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Sn 3.8
Salla Sutta
The Arrow
Translated from the Pali by
Thanissaro Bhikkhu
Alternate translation:IrelandThanissaro
PTS: Sn 574-593
Source: Transcribed from a file provided by the translator.
Copyright © 2000 Thanissaro Bhikkhu.
Access to Insight edition © 2000
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
Without sign,
unknown
— the life here of mortals —
difficult,
short,
tied up with pain.
For there's no way
by which those who are born
will not die.
Beings are subject
to death
even when they attain
old age.
Like ripe fruits
whose downfall, whose danger
is falling,
so for mortals, once born,
the constant danger
is death.
As a potter's clay vessels
large & small
fired & unfired
all end up broken,
so too life
heads to death.
Young & old
wise & foolish
rich & poor:
all
come under the sway of death,
all
have death as their end.
For those overcome by death,
gone to the other world,
father cannot shelter son,
nor relatives a relative.
See: even while relatives are looking on,
wailing heavily,
mortals are
one
by
one
led away
like cows to the slaughter.
In this way is the world afflicted
with aging & death,
and so the enlightened don't grieve,
knowing the way of the world.
"You don't know the path
of his coming or going:
seeing neither end,
you lament in vain."
If, by lamenting,
— confused,
harming yourself —
any use could be gained
the prudent would do it as well.
But not by weeping & grief
do you gain peace of awareness.
Pain
arises all the more. Your body
is harmed.
You grow thin,
pale,
harming yourself
by yourself.
Not in that way
are the dead protected.
Lamentation's in vain.
Not abandoning grief, a person
suffers all the more pain.
Bewailing one whose time is done,
you fall under the sway of grief.
Look at others
going along,
people arriving
in line with their actions:
falling under the sway of death,
beings simply
shivering here.
For however they imagine it,
it always turns out
other than that.
That's the type of (their) separation.
See the way of the world.
Even if a person lives a century
— or more —
he's parted
from his community of relatives,
he abandons his life
right here.
So, having heard the arahant,
subduing lamentation,
seeing the dead one whose time is done,
[think,] "I can't fetch him back." 1
Just as one would put out
a burning refuge
with water,
so does the enlightened one —
discerning,
skillful,
& wise —
blow away any arisen grief,
like the wind, a bit of cotton fluff.
Seeking your own happiness,
you should pull out your own arrow:
your own lamentation,
longing,
& sorrow. 2
With arrow pulled out,
independent,
attaining peace of awareness,
all grief transcended,
griefless you are
unbound.
Notes
1. These lines can also be translated as follows:
So, having heard the arahant,
subdue lamentation,
seeing the dead one whose time is done,
[and thinking,] "I can't fetch him back."
2. These lines can also be translated as follows:
Just as one would put out
a burning refuge
with water,
so does the enlightened one —
discerning,
skillful,
& wise —
blow away any arisen grief,
his own lamentation, longing, & sorrow,
like the wind, a bit of cotton fluff.
Seeking your own happiness,
you should pull out your own arrow.
Showing posts with label Sutta Nipata. Show all posts
Showing posts with label Sutta Nipata. Show all posts
Monday, May 9, 2011
Khuddaka Nikaya - Sutta Nipata - Sela Sutta
7. SELASUTTA.
Keniya, the Gatila, invites Buddha with his assembly to take his meals with
him on the morrow. Sela, the Bramana, 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 apana, a town in Anguttarapa.
And Keniya, the ascetic, with matted hair (gatila) heard the following: 'The
Samana, the venerable Gotama, the Sakya son, gone out from the family of the
Sakyas, wandering about in Anguttarapa with a large assembly of Bhikkhus, with
1250 Bhikkhus, has reached apana, 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 (viggakarana), 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 Samanas and
Bramanas, 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 and rich in words, quite complete; he teaches a
religious life, and good is the sight of such saints."'
Then Keniya, the Gatila, went (to the place) where
p. 97
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 Gatila, was sitting down apart, Bhagavat, by
religious talk, taught, advised, roused, and delighted him. Then Keniya, the
Gatila, having been taught, advised, roused, and delighted by Bhagavat through
religious talk, said this to Bhagavat:
'Let the venerable Gotama accept my food tomorrow, together with the assembly
of Bhikkhus.'
This having been said, Bhagavat answered Keniya, the Gatila: 'Large, O
Keniya, is the assembly of Bhikkhus, one thousand two hundred and fifty
Bhikkhus, and thou art intimate with the Bramanas.'
A second time Keniya, the Gatila, said this to Bhagavat: 'Although, O
venerable Gotama, the assembly of Bhikkhus is large, one thousand two hundred
and fifty Bhikkhus, and I am intimate with the Bramanas, let the venerable
Gotama accept my food to-morrow, together with the assembly of Bhikkhus.'
A second time Bhagavat said this to Keniya, the Gatila: 'Large, O Keniya, is
the assembly of Bhikkhus, one thousand two hundred and fifty Bhikkhus, and thou
art intimate with the Bramanas.'
A third time Keniya, the Gatila, said this to Bhagavat: 'Although, O
venerable Gotama, the assembly of Bhikkhus is large, one thousand two hundred
and fifty Bhikkhus, and I am intimate with the Brahmanas, yet let the venerable
Gotama accept my food to-morrow, together with the assembly of Bhikkhus.'
Bhagavat assented by being silent.
p. 98
Then Keniya, the Gatila, 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 Samana 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 Keniya, the Gatila, complying with his request, some of them dug
fireplaces, some chopped firewood, some washed the vessels, some placed
waterpots, some prepared seats. Keniya, the Gatila, on the other hand, himself
provided a circular pavilion.
At that time the Bramana Sela lived at apana, perfect in the three Vedas,
vocabulary, Ketubha, etymology, Itihasa as the fifth (Veda), versed in metre, a
grammarian, one not deficient in popular controversy and the signs of a great
man, he taught three hundred young men the hymns[1]. At that time Keniya, the
Gatila, was intimate with the Brahmana Sela. Then the Bramana Sela surrounded by
three hundred young men, walking on foot, arrived at the place where the
hermitage of Keniya, the Gatila, was. And the Bramana Sela saw the Gatilas in
Keniya's hermitage, some of them digging fireplaces, some chopping firewood,
some washing the vessels, some placing waterpots, some
[1. Tena kho pana samayena. Selo brahmano apane pativasati tinnam vedanam paragû
sanighanduketubhanam sakkharappabhedanam itihasapañkamanam padako veyyakarano
lokayatamahapurisalakkhanesu anavayo tîni manavakasatani mante vaketi.]
p. 99
preparing seats, and Keniya, the Gatila, on the other hand, himself providing a
circular pavilion; seeing Keniya, the Gatila, he said this: 'Is the venerable
Keniya to celebrate the marriage of a son or the marriage of a daughter, or is
there a great sacrifice at hand, or has Bimbisara, the king of Magadha, who has
a large body of troops, been invited for to-morrow, together with his army?'
'I am not to celebrate the marriage of a son or the marriage of a daughter,
nor has Bimbisara, the king of Magadha, who has a large body of troops, been
invited for to-morrow, together with his army, yet a great sacrifice of mine is
at hand. The Samana Gotama, the Sakya son, gone out from the Sakya family,
wandering about in Anguttarapa with a large assembly of Bhikkhus, one thousand
two hundred and fifty Bhikkhus, has reached apana, 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 (viggakarana), 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 has been
invited by me for to-morrow, together with the assembly of Bhikkhus."'
'Didst thou say that he is a Buddha, O venerable Keniya?'
'Yes, I say, O venerable Sela, that he is a Buddha.'
'Didst thou say that he is a Buddha, O venerable Keniya? ,
'Yes, I say, O venerable Sela, that he is a Buddha.'
Then this occurred to the Brahmana Sela: 'This sound "Buddha" is (indeed)
rare, but in our hymns
p. 100
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 now
that venerable Gotama, the saint and the perfectly enlightened?'
This having been said, Keniya, the Gatila, stretching out his right arm,
spoke as follows to the Bramana Sela: 'There, where yon blue forest line is, O
venerable Sela.'
Then the Bramana Sela together with (his) three hundred young men went to the
place where Bhagavat was. Then the Bramana Sela addressed those young men: 'Come
ye, venerable ones, with but little noise, walking step by step, for Bhagavats
are difficult of access, walking alone like lions, and when I speak to the
venerable Samana Gotama, do ye not utter interrupting words, but wait ye
venerable ones, for the end of my speech.'
Then the Bramana Sela went to the place where
p. 101
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 Bramana 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 Bramana 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 Bramana
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 Gotama is endowed with
the thirty-two signs of a great man, with them all, not with (only) some of
them, and yet I do not know whether he is a Buddha or not; I have heard old and
aged Brahmanas, teachers and their previous teachers, say that those who are
saints and perfectly enlightened manifest themselves when their praise is
uttered. I think I shall praise the Samana Gotama face to
p. 102
face in suitable stanzas.' Then the Bramana 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 Samanas.
(550)
4. 'Thou art a Bhikkhu of a lovely appearance, thou hast a skin like gold;
what is the use of being a Samana to thee who art possessed of the highest
beauty? (551)
5. 'Thou deservest to be a king, a king of universal kings, a ruler of the
four-cornered (earth), a conqueror, a lord of the jambu grove (i.e. India).
(552)
6. 'Khattiyas and wealthy kings are devoted to thee; rule, O Gotama, as a
king of kings, a leader of men.' (553)
7. 'I am a king, O Sela,'--so said Bhagavat,--'an incomparable, religious
king (dhammaragan), with justice (dhammena) I turn the wheel, a wheel that is
irresistible[1].' (554)
8. 'Thou acknowledgest thyself (to be) perfectly enlightened
(sambuddha),'--so said Sela, the Brahmana,--'an incomparable, religious king;
"with justice I turn the wheel," so thou sayest, O Gotama. (555)
[1. Compare Gospel of S. John xviii. 37.]
p. 103
9. 'Who is thy general, (who is thy) disciple, (who is) the successor of the
master, who is to turn after thee the wheel of religion turned (by thee)? '
(556)
10. 'The wheel turned by me, O Sela,'--so said Bhagavat,--'the incomparable
wheel of religion, Sariputta is to turn after (me), he taking after Tathagata.
(557)
11. 'What is to be known is known (by me), what is to be cultivated is
cultivated (by me), what is to be left is left by me, therefore I am a Buddha, O
Bramana. (558)
12. 'Subdue thy doubt about me, have faith (in me), O Bramana, difficult (to
obtain) is the sight of Buddhas repeatedly. (559)
13. 'Of those whose manifestation is difficult for you (to obtain) in the
world repeatedly, I am, O Bramana, a perfectly enlightened, an incomparable
physician, (560)
14. 'Most eminent, matchless, a crusher of Mara's army; having subjected all
enemies I rejoice secure on every side.' (561)
15. Sela: 'O venerable ones, pay attention to this: as the clearly-seeing
(Buddha) says, (so it is): he is a physician, a great hero, and roars like a
lion in the forest. (562)
16. 'Who, having seen him, the most eminent, the matchless, the crusher of
Mara's army, is not appeased, even if he be, of black origin (kanhabhigatika).
(563)
17. 'He who likes me, let him follow after (me), he who does not like me, let
him go away; I shall at once take the orders in the presence of him of excellent
understanding (i.e. Buddha).' (564)
p. 104
18. The followers of Sela: 'If this doctrine of the perfectly enlightened
pleases thee, we also shall take the orders in the presence of him of excellent
understanding.' (565)
19. These three hundred Bramanas asked with clasped hands (to be admitted
into the order): 'We want to cultivate a religious life, O Bhagavat, in thy
presence.' (566)
20. '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[1].' (567)
Then the Bramana Sela together with his assembly took the robe and the orders
in the presence of Bhagavat.
Then Keniya, 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 Keniya's hermitage, and having gone there he sat down on the prepared
seat, together with the assembly of Bhikkhus. Then Keniya, 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 Keniya, 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
[1. Svakkhatam brahmakariyam
Sanditthikam akalikam
Yattha amogha pabbagga
Appamattassa sikkhato.]
p. 105
while Keniya, the Gatila, was sitting down apart, Bhagavat delighted him with
these stanzas:
21. 'The principal thing in sacrifice is the sacred fire, the principal thing
amongst the hymns is the Savitti[1], the king is the principal amongst men, and
the sea the principal amongst waters (nadînam[2]). (568)
22. 'Amongst the stars the moon is the principal thing, the sun is the
principal thing amongst the burning[3] (objects), amongst those that wish for
good works and make offerings the assembly (samgha) indeed is the principal.'
(569)
Then Bhagavat, having delighted Keniya, the Gatila, 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:
[1. Savittî khandaso mukham.
2. Comp. Nalakasutta v. 42.
3. adikko tapatam mukham.]
p. 106
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. (570)
24. 'Thou art Buddha, thou art the Master, thou art the Muni that conquered
Mara, thou hast, after cutting off the affections, crossed over (the stream of
existence) and taken over these beings. (571)
25. 'The elements of existence (upadhi) have been overcome by thee, the
passions have been destroyed by thee, thou art a lion not seizing on anything,
thou hast left behind fear and danger. (572)
26. 'These three hundred Bhikkhus stand here with clasped hands; stretch out
thy feet, O hero, let the Nagas worship the Master's feet.' (573)
Selasutta is ended.
Keniya, the Gatila, invites Buddha with his assembly to take his meals with
him on the morrow. Sela, the Bramana, 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 apana, a town in Anguttarapa.
And Keniya, the ascetic, with matted hair (gatila) heard the following: 'The
Samana, the venerable Gotama, the Sakya son, gone out from the family of the
Sakyas, wandering about in Anguttarapa with a large assembly of Bhikkhus, with
1250 Bhikkhus, has reached apana, 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 (viggakarana), 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 Samanas and
Bramanas, 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 and rich in words, quite complete; he teaches a
religious life, and good is the sight of such saints."'
Then Keniya, the Gatila, went (to the place) where
p. 97
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 Gatila, was sitting down apart, Bhagavat, by
religious talk, taught, advised, roused, and delighted him. Then Keniya, the
Gatila, having been taught, advised, roused, and delighted by Bhagavat through
religious talk, said this to Bhagavat:
'Let the venerable Gotama accept my food tomorrow, together with the assembly
of Bhikkhus.'
This having been said, Bhagavat answered Keniya, the Gatila: 'Large, O
Keniya, is the assembly of Bhikkhus, one thousand two hundred and fifty
Bhikkhus, and thou art intimate with the Bramanas.'
A second time Keniya, the Gatila, said this to Bhagavat: 'Although, O
venerable Gotama, the assembly of Bhikkhus is large, one thousand two hundred
and fifty Bhikkhus, and I am intimate with the Bramanas, let the venerable
Gotama accept my food to-morrow, together with the assembly of Bhikkhus.'
A second time Bhagavat said this to Keniya, the Gatila: 'Large, O Keniya, is
the assembly of Bhikkhus, one thousand two hundred and fifty Bhikkhus, and thou
art intimate with the Bramanas.'
A third time Keniya, the Gatila, said this to Bhagavat: 'Although, O
venerable Gotama, the assembly of Bhikkhus is large, one thousand two hundred
and fifty Bhikkhus, and I am intimate with the Brahmanas, yet let the venerable
Gotama accept my food to-morrow, together with the assembly of Bhikkhus.'
Bhagavat assented by being silent.
p. 98
Then Keniya, the Gatila, 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 Samana 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 Keniya, the Gatila, complying with his request, some of them dug
fireplaces, some chopped firewood, some washed the vessels, some placed
waterpots, some prepared seats. Keniya, the Gatila, on the other hand, himself
provided a circular pavilion.
