1. From the beautiful city of the Kosalas (Sāvatthi) a Brāhmaṇa, well versed in the hymns, went to the South (Dakkhiṇāpatha) wishing for nothingness. (976)
2. In Assaka’s territory
‘to him (i. e. the first Brāhmaṇa) demanded five hundred (pieces of money). (980)
6. Bāvarī, seeing him, bade him be seated
‘He is, O Brahmaṇa, the perfectly Enlightened (Sambuddha); perfect in all things, he has attained the power of all knowledge, sees clearly in everything; he has arrived at the
‘Of a great man, and thirty-two are disclosed altogether, one by one.’ (1000)
26. ‘For him on whose limbs these marks of a great man are to be found, there are two ways left, a third does not exist. (1001)
27. ‘If he abides in a dwelling, he will subdue this earth without rod (or) sword, he will rule with justice. (1002)
28. ‘And if he departs from his dwelling for the wilderness, he becomes the saint, incomparable Sambuddha, who has removed the veil (from the world).
2. In Assaka’s territory
‘to him (i. e. the first Brāhmaṇa) demanded five hundred (pieces of money). (980)
6. Bāvarī, seeing him, bade him be seated
‘He is, O Brahmaṇa, the perfectly Enlightened (Sambuddha); perfect in all things, he has attained the power of all knowledge, sees clearly in everything; he has arrived at the
‘Of a great man, and thirty-two are disclosed altogether, one by one.’ (1000)
26. ‘For him on whose limbs these marks of a great man are to be found, there are two ways left, a third does not exist. (1001)
27. ‘If he abides in a dwelling, he will subdue this earth without rod (or) sword, he will rule with justice. (1002)
28. ‘And if he departs from his dwelling for the wilderness, he becomes the saint, incomparable Sambuddha, who has removed the veil (from the world).
to the most excellent of cities, to Setavya, Kapilavatthu, and the city of Kusinira. (1012)
38. And to Pava, the city of wealth, to Vesali, the city of Magadha, to Pasanaka Cetiya (the Rock Temple), the lovely, the charming. (1013)
39. As he who is athirst longs for the cold water, as the merchant longs for gain, as he who is plagued by heat longs for shade, so in haste they ascended the mountain. (1014)
40. And Bhagavat at that time, attended by the assembly of the Bhikkhus, taught the Dhamma to the Bhikkhus, and roared like a lion in the forest. (1015)
41. Ajita beheld Sambuddha as the shining (sun) without (burning) rays, as the moon on the fifteenth, having reached her plenitude. (1016)
42. Then observing his limbs and all the marks in their fulness, standing apart, rejoiced, he asked the questions of his mind:—
43. ‘Tell me about (my master’s) birth, tell me about his family together with the marks, tell me about his perfection in the hymns, how many (hymns) does the Brahmana
38. And to Pava, the city of wealth, to Vesali, the city of Magadha, to Pasanaka Cetiya (the Rock Temple), the lovely, the charming. (1013)
39. As he who is athirst longs for the cold water, as the merchant longs for gain, as he who is plagued by heat longs for shade, so in haste they ascended the mountain. (1014)
40. And Bhagavat at that time, attended by the assembly of the Bhikkhus, taught the Dhamma to the Bhikkhus, and roared like a lion in the forest. (1015)
41. Ajita beheld Sambuddha as the shining (sun) without (burning) rays, as the moon on the fifteenth, having reached her plenitude. (1016)
42. Then observing his limbs and all the marks in their fulness, standing apart, rejoiced, he asked the questions of his mind:—
43. ‘Tell me about (my master’s) birth, tell me about his family together with the marks, tell me about his perfection in the hymns, how many (hymns) does the Brahmana
tongue, he has a circle of hair between the eyebrows, (his) privy member (is) hidden in a sheath, know this, O young man.’ (1022)
48. Not hearing him ask anything, but hearing the questions
