dialogue arose between the young men Vasettha and Bharadvaja while walking about:
‘How does one become a Brahmana?’
The young man Bharadvaja said: ‘When one is noble by birth on both sides, on the mother’s and on the father’s side, of pure conception up to the seventh generation of ancestors, not discarded and not reproached in point of birth, in this way one is a Brahmana.’
The young man Vasettha said: ‘When one is virtuous and endowed with (holy) works, in this way he is a Brahmana.’
Neither could the young man Bharadvaja convince the young man Vasettha, nor could the young man Vasettha convince the young man Bharadvaja. Then the young man Vasettha addressed the young man Bharadvaja: ‘O Bharadvaja, this Samana Gotama, the Sakya son, gone out from the Sakya family, dwells at Halanankala, in the forest of Icchanankala, and the following good praising words met the venerable Gotama: “And so he is Bhagavat, the venerable, the enlightened, the glorious, let us go, O venerable Bharadvaja, let us go (to the place) where the Samana Gotama is, and having gone there let us ask the Samana Gotama about this matter, and as the Samana Gotama replies so
‘How does one become a Brahmana?’
The young man Bharadvaja said: ‘When one is noble by birth on both sides, on the mother’s and on the father’s side, of pure conception up to the seventh generation of ancestors, not discarded and not reproached in point of birth, in this way one is a Brahmana.’
The young man Vasettha said: ‘When one is virtuous and endowed with (holy) works, in this way he is a Brahmana.’
Neither could the young man Bharadvaja convince the young man Vasettha, nor could the young man Vasettha convince the young man Bharadvaja. Then the young man Vasettha addressed the young man Bharadvaja: ‘O Bharadvaja, this Samana Gotama, the Sakya son, gone out from the Sakya family, dwells at Halanankala, in the forest of Icchanankala, and the following good praising words met the venerable Gotama: “And so he is Bhagavat, the venerable, the enlightened, the glorious, let us go, O venerable Bharadvaja, let us go (to the place) where the Samana Gotama is, and having gone there let us ask the Samana Gotama about this matter, and as the Samana Gotama replies so
4. ‘We are both unable to convince each other, (therefore) we have come to ask thee (who art) celebrated as perfectly enlightened. (597)
5. ‘As people adoring the full moon worship (her) with uplifted clasped hands, so (they worship) Gotama in the world. (598)
6. ‘We ask Gotama who has come as an eye to the world: Is a man a Brâhmaṇa by birth, or is he so by deeds? Tell us who do not know, that we may know a Brâhmaṇa.’ (599)
7. ‘I will explain to you,—O Vâseṭṭha,’ so said Bhagavat,—‘in due order the exact distinction of living beings according to species, for their species are manifold. (600)
8. ‘Know ye the grass and the trees, although they do not exhibit (it), the marks that constitute species are for them, and (their) species are manifold. (601)
9. ‘Then (know ye) the worms, and the moths, and the different sorts of ants, the marks that constitute species are for them, and (their) species are manifold. (602)
5. ‘As people adoring the full moon worship (her) with uplifted clasped hands, so (they worship) Gotama in the world. (598)
6. ‘We ask Gotama who has come as an eye to the world: Is a man a Brâhmaṇa by birth, or is he so by deeds? Tell us who do not know, that we may know a Brâhmaṇa.’ (599)
7. ‘I will explain to you,—O Vâseṭṭha,’ so said Bhagavat,—‘in due order the exact distinction of living beings according to species, for their species are manifold. (600)
8. ‘Know ye the grass and the trees, although they do not exhibit (it), the marks that constitute species are for them, and (their) species are manifold. (601)
9. ‘Then (know ye) the worms, and the moths, and the different sorts of ants, the marks that constitute species are for them, and (their) species are manifold. (602)
10. ‘Know ye also the four-footed (animals), small and great, the marks that constitute species are for them, and (their) species are manifold. (603)
11. ‘Know ye also the serpents, the long-backed snakes, the marks that constitute species are for them, and (their) species are manifold. (604)
13. ‘Then know ye also the birds that are borne along on wings and move through the air, the marks that constitute species are for them, and (their) species are manifold. (606)
14. ‘As in these species the marks that constitute species are abundant, so in men the marks that constitute species are not abundant. (607)
15. ‘Not as regards their hair, head, ears, eyes, mouth, nose, lips, or brows, (608)
16. ‘Nor as regards their neck, shoulders, belly, back, hip, breast, female organ, sexual intercourse, (609)
17. ‘Nor as regards their hands, feet, palms, nails, calves, thighs, colour, or voice are there marks that constitute species as in other species.