At that time the Bramana Sela lived at apana, perfect in the three Vedas,
vocabulary, Ketubha, etymology, Itihasa as the fifth (Veda), versed in metre, a
grammarian, one not deficient in popular controversy and the signs of a great
man, he taught three hundred young men the hymns[1]. At that time Keniya, the
Gatila, was intimate with the Brahmana Sela. Then the Bramana Sela surrounded by
three hundred young men, walking on foot, arrived at the place where the
hermitage of Keniya, the Gatila, was. And the Bramana Sela saw the Gatilas in
Keniya's hermitage, some of them digging fireplaces, some chopping firewood,
some washing the vessels, some placing waterpots, some
[1. Tena kho pana samayena. Selo brahmano apane pativasati tinnam vedanam paragû
sanighanduketubhanam sakkharappabhedanam itihasapañkamanam padako veyyakarano
lokayatamahapurisalakkhanesu anavayo tîni manavakasatani mante vaketi.]
p. 99
preparing seats, and Keniya, the Gatila, on the other hand, himself providing a
circular pavilion; seeing Keniya, the Gatila, he said this: 'Is the venerable
Keniya to celebrate the marriage of a son or the marriage of a daughter, or is
there a great sacrifice at hand, or has Bimbisara, the king of Magadha, who has
a large body of troops, been invited for to-morrow, together with his army?'
'I am not to celebrate the marriage of a son or the marriage of a daughter,
nor has Bimbisara, the king of Magadha, who has a large body of troops, been
invited for to-morrow, together with his army, yet a great sacrifice of mine is
at hand. The Samana Gotama, the Sakya son, gone out from the Sakya family,
wandering about in Anguttarapa with a large assembly of Bhikkhus, one thousand
two hundred and fifty Bhikkhus, has reached apana, 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 (viggakarana), 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 has been
invited by me for to-morrow, together with the assembly of Bhikkhus."'
'Didst thou say that he is a Buddha, O venerable Keniya?'
'Yes, I say, O venerable Sela, that he is a Buddha.'
'Didst thou say that he is a Buddha, O venerable Keniya? ,
'Yes, I say, O venerable Sela, that he is a Buddha.'
Then this occurred to the Brahmana Sela: 'This sound "Buddha" is (indeed)
rare, but in our hymns
p. 100
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 now
that venerable Gotama, the saint and the perfectly enlightened?'
This having been said, Keniya, the Gatila, stretching out his right arm,
spoke as follows to the Bramana Sela: 'There, where yon blue forest line is, O
venerable Sela.'
Then the Bramana Sela together with (his) three hundred young men went to the
place where Bhagavat was. Then the Bramana Sela addressed those young men: 'Come
ye, venerable ones, with but little noise, walking step by step, for Bhagavats
are difficult of access, walking alone like lions, and when I speak to the
venerable Samana Gotama, do ye not utter interrupting words, but wait ye
venerable ones, for the end of my speech.'
Then the Bramana Sela went to the place where
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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 Bramana 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 Bramana 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 Bramana
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 Gotama is endowed with
the thirty-two signs of a great man, with them all, not with (only) some of
them, and yet I do not know whether he is a Buddha or not; I have heard old and
aged Brahmanas, teachers and their previous teachers, say that those who are
saints and perfectly enlightened manifest themselves when their praise is
uttered. I think I shall praise the Samana Gotama face to
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face in suitable stanzas.' Then the Bramana 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 Samanas.
(550)
4. 'Thou art a Bhikkhu of a lovely appearance, thou hast a skin like gold;
what is the use of being a Samana to thee who art possessed of the highest
beauty? (551)
5. 'Thou deservest to be a king, a king of universal kings, a ruler of the
four-cornered (earth), a conqueror, a lord of the jambu grove (i.e. India).
(552)
6. 'Khattiyas and wealthy kings are devoted to thee; rule, O Gotama, as a
king of kings, a leader of men.' (553)
7. 'I am a king, O Sela,'--so said Bhagavat,--'an incomparable, religious
king (dhammaragan), with justice (dhammena) I turn the wheel, a wheel that is
irresistible[1].' (554)
8. 'Thou acknowledgest thyself (to be) perfectly enlightened
(sambuddha),'--so said Sela, the Brahmana,--'an incomparable, religious king;
"with justice I turn the wheel," so thou sayest, O Gotama. (555)
[1. Compare Gospel of S. John xviii. 37.]
p. 103
9. 'Who is thy general, (who is thy) disciple, (who is) the successor of the
master, who is to turn after thee the wheel of religion turned (by thee)? '
(556)
10. 'The wheel turned by me, O Sela,'--so said Bhagavat,--'the incomparable
wheel of religion, Sariputta is to turn after (me), he taking after Tathagata.
(557)
11. 'What is to be known is known (by me), what is to be cultivated is
cultivated (by me), what is to be left is left by me, therefore I am a Buddha, O
Bramana. (558)
12. 'Subdue thy doubt about me, have faith (in me), O Bramana, difficult (to
obtain) is the sight of Buddhas repeatedly. (559)
13. 'Of those whose manifestation is difficult for you (to obtain) in the
world repeatedly, I am, O Bramana, a perfectly enlightened, an incomparable
physician, (560)
14. 'Most eminent, matchless, a crusher of Mara's army; having subjected all
enemies I rejoice secure on every side.' (561)
15. Sela: 'O venerable ones, pay attention to this: as the clearly-seeing
(Buddha) says, (so it is): he is a physician, a great hero, and roars like a
lion in the forest. (562)
16. 'Who, having seen him, the most eminent, the matchless, the crusher of
Mara's army, is not appeased, even if he be, of black origin (kanhabhigatika).
(563)
17. 'He who likes me, let him follow after (me), he who does not like me, let
him go away; I shall at once take the orders in the presence of him of excellent
understanding (i.e. Buddha).' (564)
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18. The followers of Sela: 'If this doctrine of the perfectly enlightened
pleases thee, we also shall take the orders in the presence of him of excellent
understanding.' (565)
19. These three hundred Bramanas asked with clasped hands (to be admitted
into the order): 'We want to cultivate a religious life, O Bhagavat, in thy
presence.' (566)
20. '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[1].' (567)
Then the Bramana Sela together with his assembly took the robe and the orders
in the presence of Bhagavat.
Then Keniya, 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 Keniya's hermitage, and having gone there he sat down on the prepared
seat, together with the assembly of Bhikkhus. Then Keniya, 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 Keniya, 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
[1. Svakkhatam brahmakariyam
Sanditthikam akalikam
Yattha amogha pabbagga
Appamattassa sikkhato.]
p. 105
while Keniya, the Gatila, was sitting down apart, Bhagavat delighted him with
these stanzas:
21. 'The principal thing in sacrifice is the sacred fire, the principal thing
amongst the hymns is the Savitti[1], the king is the principal amongst men, and
the sea the principal amongst waters (nadînam[2]). (568)
22. 'Amongst the stars the moon is the principal thing, the sun is the
principal thing amongst the burning[3] (objects), amongst those that wish for
good works and make offerings the assembly (samgha) indeed is the principal.'
(569)
Then Bhagavat, having delighted Keniya, the Gatila, 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:
[1. Savittî khandaso mukham.
2. Comp. Nalakasutta v. 42.
3. adikko tapatam mukham.]
p. 106
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. (570)
24. 'Thou art Buddha, thou art the Master, thou art the Muni that conquered
Mara, thou hast, after cutting off the affections, crossed over (the stream of
existence) and taken over these beings. (571)
25. 'The elements of existence (upadhi) have been overcome by thee, the
passions have been destroyed by thee, thou art a lion not seizing on anything,
thou hast left behind fear and danger. (572)
26. 'These three hundred Bhikkhus stand here with clasped hands; stretch out
thy feet, O hero, let the Nagas worship the Master's feet.' (573)
Selasutta is ended.
Khuddaka Nikaya - Sutta Nipata - Sabhiya Sutta
6. SABHIYASUTTA.
Sabhiya, the Paribbajaka, goes to the six famous teachers of his time to have
his questions answered, but not having his doubts solved, he repairs to Gotama
and asks him how one is to behave to become a Bramana, a Samana, a Nahataka, a
Khettagina, a Kusala, a Pandita, a Muni, a Vedagû, an Anuvidita, a Dhîra, an
aganiya, a Sottiya, an Ariya, a Karanavat, a Paribbajaka. Bhagavat answers his
questions, and Sabhiya finally receives the robe and the orders from Buddha.
So it was heard by me:
At one time Bhagavat dwelt at Ragagaha, in Veluvana, in Kalandakanivapa. And
at that time questions were recited to Sabhiya, the Paribbajaka
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(wandering mendicant), by an old benevolent deity: 'He who, O Sabhiya, be it a
Samana or a Bramana, explains these questions to thee when asked, near him thou
shouldst live a religious life.'
Then Sabhiya, the Paribbajaka, having learnt the questions from that deity,
went to whatever Samanas and Bramanas 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-Gosala,
Agita-Kesakambali, Pakudha-Kakkayana, Sañgaya-Belatthiputta, and
Nigantha-Nataputta. Those he went to, and after going to them, he asked the
questions. They, being asked the questions by Sabhiya, the Paribbajaka, 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
Paribbajaka.
Then this came to the mind of Sabhiya, the Paribbajaka: 'Whatever Samanas and
Bramanas 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-Gosala, Agita-Kesakambali,
Pakudha-Kakkayana, Sañgaya-Belatthiputta, and Nigantha-Nataputta, they, being
asked questions by me, did not succeed (in answering them), and not succeeding
they showed wrath and hatred and discontent, and they also in return put
questions to me in this matter; surely I think I shall go back to what I have
left, and enjoy sensual pleasures.
Then this came to the mind of Sabhiya, the Paribbajaka: 'This Samana Gotama
has both an
p. 87
assembly (of Bhikkhus) and a crowd (of followers), 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 this came to the mind of
Sabhiya, the Paribbajaka: 'Whatever Samanas and Brahmanas there are that are
decayed, old, aged, advanced in years, having reached old age, experienced
elders, long ordained, having assemblies (of Bhikkhus), crowds (of followers),
being teachers well-known, famous leaders, considered excellent by the
multitude, as Pûrana-Kassapa, Makkhali-Gosala, Agita-Kesakambali,
Pakudha-Kakkayana, Sañgaya-Belatthiputta, and Nigantha-Nataputta, they, being
asked questions by me, did not succeed (in answering them), and not succeeding
they showed wrath and hatred and discontent, and they also in return put
questions to me in this matter; (I should like to know) whether Samana Gotama
being asked these questions will be able to explain them to me, for Samana
Gotama is both young by birth and new in ascetic life.'
Then this came to the mind of Sabhiya, the Paribbajaka: 'Samana Gotama is not
to be slighted because he is young; even if the Samana is young, yet he is
mighty and powerful; surely I think I shall go to Samana Gotama and ask these
questions.' Then Sabhiya, the Paribbajaka, went on a journey to Ragagaha, and
wandering on his journey in regular order he came to Ragagaha, Veluvana,
Kalandakanivapa, to Bhagavat, and having come to Bhagavat he talked pleasantly
with him, and after having had some pleasant and remarkable conversation with
him he sat down apart; sitting down apart
p. 88
Sabhiya, the Paribbajaka, 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 Paribbajaka: 'It is marvellous, it
is wonderful indeed, the reception which I did not get from other Samanas and
Brahmanas has been given me by Gotama,' so saying he glad, rejoicing, delighted,
and highly elated asked Bhagavat a question:
4. 'What should a man (necessarily) have obtained that people may call him a
Bhikkhu?'--so said Sabhiya,--'how may they call him compassionate, and how
subdued? how can he be called enlightened (buddha)? Asked (about this) do thou,
Bhagavat, explain it to me.' (513)
5. 'He who by the path he has himself made, O Sabhiya,'--so said
Bhagavat,--'has attained to perfect happiness, who has conquered doubt, who
lives after having left behind both gain and goods, who has destroyed re-birth,
he is a Bhikkhu. (514)
6. 'Always resigned and attentive, he will not hurt any one in all the world,
the Samana who has
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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
(samsara), both the vanishing and re-appearance (of beings), is free from
defilement, free from sin, is pure, and has obtained destruction of birth, him
they call enlightened (buddha).' (517)
Then Sabhiya, the Paribbajaka, having approved of and rejoiced at the words
of Bhagavat, glad, rejoicing, delighted, highly elated, asked Bhagavat another
question:
9. 'What should a man (necessarily) have obtained that people may call him a
Bramana?'--so said Sabhiya,--'and how (may they call him) a Samana? and how a
Nahataka? how can he be called a Naga? Asked (about this) do thou Bhagavat
explain it to me.' (518)
10. 'He who, after removing all sins, O Sabhiya,'--so said Bhagavat,--'is
immaculate, well composed, firm-minded, perfect after crossing the Samsara, such
an independent one is called a Bramana. (519)
11. 'He who is calm, having left behind good and evil, free from defilement,
having understood this and the other world, and conquered birth and death, such
a one is called a Samana by being so[1].' (520)
12. 'Whosoever, after having washed away all sins internally and externally
in all the world, does
[1. Samano tadi pavukkate tathatta.]
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not enter time (kappa) amongst gods and men who are subject to time, him they
call a Nahataka (cleansed)[1]. (521)
13. '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
Naga (sinless) by being so[2].' (522)
Then Sabhiya, the Paribbajaka, having approved of and rejoiced at the words
of Bhagavat, glad, rejoicing, delighted, highly elated, further asked Bhagavat a
question:
14. 'Whom do the Buddhas call a Khettagina?'--so said Sabhiya,--'how (can
they call any one) a Kusala? and how a Pandita? how can he be called a Muni?
Asked (about this) do thou Bhagavat explain it to me.' (523)
15. 'He who, after examining all regions, O Sabhiya,'--so said
Bhagavat,--'the divine and the human, and Brahman's region, is delivered from
the radical bond of all regions, such a one is called a Khettagina (he who has
conquered the regions) by being so. (524)
16. 'He who, after examining all treasures, the divine and the human, and
Brahman's treasure, is delivered from the radical bond of all treasures, such a
one is called a Kusala (happy) by being so. (525)
17. 'He who, after examining both kinds of senses, internally and externally,
is endowed with a
[1. Devamanussesu kappiyesu
Kappan n' eti tam ahu nahatako.
2. agum na karoti kiñki loke
Sabbasamyoge visagga bandhanani
Sabbattha na saggatî vimutto
Nago tadi pavukkate tathatta.
But compare Pabbaggasutta 17, Magandiyasutta 11, &c.]
p. 91
clear understanding and has conquered evil and good (kanhasukka), such a one is
called a Pandita (wise) by being so. (526)
18. 'He who, having understood the Dhamma of 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 Paribbajaka, 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
Vedagû?'--so said Sabhiya,--'and how (may they call him) Anuvidita? and how
Viriyavat? How does one become aganiya? Asked (about this) do thou, O Bhagavat,
explain it to me.' (528)
20. 'He who, having conquered all sensations, O Sabhiya,'--so said
Bhagavat,--'which are (known) to Samanas and to Bramanas, is free from passion
for all sensations, he is Vedagû (having passed sensation) after conquering all
sensation. (529)
21. 'He who, having seen the delusion of name and form[1], internally and
externally, the root of sickness, and is delivered from the radical bond of all
sickness, such a one is called Anuvidita (well-informed) by being so. (530)
22. 'He who is disgusted in this world with all sins, is strong after
conquering the pain of hell, is strong and powerful, such a one is called Dhîra
( = viriyavat, firm) by being so. (531)
[1. Anuvikka papañkanamarûpam.]
p. 92
23. 'He whose bonds are cut off internally and externally, the root of
ties[1], who is delivered from the radical bond of all ties, such a one is
called aganiya (high-bred) by being so.' (532)
Then Sabhiya, the Paribbajaka, having approved of and rejoiced at the words
of Bhagavat, glad, rejoicing, delighted, highly elated, further asked Bhagavat a
question:
24. 'What should a man (necessarily) have obtained that people may call him a
Sottiya?'--so said Sabhiya,--'how (may they call him) an Ariya? and how a
Karanavat? how may he become a Paribbajaka? Asked (about this) do thou, O
Bhagavat, explain it to me.' (533)
25. '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)
26. '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)
27. 'He who in this world, after having attained the (highest) gain in the
Karanas, is skilful, has always understood the Dhamma, clings to nothing, is
liberated, and for whom there are no passions, he is a Karanavat (endowed with
the obsrvances). (536)
28. 'Whosoever abstains from the action that has a painful result, above and
below and across and in
[1. Yass' assu lutani bandhanani
Agghattam bahiddha ka sangamûlam.]
