III. MAHÂVAGGA.
1. PABBAGGÂSUTTA.
King Bimbisâra feeling interested in Buddha tries to tempt him with wealth, but is mildly rebuked by Buddha.
1. I will praise an ascetic life such as the clearly-seeing (Buddha) led, such as he thinking (over it) approved of as an ascetic life. (404)
2. ' This house-life is pain, the seat of impurity,' and 'an ascetic life is an open-air life,' so considering he embraced an ascetic life. (405)
3. Leading an ascetic life, he avoided with his body sinful deeds, and having (also) abandoned sin in words, he cleansed his life. (406)
4. Buddha went to Râgagaha, he entered the Giribbaga in Magadha for alms with a profusion of excellent signs. (407)
5. Bimbisâra standing in his palace saw him, and seeing him endowed with these signs, he spoke these words: (408)
6. 'Attend ye to this man, he is handsome, great, clean, he is both endowed with good conduct, and he does not look before him further than a yuga (the distance of a plough). (409)
7. 'With downcast eyes, thoughtful, this one is not like those of low caste; let the king's messengers run off, (and ask): "Where is the Bhikkhu going?"' (410)
8. The king's messengers followed after (him, and
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said): 'Where is the Bhikkhu going, where will he reside? (411)
9. 'Going begging from house to house, watching the door (of the senses), well restrained, he quickly filled his bowl, conscious, thoughtful. (412)
10. 'Wandering about in search of alms, having gone out of town, the Muni repaired to (the mountain) Pandava; it must be there he lives.' (413)
11. Seeing that he had entered his dwelling, the messengers then sat down, and one messenger having returned announced it to the king. (414)
12. 'This Bhikkhu, O great king, is sitting on the east side of Pandava, like a tiger, like a bull, like a lion in a mountain cave.' (415)
13. Having heard the messenger's words, the Khattiya in a fine chariot hastening went out to the Pandava mountain. (416)
14. Having gone as far as the ground was practicable for a chariot, the Khattiya, after alighting from the chariot, and approaching on foot, having come up (to him), seated himself. (417)
15. Having sat down the king then exchanged the usual ceremonious greetings with him, and after the complimentary talk he spoke these words: (418)
16. 'Thou art both young and delicate, a lad in his first youth, possessed of a fine complexion, like a high-born Khattiya. (419)
17. 'I will ornament the army-house, and at the head of the assembly of chiefs (nâga) give (thee) wealth; enjoy it and tell me thy birth, when asked.' (420)
18. Buddha: 'Just beside Himavanta, O king, there lives a people endowed with the power of wealth, the inhabitants of Kosala. (421)
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19. 'They are Âdikkas by family, Sâkiyas by birth; from that family I have wandered out, not longing for sensual pleasures. (422)
20. 'Seeing misery in sensual pleasures, and considering the forsaking of the world as happiness, I will go and exert myself; in this my mind delights.' (423)
Pabbaggâsutta is ended.
2. PADHÂNASUTTA.
Mâra tries to tempt Buddha, but disappointed is obliged to withdraw. Comp. Gospel of S. Matthew iv.
1. To me, whose mind was intent upon exertion near the river Nerañgarâ, having exerted myself, and given myself to meditation for the sake of acquiring Nibbâna (yogakkhema), (424)
2. Came Namuki speaking words full of compassion: 'Thou art lean, ill-favoured, death is in thy neighbourhood. (425)
3. 'A thousandth part of thee (is the property) of death, (only) one part (belongs to) life; living life, O thou venerable one, is better; living thou wilt be able to do good works[1]. (426)
4. 'When thou livest a religious life, and feedest the sacrificial fire, manifold good works are woven to thee; what dost thou want with exertion? (427)
5. 'Difficult is the way of exertion, difficult to pass, difficult to enter upon;' saying these verses Mâra stood near Buddha. (428)
[1. Sahassabhâgo maranassa,
Ekamso tava gîvitam,
Gîvam bho gîvitam seyyo,
Gîvam puññâni kâhasi.]
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6. To Mâra thus speaking Bhagavat said this: 'O thou friend of the indolent, thou wicked one, for what purpose hast thou come here? (429)
7. 'Even the least good work is of no use to me; and what good works are required, Mâra ought to tell. (430)
8. 'I have faith and power, and understanding is found in me; while thus exerting myself, why do you ask me to live[1]? (431)
9. 'This (burning) wind will dry up even the currents of the rivers; should it not by degrees dry up my blood, while I am exerting myself? (432)
10. 'While the blood is drying up, the bile and the phlegm are dried up; while the flesh is wasting away, the mind gets more tranquil, and my attention, understanding, and meditation get more steadfast[2]. (433)
11. 'While I am living thus, after having felt the extreme sensations, my mind does not look for sensual pleasures; behold a being's purity. (434)
12. 'Lust thy first army is called, discontent thy second, thy third is called hunger and thirst, thy fourth desire. (435)
13. 'Thy fifth is called sloth and drowsiness, thy sixth cowardice, thy seventh doubt, thy eighth hypocrisy and stupor, (436)
14. 'Gain, fame, honour, and what celebrity has
[1. Evam mam pahitattam pi
Kim gîvam anupukkhasi.