11. ‘Know ye also the serpents, the long-backed snakes, the marks that constitute species are for them, and (their) species are manifold. (604)
13. ‘Then know ye also the birds that are borne along on wings and move through the air, the marks that constitute species are for them, and (their) species are manifold. (606)
14. ‘As in these species the marks that constitute species are abundant, so in men the marks that constitute species are not abundant. (607)
15. ‘Not as regards their hair, head, ears, eyes, mouth, nose, lips, or brows, (608)
16. ‘Nor as regards their neck, shoulders, belly, back, hip, breast, female organ, sexual intercourse, (609)
17. ‘Nor as regards their hands, feet, palms, nails, calves, thighs, colour, or voice are there marks that constitute species as in other species.
‘And whoever amongst men lives by performing household ceremonials,—know this, O Vāseṭṭha,—he is a sacrificer, not a Brahmaṇa. (618)
‘And whoever amongst men possesses villages and countries,—know this, O Vāseṭṭha,—he is a king, not a Brahmaṇa. (619)
‘And I do not call one a Brahmaṇa on account of his birth or of his origin from (a particular) mother; he may be called bhovadi, and he may be wealthy, (but) the one who is possessed of nothing and seizes upon nothing, him I call a Brahmaṇa. (620)
‘Whosoever, after cutting all bonds, does not tremble, has shaken off (all) ties and is liberated, him I call a Brahmaṇa. (621)
‘The man who, after cutting the strap (i. e. enmity), the thong (i. e. attachment), and the rope (i. e. scepticism) with all that pertains to it, has destroyed (all) obstacles (i. e. ignorance), the enlightened (buddha), him I call a Brahmaṇa. (622)
‘And whoever amongst men possesses villages and countries,—know this, O Vāseṭṭha,—he is a king, not a Brahmaṇa. (619)
‘And I do not call one a Brahmaṇa on account of his birth or of his origin from (a particular) mother; he may be called bhovadi, and he may be wealthy, (but) the one who is possessed of nothing and seizes upon nothing, him I call a Brahmaṇa. (620)
‘Whosoever, after cutting all bonds, does not tremble, has shaken off (all) ties and is liberated, him I call a Brahmaṇa. (621)
‘The man who, after cutting the strap (i. e. enmity), the thong (i. e. attachment), and the rope (i. e. scepticism) with all that pertains to it, has destroyed (all) obstacles (i. e. ignorance), the enlightened (buddha), him I call a Brahmaṇa. (622)
‘Whosoever, being innocent, endures reproach, blows, and bonds, the man who is strong in (his) endurance and has for his army this strength, him I call a Brahmaṇa. (623)
‘The man who is free from anger, endowed with (holy) works, virtuous, without desire, subdued, and wearing the last body, him I call a Brahmaṇa. (
34. ‘The man who has a profound understanding,
who is wise, who knows the true way and the wrong
way, who has attained the highest good, him I call
a Brāhmaṇa. (627)
35. ‘The man who does not mix with householders
nor with the houseless, who wanders about without
a house, and who has few wants, him I call a Brāhmaṇa. (628
‘The man that is stainless like the moon,
pure, serene, and undisturbed, who has destroyed
joy, him I call a Brahmana. (637)
45. ‘Whosoever has passed over this quagmire
difficult to pass, (who has passed over) revolution
(samsara) and folly, who has crossed over, who has
reached the other shore, who is meditative, free
from desire and doubt, calm without seizing
‘The man who is free from anger, endowed with (holy) works, virtuous, without desire, subdued, and wearing the last body, him I call a Brahmaṇa. (
34. ‘The man who has a profound understanding,
who is wise, who knows the true way and the wrong
way, who has attained the highest good, him I call