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the middle, who wanders with understanding, who has put an end to deceit,
arrogance, cupidity and anger, name and form, him they call a Paribbajaka (a
wandering mendicant) who has attained the (highest) gain.' (537)
Then Sabhiya, the Paribbajaka, 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 Samanas, thou hast crossed over the darkness of the
stream[1]. (?) (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 adikkas, 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)
[1. Yani ka tîni yani ka satthi
Samanappavadasitani bhûripañña
Saññakkhara saññanissitani (?)
Osaranani vineyya oghatam' aga.]
p. 94
33. 'And all thy troubles are scattered and cut off, thou art calm, subdued,
firm, truthful. (542)
34. 'All gods and both Narada and Pabbata rejoice at thee, the chief of the
sinless (naganaga), the great hero, when thou art speaking. (543)
35. '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)
36. 'Thou art Buddha, thou art the Master, thou art the Muni that conquers
Mara; after having cut off desire thou hast crossed over and hast carried across
this generation. (545)
37. 'The elements of existence (upadhi) are overcome by thee, the passions
are destroyed by thee, thou art a lion, free from desire, thou hast left behind
fear and terror. (546)
38. 'As a beautiful lotus does not adhere to the water, so thou dost not
cling to good and evil, to either; stretch forth thy feet, O hero, Sabbiya
worships the Master's (feet).' (547)
Then Sabhiya, the Paribbajaka, stooping with his head to Bhagavat's feet,
said this to Bhagavat:
'It is excellent, O venerable! It is excellent, O venerable! As one raises
what has been overthrown, or reveals what has been hidden, or tells the way to
him who has gone astray, or holds out an oil lamp in the dark that those who
have eyes may see the objects, even so by the venerable Gotama in manifold ways
the Dhamma has been illustrated; I take refuge in the venerable Gotama, in the
Dhamma, and in the Assembly of Bhikkhus; I wish to receive the robe and the
orders from the venerable Bhagavat.'
'He who, O Sabhiya, formerly belonging
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another creed (aññatitthiyapubba), 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 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.
Sabhiyasutta is ended.
Sabhiya, the Paribbajaka, goes to the six famous teachers of his time to have
his questions answered, but not having his doubts solved, he repairs to Gotama
and asks him how one is to behave to become a Bramana, a Samana, a Nahataka, a
Khettagina, a Kusala, a Pandita, a Muni, a Vedagû, an Anuvidita, a Dhîra, an
aganiya, a Sottiya, an Ariya, a Karanavat, a Paribbajaka. Bhagavat answers his
questions, and Sabhiya finally receives the robe and the orders from Buddha.
So it was heard by me:
At one time Bhagavat dwelt at Ragagaha, in Veluvana, in Kalandakanivapa. And
at that time questions were recited to Sabhiya, the Paribbajaka
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(wandering mendicant), by an old benevolent deity: 'He who, O Sabhiya, be it a
Samana or a Bramana, explains these questions to thee when asked, near him thou
shouldst live a religious life.'
Then Sabhiya, the Paribbajaka, having learnt the questions from that deity,
went to whatever Samanas and Bramanas 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-Gosala,
Agita-Kesakambali, Pakudha-Kakkayana, Sañgaya-Belatthiputta, and
Nigantha-Nataputta. Those he went to, and after going to them, he asked the
questions. They, being asked the questions by Sabhiya, the Paribbajaka, 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
Paribbajaka.
Then this came to the mind of Sabhiya, the Paribbajaka: 'Whatever Samanas and
Bramanas 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-Gosala, Agita-Kesakambali,
Pakudha-Kakkayana, Sañgaya-Belatthiputta, and Nigantha-Nataputta, they, being
asked questions by me, did not succeed (in answering them), and not succeeding
they showed wrath and hatred and discontent, and they also in return put
questions to me in this matter; surely I think I shall go back to what I have
left, and enjoy sensual pleasures.
Then this came to the mind of Sabhiya, the Paribbajaka: 'This Samana Gotama
has both an
p. 87
assembly (of Bhikkhus) and a crowd (of followers), 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 this came to the mind of
Sabhiya, the Paribbajaka: 'Whatever Samanas and Brahmanas there are that are
decayed, old, aged, advanced in years, having reached old age, experienced
elders, long ordained, having assemblies (of Bhikkhus), crowds (of followers),
being teachers well-known, famous leaders, considered excellent by the
multitude, as Pûrana-Kassapa, Makkhali-Gosala, Agita-Kesakambali,
Pakudha-Kakkayana, Sañgaya-Belatthiputta, and Nigantha-Nataputta, they, being
asked questions by me, did not succeed (in answering them), and not succeeding
they showed wrath and hatred and discontent, and they also in return put
questions to me in this matter; (I should like to know) whether Samana Gotama
being asked these questions will be able to explain them to me, for Samana
Gotama is both young by birth and new in ascetic life.'
Then this came to the mind of Sabhiya, the Paribbajaka: 'Samana Gotama is not
to be slighted because he is young; even if the Samana is young, yet he is
mighty and powerful; surely I think I shall go to Samana Gotama and ask these
questions.' Then Sabhiya, the Paribbajaka, went on a journey to Ragagaha, and
wandering on his journey in regular order he came to Ragagaha, Veluvana,
Kalandakanivapa, to Bhagavat, and having come to Bhagavat he talked pleasantly
with him, and after having had some pleasant and remarkable conversation with
him he sat down apart; sitting down apart
p. 88
Sabhiya, the Paribbajaka, 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 Paribbajaka: 'It is marvellous, it
is wonderful indeed, the reception which I did not get from other Samanas and
Brahmanas has been given me by Gotama,' so saying he glad, rejoicing, delighted,
and highly elated asked Bhagavat a question:
4. 'What should a man (necessarily) have obtained that people may call him a
Bhikkhu?'--so said Sabhiya,--'how may they call him compassionate, and how
subdued? how can he be called enlightened (buddha)? Asked (about this) do thou,
Bhagavat, explain it to me.' (513)
5. 'He who by the path he has himself made, O Sabhiya,'--so said
Bhagavat,--'has attained to perfect happiness, who has conquered doubt, who
lives after having left behind both gain and goods, who has destroyed re-birth,
he is a Bhikkhu. (514)
6. 'Always resigned and attentive, he will not hurt any one in all the world,
the Samana who has
p. 89
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
(samsara), both the vanishing and re-appearance (of beings), is free from
defilement, free from sin, is pure, and has obtained destruction of birth, him
they call enlightened (buddha).' (517)
Then Sabhiya, the Paribbajaka, having approved of and rejoiced at the words
of Bhagavat, glad, rejoicing, delighted, highly elated, asked Bhagavat another
question:
9. 'What should a man (necessarily) have obtained that people may call him a
Bramana?'--so said Sabhiya,--'and how (may they call him) a Samana? and how a
Nahataka? how can he be called a Naga? Asked (about this) do thou Bhagavat
explain it to me.' (518)
10. 'He who, after removing all sins, O Sabhiya,'--so said Bhagavat,--'is
immaculate, well composed, firm-minded, perfect after crossing the Samsara, such
an independent one is called a Bramana. (519)
11. 'He who is calm, having left behind good and evil, free from defilement,
having understood this and the other world, and conquered birth and death, such
a one is called a Samana by being so[1].' (520)
12. 'Whosoever, after having washed away all sins internally and externally
in all the world, does
[1. Samano tadi pavukkate tathatta.]
p. 90
not enter time (kappa) amongst gods and men who are subject to time, him they
call a Nahataka (cleansed)[1]. (521)
13. '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
Naga (sinless) by being so[2].' (522)
Then Sabhiya, the Paribbajaka, having approved of and rejoiced at the words
of Bhagavat, glad, rejoicing, delighted, highly elated, further asked Bhagavat a
question:
14. 'Whom do the Buddhas call a Khettagina?'--so said Sabhiya,--'how (can
they call any one) a Kusala? and how a Pandita? how can he be called a Muni?
Asked (about this) do thou Bhagavat explain it to me.' (523)
15. 'He who, after examining all regions, O Sabhiya,'--so said
Bhagavat,--'the divine and the human, and Brahman's region, is delivered from
the radical bond of all regions, such a one is called a Khettagina (he who has
conquered the regions) by being so. (524)
16. 'He who, after examining all treasures, the divine and the human, and
Brahman's treasure, is delivered from the radical bond of all treasures, such a
one is called a Kusala (happy) by being so. (525)
17. 'He who, after examining both kinds of senses, internally and externally,
is endowed with a
[1. Devamanussesu kappiyesu
Kappan n' eti tam ahu nahatako.
2. agum na karoti kiñki loke
Sabbasamyoge visagga bandhanani
Sabbattha na saggatî vimutto
Nago tadi pavukkate tathatta.
But compare Pabbaggasutta 17, Magandiyasutta 11, &c.]
p. 91
clear understanding and has conquered evil and good (kanhasukka), such a one is
called a Pandita (wise) by being so. (526)
18. 'He who, having understood the Dhamma of 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 Paribbajaka, 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
Vedagû?'--so said Sabhiya,--'and how (may they call him) Anuvidita? and how
Viriyavat? How does one become aganiya? Asked (about this) do thou, O Bhagavat,
explain it to me.' (528)
20. 'He who, having conquered all sensations, O Sabhiya,'--so said
Bhagavat,--'which are (known) to Samanas and to Bramanas, is free from passion
for all sensations, he is Vedagû (having passed sensation) after conquering all
sensation. (529)
21. 'He who, having seen the delusion of name and form[1], internally and
externally, the root of sickness, and is delivered from the radical bond of all
sickness, such a one is called Anuvidita (well-informed) by being so. (530)
22. 'He who is disgusted in this world with all sins, is strong after
conquering the pain of hell, is strong and powerful, such a one is called Dhîra
( = viriyavat, firm) by being so. (531)
[1. Anuvikka papañkanamarûpam.]
p. 92
23. 'He whose bonds are cut off internally and externally, the root of
ties[1], who is delivered from the radical bond of all ties, such a one is
called aganiya (high-bred) by being so.' (532)
Then Sabhiya, the Paribbajaka, having approved of and rejoiced at the words
of Bhagavat, glad, rejoicing, delighted, highly elated, further asked Bhagavat a
question:
24. 'What should a man (necessarily) have obtained that people may call him a
Sottiya?'--so said Sabhiya,--'how (may they call him) an Ariya? and how a
Karanavat? how may he become a Paribbajaka? Asked (about this) do thou, O
Bhagavat, explain it to me.' (533)
25. '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)
26. '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)
27. 'He who in this world, after having attained the (highest) gain in the
Karanas, is skilful, has always understood the Dhamma, clings to nothing, is
liberated, and for whom there are no passions, he is a Karanavat (endowed with
the obsrvances). (536)
28. 'Whosoever abstains from the action that has a painful result, above and
below and across and in
[1. Yass' assu lutani bandhanani
Agghattam bahiddha ka sangamûlam.]
p. 93
the middle, who wanders with understanding, who has put an end to deceit,
arrogance, cupidity and anger, name and form, him they call a Paribbajaka (a
wandering mendicant) who has attained the (highest) gain.' (537)
Then Sabhiya, the Paribbajaka, 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 Samanas, thou hast crossed over the darkness of the
stream[1]. (?) (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 adikkas, 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)
[1. Yani ka tîni yani ka satthi
Samanappavadasitani bhûripañña
Saññakkhara saññanissitani (?)
Osaranani vineyya oghatam' aga.]
p. 94
33. 'And all thy troubles are scattered and cut off, thou art calm, subdued,
firm, truthful. (542)
34. 'All gods and both Narada and Pabbata rejoice at thee, the chief of the
sinless (naganaga), the great hero, when thou art speaking. (543)
35. '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)
36. 'Thou art Buddha, thou art the Master, thou art the Muni that conquers
Mara; after having cut off desire thou hast crossed over and hast carried across
this generation. (545)
37. 'The elements of existence (upadhi) are overcome by thee, the passions
are destroyed by thee, thou art a lion, free from desire, thou hast left behind
fear and terror. (546)
38. 'As a beautiful lotus does not adhere to the water, so thou dost not
cling to good and evil, to either; stretch forth thy feet, O hero, Sabbiya
worships the Master's (feet).' (547)
Then Sabhiya, the Paribbajaka, stooping with his head to Bhagavat's feet,
said this to Bhagavat:
'It is excellent, O venerable! It is excellent, O venerable! As one raises
what has been overthrown, or reveals what has been hidden, or tells the way to
him who has gone astray, or holds out an oil lamp in the dark that those who
have eyes may see the objects, even so by the venerable Gotama in manifold ways
the Dhamma has been illustrated; I take refuge in the venerable Gotama, in the
Dhamma, and in the Assembly of Bhikkhus; I wish to receive the robe and the
orders from the venerable Bhagavat.'
'He who, O Sabhiya, formerly belonging
p. 95
another creed (aññatitthiyapubba), 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 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.
Sabhiyasutta is ended.
Khuddaka Nikaya - Sutta Nipata - Magha Sutta
5. MAGHASUTTA.
Buddha on being asked tells Magha of those worthy of offerings and the
blessing of offering.
So it was heard by me:
At one time Bhagavat dwelt at Ragagaha, in the mountain (called) the
Vulture's Peak (Gigghakûta).
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:
p. 81
'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 Magha 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)
p. 82
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 who has good (works)
in view, offer. (490)
5. 'Those who have cut through all bonds and fetters, who are subdued,
liberated, free from pain, and free from desire, on such in due time people
should bestow oblations; let the Bramana who has good (works) in view, offer.
(491)
6. 'Those who are released from all bonds, who are subdued, liberated, free
from pain, and free from desire on such in due time people should bestow
oblations; let the Bramana who has good (works) in view, offer. (492)
7. 'Those who, having forsaken both passion and hatred and folly, have
destroyed their desires and lead a religious life, on such in due time people
should bestow oblations; let the Brahmana who has good (works) in view,
offer[1]. (493)
8. 'Those in whom there lives no deceit, no arrogance, who are free from
cupidity, free from selfishness, free from desire, on such in due time people
should bestew oblations; let the Bramana who has good (works) in view, offer.
(494)
9. 'Those indeed who without being lost in desire,
[1. Comp. Dhp. v. 20.]
p. 83
after crossing the stream (of existence), wander about free from selfishness, on
such in due time people should bestow oblations; let the Bramana 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, on such in due time people
should bestow oblations; let the Bramana who has good (works) in view, offer.
(496)
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 Bramana who has good (works) in view, offer. (497)
12. 'Those whose passions are gone, whose senses are well composed, who are
liberated like the moon out of the grasp of Rahu, on such in due time people
should bestow oblations; let the Brahmana who has good (works) in view, offer.
(498)
13. 'Those who are calm, whose passions are gone, who are without anger, and
for whom there is no transmigration after having left here, on such in due time
people should bestow oblations; let the Brahmana who has good (works) in view,
offer. (499)
14. 'Those who, after leaving birth and death altogether, have conquered all
doubt, on such in due time people should bestow oblations; let the Bramana who
has good (works) in view, offer. (500)
15. 'Those who wander about in the world with themselves for a light, not
possessed of anything, in every respect liberated, on such in due time people
should bestow oblations; let the Bramana who has good (works) in view, offer.