Let the venerable Ajita ask: ‘By what does it not shine? What callest thou its pollution, what is its great danger?’ (1032)
‘With ignorance is the world shrouded, O Ajita,’ so said Bhagavat; ‘by reason of avarice it does not shine; desire I call its pollution, pain is its great danger.’ (1033)
‘The streams of desire flow in every direction,’ so said the venerable Ajita; ‘what dams the streams? Say what restrains the streams; by what may the streams be shut off?’ (1034)
‘Whatever streams there are in the world, O Ajita,’ so said Bhagavat, ‘thoughtfulness is their dam; thoughtfulness I call the restraint of the streams; by understanding they are shut off.’ (1035)
‘
1. ‘Who is contented in the world,’ — so said the venerable Tissametteyya, — ‘who is without commotions? Who after knowing both ends does not stick in the middle, as far as his understanding
48. Not hearing him ask anything, but hearing the questions
Let the venerable Ajita ask: ‘By what does it not shine? What callest thou its pollution, what is its great danger?’ (1032)
‘With ignorance is the world shrouded, O Ajita,’ so said Bhagavat; ‘by reason of avarice it does not shine; desire I call its pollution, pain is its great danger.’ (1033)
‘The streams of desire flow in every direction,’ so said the venerable Ajita; ‘what dams the streams? Say what restrains the streams; by what may the streams be shut off?’ (1034)
‘Whatever streams there are in the world, O Ajita,’ so said Bhagavat, ‘thoughtfulness is their dam; thoughtfulness I call the restraint of the streams; by understanding they are shut off.’ (1035)
‘
1. ‘Who is contented in the world,’ — so said the venerable Tissametteyya, — ‘who is without commotions? Who after knowing both ends does not stick in the middle, as far as his understanding
4. “They wished for, praised, desired, abandoned (sensual pleasures),—O Pūrṇaka,” so said Bhagavat, “they desired sensual pleasures on account of what they reached by them; they, devoted to offering, dyed with the passions of existence, did not cross over birth and old age, so I say.” (1045)
5. “If they, devoted to offering,”—so said the venerable Pūrṇaka,—“did not by offering cross over birth and old age, O venerable man, who then in the world of gods and men crossed over birth and old age, O venerable man? I ask thee, O Bhagavat, tell me this.” (1046)
6. “Having considered everything in
fool again undergoes pain; therefore let not the wise man create upadhi, considering (that this is) the birth and origin of pain. (1050)
Mettagu: ‘What we have asked thee thou hast explained to us; another (question) I ask thee, answer that, pray: How do the wise cross the stream, birth and old age, and sorrow and lamentation? Explain that thoroughly to me, O Muni, for this thing (dhamma) is well known to thee.’ (1051)
5. “If they, devoted to offering,”—so said the venerable Pūrṇaka,—“did not by offering cross over birth and old age, O venerable man, who then in the world of gods and men crossed over birth and old age, O venerable man? I ask thee, O Bhagavat, tell me this.” (1046)
6. “Having considered everything in
fool again undergoes pain; therefore let not the wise man create upadhi, considering (that this is) the birth and origin of pain. (1050)
Mettagu: ‘What we have asked thee thou hast explained to us; another (question) I ask thee, answer that, pray: How do the wise cross the stream, birth and old age, and sorrow and lamentation? Explain that thoroughly to me, O Muni, for this thing (dhamma) is well known to thee.’ (1051)
‘I will explain the Dhamma to thee,—O Mettagu,’ so said Bhagavat;—‘if a man in the visible world, without any traditional instruction, has understood it, and wanders about thoughtful, he may overcome desire in the world.’ (105
10. ‘And those also will certainly leave pain whom thou, O Muni, constantly mayest admonish; therefore I bow down to thee, having come hither, O chief (nāga), may Bhagavat also admonish me constantly.’