a Brāhmaṇa. (627)
35. ‘The man who does not mix with householders
nor with the houseless, who wanders about without
a house, and who has few wants, him I call a Brāhmaṇa. (628
‘The man that is stainless like the moon,
pure, serene, and undisturbed, who has destroyed
joy, him I call a Brahmana. (637)
45. ‘Whosoever has passed over this quagmire
difficult to pass, (who has passed over) revolution
(samsara) and folly, who has crossed over, who has
reached the other shore, who is meditative, free
from desire and doubt, calm without seizing
He is eminent, a hero, a great sage (mahesi), victorious, free from desire, purified, enlightened; him I call a Brâhmaṇa. (646)
54. ‘The man who knows his former dwellings, who sees both heaven and hell, and has reached the destruction of births, him I call a Brâhmaṇa. (647)
55. ‘For what has been designated as “name” and “family” in the world is only a term; what has been designated here and there is understood by common consent. (648)
56. ‘Adhered to for a long time are the views of the
knowledge is calm, and has destroyed regeneration,—know this, O Vāseṭṭha,—he is to the wise Brahman and Sakka. (656)
This having been said, the
When this had been said, Bhagavat spoke to the Bhikkhu Kokaliya as follows: ‘(Do) not (say) so, Kokaliya; (do) not (say) so, Kokaliya; appease, O Kokaliya, (thy) mind in regard to Sariputta and Moggallana: Sariputta and Moggallana are amiable
54. ‘The man who knows his former dwellings, who sees both heaven and hell, and has reached the destruction of births, him I call a Brâhmaṇa. (647)
55. ‘For what has been designated as “name” and “family” in the world is only a term; what has been designated here and there is understood by common consent. (648)
56. ‘Adhered to for a long time are the views of the
knowledge is calm, and has destroyed regeneration,—know this, O Vāseṭṭha,—he is to the wise Brahman and Sakka. (656)
This having been said, the
When this had been said, Bhagavat spoke to the Bhikkhu Kokaliya as follows: ‘(Do) not (say) so, Kokaliya; (do) not (say) so, Kokaliya; appease, O Kokaliya, (thy) mind in regard to Sariputta and Moggallana: Sariputta and Moggallana are amiable
Then the Bhikkhu Kokaliya, after having risen from his seat and saluted Bhagavat and walked round him towards the right, went away; and when he had been gone a short time, all his body was struck with boils as large as mustard seeds; after being only as large as mustard seeds, they became as large as kidney beans; after being only as large as kidney beans, they became as large as chickpeas; after being only as large as chickpeas, they became as large as a Kolaṭṭhi egg(?); after being only as large as a Kolaṭṭhi egg, they became as large as the jujube fruit; after being only as large as the jujube fruit, they became as large as the fruit of the emblic myrobalan; after being only as large as the fruit of the emblic myrobalan, they became as large as the unripe beluva fruit; after being only as large as the unripe beluva fruit, they became as large as a billi fruit (?); after being as large as a billi fruit, they broke, and matter and blood flowed out. Then the Bhikkhu Kokaliya died of that disease, and when he had died the Bhikkhu Kokaliya went to the Paduma hell, having shown a hostile mind against Sariputta and Moggallana. Then when the night had passed Brahman Sahampati of a beautiful appearance, having lit up all Jetavana, approached Bhagavat, and having approached and saluted Bhagavat, he stood apart, and standing apart Brahman Sahampati said this to Bhagavat: ‘
This said Brahman Sahampati, and after saying this and saluting Bhagavat, and walking round him towards the right, he disappeared there.