(501)
16. 'Those who in this world rightly understand
p. 84
this: "This is the last (birth), there is no re-birth," on such in due time
people should bestow oblations; let the Bramana who has good (works) in view,
offer. (502)
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 bestow oblations; let the Brahmana who has good (works) in
view, offer.' (503)
18. 'Certainly my question was not in vain, Bhagavat has told me of those
worthy of offerings; for thou truly knowest this in this world, as surely to
thee this Dhamma is known. (504)
19. 'He who is a householder, suitable to beg of, a donor,'--so said the
young man Magha,--'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 the blessing of offering.' (505)
20. 'Offer, O Magha,'--so said Bhagavat,--'and while offering make calm thy
mind in all things; the object of the one that offers is the oblation, standing
fast in this he leaves hatred behind. (506)
21. 'Such a one whose passion is gone will repress hatred, cultivating an
unbounded friendly mind; continually strenuous night and day he will spread
infinite goodness through all regions.' (507)
22. Magha: 'Who prospers? who is liberated and who is bound? In which way can
one by himself go to Brahmaloka? Tell this to me who does not know, O Muni, when
asked. Bhagavat is indeed my witness that Brahman is seen by me to-day, for thou
art to us equal to Brahman, this is the truth; how can one attain Brahmaloka, O
thou glorious one?' (508)
p. 85
23. '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 properly, he who is suitable to beg of attains Brahmaloka, so I say.'
(509)
This having been said, Magha the young man spoke as follows to Bhagavat:
'Excellent, O venerable Gotama! Excellent, O venerable Gotama! As one raises
what has been overthrown, or reveals what has been hidden, or tells the way to
him who has gone astray, or holds out an oil lamp in the dark that those who
have eyes may see the objects, even so by the venerable Gotama in manifold ways
the Dhamma has been illustrated; I take refuge in the venerable Gotama and in
the Dhamma and in the Assembly of Bhikkhus. Let the venerable Gotama accept me
as an upasaka (a follower, me), who henceforth for all my life have taken refuge
(in him).'
Maghasutta is ended.
Buddha on being asked tells Magha of those worthy of offerings and the
blessing of offering.
So it was heard by me:
At one time Bhagavat dwelt at Ragagaha, in the mountain (called) the
Vulture's Peak (Gigghakûta).
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:
p. 81
'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 Magha 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)
p. 82
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 who has good (works)
in view, offer. (490)
5. 'Those who have cut through all bonds and fetters, who are subdued,
liberated, free from pain, and free from desire, on such in due time people
should bestow oblations; let the Bramana who has good (works) in view, offer.
(491)
6. 'Those who are released from all bonds, who are subdued, liberated, free
from pain, and free from desire on such in due time people should bestow
oblations; let the Bramana who has good (works) in view, offer. (492)
7. 'Those who, having forsaken both passion and hatred and folly, have
destroyed their desires and lead a religious life, on such in due time people
should bestow oblations; let the Brahmana who has good (works) in view,
offer[1]. (493)
8. 'Those in whom there lives no deceit, no arrogance, who are free from
cupidity, free from selfishness, free from desire, on such in due time people
should bestew oblations; let the Bramana who has good (works) in view, offer.
(494)
9. 'Those indeed who without being lost in desire,
[1. Comp. Dhp. v. 20.]
p. 83
after crossing the stream (of existence), wander about free from selfishness, on
such in due time people should bestow oblations; let the Bramana 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, on such in due time people
should bestow oblations; let the Bramana who has good (works) in view, offer.
(496)
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 Bramana who has good (works) in view, offer. (497)
12. 'Those whose passions are gone, whose senses are well composed, who are
liberated like the moon out of the grasp of Rahu, on such in due time people
should bestow oblations; let the Brahmana who has good (works) in view, offer.
(498)
13. 'Those who are calm, whose passions are gone, who are without anger, and
for whom there is no transmigration after having left here, on such in due time
people should bestow oblations; let the Brahmana who has good (works) in view,
offer. (499)
14. 'Those who, after leaving birth and death altogether, have conquered all
doubt, on such in due time people should bestow oblations; let the Bramana who
has good (works) in view, offer. (500)
15. 'Those who wander about in the world with themselves for a light, not
possessed of anything, in every respect liberated, on such in due time people
should bestow oblations; let the Bramana who has good (works) in view, offer.
(501)
16. 'Those who in this world rightly understand
p. 84
this: "This is the last (birth), there is no re-birth," on such in due time
people should bestow oblations; let the Bramana who has good (works) in view,
offer. (502)
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 bestow oblations; let the Brahmana who has good (works) in
view, offer.' (503)
18. 'Certainly my question was not in vain, Bhagavat has told me of those
worthy of offerings; for thou truly knowest this in this world, as surely to
thee this Dhamma is known. (504)
19. 'He who is a householder, suitable to beg of, a donor,'--so said the
young man Magha,--'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 the blessing of offering.' (505)
20. 'Offer, O Magha,'--so said Bhagavat,--'and while offering make calm thy
mind in all things; the object of the one that offers is the oblation, standing
fast in this he leaves hatred behind. (506)
21. 'Such a one whose passion is gone will repress hatred, cultivating an
unbounded friendly mind; continually strenuous night and day he will spread
infinite goodness through all regions.' (507)
22. Magha: 'Who prospers? who is liberated and who is bound? In which way can
one by himself go to Brahmaloka? Tell this to me who does not know, O Muni, when
asked. Bhagavat is indeed my witness that Brahman is seen by me to-day, for thou
art to us equal to Brahman, this is the truth; how can one attain Brahmaloka, O
thou glorious one?' (508)
p. 85
23. '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 properly, he who is suitable to beg of attains Brahmaloka, so I say.'
(509)
This having been said, Magha the young man spoke as follows to Bhagavat:
'Excellent, O venerable Gotama! Excellent, O venerable Gotama! As one raises
what has been overthrown, or reveals what has been hidden, or tells the way to
him who has gone astray, or holds out an oil lamp in the dark that those who
have eyes may see the objects, even so by the venerable Gotama in manifold ways
the Dhamma has been illustrated; I take refuge in the venerable Gotama and in
the Dhamma and in the Assembly of Bhikkhus. Let the venerable Gotama accept me
as an upasaka (a follower, me), who henceforth for all my life have taken refuge
(in him).'
Maghasutta is ended.
Khuddaka Nikaya - Sutta Nipata - Sundarikabharadvaga Sutta
4. SUNDARIKABHARADVAGASUTTA.
Buddha shows to Sundarikabharadvaga on whom to bestow oblations, and the
Bramana is finally converted.
So it was heard by me:
At one time Bhagavat dwelt in Kosala on the bank of the river Sundarika. And
during that time the Bramana Sundarikabharadvaga made offerings to the fire and
worshipped the fire. Then the Bramana Sundarikabharadvaga, 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 Bramana Sundarikabharadvaga 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 Sundarikabharadvaga, the Bramana, uncovered his head. Then the
Brahmana Sundarikabharadvaga 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 Sundarikabharadvaga, the Bramana: 'Some Bramanas also here are shaved, I
think I shall go up and ask him about his descent.' Then the Brahmana
Sundarikabharadvaga went up to Bhagavat, and having gone up he said this: 'Of
what family art thou?'
Then Bhagavat answered Sundarikabharadvaga, the Bramana, in stanzas:
1. 'No Bramana am I, nor a king's son, nor any
p. 75
Vessa; having thoroughly observed the class of common people, I wander about the
world reflectingly, possessing nothing. (454)
2. 'Dressed in a sanghati[1] and houseless I wander about, with my hair cut
off, calm, not intermixing with people in this world. Thou askest me an
unseasonable question about (my) family, O Brahmana!' (455)
3. Sundarikabharadvaga: 'Sir, Bramanas together with Bramanas ask truly, Art
thou a Brahmana?'
Bhagavat: 'If thou sayest, I am a Bramana, and callest me no Bramana, then I
ask thee about the Savitti that consists of three padas and twenty-four
syllables[2].' (456)
4. Sundarikabharadvaga: 'For what (reason) did the Isis, men, Khattiyas,
Bramanas 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)
5. 'Surely his offering will bear fruit,'--so said the Bramana,--'because we
saw such an accomplished man; for by not seeing such as you, somebody else will
enjoy the oblation.' (458)
6. Bhagavat: 'Therefore, O Bramana, 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)
[1. See Rhys Davids, Buddhism, p. 166.
2. Tam Savittim pukkhami
Tipadam katuvîsatakkharam.
(Rig-veda III, 62, 10.)]
p. 76
7. Sundarikabharadvaga: '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)
8. Bhagavat: 'Therefore, O Bramana, lend me thy ear, I will teach thee the
Dhamma. (461)
9. '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)
10. '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 Bramana 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 Bramana 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 Rahu, on such in due time people
should bestow oblations; let the Bramana who has good works in view, offer.
(465)
13. 'Those who wander about in the world without clinging (to anything),
always thoughtful, having left selfishness, on such in due time people should
bestow oblations; let the Bramana who has good works in view, offer. (466)
14. 'He who, after leaving sensual pleasures, wanders about victorious, he
who knows the end of birth and death, who is perfectly happy (parinibbuta),
p. 77
calm like a deep water, Tathagata deserves the oblation. (467)
15. 'Just with the just and far from the unjust[1], Tathagata is possessed of
infinite understanding; undefiled both in this world and in the other, Tathagata
deserves the oblation. (468)
16. 'He in whom there lives no deceit, no arrogance, he who is free from
cupidity, free from selfishness, free from desire, who has banished anger, who
is calm, the Bramana who has removed the taint of grief, Tathagata deserves the
oblation. (469)
17. 'He who has banished (every) resting-place 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[2]. (470)
18. 'He who is composed, who has crossed over the stream (of existence) and
knows the Dhamma by (taking) the highest view (of it), he whose passions are
destroyed, who is wearing the last body, Tathagata deserves the oblation. (471)
19. 'He whose passion for existence and whose harsh talk are destroyed, are
perished, (and therefore) exist not, he the accomplished and in every respect
liberated Tathagata deserves the oblation. (472)
20. 'He who has shaken off all ties, for whom there are no ties, who amongst
arrogant beings is free from arrogance, having penetrated pain together with its
domain and subject, Tathagata deserves the oblation. (473)
21. 'He who, without giving himself up to desire, sees seclusion (i.e.
Nibbana), who has overcome the view that is to be taught by others, to whom
there
[1. Samo samehi visamehi dûre.
2. Comp. Dhp. v. 20.]
p. 78
are no objects of sense whatever, Tathagata deserves the oblation[1]. (474)
22. 'He to whom all Dhammas of every description, after he has penetrated
them, are destroyed, are perished, (and therefore) exist not, he who is calm,
liberated in the destruction of attachment (i.e. Nibbana), Tathagata deserves
the oblation. (475)
23. 'He who sees the destruction of bond and birth, who has totally evaded
the path of passion, (who is) pure, faultless, spotless, undepraved, Tathagata
deserves the oblation. (476)
24. 'He who does not measure himself by himself, who is composed, upright,
firm, without desire, free from harshness (akhila), free from doubt, Tathagata
deserves the oblation. (477)
25. 'He to whom there is no cause of folly, who has a supernatural insight in
all Dhammas, who wears the last body, and who has acquired perfect
enlightenment, the highest, the blessed, (for him) thus a Yakkha's purification
(takes place)[2].' (478)
26. Sundarikabharadvaga: 'May my offering be a true offering, because I met
with such a one out of the accomplished; Brahman is my witness, may Bhagavat
accept me, may Bhagavat enjoy my oblation.' (479)
27. Bhagavat: 'What is obtained by stanzas is not to be enjoyed by me, this
is not the custom of the clearly-seeing, O Bramana; Buddhas reject what is
obtained by stanzas. While the Dhamma
[1. asam anissaya vivekadassî
Paravediyam[*] ditthim upativatto
arammana yassa na santi keki, &c.
2. Comp. Kalahavivadasutta, v. 14.
*. Paravediyan ti parehi ñapetabbam. Commentator.]
p. 79
exists, O Bramana, this is the practice (of the Buddhas). (480)
28. 'With other food and drink must thou serve one that is perfect, a great
Isi, whose passions are destroyed, and whose misbehaviour has ceased, for this
is a field for one who looks for good works[1].' (481)
29. Sundarikabharadvaga: 'Good, O Bhagavat, then I should like to know, who
will enjoy a gift from one like me, and whom I shall seek at the time of
sacrifice (as one worthy of offerings) after having accepted thy doctrine.'
(482)
30. Bhagavat: 'Whosoever has no quarrels, whose mind is untroubled, and who
has freed himself from lusts, whose sloth is driven away, (483)
31. 'Whosoever conquers his sins, knows birth and death, the Muni who is
endowed with wisdom[2], 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. Sundarikabharadvaga: '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 Bramana Sundarikabharadvaga 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
[1. Comp. Kasibharadvagsutta, v. 7.
2. Moneyyasampannam = paññasampannam. Commentator.]
p. 80
the venerable Gotama, in the Dhamma, and in the Assembly of Bhikkhus; I wish to
receive the robe and the orders from the venerable Gotama.'
The Bramana Sundarikabharadvaga received the pabbagga from Bhagavat, and he
received also the upasampada; and the venerable Bharadvaga, 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 Bharadvaga became
one of the arahats.
Sundarikabharadvagasutta is ended.
Buddha shows to Sundarikabharadvaga on whom to bestow oblations, and the
Bramana is finally converted.
So it was heard by me:
At one time Bhagavat dwelt in Kosala on the bank of the river Sundarika. And
during that time the Bramana Sundarikabharadvaga made offerings to the fire and
worshipped the fire. Then the Bramana Sundarikabharadvaga, 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 Bramana Sundarikabharadvaga 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 Sundarikabharadvaga, the Bramana, uncovered his head. Then the
Brahmana Sundarikabharadvaga 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 Sundarikabharadvaga, the Bramana: 'Some Bramanas also here are shaved, I
think I shall go up and ask him about his descent.' Then the Brahmana
Sundarikabharadvaga went up to Bhagavat, and having gone up he said this: 'Of
what family art thou?'
Then Bhagavat answered Sundarikabharadvaga, the Bramana, in stanzas:
1. 'No Bramana am I, nor a king's son, nor any
p. 75
Vessa; having thoroughly observed the class of common people, I wander about the
world reflectingly, possessing nothing. (454)
2. 'Dressed in a sanghati[1] and houseless I wander about, with my hair cut
off, calm, not intermixing with people in this world. Thou askest me an
unseasonable question about (my) family, O Brahmana!' (455)
3. Sundarikabharadvaga: 'Sir, Bramanas together with Bramanas ask truly, Art
thou a Brahmana?'
Bhagavat: 'If thou sayest, I am a Bramana, and callest me no Bramana, then I
ask thee about the Savitti that consists of three padas and twenty-four
syllables[2].' (456)
4. Sundarikabharadvaga: 'For what (reason) did the Isis, men, Khattiyas,
Bramanas 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)
5. 'Surely his offering will bear fruit,'--so said the Bramana,--'because we
saw such an accomplished man; for by not seeing such as you, somebody else will
enjoy the oblation.' (458)
6. Bhagavat: 'Therefore, O Bramana, 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)
[1. See Rhys Davids, Buddhism, p. 166.
2. Tam Savittim pukkhami
Tipadam katuvîsatakkharam.
(Rig-veda III, 62, 10.)]
p. 76
7. Sundarikabharadvaga: '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)
8. Bhagavat: 'Therefore, O Bramana, lend me thy ear, I will teach thee the
Dhamma. (461)
9. '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)
10. '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 Bramana 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 Bramana 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 Rahu, on such in due time people
should bestow oblations; let the Bramana who has good works in view, offer.