xi. Buddha: ‘The Brāhmaṇa whom I may acknowledge as accomplished, possessing nothing, not cleaving to the world of lust, he surely has crossed this stream, and he has
5. Dhotaka: “Teach me, O Brahmana, having compassion on me, the Dhamma of seclusion (i.e. Nibbana), that I may understand it and that I, without falling into many shapes like the air, may wander calm and independent in this world.” (1064)
6. “I will explain to thee peace, O Dhotaka,” so said Bhagavat; “if a man in the visible world, without any traditional instruction, has understood it, and wanders about thoughtful, he may overcome desire in the world.” (1065)
10. ‘And those also will certainly leave pain whom thou, O Muni, constantly mayest admonish; therefore I bow down to thee, having come hither, O chief (nāga), may Bhagavat also admonish me constantly.’
xi. Buddha: ‘The Brāhmaṇa whom I may acknowledge as accomplished, possessing nothing, not cleaving to the world of lust, he surely has crossed this stream, and he has
5. Dhotaka: “Teach me, O Brahmana, having compassion on me, the Dhamma of seclusion (i.e. Nibbana), that I may understand it and that I, without falling into many shapes like the air, may wander calm and independent in this world.” (1064)
6. “I will explain to thee peace, O Dhotaka,” so said Bhagavat; “if a man in the visible world, without any traditional instruction, has understood it, and wanders about thoughtful, he may overcome desire in the world.” (1065)
7. Dhotaka: “And I take delight in that, the highest peace, O great Isi, which if a man has understood, and he wanders about thoughtful, he may overcome desire in the world.” (1066)
8. “Whatsoever thou knowest, O Dhotaka,” so said Bhagavat, “of what is above, below, across, and in the middle, knowing this to be a tie in the world, thou must not thirst for reiterated existence.” (1067)
7. Upasivamāṇavapucchā
1. “Alone, O Sakka, and without assistance I shall not be able to cross the great stream,” so said the venerable Upasiva; “tell me an object, O thou all-seeing one, by means of which one may cross this stream.” (1068)
2. “Having in view nothingness, being thoughtful, — O Upasiva,” so said Bhagavat, — “by the reflection of nothing existing shalt thou cross the stream; having abandoned sensual pleasures, being loath of doubts, thou shalt regard the extinction of desire (i. e. Nibb
8. “Whatsoever thou knowest, O Dhotaka,” so said Bhagavat, “of what is above, below, across, and in the middle, knowing this to be a tie in the world, thou must not thirst for reiterated existence.” (1067)
7. Upasivamāṇavapucchā
1. “Alone, O Sakka, and without assistance I shall not be able to cross the great stream,” so said the venerable Upasiva; “tell me an object, O thou all-seeing one, by means of which one may cross this stream.” (1068)
2. “Having in view nothingness, being thoughtful, — O Upasiva,” so said Bhagavat, — “by the reflection of nothing existing shalt thou cross the stream; having abandoned sensual pleasures, being loath of doubts, thou shalt regard the extinction of desire (i. e. Nibb
8. Nandamāṇavapucchā
[verses 1–2]
From sickness? Explain that thoroughly to me, O Muni, for this Dhamma is well known to thee. (1074)
8. ‘For him who has disappeared there is no form, O Upasiva,’—so said Bhagavat
All these Samaras and Brahmanas,’—so said the venerable Nanda,—‘say that purity comes from (philosophical) views, and from tradition, and from virtue and (holy) works, and in many (other
7. Nanda: “I delight in these words of the great Ṛṣi; well expounded (by thee), O Gotama, is freedom from upadhi (i. e. Nibbāna); those who, after leaving in this world what has been seen or heard or thought, and
venerable Todeyya, — ‘to whom there is no desire, and who has overcome doubt, what sort of deliverance is there for him?’ (1087)
2. ‘He in whom there live no lusts, — O Todeyya,’ so said Bhagavat, — ‘to whom there is no desire, and who has overcome doubt, for him there is no other deliverance.’ (1088)
[verses 1–2]