Then Bhagavat, after the expiration of that night, addressed the Bhikkhus thus: ‘Last night, O Bhikkhus, when the night had (nearly) passed, Brahman Sahampati of a beautiful appearance, having lit up all Cetavana, approached Bhagavat, and having approached and saluted Bhagavat, he stood apart, and standing apart Brahman Sahampati said this to Bhagavat: “O thou venerable one, Kokaliya, the Bhikkhu, is dead; and after death, O thou venerable one, the Bhikkhu Kokaliya is gone to the Paduma hell, having shown a hostile mind against Sāriputta and Moggallāna.” This said
It is possible, O Bhikkhu;’ so saying, Bhagavat spoke (as follows): ‘Even as, O Bhikkhu, (if there were) a Kosala load of sesamum seed containing twenty kharis, and a man after the lapse of every hundred years were to take from it one sesamum seed at a time, then that Kosala load of sesamum seed, containing twenty kh
Then Bhagavat, after the expiration of that night, addressed the Bhikkhus thus: ‘Last night, O Bhikkhus, when the night had (nearly) passed, Brahman Sahampati of a beautiful appearance, having lit up all Cetavana, approached Bhagavat, and having approached and saluted Bhagavat, he stood apart, and standing apart Brahman Sahampati said this to Bhagavat: “O thou venerable one, Kokaliya, the Bhikkhu, is dead; and after death, O thou venerable one, the Bhikkhu Kokaliya is gone to the Paduma hell, having shown a hostile mind against Sāriputta and Moggallāna.” This said
It is possible, O Bhikkhu;’ so saying, Bhagavat spoke (as follows): ‘Even as, O Bhikkhu, (if there were) a Kosala load of sesamum seed containing twenty kharis, and a man after the lapse of every hundred years were to take from it one sesamum seed at a time, then that Kosala load of sesamum seed, containing twenty kh
Riches by dice; this is a greater sin that corrupts the mind against Sugatas. (659)
4. ‘Out of the one hundred thousand Nirabbudas (he goes) to thirty-six, and to five Abbudas; because he blames an Ariya he goes to hell, having employed his speech and mind badly. (660)
5. ‘He who speaks falsely goes to hell, or he who having done something says, “I have not done it;” both these after death become equal, in another world (they are both) men guilty of a mean deed. (661)
6. ‘He who offends an offenc
rods, to the iron stake with sharp edges he goes; then there is (for him) food as appropriate, resembling a red-hot ball of iron. (667)
12. ‘For those who have anything to say (there) do not say fine things, they do not approach (with pleasing faces); they do not find refuge (from their sufferings), they lie on spread embers, they enter a blazing pyre. (668)
4. ‘Out of the one hundred thousand Nirabbudas (he goes) to thirty-six, and to five Abbudas; because he blames an Ariya he goes to hell, having employed his speech and mind badly. (660)
5. ‘He who speaks falsely goes to hell, or he who having done something says, “I have not done it;” both these after death become equal, in another world (they are both) men guilty of a mean deed. (661)
6. ‘He who offends an offenc
rods, to the iron stake with sharp edges he goes; then there is (for him) food as appropriate, resembling a red-hot ball of iron. (667)
12. ‘For those who have anything to say (there) do not say fine things, they do not approach (with pleasing faces); they do not find refuge (from their sufferings), they lie on spread embers, they enter a blazing pyre. (668)
13. ‘Covering (them) with a net they kill (them) there with iron hammers; they go to dense darkness, for that is spread out like the body of the earth. (669)
14. ‘Then (they enter) an iron pot, they enter a blazing pyre, for they are boiled in those (iron pots) for a long time, jumping up and down in the pyre. (670)
15. ‘Then he who
(675) them who are weeping, and dogs, jackals, great vultures, falcons, crows tear (them).
20. ‘Miserable indeed is the life here (in hell) which the man sees that commits sin. Therefore should a man in this world for the rest of his life be strenuous, and not indolent. (676)
21. ‘Those loads of sesamum seed which are carried in Paduma hell have been counted by the wise, they are (several) nahutas and five koris, and twelve hundred koris besides. (677)
22. ‘As long as hells are called painful in this world, so long people will have to live there for a long time; therefore
14. ‘Then (they enter) an iron pot, they enter a blazing pyre, for they are boiled in those (iron pots) for a long time, jumping up and down in the pyre. (670)
15. ‘Then he who
(675) them who are weeping, and dogs, jackals, great vultures, falcons, crows tear (them).