(465)
13. 'Those who wander about in the world without clinging (to anything),
always thoughtful, having left selfishness, on such in due time people should
bestow oblations; let the Bramana who has good works in view, offer. (466)
14. 'He who, after leaving sensual pleasures, wanders about victorious, he
who knows the end of birth and death, who is perfectly happy (parinibbuta),
p. 77
calm like a deep water, Tathagata deserves the oblation. (467)
15. 'Just with the just and far from the unjust[1], Tathagata is possessed of
infinite understanding; undefiled both in this world and in the other, Tathagata
deserves the oblation. (468)
16. 'He in whom there lives no deceit, no arrogance, he who is free from
cupidity, free from selfishness, free from desire, who has banished anger, who
is calm, the Bramana who has removed the taint of grief, Tathagata deserves the
oblation. (469)
17. 'He who has banished (every) resting-place 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[2]. (470)
18. 'He who is composed, who has crossed over the stream (of existence) and
knows the Dhamma by (taking) the highest view (of it), he whose passions are
destroyed, who is wearing the last body, Tathagata deserves the oblation. (471)
19. 'He whose passion for existence and whose harsh talk are destroyed, are
perished, (and therefore) exist not, he the accomplished and in every respect
liberated Tathagata deserves the oblation. (472)
20. 'He who has shaken off all ties, for whom there are no ties, who amongst
arrogant beings is free from arrogance, having penetrated pain together with its
domain and subject, Tathagata deserves the oblation. (473)
21. 'He who, without giving himself up to desire, sees seclusion (i.e.
Nibbana), who has overcome the view that is to be taught by others, to whom
there
[1. Samo samehi visamehi dûre.
2. Comp. Dhp. v. 20.]
p. 78
are no objects of sense whatever, Tathagata deserves the oblation[1]. (474)
22. 'He to whom all Dhammas of every description, after he has penetrated
them, are destroyed, are perished, (and therefore) exist not, he who is calm,
liberated in the destruction of attachment (i.e. Nibbana), Tathagata deserves
the oblation. (475)
23. 'He who sees the destruction of bond and birth, who has totally evaded
the path of passion, (who is) pure, faultless, spotless, undepraved, Tathagata
deserves the oblation. (476)
24. 'He who does not measure himself by himself, who is composed, upright,
firm, without desire, free from harshness (akhila), free from doubt, Tathagata
deserves the oblation. (477)
25. 'He to whom there is no cause of folly, who has a supernatural insight in
all Dhammas, who wears the last body, and who has acquired perfect
enlightenment, the highest, the blessed, (for him) thus a Yakkha's purification
(takes place)[2].' (478)
26. Sundarikabharadvaga: 'May my offering be a true offering, because I met
with such a one out of the accomplished; Brahman is my witness, may Bhagavat
accept me, may Bhagavat enjoy my oblation.' (479)
27. Bhagavat: 'What is obtained by stanzas is not to be enjoyed by me, this
is not the custom of the clearly-seeing, O Bramana; Buddhas reject what is
obtained by stanzas. While the Dhamma
[1. asam anissaya vivekadassî
Paravediyam[*] ditthim upativatto
arammana yassa na santi keki, &c.
2. Comp. Kalahavivadasutta, v. 14.
*. Paravediyan ti parehi ñapetabbam. Commentator.]
p. 79
exists, O Bramana, this is the practice (of the Buddhas). (480)
28. 'With other food and drink must thou serve one that is perfect, a great
Isi, whose passions are destroyed, and whose misbehaviour has ceased, for this
is a field for one who looks for good works[1].' (481)
29. Sundarikabharadvaga: 'Good, O Bhagavat, then I should like to know, who
will enjoy a gift from one like me, and whom I shall seek at the time of
sacrifice (as one worthy of offerings) after having accepted thy doctrine.'
(482)
30. Bhagavat: 'Whosoever has no quarrels, whose mind is untroubled, and who
has freed himself from lusts, whose sloth is driven away, (483)
31. 'Whosoever conquers his sins, knows birth and death, the Muni who is
endowed with wisdom[2], 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. Sundarikabharadvaga: '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 Bramana Sundarikabharadvaga 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
[1. Comp. Kasibharadvagsutta, v. 7.
2. Moneyyasampannam = paññasampannam. Commentator.]
p. 80
the venerable Gotama, in the Dhamma, and in the Assembly of Bhikkhus; I wish to
receive the robe and the orders from the venerable Gotama.'
The Bramana Sundarikabharadvaga received the pabbagga from Bhagavat, and he
received also the upasampada; and the venerable Bharadvaga, 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 Bharadvaga became
one of the arahats.
Sundarikabharadvagasutta is ended.
Khuddaka Nikaya - Sutta Nipata - Subhasita Sutta
Sn 3.3
Subhasita Sutta
Well-Spoken
Translated from the Pali by
Thanissaro BhikkhuPTS: Sn 450-454
Source: Transcribed from a file provided by the translator.
Copyright © 1994 Thanissaro Bhikkhu.
Access to Insight edition © 1994
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
I have heard that on one occasion the Blessed One was staying in Savatthi at
Jeta's Grove, Anathapindika's monastery. There he addressed the monks, "Monks!"
"Yes, lord," the monks replied.
The Blessed One said: "Monks, speech endowed with four characteristics is
well-spoken, not poorly spoken — faultless & not to be faulted by the wise.
Which four? There is the case where a monk says only what it well-spoken, not
what is poorly spoken; only what is just, not what is unjust; only what is
endearing, not what is unendearing; only what is true, not what is false. Speech
endowed with these four characteristics is well-spoken, not poorly spoken —
faultless & not to be faulted by the wise."
That is what the Blessed One said. Having said this, the One Well-Gone, the
Teacher, said further:
The calm say that what is well-spoken is best;
second, that one should say
what is just, not unjust;
third, what's endearing, not unendearing;
fourth, what is true, not false.
Then Ven. Vangisa, rising from his seat, arranging his robe over one shoulder,
faced the Blessed One with his hands palm-to-palm in front of his heart and
said, "An inspiration has come to me, Blessed One! An inspiration has come to
me, One Well-Gone!"
"Let the inspiration come to you, Vangisa," the Blessed One said.
Then Ven. Vangisa praised the Blessed One to his face with these attractive
verses:
Speak only the speech
that neither torments self
nor does harm to others.
That speech is truly well spoken.
Speak only endearing speech,
speech that is welcomed.
Speech when it brings no evil
to others
is pleasant.
Truth, indeed, is deathless speech:
This is an ancient principle.
The goal and the Dhamma
— so say the calm —
are firmly established on truth.
The speech the Awakened One speaks,
for attaining Unbinding,
rest,
for making an end
to the mass of stress:
That is the speech unexcelled.
Subhasita Sutta
Well-Spoken
Translated from the Pali by
Thanissaro BhikkhuPTS: Sn 450-454
Source: Transcribed from a file provided by the translator.
Copyright © 1994 Thanissaro Bhikkhu.
Access to Insight edition © 1994
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
I have heard that on one occasion the Blessed One was staying in Savatthi at
Jeta's Grove, Anathapindika's monastery. There he addressed the monks, "Monks!"
"Yes, lord," the monks replied.
The Blessed One said: "Monks, speech endowed with four characteristics is
well-spoken, not poorly spoken — faultless & not to be faulted by the wise.
Which four? There is the case where a monk says only what it well-spoken, not
what is poorly spoken; only what is just, not what is unjust; only what is
endearing, not what is unendearing; only what is true, not what is false. Speech
endowed with these four characteristics is well-spoken, not poorly spoken —
faultless & not to be faulted by the wise."
That is what the Blessed One said. Having said this, the One Well-Gone, the
Teacher, said further:
The calm say that what is well-spoken is best;
second, that one should say
what is just, not unjust;
third, what's endearing, not unendearing;
fourth, what is true, not false.
Then Ven. Vangisa, rising from his seat, arranging his robe over one shoulder,
faced the Blessed One with his hands palm-to-palm in front of his heart and
said, "An inspiration has come to me, Blessed One! An inspiration has come to
me, One Well-Gone!"
"Let the inspiration come to you, Vangisa," the Blessed One said.
Then Ven. Vangisa praised the Blessed One to his face with these attractive
verses:
Speak only the speech
that neither torments self
nor does harm to others.
That speech is truly well spoken.
Speak only endearing speech,
speech that is welcomed.
Speech when it brings no evil
to others
is pleasant.
Truth, indeed, is deathless speech:
This is an ancient principle.
The goal and the Dhamma
— so say the calm —
are firmly established on truth.
The speech the Awakened One speaks,
for attaining Unbinding,
rest,
for making an end
to the mass of stress:
That is the speech unexcelled.
Khuddaka Nikaya - Sutta Nipata - Padhana Sutta
Sn 3.2
Padhana Sutta
Exertion
Translated from the Pali by
Thanissaro Bhikkhu
Alternate translation:IrelandThanissaro
PTS: Sn 425-449
Source: Transcribed from a file provided by the translator.
Copyright © 1999 Thanissaro Bhikkhu.
Access to Insight edition © 1999
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
Other formats:
To me —
resolute in exertion
near the river Nerañjara,
making a great effort,
doing jhana
to attain rest from the yoke —
Namuci1 came,
speaking words of compassion:
"You are ashen, thin.
Death is in
your presence.
Death
has 1,000 parts of you.
Only one part
is your life.
Live, good sir!
Life is better.
Alive,
you can do
acts of merit.
Your living the holy life,
performing the fire sacrifice,
will heap up much merit.
What use is exertion to you?
Hard to follow
— the path of exertion —
hard to do, hard
to sustain."
Saying these verses,
Mara stood in the Awakened One's presence.
And to that Mara, speaking thus,
the Blessed One said this:
"Kinsman of the heedless,
Evil One,
come here for whatever purpose:
I haven't, for merit,
even the least bit of need.
Those who have need of merit:
those are the ones
Mara's fit to address.
In me are conviction,
austerity,
persistence,
discernment.
Why, when I'm so resolute
do you petition me
to live?
This wind could burn up
even river currents.
Why, when I'm resolute
shouldn't my blood dry away?
As my blood dries up
gall & phlegm dry up.
As muscles waste away,
the mind grows clearer;
mindfulness, discernment,
concentration stand
more firm.
Staying in this way,
attaining the ultimate feeling,2
the mind has no interest
in sensual passions.
See:
a being's
purity!
Sensual passions are your first army.
Your second is called Discontent.
Your third is Hunger & Thirst.
Your fourth is called Craving.
Fifth is Sloth & Drowsiness.
Sixth is called Terror.
Your seventh is Uncertainty.
Hypocrisy & Stubbornness, your eighth.
Gains, Offerings, Fame, & Status
wrongly gained,
and whoever would praise self
& disparage others.
That, Namuci, is your army,
the Dark One's commando force.
A coward can't defeat it,
but one having defeated it
gains bliss.
Do I carry muñja grass?3
I spit on my life.
Death in battle woud be better for me
than that I, defeated,
survive.
Sinking here, they don't appear,
some priests & contemplatives.
They don't know the path
by which those with good practices
go.
Seeing the bannered force
on all sides —
the troops, Mara
along with his mount —
I go into battle.
May they not budge me
from
my spot.
That army of yours,
that the world with its devas
can't overcome,
I will smash with discernment —
as an unfired pot with a stone.
Making my resolve mastered,
mindfulness well-established,
I will go about, from kingdom to kingdom,
training many disciples.
They — heedful, resolute
doing my bidding —
despite your wishes, will go
where, having gone,
there's no grief."
Mara:
"For seven years, I've dogged
the Blessed One's steps,
but haven't gained an opening
in the One Self-awakened
& glorious.
A crow circled a stone
the color of fat
— 'Maybe I've found
something tender here.
Maybe there's something delicious' —
but not getting anything delicious there,
the crow went away.
Like the crow attacking the rock,
I weary myself with Gotama."
As he was overcome with sorrow,
his lute fell from under his arm.
Then he, the despondent spirit,
right there
disappeared.
Notes
1. Mara.
2. The highest equanimity that can be attained through jhana.
3. Muñja grass was the ancient Indian equivalent of a white flag. A warrior
expecting that he might have to surrender would take muñja grass into battle
with him. If he did surrender, he would lie down with the muñja grass in his
mouth. The Buddha, in asking this rhetorical question, is indicating that he is
not the type of warrior who would carry muñja grass. If defeated, he would
rather die than surrender.
Padhana Sutta
Exertion
Translated from the Pali by
Thanissaro Bhikkhu
Alternate translation:IrelandThanissaro
PTS: Sn 425-449
Source: Transcribed from a file provided by the translator.
Copyright © 1999 Thanissaro Bhikkhu.
Access to Insight edition © 1999
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
Other formats:
To me —
resolute in exertion
near the river Nerañjara,
making a great effort,
doing jhana
to attain rest from the yoke —
Namuci1 came,
speaking words of compassion:
"You are ashen, thin.
Death is in
your presence.
Death
has 1,000 parts of you.
Only one part
is your life.
Live, good sir!
Life is better.
Alive,
you can do
acts of merit.
Your living the holy life,
performing the fire sacrifice,
will heap up much merit.
What use is exertion to you?
Hard to follow
— the path of exertion —
hard to do, hard
to sustain."
Saying these verses,
Mara stood in the Awakened One's presence.
And to that Mara, speaking thus,
the Blessed One said this:
"Kinsman of the heedless,
Evil One,
come here for whatever purpose:
I haven't, for merit,
even the least bit of need.
Those who have need of merit:
those are the ones
Mara's fit to address.
In me are conviction,
austerity,
persistence,
discernment.
Why, when I'm so resolute
do you petition me
to live?
This wind could burn up
even river currents.
Why, when I'm resolute
shouldn't my blood dry away?
As my blood dries up
gall & phlegm dry up.
As muscles waste away,
the mind grows clearer;
mindfulness, discernment,
concentration stand
more firm.
Staying in this way,
attaining the ultimate feeling,2
the mind has no interest
in sensual passions.
See:
a being's
purity!
Sensual passions are your first army.
Your second is called Discontent.
Your third is Hunger & Thirst.
Your fourth is called Craving.
Fifth is Sloth & Drowsiness.
Sixth is called Terror.
Your seventh is Uncertainty.
Hypocrisy & Stubbornness, your eighth.
Gains, Offerings, Fame, & Status
wrongly gained,
and whoever would praise self
& disparage others.
That, Namuci, is your army,
the Dark One's commando force.
A coward can't defeat it,
but one having defeated it
gains bliss.
Do I carry muñja grass?3
I spit on my life.
Death in battle woud be better for me
than that I, defeated,
survive.
Sinking here, they don't appear,
some priests & contemplatives.
They don't know the path
by which those with good practices
go.
Seeing the bannered force
on all sides —
the troops, Mara
along with his mount —
I go into battle.
May they not budge me
from
my spot.
That army of yours,
that the world with its devas
can't overcome,
I will smash with discernment —
as an unfired pot with a stone.
Making my resolve mastered,
mindfulness well-established,
I will go about, from kingdom to kingdom,
training many disciples.
They — heedful, resolute
doing my bidding —
despite your wishes, will go
where, having gone,
there's no grief."
Mara:
"For seven years, I've dogged
the Blessed One's steps,
but haven't gained an opening
in the One Self-awakened
& glorious.
A crow circled a stone
the color of fat
— 'Maybe I've found
something tender here.
Maybe there's something delicious' —
but not getting anything delicious there,
the crow went away.
Like the crow attacking the rock,
I weary myself with Gotama."
As he was overcome with sorrow,
his lute fell from under his arm.
Then he, the despondent spirit,
right there
disappeared.
Notes
1. Mara.
2. The highest equanimity that can be attained through jhana.
3. Muñja grass was the ancient Indian equivalent of a white flag. A warrior
expecting that he might have to surrender would take muñja grass into battle
with him. If he did surrender, he would lie down with the muñja grass in his
mouth. The Buddha, in asking this rhetorical question, is indicating that he is
not the type of warrior who would carry muñja grass. If defeated, he would
rather die than surrender.
Khuddaka Nikaya - Sutta Nipata - Pabbaja Sutta
Sn 3.1
Pabbaja Sutta
The Going Forth
Translated from the Pali by
Thanissaro BhikkhuPTS: Sn 405-424
Source: Transcribed from a file provided by the translator.