From sickness? Explain that thoroughly to me, O Muni, for this Dhamma is well known to thee. (1074)
8. ‘For him who has disappeared there is no form, O Upasiva,’—so said Bhagavat
All these Samaras and Brahmanas,’—so said the venerable Nanda,—‘say that purity comes from (philosophical) views, and from tradition, and from virtue and (holy) works, and in many (other
7. Nanda: “I delight in these words of the great Ṛṣi; well expounded (by thee), O Gotama, is freedom from upadhi (i. e. Nibbāna); those who, after leaving in this world what has been seen or heard or thought, and
venerable Todeyya, — ‘to whom there is no desire, and who has overcome doubt, what sort of deliverance is there for him?’ (1087)
2. ‘He in whom there live no lusts, — O Todeyya,’ so said Bhagavat, — ‘to whom there is no desire, and who has overcome doubt, for him there is no other deliverance.’ (1088)
3. Todeyya: ‘Is he without breathing or is he breathing, is he possessed of understanding or is he forming himself an understanding? Explain this to me, O thou all-seeing one, that
grasping after nothing, I call Nibbana, the destruction of decay and death. (1093)
1. “Tell me about the island, that there may be no further danger.”
2. “Without anything, without grasping,
This is an island without further danger.
I call it Nibbana,
The destruction of decay and death.”
“Without anything” means the opposite of having something; “without grasping” means the opposite of grasping. It is said to be the stilling of having and grasping. —Commentator
Those who, having understood this, are thoughtful and calm, because they have seen the Dhamma, do not fall into the power of Mara, and are not the companions of Mara. (1094)
Kappamanavapuccha is ended.
1. “Having heard of a hero free from lust,” so said the venerable Gatukannin, “who has crossed the stream, I have come to ask him who is
grasping after nothing, I call Nibbana, the destruction of decay and death. (1093)
1. “Tell me about the island, that there may be no further danger.”
2. “Without anything, without grasping,
This is an island without further danger.
I call it Nibbana,
The destruction of decay and death.”
“Without anything” means the opposite of having something; “without grasping” means the opposite of grasping. It is said to be the stilling of having and grasping. —Commentator
Those who, having understood this, are thoughtful and calm, because they have seen the Dhamma, do not fall into the power of Mara, and are not the companions of Mara. (1094)
Kappamanavapuccha is ended.
1. “Having heard of a hero free from lust,” so said the venerable Gatukannin, “who has crossed the stream, I have come to ask him who is
5. ‘For him whose greediness for name and form is wholly gone, O Brāhmaṇa, for him there are no passions by which he might fall into the power of death.’ (1099)
1. ‘I entreat the wise (Buddha), the houseless, who cuts off desire,’—so said the venerable Bhadrāvudha,—‘who is free from commotion, forsakes joy, has crossed the stream, is liberated, and who leaves time behind; having heard the chief’s (word), they will go away from here. (110
2. ‘(It consists in) leaving lust and desire, O Udaya,’ so said Bhagavat, ‘and both (kinds of) grief, and driving away sloth, and warding off misbehaviour.’
1. ‘Twice have I asked Sakka,’—so said the venerable Mogharajan,—‘but the clearly-seeing has not explained it to me; if the divine Isi is asked for the third time, he will explain it, so I have heard.
2. ‘There is this world, the other world, Brahman’s world together with the world of the gods; I do not know thy view, the famous Gotama’s (view).
1. ‘I entreat the wise (Buddha), the houseless, who cuts off desire,’—so said the venerable Bhadrāvudha,—‘who is free from commotion, forsakes joy, has crossed the stream, is liberated, and who leaves time behind; having heard the chief’s (word), they will go away from here. (110
2. ‘(It consists in) leaving lust and desire, O Udaya,’ so said Bhagavat, ‘and both (kinds of) grief, and driving away sloth, and warding off misbehaviour.’