20. ‘Miserable indeed is the life here (in hell) which the man sees that commits sin. Therefore should a man in this world for the rest of his life be strenuous, and not indolent. (676)
21. ‘Those loads of sesamum seed which are carried in Paduma hell have been counted by the wise, they are (several) nahutas and five koris, and twelve hundred koris besides. (677)
22. ‘As long as hells are called painful in this world, so long people will have to live there for a long time; therefore
and showing his respect, he said this on that occasion: ‘Why is the assembly of the gods so exceedingly pleased, why do they take their clothes and wave them? (680)
3. ‘When there was an encounter with the Asuras, a victory for the gods, and the Asuras were defeated, then there was not such a rejoicing. What wonderful (thing) have the gods seen that they are so delighted? (681)
4. ‘They shout and sing and make music, they throw (about their) arms and dance; I ask you, the inhabitants of the tops of (mount) Meru, remove my doubt quickly, O venerable ones!’ (682)
5. ‘The Bodhisatta, the excellent pearl, the incomparable, is born for the good and for a blessing in the world of men, in the town of the Sakyas, in the country of Lumbinī. Therefore we are glad and exceedingly pleased. (683)
6. ‘He, the most excellent of all beings, the pre-eminent man, the bull of men, the most excellent of all creatures will turn the wheel (of the Dhamma) in the forest called after the Isīs, (he who is) like the roaring lion, the strong lord of beasts.’ (684)
3. ‘When there was an encounter with the Asuras, a victory for the gods, and the Asuras were defeated, then there was not such a rejoicing. What wonderful (thing) have the gods seen that they are so delighted? (681)
4. ‘They shout and sing and make music, they throw (about their) arms and dance; I ask you, the inhabitants of the tops of (mount) Meru, remove my doubt quickly, O venerable ones!’ (682)
5. ‘The Bodhisatta, the excellent pearl, the incomparable, is born for the good and for a blessing in the world of men, in the town of the Sakyas, in the country of Lumbinī. Therefore we are glad and exceedingly pleased. (683)
6. ‘He, the most excellent of all beings, the pre-eminent man, the bull of men, the most excellent of all creatures will turn the wheel (of the Dhamma) in the forest called after the Isīs, (he who is) like the roaring lion, the strong lord of beasts.’ (684)
7. Having heard that noise he descended from (the heaven of) Tusita. Then he went to Suddhodana’s palace, and having sat down there he said this to the Sakyas: ‘Where is the prince? I wish to see (him).’ (685)
8. Then the Sakyas showed to (the Isi
The bull of stars wandering in the sky, like the burning sun in autumn, free from clouds, he joyfully obtained great delight. (687)
10. The gods held in the sky a paras
17. Having afforded the Sakyas great joy he went out from the interior of the town to lead a religious life; but taking pity on his sister’s son, he induced him to embrace the Dhamma of the incomparable one. (695)
18. ‘When thou hearest from others the sound “Buddha,” (or) “he who has acquired perfect enlightenment walks the way of the Dhamma,” then going there and enquiring about the particulars, lead a religious life with that Bhagavat.’ (696)
8. Then the Sakyas showed to (the Isi
The bull of stars wandering in the sky, like the burning sun in autumn, free from clouds, he joyfully obtained great delight. (687)
10. The gods held in the sky a paras
17. Having afforded the Sakyas great joy he went out from the interior of the town to lead a religious life; but taking pity on his sister’s son, he induced him to embrace the Dhamma of the incomparable one. (695)
18. ‘When thou hearest from others the sound “Buddha,” (or) “he who has acquired perfect enlightenment walks the way of the Dhamma,” then going there and enquiring about the particulars, lead a religious life with that Bhagavat.’ (696)
19. Instructed by him, the friendly-minded, by one who saw in the future what is exceedingly pure (i. e. Nibb
(both) reviled and praised in the village, let him take care not to corrupt his mind, let him live calm, and without pride. (702
walk about to the houses in haste; cutting off (all) talk while seeking food, let him not utter any coherent speech. (711)
34. ‘“What I have obtained
having heard the voice of the wise, of the meditating, of those that have abandoned sensual pleasures, let my adherent then still more devote himself to modesty and belief. (719)
Understand this from the waters in chasms and cracks: noisy go the small waters, silent goes the vast ocean. (720)
What is deficient that makes a noise, what is full that is calm; the fool is like a half-filled water-pot, the wise is like a full pool. (721)
When the Samana speaks much that is possessed of good sense, he teaches the Dhamma while knowing it, while knowing it he speaks much. (722)
(both) reviled and praised in the village, let him take care not to corrupt his mind, let him live calm, and without pride. (702
walk about to the houses in haste; cutting off (all) talk while seeking food, let him not utter any coherent speech. (711)
34. ‘“What I have obtained
having heard the voice of the wise, of the meditating, of those that have abandoned sensual pleasures, let my adherent then still more devote himself to modesty and belief. (719)
Understand this from the waters in chasms and cracks: noisy go the small waters, silent goes the vast ocean. (720)
What is deficient that makes a noise, what is full that is calm; the fool is like a half-filled water-pot, the wise is like a full pool. (721)
When the Samana speaks much that is possessed of good sense, he teaches the Dhamma while knowing it, while knowing it he speaks much. (722)
But he who while knowing it is self-restrained, and while knowing it does not speak much, such a Muni deserves wisdom (mona), such a Muni has attained to wisdom (mona). (723)
Nalakasutta is ended.