Copyright © 1997 Thanissaro Bhikkhu.
Access to Insight edition © 1997
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
Other formats:
I will describe the Going Forth,
how he, the One-with-Vision, went forth,
how he reasoned and chose the Going Forth.
"Household life is crowded,
a realm of dust,
while going forth
is the open air."
Seeing this, he went forth.
On going forth,
he avoided evil deeds in body.
Abandoning verbal misconduct,
he purified his livelihood.
Then he, the Buddha, went to Rajagaha,
the mountain fortress of the Magadhans,
and wandered for alms,
endowed with all the foremost marks.
King Bimbisara, standing in his palace, saw him,
and on seeing him, consummate in marks,
said: "Look at this one, sirs.
How handsome, stately, pure!
How consummate his demeanor!
Mindful, his eyes downcast,
looking only a plow-length before him,
as one who's not from a lowly lineage:
Send the royal messengers at once
to see where this monk will go."
They — the messengers dispatched —
followed behind him.
"Where will this monk go?
Where will his dwelling place be?"
As he went from house to house —
well-restrained, his sense-doors guarded,
mindful, alert —
his bowl filled quickly.
Then he, the sage, completing his alms round,
left the city, headed for Mount Pandava.
"That's where his dwelling will be."
Seeing him go to his dwelling place,
three messengers sat down,
while one returned to tell the king.
"That monk, your majesty,
on the flank of Pandava,
sits like a tiger, a bull,
a lion in a mountain cleft."
Hearing the messenger's words,
the noble warrior king
straight away went by royal coach,
out to Mount Pandava.
Going as far as the coach would go,
he got down, went up on foot,
and on arrival sat down.
Sitting there,
he exchanged courteous greetings,
then said:
"You are young, youthful,
in the first stage of youth,
endowed with the stature & coloring
of a noble-warrior.
You would look glorious
in the vanguard of an army,
arrayed with an elephant squadron.
I offer you wealth : enjoy it.
I ask your birth : inform me."
"Straight ahead, your majesty,
by the foothills of the Himalayas,
is a country consummate
in energy & wealth,
inhabited by Kosalans:
Solar by clan,
Sakyans by birth.
From that lineage I have gone forth,
but not in search of sensual pleasures.
Seeing the danger in sensual pleasures
— and renunciation as rest —
I go to strive.
That's where my heart delights."
Pabbaja Sutta
The Going Forth
Translated from the Pali by
Thanissaro BhikkhuPTS: Sn 405-424
Source: Transcribed from a file provided by the translator.
Copyright © 1997 Thanissaro Bhikkhu.
Access to Insight edition © 1997
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
Other formats:
I will describe the Going Forth,
how he, the One-with-Vision, went forth,
how he reasoned and chose the Going Forth.
"Household life is crowded,
a realm of dust,
while going forth
is the open air."
Seeing this, he went forth.
On going forth,
he avoided evil deeds in body.
Abandoning verbal misconduct,
he purified his livelihood.
Then he, the Buddha, went to Rajagaha,
the mountain fortress of the Magadhans,
and wandered for alms,
endowed with all the foremost marks.
King Bimbisara, standing in his palace, saw him,
and on seeing him, consummate in marks,
said: "Look at this one, sirs.
How handsome, stately, pure!
How consummate his demeanor!
Mindful, his eyes downcast,
looking only a plow-length before him,
as one who's not from a lowly lineage:
Send the royal messengers at once
to see where this monk will go."
They — the messengers dispatched —
followed behind him.
"Where will this monk go?
Where will his dwelling place be?"
As he went from house to house —
well-restrained, his sense-doors guarded,
mindful, alert —
his bowl filled quickly.
Then he, the sage, completing his alms round,
left the city, headed for Mount Pandava.
"That's where his dwelling will be."
Seeing him go to his dwelling place,
three messengers sat down,
while one returned to tell the king.
"That monk, your majesty,
on the flank of Pandava,
sits like a tiger, a bull,
a lion in a mountain cleft."
Hearing the messenger's words,
the noble warrior king
straight away went by royal coach,
out to Mount Pandava.
Going as far as the coach would go,
he got down, went up on foot,
and on arrival sat down.
Sitting there,
he exchanged courteous greetings,
then said:
"You are young, youthful,
in the first stage of youth,
endowed with the stature & coloring
of a noble-warrior.
You would look glorious
in the vanguard of an army,
arrayed with an elephant squadron.
I offer you wealth : enjoy it.
I ask your birth : inform me."
"Straight ahead, your majesty,
by the foothills of the Himalayas,
is a country consummate
in energy & wealth,
inhabited by Kosalans:
Solar by clan,
Sakyans by birth.
From that lineage I have gone forth,
but not in search of sensual pleasures.
Seeing the danger in sensual pleasures
— and renunciation as rest —
I go to strive.
That's where my heart delights."
Sunday, May 8, 2011
Khuddaka Nikaya - Sutta Nipata - Dhammika Sutta
14. DHAMMIKASUTTA.
Buddha shows Dhammika what the life of a Bhikkhu and what the life of a
householder ought to be.
So it was heard by me:
At one time Bhagavat dwelt at Savatthi, in Getavana, in the park of
Anathapindika. Then the follower (upasaka) Dhammika, together with five
p. 63
hundred followers, went to Bhagavat, and having gone to Bhagavat and saluted
him, he sat down apart; sitting down apart the follower Dhammika addressed
Bhagavat in stanzas:
1. 'I ask thee, O Gotama of great understanding, How is a Savaka (disciple)
to act to be a good one? is it the one who goes from his house to the
wilderness, or the followers with a house? (375)
2. 'For thou knowest the doings of this world and that of the gods, and the
final end; there is nobody like thee seeing the subtle meaning (of things); they
call thee the excellent Buddha. (376)
3. 'Knowing all knowledge thou hast revealed the Dhamma, having compassion on
creatures; thou hast removed the veil (of the world), thou art all-seeing, thou
shinest spotless in all the world. (377)
4. 'The king of elephants, Eravana by name, hearing that thou wert Gina (the
Conqueror), came to thy presence, and having conversed with thee he went away
delighted, after listening (to thee, and saying), "Very good!" (378)
5. 'Also king Vessavana Kuvera came to ask thee about the Dhamma; him, too,
thou, O wise man, answeredst when asked, and he also after listening was
delighted. (379)
6. 'All these disputatious Titthiyas and agivikas and Niganthas do not any of
them overcome thee in understanding, as a man standing (does not overcome) the
one that is walking quickly. (380)
7. 'All these disputatious Brahmanas, and there are even some old Brahmanas,
all are bound by thy opinion, and others also that are considered disputants.
(381)
8. 'This subtle and pleasant Dhamma that has
p. 64
been well proclaimed by thee, O Bhagavat, and which we all long to hear, do
thou, O thou best of Buddhas, speak to us when asked. (382)
9. 'Let all these Bhikkhus and also Upasakas that have sat down to listen,
hear the Dhamma learnt (anubuddha) by the stainless (Buddha), as the gods (hear)
the well-spoken (words) of Vasava.' (383)
10. Bhagavat: 'Listen to me, O Bhikkhus, I will teach you the Dhamma that
destroys sin, do ye keep it, all of you; let him who looks for what is salutary,
the thoughtful, cultivate the mode of life suitable for Pabbagitas. (384)
11. 'Let not the Bhikkhu walk about at a wrong time, let him go to the
village for alms at the right time; for ties ensnare the one that goes at a
wrong time, therefore Buddhas do not go at a wrong time. (385)
12. 'Form, sound, taste, smell, and touch which intoxicate creatures, having
subdued the desire for (all) these things (dhammas), let him in due time go in
for his breakfast. (386)
13. 'And let the Bhikkhu, after having obtained his food at the right time
and returned, sit down alone and privately; reflecting within himself let him
not turn his mind to outward things, (but be) self-collected. (387)
14. 'If he speak with a Savaka or with anybody else, or with a Bhikkhu, let
him talk about the excellent Dhamma, (but let him) not (utter) slander, nor
blaming words against others. (388)
15. 'For some utter language contradicting others[1]; those narrow-minded
ones we do not praise. Ties
[1. Vadam hi eke patiseniyanti = virugghanti yugghitukama hutva senaya
patimukham gakkhanta viya honti. Commentator.]
p. 65
from here and there ensnare them, and they send their mind far away in that
(dispute). (389)
16. 'Let a Savaka of him with the excellent understanding (Buddha), after
hearing the Dhamma taught by Sugata, discriminately seek for food, a monastery,
a bed and a chair, and water for taking away the dirt of his clothes. (390)
17. 'But without clinging to these things, to food, to bed and chair, to
water for taking away the dirt of his clothes, let a Bhikkhu be like a waterdrop
on a lotus. (391)
18. 'A householder's work I will also tell you, how a Savaka is to act to be
a good one; for that complete Bhikkhu-dhamma cannot be carried out by one who is
taken up by (worldly) occupations. (392)
19. 'Let him not kill, nor cause to be killed any living being, nor let him
approve of others killing, after having refrained from hurting all creatures,
both those that are strong and those that tremble in the world. (393)
20. 'Then let the Savaka abstain from (taking) anything in any place that has
not been given (to him), knowing (it to belong to another), let him not cause
any one to take, nor approve of those that take, let him avoid all (sort of)
theft. (394)
21. ' Let the wise man avoid an unchaste life as a burning heap of coals; not
being able to live a life of chastity, let him not transgress with another man's
wife. (395)
22. 'Let no one speak falsely to another in the hall of justice or in the
hall of the assembly, let him not cause (any one) to speak (falsely), nor
approve of those that speak (falsely), let him avoid all (sort of) untruth.
(396)
p. 66
23. 'Let the householder who approves of this Dhamma, not give himself to
intoxicating drinks; let him not cause others to drink, nor approve of those
that drink, knowing it to end in madness. (397)
24. 'For through intoxication the stupid commit sins and make other people
intoxicated; let him avoid this seat of sin, this madness, this folly,
delightful to the stupid. (398)
25. 'Let him not kill any living being, let him not take what has not been
given (to him), let him not speak falsely, and let him not drink intoxicating
drinks, let him refrain from unchaste sexual intercourse, and let him not at
night eat untimely food. (399)
26. 'Let him not wear wreaths nor use perfumes, let him lie on a couch spread
on the earth:--this they call the eightfold abstinence (uposatha), proclaimed by
Buddha, who has overcome pain. (400)
27. 'Then having with a believing mind kept abstinence (uposatha) on the
fourteenth, fifteenth, and the eighth days of the half-month, and (having kept)
the complete Patiharakapakkha[1] consisting of eight parts, (401)
28. 'And then in the morning, after having kept abstinence, let a wise man
with a believing mind, gladdening the assembly of Bhikkhus with food and drink,
make distributions according to his ability. (402)
29. 'Let him dutifully maintain his parents, and practise an honourable
trade; the householder who observes this strenuously goes to the gods by name,
Sayampabhas.' (403)
Dhammikasutta is ended.
Culavagga is ended.
[1. Compare T. W. Rhys Davids, Buddhism, p. 141.]
Buddha shows Dhammika what the life of a Bhikkhu and what the life of a
householder ought to be.
So it was heard by me:
At one time Bhagavat dwelt at Savatthi, in Getavana, in the park of
Anathapindika. Then the follower (upasaka) Dhammika, together with five
p. 63
hundred followers, went to Bhagavat, and having gone to Bhagavat and saluted
him, he sat down apart; sitting down apart the follower Dhammika addressed
Bhagavat in stanzas:
1. 'I ask thee, O Gotama of great understanding, How is a Savaka (disciple)
to act to be a good one? is it the one who goes from his house to the
wilderness, or the followers with a house? (375)
2. 'For thou knowest the doings of this world and that of the gods, and the
final end; there is nobody like thee seeing the subtle meaning (of things); they
call thee the excellent Buddha. (376)
3. 'Knowing all knowledge thou hast revealed the Dhamma, having compassion on
creatures; thou hast removed the veil (of the world), thou art all-seeing, thou
shinest spotless in all the world. (377)
4. 'The king of elephants, Eravana by name, hearing that thou wert Gina (the
Conqueror), came to thy presence, and having conversed with thee he went away
delighted, after listening (to thee, and saying), "Very good!" (378)
5. 'Also king Vessavana Kuvera came to ask thee about the Dhamma; him, too,
thou, O wise man, answeredst when asked, and he also after listening was
delighted. (379)
6. 'All these disputatious Titthiyas and agivikas and Niganthas do not any of
them overcome thee in understanding, as a man standing (does not overcome) the
one that is walking quickly. (380)
7. 'All these disputatious Brahmanas, and there are even some old Brahmanas,
all are bound by thy opinion, and others also that are considered disputants.
(381)
8. 'This subtle and pleasant Dhamma that has
p. 64
been well proclaimed by thee, O Bhagavat, and which we all long to hear, do
thou, O thou best of Buddhas, speak to us when asked. (382)
9. 'Let all these Bhikkhus and also Upasakas that have sat down to listen,
hear the Dhamma learnt (anubuddha) by the stainless (Buddha), as the gods (hear)
the well-spoken (words) of Vasava.' (383)
10. Bhagavat: 'Listen to me, O Bhikkhus, I will teach you the Dhamma that
destroys sin, do ye keep it, all of you; let him who looks for what is salutary,
the thoughtful, cultivate the mode of life suitable for Pabbagitas. (384)
11. 'Let not the Bhikkhu walk about at a wrong time, let him go to the
village for alms at the right time; for ties ensnare the one that goes at a
wrong time, therefore Buddhas do not go at a wrong time. (385)
12. 'Form, sound, taste, smell, and touch which intoxicate creatures, having
subdued the desire for (all) these things (dhammas), let him in due time go in
for his breakfast. (386)
13. 'And let the Bhikkhu, after having obtained his food at the right time
and returned, sit down alone and privately; reflecting within himself let him
not turn his mind to outward things, (but be) self-collected. (387)
14. 'If he speak with a Savaka or with anybody else, or with a Bhikkhu, let
him talk about the excellent Dhamma, (but let him) not (utter) slander, nor
blaming words against others. (388)
15. 'For some utter language contradicting others[1]; those narrow-minded
ones we do not praise. Ties
[1. Vadam hi eke patiseniyanti = virugghanti yugghitukama hutva senaya
patimukham gakkhanta viya honti. Commentator.]
p. 65
from here and there ensnare them, and they send their mind far away in that
(dispute). (389)
16. 'Let a Savaka of him with the excellent understanding (Buddha), after
hearing the Dhamma taught by Sugata, discriminately seek for food, a monastery,
a bed and a chair, and water for taking away the dirt of his clothes. (390)
17. 'But without clinging to these things, to food, to bed and chair, to
water for taking away the dirt of his clothes, let a Bhikkhu be like a waterdrop
on a lotus. (391)
18. 'A householder's work I will also tell you, how a Savaka is to act to be
a good one; for that complete Bhikkhu-dhamma cannot be carried out by one who is
taken up by (worldly) occupations. (392)
19. 'Let him not kill, nor cause to be killed any living being, nor let him
approve of others killing, after having refrained from hurting all creatures,
both those that are strong and those that tremble in the world. (393)
20. 'Then let the Savaka abstain from (taking) anything in any place that has
not been given (to him), knowing (it to belong to another), let him not cause
any one to take, nor approve of those that take, let him avoid all (sort of)
theft. (394)
21. ' Let the wise man avoid an unchaste life as a burning heap of coals; not
being able to live a life of chastity, let him not transgress with another man's
wife. (395)
22. 'Let no one speak falsely to another in the hall of justice or in the
hall of the assembly, let him not cause (any one) to speak (falsely), nor
approve of those that speak (falsely), let him avoid all (sort of) untruth.