1. ‘Twice have I asked Sakka,’—so said the venerable Mogharajan,—‘but the clearly-seeing has not explained it to me; if the divine Isi is asked for the third time, he will explain it, so I have heard.
2. ‘There is this world, the other world, Brahman’s world together with the world of the gods; I do not know thy view, the famous Gotama’s (view).
3. ‘To this man who sees what is good I have come supplicatingly with a question: How is any one to look upon the world that the king of death may not see him?’
4. ‘Look upon the world as void, O Mogharajan, being always thoughtful; having destroyed the view of oneself (as really existing), so one may overcome death; the king of death will not see him who thus regards the world.’
1. “I am old, feeble, colourless,” so said the venerable Pingiya; “my eyes are not clear, my hearing is not good; lest I should perish a fool on the way, tell me the Dhamma, that I may know how to leave birth and decay in this world.” (1119)
2. “Seeing others afflicted by the body, O Pingiya,” so said Bhagavat, “seeing heedless people suffer in their bodies; therefore, O Pingiya, shalt thou be heedful, and leave the body behind, that thou mayest never come to exist again.” (1120)
4. ‘Look upon the world as void, O Mogharajan, being always thoughtful; having destroyed the view of oneself (as really existing), so one may overcome death; the king of death will not see him who thus regards the world.’
1. “I am old, feeble, colourless,” so said the venerable Pingiya; “my eyes are not clear, my hearing is not good; lest I should perish a fool on the way, tell me the Dhamma, that I may know how to leave birth and decay in this world.” (1119)
2. “Seeing others afflicted by the body, O Pingiya,” so said Bhagavat, “seeing heedless people suffer in their bodies; therefore, O Pingiya, shalt thou be heedful, and leave the body behind, that thou mayest never come to exist again.” (1120)
3. Pingiya: “Four regions, four intermediate regions, above and below, these are the ten regions; there is nothing which has not been seen, heard, or thought by thee, and is there anything in the world not understood by thee? Tell me the Dhamma, that I may know how to leave birth and decay in this world.” (
‘ I will proclaim accordingly the way to the further shore,’—so said the venerable Piṅgiya;—‘as he saw it, so he told it; the spotless, the very wise, the passionless, the desireless lord, for what reason should he speak falsely?
‘Well! I will praise the beautiful voice of (Buddha), who is without stain and folly, and who has left behind arrogance and hypocrisy.
‘The darkness-dispelling Buddha, the all-seeing, who thoroughly understands the world, has overcome all existences, is free from passion, has left behind all pain, is rightly called (Buddha), he, O Brāhmaṇa, has come to me.
‘ I will proclaim accordingly the way to the further shore,’—so said the venerable Piṅgiya;—‘as he saw it, so he told it; the spotless, the very wise, the passionless, the desireless lord, for what reason should he speak falsely?
‘Well! I will praise the beautiful voice of (Buddha), who is without stain and folly, and who has left behind arrogance and hypocrisy.
‘The darkness-dispelling Buddha, the all-seeing, who thoroughly understands the world, has overcome all existences, is free from passion, has left behind all pain, is rightly called (Buddha), he, O Brāhmaṇa, has come to me.
As the bird, having left the bush, takes
up his abode in the fruitful forest, even so I, having
left men of narrow views, have reached the great
sea, like the hams
‘I see him in my mind and with my eye, vigilant, O Brahmana, night and day; worshipping I spend the night, therefore I think I do not stay away from him. (1141
Pingiya and Bavari shed a golden light. Pingiya, who sat picturing Buddha’s virtues to Bavari, having seen the light, looked round, saying, “What is this?” And when he saw Bhagavat standing, as it were, before him, he said to the Brahmana Bavari: “Buddha has come.” The Brahmana rose from his seat and stood with folded hands. Bhagavat, shedding a light, showed himself to the Brahmana, and knowing what was beneficial for both, he said this stanza while addressing Pingiya.