12. Dvayatānupassanāsutta.
All pain in the world arises from upadhi, avijjā, saṅkhāra, viññāṇa, phassa, vedanā, taṇhā, upādāna, ārambha, āhāra, iñjita, nissaya, rūpa, mosadhamma, sukha.
So it was heard by me:
At one time Bhagavat dwelt at Sāvatthi in Pubbārāma, Migāramātā’s mansion. At that time Bhagavat on the Uposatha day, on the fifteenth,
It being full moon, in the evening he was sitting in the open air, surrounded by the assembly of Bhikkhus. Then Bhagavat, surveying the silent assembly of Bhikkhus, addressed them (as follows):
‘Whichever Dhammas there are, O Bhikkhus, good, noble, liberating, leading to perfect enlightenment—what is the use to you of listening to these good, noble, liberating Dhammas, leading to perfect enlightenment? If, O Bhikkhus, there should be people that ask so, they shall be answered thus: Yes, for the right understanding of the two Dhammas.’ ‘Which two do you mean?’ ‘(I mean), “this is pain, this is the origin of pain,” this is one consideration, “this is the destruction of pain, this is the way leading to the destruction of pain,” this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anā
Nalakasutta is ended.
12. Dvayatānupassanāsutta.
All pain in the world arises from upadhi, avijjā, saṅkhāra, viññāṇa, phassa, vedanā, taṇhā, upādāna, ārambha, āhāra, iñjita, nissaya, rūpa, mosadhamma, sukha.
So it was heard by me:
At one time Bhagavat dwelt at Sāvatthi in Pubbārāma, Migāramātā’s mansion. At that time Bhagavat on the Uposatha day, on the fifteenth,
It being full moon, in the evening he was sitting in the open air, surrounded by the assembly of Bhikkhus. Then Bhagavat, surveying the silent assembly of Bhikkhus, addressed them (as follows):
‘Whichever Dhammas there are, O Bhikkhus, good, noble, liberating, leading to perfect enlightenment—what is the use to you of listening to these good, noble, liberating Dhammas, leading to perfect enlightenment? If, O Bhikkhus, there should be people that ask so, they shall be answered thus: Yes, for the right understanding of the two Dhammas.’ ‘Which two do you mean?’ ‘(I mean), “this is pain, this is the origin of pain,” this is one consideration, “this is the destruction of pain, this is the way leading to the destruction of pain,” this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anā
3. ‘And those who understand pain and the origin of pain, and where pain wholly and totally is stopped, and who know the way that leads to the cessation of pain,
4. ‘They, endowed with the emancipation of thought and the emancipation of knowledge, are able to put an end (to saṃsāra); they will not undergo birth and decay.
“Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “Whatever pain arises is all in
many kinds, they arise having their cause in the upadhis; he who being ignorant creates upadhi, that fool again undergoes pain; therefore being wise do not create upadhi, considering what is the birth and origin of pain. (728)
‘Should there be a perfect consideration of the Dyad in another way,’ if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how
4. ‘They, endowed with the emancipation of thought and the emancipation of knowledge, are able to put an end (to saṃsāra); they will not undergo birth and decay.
“Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “Whatever pain arises is all in
many kinds, they arise having their cause in the upadhis; he who being ignorant creates upadhi, that fool again undergoes pain; therefore being wise do not create upadhi, considering what is the birth and origin of pain. (728)
‘Should there be a perfect consideration of the Dyad in another way,’ if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how
Should there be a perfect consideration of the Dyad in another way, if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “Whatever pain arises is all in consequence of the saṅkhāras (matter),” this is one consideration, “but from the complete destruction of the saṅkhāras, through absence of passion, there is no origin of pain,” this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anā
‘Should there be a perfect consideration of the Dyad in another way,’ if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: ‘Whatever pain arises is all in consequence of viññāṇa (consciousness),’ this is one consideration, ‘but
‘Should there be a perfect consideration of the Dyad in another way,’ if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: ‘Whatever pain arises is all in consequence of viññāṇa (consciousness),’ this is one consideration, ‘but
‘Should there be a perfect consideration of the Dyad in another way,’ if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: ‘Whatever pain arises is all in consequence of phassa (touch),’ this is one consideration, ‘but from the complete destruction of phassa, through absence of passion, there is no origin of pain,’ this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anāgāmin
15. ‘Pleasure or pain, together with want of pleasure and want of pain, whatever is perceived internally and externally,
16. ‘Looking upon this as pain, having touched what is perishable and fragile, seeing the decay (of everything), the Bhikkhu is disgusted, having from the perishing of the vedanas become free from desire, and perfectly happy.
15. ‘Pleasure or pain, together with want of pleasure and want of pain, whatever is perceived internally and externally,
16. ‘Looking upon this as pain, having touched what is perishable and fragile, seeing the decay (of everything), the Bhikkhu is disgusted, having from the perishing of the vedanas become free from desire, and perfectly happy.
‘“Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “Whatever pain arises is all in consequence of tanha (desire),” this is one consideration
that way, does not overcome transmigration (samsara).
Looking upon this as misery, this origin of the pain of tanhā, let the Bhikkhu free from tanhā, not seizing (upon anything), thoughtful, wander about.
“Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “Whatever pain arises is all in consequence of the upādānas (the seizures),” this is one consideration, “but from the complete destruction of the upād
“Whatever pain arises is all in consequence of the arambhas (exertions),” this is one consideration, “but from the complete destruction of the arambhas, through absence of passion, there is no origin of pain,” this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anagamin (one that does not return). This said Bhagavat, (and) when Sugata had said this, the Master further spoke:
that way, does not overcome transmigration (samsara).
Looking upon this as misery, this origin of the pain of tanhā, let the Bhikkhu free from tanhā, not seizing (upon anything), thoughtful, wander about.
“Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “Whatever pain arises is all in consequence of the upādānas (the seizures),” this is one consideration, “but from the complete destruction of the upād
“Whatever pain arises is all in consequence of the arambhas (exertions),” this is one consideration, “but from the complete destruction of the arambhas, through absence of passion, there is no origin of pain,” this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anagamin (one that does not return). This said Bhagavat, (and) when Sugata had said this, the Master further spoke:
21. ‘Whatever pain arises is all in consequence of the arambhas, by the destruction of the aramb
‘Whatever pain arises is all in consequence of the ihāras, by the destruction of the ihāras there is no origin of pain.
‘Looking upon this pain that springs from the aharas as misery, having seen the result of all aharas, not resorting to all aharas,
‘Having seen that health is from the destruction of desire, he that serves discriminatingly and stands fast in the Dhamma cannot be reckoned as existing, being accomplished.
‘“Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “Whatever pain
Looking upon misery as misery, and therefore having abandoned the khandas and having stopped the samkharas, let the Bhikkhu, free from desire and not seizing upon anything, thoughtful, wander about. (751)
‘Whatever pain arises is all in consequence of the ihāras, by the destruction of the ihāras there is no origin of pain.
‘Looking upon this pain that springs from the aharas as misery, having seen the result of all aharas, not resorting to all aharas,
‘Having seen that health is from the destruction of desire, he that serves discriminatingly and stands fast in the Dhamma cannot be reckoned as existing, being accomplished.