(396)
p. 66
23. 'Let the householder who approves of this Dhamma, not give himself to
intoxicating drinks; let him not cause others to drink, nor approve of those
that drink, knowing it to end in madness. (397)
24. 'For through intoxication the stupid commit sins and make other people
intoxicated; let him avoid this seat of sin, this madness, this folly,
delightful to the stupid. (398)
25. 'Let him not kill any living being, let him not take what has not been
given (to him), let him not speak falsely, and let him not drink intoxicating
drinks, let him refrain from unchaste sexual intercourse, and let him not at
night eat untimely food. (399)
26. 'Let him not wear wreaths nor use perfumes, let him lie on a couch spread
on the earth:--this they call the eightfold abstinence (uposatha), proclaimed by
Buddha, who has overcome pain. (400)
27. 'Then having with a believing mind kept abstinence (uposatha) on the
fourteenth, fifteenth, and the eighth days of the half-month, and (having kept)
the complete Patiharakapakkha[1] consisting of eight parts, (401)
28. 'And then in the morning, after having kept abstinence, let a wise man
with a believing mind, gladdening the assembly of Bhikkhus with food and drink,
make distributions according to his ability. (402)
29. 'Let him dutifully maintain his parents, and practise an honourable
trade; the householder who observes this strenuously goes to the gods by name,
Sayampabhas.' (403)
Dhammikasutta is ended.
Culavagga is ended.
[1. Compare T. W. Rhys Davids, Buddhism, p. 141.]
Khuddaka Nikaya - Sutta Nipata - Sammaparibbaganiya Sutta
13. SAMMAPARIBBAGANIYASUTTA.
The right path for a Bhikkhu.
1. 'We will ask the Muni of great understanding, who has crossed, gone to the
other shore, is blessed (parinibbuta), and of a firm mind: How does a Bhikkhu
wander rightly in the world, after having gone out from his house and driven
away desire?' (358)
2. 'He whose (ideas of) omens, meteors, dreams and signs are destroyed,'--so
said Bhagavat,--'such a Bhikkhu who has abandoned the sinful omens, wanders
rightly in the world. (359)
3. 'Let the Bhikkhu subdue his passion for human and divine pleasures, then
after conquering existence and understanding the Dhamma, such a one will wander
rightly in the world. (360)
4. 'Let the Bhikkhu, after casting behind him slander and anger, abandon
avarice and be free from compliance and opposition, then such a one will wander
rightly in the world. (361)
5. 'He who having left behind both what is agreeable and what is
disagreeable, not seizing upon anything, is independent in every respect and
liberated from bonds, such a one will wander rightly in the world. (362)
6. 'He does not see any essence in the Upadhis, having subdued his wish and
passion for attachments,
p. 61
he is independent and not to be led by others, such a one will wander rightly in
the world[1]. (363)
7. 'He who is not opposed (to any one) in word, thought or deed, who, after
having understood the Dhamma perfectly, longs for the state of Nibbana, such a
one will wander rightly in the world. (364)
8. 'He who thinking "he salutes me" is not elated, the Bhikkhu who, although
abused, does not reflect (upon it, and) having received food from others does
not get intoxicated (with pride), such a one will wander rightly in the world.
(365)
9. 'The Bhikkhu who, after leaving behind covetousness and existence, is
disgusted with cutting and binding (others), he who has overcome doubt, and is
without pain, such a one will wander rightly in the world. (366)
10. 'And knowing what becomes him, the Bhikkhu will not harm any one in the
world, understanding the Dhamma thoroughly, such a one will wander rightly in
the world. (367)
11. 'He to whom there are no affections whatsoever, whose sins are extirpated
from the root, he free from desire and not longing (for anything), such a one
will wander rightly in the world. (368)
12. 'He whose passions have been destroyed, who is free from pride, who has
overcome all the path of passion, is subdued, perfectly happy (parinibbuta), and
of a firm mind, such a one will wander rightly in the world. (369)
13. 'The believer, possessed of knowledge, seeing
[1. Na so upadhisu saram eti
adanesu vineyya khandaragam
So anissito anannaneyyo
Samma so.]
p. 62
the way (leading to Nibbana), who is no partisan amongst the partisans (of the
sixty-two philosophical views), wise after subduing covetousness, anger, such a
one will wander rightly in the world. (370)
14. 'He who is pure and victorious, who has removed the veil (of the world),
who is subdued in the Dhammas, has gone to the other shore, is without desire,
and skilled in the knowledge of the cessation of the Samkharas, such a one will
wander rightly in the world. (371)
15. 'He who has overcome time (kappatita) in the past and in the future, is
of an exceedingly pure understanding, liberated from all the dwelling-places (of
the mind), such a one will wander rightly in the world. (372)
16. 'Knowing the step (of the four truths), understanding the Dhamma, seeing
clearly the abandonment of the passions, destroying all the elements of
existence (upadhi), such a one will wander rightly in the world.' (373)
17. 'Certainly, O Bhagavat, it is so: whichever Bhikkhu lives in this way,
subdued and having overcome all bonds, such a one will wander rightly in the
world.' (374)
Sammaparibbaganiyasutta is ended.
The right path for a Bhikkhu.
1. 'We will ask the Muni of great understanding, who has crossed, gone to the
other shore, is blessed (parinibbuta), and of a firm mind: How does a Bhikkhu
wander rightly in the world, after having gone out from his house and driven
away desire?' (358)
2. 'He whose (ideas of) omens, meteors, dreams and signs are destroyed,'--so
said Bhagavat,--'such a Bhikkhu who has abandoned the sinful omens, wanders
rightly in the world. (359)
3. 'Let the Bhikkhu subdue his passion for human and divine pleasures, then
after conquering existence and understanding the Dhamma, such a one will wander
rightly in the world. (360)
4. 'Let the Bhikkhu, after casting behind him slander and anger, abandon
avarice and be free from compliance and opposition, then such a one will wander
rightly in the world. (361)
5. 'He who having left behind both what is agreeable and what is
disagreeable, not seizing upon anything, is independent in every respect and
liberated from bonds, such a one will wander rightly in the world. (362)
6. 'He does not see any essence in the Upadhis, having subdued his wish and
passion for attachments,
p. 61
he is independent and not to be led by others, such a one will wander rightly in
the world[1]. (363)
7. 'He who is not opposed (to any one) in word, thought or deed, who, after
having understood the Dhamma perfectly, longs for the state of Nibbana, such a
one will wander rightly in the world. (364)
8. 'He who thinking "he salutes me" is not elated, the Bhikkhu who, although
abused, does not reflect (upon it, and) having received food from others does
not get intoxicated (with pride), such a one will wander rightly in the world.
(365)
9. 'The Bhikkhu who, after leaving behind covetousness and existence, is
disgusted with cutting and binding (others), he who has overcome doubt, and is
without pain, such a one will wander rightly in the world. (366)
10. 'And knowing what becomes him, the Bhikkhu will not harm any one in the
world, understanding the Dhamma thoroughly, such a one will wander rightly in
the world. (367)
11. 'He to whom there are no affections whatsoever, whose sins are extirpated
from the root, he free from desire and not longing (for anything), such a one
will wander rightly in the world. (368)
12. 'He whose passions have been destroyed, who is free from pride, who has
overcome all the path of passion, is subdued, perfectly happy (parinibbuta), and
of a firm mind, such a one will wander rightly in the world. (369)
13. 'The believer, possessed of knowledge, seeing
[1. Na so upadhisu saram eti
adanesu vineyya khandaragam
So anissito anannaneyyo
Samma so.]
p. 62
the way (leading to Nibbana), who is no partisan amongst the partisans (of the
sixty-two philosophical views), wise after subduing covetousness, anger, such a
one will wander rightly in the world. (370)
14. 'He who is pure and victorious, who has removed the veil (of the world),
who is subdued in the Dhammas, has gone to the other shore, is without desire,
and skilled in the knowledge of the cessation of the Samkharas, such a one will
wander rightly in the world. (371)
15. 'He who has overcome time (kappatita) in the past and in the future, is
of an exceedingly pure understanding, liberated from all the dwelling-places (of
the mind), such a one will wander rightly in the world. (372)
16. 'Knowing the step (of the four truths), understanding the Dhamma, seeing
clearly the abandonment of the passions, destroying all the elements of
existence (upadhi), such a one will wander rightly in the world.' (373)
17. 'Certainly, O Bhagavat, it is so: whichever Bhikkhu lives in this way,
subdued and having overcome all bonds, such a one will wander rightly in the
world.' (374)
Sammaparibbaganiyasutta is ended.
Khuddaka Nikaya - Sutta Nipata - Vangisa Sutta
12. VANGISASUTTA.
Vangisa desires to know the fate of Nigrodhakappa, whether he has been
completely extinguished, or whether he is still with some elements of
existence left behind. He is answered by Buddha.
So it was heard by me:
At one time Bhagavat dwelt at Alavi, in the temple of Aggalava. At that time
the teacher of the venerable Vangisa, the Thera, by name Nigrodhakappa, had
attained bliss not long before (akiraparinibbuta). Then this reflection occurred
to the venerable Vangisa, while retired and meditating:
Whether my teacher be blessed (parinibbuta) or whether he be not blessed.
Then the venerable Vangisa, at the evening time, coming forth from his
retirement went to Bhagavat, and having gone to him he sat down apart after
saluting him, and sitting down apart the venerable Vangisa said this to
Bhagavat:
'Lord, while retired and meditating, this reflection occurred to me here:
Whether my teacher be blessed or whether he be not blessed.'
Then the venerable Vangisa, rising from his seat, throwing his robe over one
shoulder and bending his joined hands towards Bhagavat, addressed him in
stanzas:
1. 'We ask the Master of excellent understanding: he who in this world had
cut off doubt, died at Aggalava, a Bhikkhu, well known, famous, and of a calm
mind. (342)
2. 'The name "Nigrodhakappa" was given to that Brahmana by thee, O Bhagavat;
he wandered
p. 58
about worshipping thee, having liberation in view, strong, and seeing Nibbana.
(343)
3. 'O Sakka, thou all-seeing, we all wish to learn (something about) this
disciple; our ears are ready to hear, thou art our Master, thou art
incomparable. (344)
4. 'Cut off our doubt, tell me of him, inform us of the blessed, O thou of
great understanding; speak in the midst of us, O thou all-seeing, as the
thousand-eyed Sakka (speaks in the midst) of the gods. (345)
5. 'Whatever ties there are in this world (constituting) the way to folly,
combined with ignorance, forming the seat of doubt, they do not exist before
Tathagata, for he is the best eye of men. (346)
6. 'If a man does not for ever dispel the sin as the wind (dispels) a mass of
clouds, all the world will be enveloped in darkness, not even illustrious men
will shine. (347)
7. 'Wise men are light-bringers, therefore, O wise man, I consider thee as
such a one; we have come to him who beholds meditation, reveal Kappa to us in
the assembly. (348)
8. 'Uplift quickly, O thou beautiful one, thy beautiful voice, like the swans
drawing up (their necks) sing softly with a rich and well-modulated voice; we
will all listen to thee attentively. (349)
9. 'Having earnestly called upon him who has completely left birth and death
behind and shaken off (sin), I will make him proclaim the Dhamma, for ordinary
people cannot do what they want, but the Tathagatas act with a purpose[1]. (350)
[1. Pahinagatimaranam asesam
Niggayha dhonam vadessami dhammam,
Na kamakaro hi puthuggananam
Samkheyyakaro ka tathagatanam.]
p. 59
10. 'This full explanation by thee, the perfectly wise, is accepted, this
last clasping of the hands is well bent, O thou of high wisdom, knowing (Kappa's
transmigration), do not delude us[1]. (351)
11. ' Having perfectly[2] comprehended the Dhamma of the venerable ones, do
not delude (us), O thou of unsurpassed strength, knowing (everything); as one in
the hot season pained by the heat (longs for) water, so I long for thy words;
send a shower of learning. (352)
12. 'The rich religious life which Kappayana led, has not that been in vain
(to him), has he been (completely) extinguished; or is he still with some
elements of existence (left behind)? How he was liberated, that we want to
hear.' (353)
13. Bhagavat: 'He cut off the desire for name and form in this world,'--so
said Bhagavat,--'Kanha's (i.e. Mara's) stream, adhered to for a long time, he
crossed completely birth and death,' so said Bhagavat, the best of the five
(Brahmanas, pankavaggiya). (354)
14. Vangisa: 'Having heard thy word, O thou the best of the Isis, I am
pleased; not in vain have I asked, the Brahmana did not deceive me. (355)
15. 'As he talked so he acted, he was a (true) disciple of Buddha, he cut
asunder the outspread strong net of deceitful death. (356)
16. 'Kappiya (Kappayana) saw, O Bhagavat, the beginning
[1. Sampannaveyyakaranam tava-y-idam
Samuggupannassa samuggahitam,
Ayam angali pakkhimo suppanamito,
Ma mohayi ganam anomapanna.
2. Parovaran ti lokuttaralokiyavasena sundarasundaram dûre santikam va.
Commentator.]
p. 60
of attachment, Kappayana verily crossed the realm of death, which is very
difficult to cross.' (357)
Vangisasutta is ended.
Vangisa desires to know the fate of Nigrodhakappa, whether he has been
completely extinguished, or whether he is still with some elements of
existence left behind. He is answered by Buddha.
So it was heard by me:
At one time Bhagavat dwelt at Alavi, in the temple of Aggalava. At that time
the teacher of the venerable Vangisa, the Thera, by name Nigrodhakappa, had
attained bliss not long before (akiraparinibbuta). Then this reflection occurred
to the venerable Vangisa, while retired and meditating:
Whether my teacher be blessed (parinibbuta) or whether he be not blessed.
Then the venerable Vangisa, at the evening time, coming forth from his
retirement went to Bhagavat, and having gone to him he sat down apart after
saluting him, and sitting down apart the venerable Vangisa said this to
Bhagavat:
'Lord, while retired and meditating, this reflection occurred to me here:
Whether my teacher be blessed or whether he be not blessed.'
Then the venerable Vangisa, rising from his seat, throwing his robe over one
shoulder and bending his joined hands towards Bhagavat, addressed him in
stanzas:
1. 'We ask the Master of excellent understanding: he who in this world had
cut off doubt, died at Aggalava, a Bhikkhu, well known, famous, and of a calm
mind. (342)
2. 'The name "Nigrodhakappa" was given to that Brahmana by thee, O Bhagavat;
he wandered
p. 58
about worshipping thee, having liberation in view, strong, and seeing Nibbana.
(343)
3. 'O Sakka, thou all-seeing, we all wish to learn (something about) this
disciple; our ears are ready to hear, thou art our Master, thou art
incomparable. (344)
4. 'Cut off our doubt, tell me of him, inform us of the blessed, O thou of
great understanding; speak in the midst of us, O thou all-seeing, as the
thousand-eyed Sakka (speaks in the midst) of the gods. (345)
5. 'Whatever ties there are in this world (constituting) the way to folly,
combined with ignorance, forming the seat of doubt, they do not exist before
Tathagata, for he is the best eye of men. (346)
6. 'If a man does not for ever dispel the sin as the wind (dispels) a mass of
clouds, all the world will be enveloped in darkness, not even illustrious men
will shine. (347)
7. 'Wise men are light-bringers, therefore, O wise man, I consider thee as
such a one; we have come to him who beholds meditation, reveal Kappa to us in
the assembly. (348)
8. 'Uplift quickly, O thou beautiful one, thy beautiful voice, like the swans
drawing up (their necks) sing softly with a rich and well-modulated voice; we
will all listen to thee attentively. (349)
9. 'Having earnestly called upon him who has completely left birth and death
behind and shaken off (sin), I will make him proclaim the Dhamma, for ordinary
people cannot do what they want, but the Tathagatas act with a purpose[1]. (350)
[1. Pahinagatimaranam asesam
Niggayha dhonam vadessami dhammam,
Na kamakaro hi puthuggananam
Samkheyyakaro ka tathagatanam.]
p. 59
10. 'This full explanation by thee, the perfectly wise, is accepted, this
last clasping of the hands is well bent, O thou of high wisdom, knowing (Kappa's
transmigration), do not delude us[1]. (351)
11. ' Having perfectly[2] comprehended the Dhamma of the venerable ones, do
not delude (us), O thou of unsurpassed strength, knowing (everything); as one in
the hot season pained by the heat (longs for) water, so I long for thy words;
send a shower of learning. (352)
12. 'The rich religious life which Kappayana led, has not that been in vain
(to him), has he been (completely) extinguished; or is he still with some
elements of existence (left behind)? How he was liberated, that we want to
hear.' (353)
13. Bhagavat: 'He cut off the desire for name and form in this world,'--so
said Bhagavat,--'Kanha's (i.e. Mara's) stream, adhered to for a long time, he
crossed completely birth and death,' so said Bhagavat, the best of the five
(Brahmanas, pankavaggiya). (354)
14. Vangisa: 'Having heard thy word, O thou the best of the Isis, I am
pleased; not in vain have I asked, the Brahmana did not deceive me. (355)
15. 'As he talked so he acted, he was a (true) disciple of Buddha, he cut
asunder the outspread strong net of deceitful death. (356)
16. 'Kappiya (Kappayana) saw, O Bhagavat, the beginning
[1. Sampannaveyyakaranam tava-y-idam
Samuggupannassa samuggahitam,
Ayam angali pakkhimo suppanamito,
Ma mohayi ganam anomapanna.