Yathā ahaṃ Vakkali muttasaddho
Bhadrāvudho Aḷavi-Gotamo ca,
Evaṃ eva tvam pi pamuñcassu saddhaṃ,
Gamissasi tvaṃ Pingiya mānavaṃ kheyyaparaṃ.
up his abode in the fruitful forest, even so I, having
left men of narrow views, have reached the great
sea, like the hams
‘I see him in my mind and with my eye, vigilant, O Brahmana, night and day; worshipping I spend the night, therefore I think I do not stay away from him. (1141
Pingiya and Bavari shed a golden light. Pingiya, who sat picturing Buddha’s virtues to Bavari, having seen the light, looked round, saying, “What is this?” And when he saw Bhagavat standing, as it were, before him, he said to the Brahmana Bavari: “Buddha has come.” The Brahmana rose from his seat and stood with folded hands. Bhagavat, shedding a light, showed himself to the Brahmana, and knowing what was beneficial for both, he said this stanza while addressing Pingiya.
Yathā ahaṃ Vakkali muttasaddho
Bhadrāvudho Aḷavi-Gotamo ca,
Evaṃ eva tvam pi pamuñcassu saddhaṃ,
Gamissasi tvaṃ Pingiya mānavaṃ kheyyaparaṃ.
Asaṃhīraṃ asaṅkuppaṃ
Yassa n’atthi upamā kvaci,
Addhā gamissāmi, na me ’ttha kaṅkhā,
Evaṃ padhārehi avitakkacittaṃ.
26 I have declared my ways, and thou heardest me: teach me thy statutes.
27 Make me to understand the way of thy precepts: so shall I talk of thy wondrous works.
28 My soul melteth for heaviness: strengthen thou me according unto thy word.
29 Remove from me the way of lying: and grant me thy law graciously.
30 I have chosen the way of truth:
“ I have been for some time well aware of the value of the Oxford Bible for Teachers, and have been in the habit of recommending it, not only to Sunday-School Teachers, but to more advanced students, on the ground of its containing a large mass of accurate and well-digested information, useful and in many cases indispensable to the thoughtful reader of Holy Scripture; In fact, along with the Bible, a copious Index, and a Concordance complete enough for all ordinary purposes, this one volume includes a series of short but comprehensive chapters equivalent to a small library of Biblical works.” — The Bishop of Limerick.
Yassa n’atthi upamā kvaci,
Addhā gamissāmi, na me ’ttha kaṅkhā,
Evaṃ padhārehi avitakkacittaṃ.
26 I have declared my ways, and thou heardest me: teach me thy statutes.
27 Make me to understand the way of thy precepts: so shall I talk of thy wondrous works.
28 My soul melteth for heaviness: strengthen thou me according unto thy word.
29 Remove from me the way of lying: and grant me thy law graciously.
30 I have chosen the way of truth:
“ I have been for some time well aware of the value of the Oxford Bible for Teachers, and have been in the habit of recommending it, not only to Sunday-School Teachers, but to more advanced students, on the ground of its containing a large mass of accurate and well-digested information, useful and in many cases indispensable to the thoughtful reader of Holy Scripture; In fact, along with the Bible, a copious Index, and a Concordance complete enough for all ordinary purposes, this one volume includes a series of short but comprehensive chapters equivalent to a small library of Biblical works.” — The Bishop of Limerick.
“Having examined the Oxford Bible for Teachers carefully, I am greatly pleased with it. The ‘Helps to the Study of the Bible’ at the end contain a great amount of most valuable information, well calculated not only to lead to a good understanding of the text, but to stimulate the student to further efforts. It differs from many publications in this, that the information is so admirably arranged, that it is well suited for reference, and is easily available for the student. The edition would be most useful to Sunday-School Teachers, a great help to those who desire that the young shall have a real knowledge of the Word of God.” — The Bishop of Cork.