‘“Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “Whatever pain
Looking upon misery as misery, and therefore having abandoned the khandas and having stopped the samkharas, let the Bhikkhu, free from desire and not seizing upon anything, thoughtful, wander about. (751)
‘“Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “For the nissita (dependent) there is vacillation,” this is one consideration, “the independent (man) does not vacillate,” this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anagamin
those who consider the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anagamin (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke:
those who consider the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anagamin (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke:
31. ‘Those beings who are possessed of form,
and those who dwell in the formless (world), not
knowing cessation, have to go to re-birth. (754)
32. ‘But those who, having fully comprehended
the forms, stand fast in the formless (worlds), those
who are liberated in the cessation, such beings leave
death behind. (755)
‘“Should there be a perfect consideration of the
Dyad in another way,” if, O Bhikkhus, there are
people that ask so, they shall be told, there is,
and how there is: “What has been considered true
by the world of men, together with the gods, Mara,
Brahman, and amongst the Samaras, Brahmanas,
gods, and men, that has by the noble through their
perfect knowledge been well seen to be really false,”
this is one consideration; “what, O Bhikkhus, has
been considered false by the world of men, together
with the gods, Mara, Brahman, and amongst the
Samaras, Brahmanas, gods, and men, that has by
the noble through their perfect knowledge been well
seen to be really true,” this is another consideration.
Thus, O Bhikkhus, by the Bhikkhu that considers
the Dyad duly, that is strenuous, ardent, resolute,
of two fruits one fruit is to be expected: in this
world perfect knowledge, or, if any of the (five)
attributes still remain, the state of an Anagamin
(one that does not return).’ This said Bhagavat,
and those who dwell in the formless (world), not
knowing cessation, have to go to re-birth. (754)
32. ‘But those who, having fully comprehended
the forms, stand fast in the formless (worlds), those
who are liberated in the cessation, such beings leave
death behind. (755)
‘“Should there be a perfect consideration of the
Dyad in another way,” if, O Bhikkhus, there are
people that ask so, they shall be told, there is,
and how there is: “What has been considered true
by the world of men, together with the gods, Mara,
Brahman, and amongst the Samaras, Brahmanas,
gods, and men, that has by the noble through their
perfect knowledge been well seen to be really false,”
this is one consideration; “what, O Bhikkhus, has
been considered false by the world of men, together
with the gods, Mara, Brahman, and amongst the
Samaras, Brahmanas, gods, and men, that has by
the noble through their perfect knowledge been well
seen to be really true,” this is another consideration.
Thus, O Bhikkhus, by the Bhikkhu that considers
the Dyad duly, that is strenuous, ardent, resolute,
of two fruits one fruit is to be expected: in this
world perfect knowledge, or, if any of the (five)
attributes still remain, the state of an Anagamin
(one that does not return).’ This said Bhagavat,
33. ‘Seeing the real in the unreal, the world of men and gods dwelling in name and form, he thinks: “This is true.” (756)
34. ‘Whichever way they think it, it becomes
Bhikkhus, by the Bhikkhu who considers the Dyad duly, who is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anāgāmin (one who does not return).’ This said Bhagavat, (and) when Sugata had said so, the Master further spoke:
36. ‘Form, sound, taste, smell, and touch are all wished for, pleasing and charming (things) as long as they last, so it is said. (759)
37. ‘By you, by the world of men and gods these (things) are deemed a pleasure, but when they cease it is deemed pain by them. (760)
38. ‘By the noble the cessation of the existing body is regarded as pleasure; this is the opposite of (what) the wise in all the world (hold).
34. ‘Whichever way they think it, it becomes
Bhikkhus, by the Bhikkhu who considers the Dyad duly, who is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anāgāmin (one who does not return).’ This said Bhagavat, (and) when Sugata had said so, the Master further spoke:
36. ‘Form, sound, taste, smell, and touch are all wished for, pleasing and charming (things) as long as they last, so it is said. (759)
37. ‘By you, by the world of men and gods these (things) are deemed a pleasure, but when they cease it is deemed pain by them. (760)
38. ‘By the noble the cessation of the existing body is regarded as pleasure; this is the opposite of (what) the wise in all the world (hold).
41. ‘By those that are overcome by the passions of existence, by those that follow the stream of existence, by those that have entered the realm of Māra, this Dhamma is not perfectly understood. (764)
42. ‘Who except the noble deserve the well-understood state (of Nibb
Let no one cling to existence and sensual pleasures.
A man that lives adhering to the cave (i.e. the body), who is covered with much (sin), and sunk
42. ‘Who except the noble deserve the well-understood state (of Nibb
Let no one cling to existence and sensual pleasures.
A man that lives adhering to the cave (i.e. the body), who is covered with much (sin), and sunk