2. Parovaran ti lokuttaralokiyavasena sundarasundaram dûre santikam va.
Commentator.]
p. 60
of attachment, Kappayana verily crossed the realm of death, which is very
difficult to cross.' (357)
Vangisasutta is ended.
Khuddaka Nikaya - Sutta Nipata - Rahula Sutta
11. RAHULASUTTA.
Buddha recommends the life of a recluse to Rahula, and admonishes him to turn
his mind away from the world and to be moderate.
1. Bhagavat said: 'Dost thou not despise the wise man, from living with him
constantly? Is he
p. 56
who holds up a torch to mankind honoured by thee?' (334)
2. Rahula: 'I do not despise the wise man, from living with him constantly;
he who holds up a torch to mankind is always honoured by me.' (335)
Vatthugatha.
3. Bhagavat: 'Having abandoned the objects of the five senses, the beautiful,
the charming, and gone out from thy house with faith, do thou put an end to
pain. (336)
4. 'Cultivate (the society of) virtuous friends and a distant dwelling-place,
secluded and quiet; be moderate in food[1]. (337)
5. 'Robes, alms (in bowl), requisites (for the sick), a dwelling-place,--do
not thirst after these (things), that thou mayest not go back to the world
again. (338)
6. 'Be subdued according to the precepts, and as to the five senses, be
attentive as regards thy body, and be full of disgust (with the world). (339)
7. 'Avoid signs, what is pleasant and is accompanied with passion, turn thy
mind undisturbed and well composed to what is not pleasant. (340)
8. 'Cherish what is signless, leave the inclinations for pride; then by
destroying pride thou shalt wander calm.' (341)
So Bhagavat repeatedly admomshed the venerable Rahula with these stanzas.
Rahulasutta is ended.
[1. Mitte bhagassu kalyane
Pantan ka sayanasanam
Vivittam appanigghosam,
Mattannû hohi bhogane.]
Buddha recommends the life of a recluse to Rahula, and admonishes him to turn
his mind away from the world and to be moderate.
1. Bhagavat said: 'Dost thou not despise the wise man, from living with him
constantly? Is he
p. 56
who holds up a torch to mankind honoured by thee?' (334)
2. Rahula: 'I do not despise the wise man, from living with him constantly;
he who holds up a torch to mankind is always honoured by me.' (335)
Vatthugatha.
3. Bhagavat: 'Having abandoned the objects of the five senses, the beautiful,
the charming, and gone out from thy house with faith, do thou put an end to
pain. (336)
4. 'Cultivate (the society of) virtuous friends and a distant dwelling-place,
secluded and quiet; be moderate in food[1]. (337)
5. 'Robes, alms (in bowl), requisites (for the sick), a dwelling-place,--do
not thirst after these (things), that thou mayest not go back to the world
again. (338)
6. 'Be subdued according to the precepts, and as to the five senses, be
attentive as regards thy body, and be full of disgust (with the world). (339)
7. 'Avoid signs, what is pleasant and is accompanied with passion, turn thy
mind undisturbed and well composed to what is not pleasant. (340)
8. 'Cherish what is signless, leave the inclinations for pride; then by
destroying pride thou shalt wander calm.' (341)
So Bhagavat repeatedly admomshed the venerable Rahula with these stanzas.
Rahulasutta is ended.
[1. Mitte bhagassu kalyane
Pantan ka sayanasanam
Vivittam appanigghosam,
Mattannû hohi bhogane.]
Khuddaka Nikaya - Sutta Nipata - Utthana Sutta
Sn 2.10
Utthana Sutta
Initiative
Translated from the Pali by
Thanissaro Bhikkhu
Alternate translation:IrelandThanissaro
PTS: Sn 331-334
Source: Transcribed from a file provided by the translator.
Copyright © 2000 Thanissaro Bhikkhu.
Access to Insight edition © 2000
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
Get up!
Sit up!
What's your need for sleep?
And what sleep is there for the afflicted,
pierced by the arrow,
oppressed?
Get up!
Sit up!
Train firmly for the sake of peace,
Don't let the king of death,
— seeing you heedless —
deceive you,
bring you under his sway.
Cross over the attachment
to which human & heavenly beings,
remain desiring
tied.
Don't let the moment pass by.
Those for whom the moment is past
grieve, consigned to hell.
Heedless is
dust, dust
comes from heedlessness
has heedlessness
on its heels.
Through heedfulness & clear knowing
you'd remove
your own sorrow.
See also: Dhp 21-32; Dhp 315; SN 3.17; AN 4.37.
Utthana Sutta
Initiative
Translated from the Pali by
Thanissaro Bhikkhu
Alternate translation:IrelandThanissaro
PTS: Sn 331-334
Source: Transcribed from a file provided by the translator.
Copyright © 2000 Thanissaro Bhikkhu.
Access to Insight edition © 2000
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
Get up!
Sit up!
What's your need for sleep?
And what sleep is there for the afflicted,
pierced by the arrow,
oppressed?
Get up!
Sit up!
Train firmly for the sake of peace,
Don't let the king of death,
— seeing you heedless —
deceive you,
bring you under his sway.
Cross over the attachment
to which human & heavenly beings,
remain desiring
tied.
Don't let the moment pass by.
Those for whom the moment is past
grieve, consigned to hell.
Heedless is
dust, dust
comes from heedlessness
has heedlessness
on its heels.
Through heedfulness & clear knowing
you'd remove
your own sorrow.
See also: Dhp 21-32; Dhp 315; SN 3.17; AN 4.37.
Khuddaka Nikaya - Sutta Nipata - Kimsila Sutta
Sn 2.9
Kimsila Sutta
With What Virtue?
Translated from the Pali by
Thanissaro Bhikkhu
Alternate translation:IrelandThanissaro
PTS: Sn 324-330
Source: Transcribed from a file provided by the translator.
Copyright © 1994 Thanissaro Bhikkhu.
Access to Insight edition © 1994
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
Translator's note: This discourse mentions the metaphorical notion of
"heartwood" (sara) three times. Although sara as a metaphor is often translated
as "essence," this misses some of the metaphor's implications. When x is said to
have y as its heartwood, that means that the proper development of x yields y,
and that y is the most valuable part of x — just as a tree, as it matures,
develops heartwood, and the heartwood is the most valuable part of the tree.
"With what virtue,
what behavior,
nurturing what actions,
would a person become rightly based
and attain the ultimate goal?"
"One should be respectful
of one's superiors1
& not envious;
should have a sense of the time
for seeing teachers2;
should value the opportunity
when a talk on Dhamma's in progress;
should listen intently
to well-spoken words;
should go at the proper time,
humbly, casting off stubborness,
to one's teacher's presence;
should both recollect & follow
the Dhamma, its meaning,
restraint, & the holy life.
Delighting in Dhamma,
savoring Dhamma,
established in Dhamma,
with a sense of how
to investigate Dhamma,
one should not speak in ways
destructive of Dhamma,3
should guide oneself
with true, well-spoken words.
Shedding
laughter, chattering,
lamentation, hatred,
deception, deviousness,
greed, pride,
confrontation, roughness,
astringency, infatuation,
one should go about free
of intoxication,
steadfast within.
Understanding's the heartwood
of well-spoken words;
concentration, the heartwood
of learning & understanding.
When a person is hasty & heedless
his discernment & learning
don't grow.
While those who delight
in the doctrines taught by the noble ones,
are unexcelled
in word, action, & mind.
They, established in
calm,
composure, &
concentration,
have reached
what discernment & learning
have as their heartwood."4
Notes
1. According to the Commentary, one's superiors include those who have more
wisdom than oneself, more skill in concentration and other aspects of the path
than oneself, and those senior to oneself.
2. The Commentary says that the right time to see a teacher is when one is
overcome with passion, aversion, and delusion, and cannot find a way out on
one's own. This echoes a passage in AN 6.26, in which Ven. Maha Kaccana says
that the right time to visit a "monk worthy of esteem" is when one needs help in
overcoming any of the five hindrances or when one doesn't yet have an
appropriate theme to focus on to put an end to the mind's fermentations.
3. The Commentary equates "words destructive of the Dhamma" with "animal talk."
See the discussion under Pacittiya 85 in The Buddhist Monastic Code.
4. The heartwood of learning & discernment is release.
Kimsila Sutta
With What Virtue?
Translated from the Pali by
Thanissaro Bhikkhu
Alternate translation:IrelandThanissaro
PTS: Sn 324-330
Source: Transcribed from a file provided by the translator.
Copyright © 1994 Thanissaro Bhikkhu.
Access to Insight edition © 1994
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
Translator's note: This discourse mentions the metaphorical notion of
"heartwood" (sara) three times. Although sara as a metaphor is often translated
as "essence," this misses some of the metaphor's implications. When x is said to
have y as its heartwood, that means that the proper development of x yields y,
and that y is the most valuable part of x — just as a tree, as it matures,
develops heartwood, and the heartwood is the most valuable part of the tree.
"With what virtue,
what behavior,
nurturing what actions,
would a person become rightly based
and attain the ultimate goal?"
"One should be respectful
of one's superiors1
& not envious;
should have a sense of the time
for seeing teachers2;
should value the opportunity
when a talk on Dhamma's in progress;
should listen intently
to well-spoken words;
should go at the proper time,
humbly, casting off stubborness,
to one's teacher's presence;
should both recollect & follow
the Dhamma, its meaning,
restraint, & the holy life.
Delighting in Dhamma,
savoring Dhamma,
established in Dhamma,
with a sense of how
to investigate Dhamma,
one should not speak in ways
destructive of Dhamma,3
should guide oneself
with true, well-spoken words.
Shedding
laughter, chattering,
lamentation, hatred,
deception, deviousness,
greed, pride,
confrontation, roughness,
astringency, infatuation,
one should go about free
of intoxication,
steadfast within.
Understanding's the heartwood
of well-spoken words;
concentration, the heartwood
of learning & understanding.
When a person is hasty & heedless
his discernment & learning
don't grow.
While those who delight
in the doctrines taught by the noble ones,
are unexcelled
in word, action, & mind.
They, established in
calm,
composure, &
concentration,
have reached
what discernment & learning
have as their heartwood."4
Notes
1. According to the Commentary, one's superiors include those who have more
wisdom than oneself, more skill in concentration and other aspects of the path
than oneself, and those senior to oneself.
2. The Commentary says that the right time to see a teacher is when one is
overcome with passion, aversion, and delusion, and cannot find a way out on
one's own. This echoes a passage in AN 6.26, in which Ven. Maha Kaccana says
that the right time to visit a "monk worthy of esteem" is when one needs help in
overcoming any of the five hindrances or when one doesn't yet have an
appropriate theme to focus on to put an end to the mind's fermentations.
3. The Commentary equates "words destructive of the Dhamma" with "animal talk."
See the discussion under Pacittiya 85 in The Buddhist Monastic Code.
4. The heartwood of learning & discernment is release.
Khuddaka Nikaya - Sutta Nipata - Nava Sutta
Sn 2.8
Nava Sutta
A Boat
Translated from the Pali by
Thanissaro Bhikkhu
Alternate translation:IrelandThanissaro
PTS: Sn 316-323
Source: Transcribed from a file provided by the translator.
Copyright © 2001 Thanissaro Bhikkhu.
Access to Insight edition © 2001
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
Translator's note: Although it is often lost in translation, this poem in the
Pali has a clearly articulated over-all structure. The first seven verses —
coming under the "because" (yasma) — state reasons, while the last verse, under
the "so" (tasma), draws the conclusion: find a good teacher and practice the
Dhamma.
Because:
when you honor
— as the devas, Indra —
one from whom
you might learn the Dhamma,
he, learned, honored,
confident in you,
shows you the Dhamma.
You, enlightened, heedful,
befriending a teacher like that,
practicing the Dhamma in line with the Dhamma,
pondering,
giving it priority,
become
knowledgeable,
clear-minded,
wise.
But if you consort with a piddling fool
who's envious,
hasn't come to the goal,
you'll go to death
without having cleared up the Dhamma right here,
with your doubts unresolved.
Like a man gone down to a river —
turbulent, flooding, swift-flowing —
and swept away in the current:
how can he help others across?
Even so:
he who hasn't
cleared up the Dhamma,
attended to the meaning
of what the learned say,
crossed over his doubts:
how can he get others
to comprehend?
But as one who's embarked
on a sturdy boat,
with rudder & oars,
would — mindful, skillful,
knowing the needed techniques —
carry many others across,
even so
an attainer-of-knowledge, learned,
self-developed, unwavering
can get other people to comprehend —
if they're willing to listen,
ready to learn.
So:
you should befriend
a person of integrity —
learned, intelligent.
Practicing so
as to know the goal,
when you've experienced the Dhamma,
you get bliss.
Nava Sutta
A Boat
Translated from the Pali by
Thanissaro Bhikkhu
Alternate translation:IrelandThanissaro
PTS: Sn 316-323
Source: Transcribed from a file provided by the translator.
Copyright © 2001 Thanissaro Bhikkhu.
Access to Insight edition © 2001
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
Translator's note: Although it is often lost in translation, this poem in the
Pali has a clearly articulated over-all structure. The first seven verses —
coming under the "because" (yasma) — state reasons, while the last verse, under
the "so" (tasma), draws the conclusion: find a good teacher and practice the
Dhamma.
Because:
when you honor
— as the devas, Indra —
one from whom
you might learn the Dhamma,
he, learned, honored,
confident in you,
shows you the Dhamma.
You, enlightened, heedful,
befriending a teacher like that,
practicing the Dhamma in line with the Dhamma,
pondering,
giving it priority,
become
knowledgeable,
clear-minded,
wise.
But if you consort with a piddling fool
who's envious,
hasn't come to the goal,
you'll go to death
without having cleared up the Dhamma right here,
with your doubts unresolved.
Like a man gone down to a river —
turbulent, flooding, swift-flowing —
and swept away in the current:
how can he help others across?
Even so:
he who hasn't
cleared up the Dhamma,
attended to the meaning
of what the learned say,
crossed over his doubts:
how can he get others
to comprehend?
But as one who's embarked
on a sturdy boat,
with rudder & oars,
would — mindful, skillful,
knowing the needed techniques —
carry many others across,
even so
an attainer-of-knowledge, learned,
self-developed, unwavering
can get other people to comprehend —
if they're willing to listen,
ready to learn.
So:
you should befriend
a person of integrity —
learned, intelligent.
Practicing so
as to know the goal,
when you've experienced the Dhamma,
you get bliss.
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