2. Lohite sussamânamhi
Pittam semhañ ka sussati,
Mamsesu khîyamânesu
Bhiyyo kittam pasîdati
Bhiyyo sati ka paññâ ka
Samâdhi mama titthati.]
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been falsely obtained; and he who exalts himself and despises others[1]. (437)
15. 'This, O Namuki, is thine, the black one's, fighting army; none but a hero conquers it, and after conquering it obtains joy. (438)
16. 'Woe upon life in this world! death in battle is better for me than that I should live defeated. (439)
17. 'Plunged into this world some Samanas and Brâmanas are not seen, and they do not know the way in which the virtuous walk. (440)
18. 'Seeing on all sides an army arrayed, and Mâra on his elephant, I am going out to do battle, that he may not drive me away from my place. (441)
19. 'This army of thine, which the world of men and gods cannot conquer, I will crush with understanding as (one crushes) an unbaked earthen pot with a stone[2]. (442)
20. 'Having made my thought subject to me and my attention firm, I shall wander about from kingdom to kingdom, training disciples extensively. (443)
21. 'They (will be) zealous and energetic, executing my orders, (the orders) of one free from lust, and they will go (to the place) where, having gone, they will not mourn.' (444)
22. Mâra: 'For seven years I followed Bhagavat step by step; I found no fault in the perfectly enlightened, thoughtful (Buddha). (445)
[1. Yo k' attânam samukkamse
Pare ka avagânati.
2. Yam te tam na-ppasahati
Senam loko sadevako
Tam te paññâya gakkhâmi[*]
Âmam pattam va amhanâ.
*. Instead of gakkhâmi I read bhañgâmi. Ba has vekkhâpi, Bi vegghâmi.]
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23. 'The crow hovered round the rock that looked like (a lump of) fat: "Do we here find something soft, is it something sweet?" (446)
24. 'Having obtained nothing sweet there, the crow went away from that spot. Thus like the crow approaching the rock, being disgusted, we shall go away from Gotama[1].' (447)
25. While overcome with sorrow the string of his lute slipped down; then that evil-minded Yakkha disappeared there. (448)
Padhânasutta is ended.
3. SUBHÂSITASUTTA.
On well-spoken language.
So it was heard by me:
At one time Bhagavat dwelt at Sâvatthî in Getavana. Bhagavat said this: 'O Bhikkhus, the speech that is provided with four requisites is well-spoken, not ill-spoken, both faultless and blameless to the wise.'
'Which four?'
'O Bhikkhus, the Bhikkhu speaks well-spoken (language), not ill-spoken; he speaks what is right (dhamma), not what is unrighteous (adhamma); he speaks what is pleasing, not what is unpleasing; he speaks what is true, not what is false. O Bhikkhus, the speech that is provided with these four requisites, is well-spoken, not ill-spoken, both faultless
[1. Kâko va selam âsagga[*].
Nibbiggâpema Gotamam[+].
*. Cb Ck âvagga, Ba assagga, Bi âssagga.
+. Instead of Gotamam I read Gotamâ.]
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and blameless to the wise.' This said Bhagavat. When Sugata had said this, then the Master spoke the following:
1. 'Well-spoken language the just call the principal (thing); let one speak what is right (dhamma), not what is unrighteous (adhamma), that is the second; let one speak what is pleasing, not what is unpleasing, that is the third; let one speak what is true, not what is false, that is the fourth.' (449)
Then the venerable Vangîsa, rising from his seat, throwing his robe over one shoulder and bending his joined hands towards Bhagavat, said this: 'It occurs to me, O Sugata!'
'Let it occur to thee, O Vangîsa!' said Bhagavat.
Then the venerable Vangîsa, standing before Bhagavat, praised him with appropriate stanzas:
2. 'Let one say such words by which he does not pain himself, nor hurt others; such words are truly well-spoken. (450)
3. 'Let one speak pleasing words which are received joyfully (by all), and which (saying) he, without committing sins, speaks what is pleasing to others. (451)
4. 'Truth verily is immortal speech, this is a true saying; in what is true, in what is good, and in what is right, the just stand firm, so they say. (452)
5. 'The words which Buddha speaks, which are sure to bring about extinction and put an end to pain, such (words) are truly the best.' (453)
Subhâsitasutta is ended.
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4. SUNDARIKABHÂRADVÂGASUTTA.
Buddha shows to Sundarikabhâradvâga on whom to bestow oblations, and the Brâmana is finally converted.
So it was heard by me:
At one time Bhagavat dwelt in Kosala on the bank of the river Sundarikâ. And during that time the Brâmana Sundarikabhâradvâga made offerings to the fire and worshipped the fire. Then the Brâmana Sundarikabhâradvâga, 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 Brâmana Sundarikabhâradvâga 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 Sundarikabhâradvâga, the Brâmana, uncovered his head. Then the Brâhmana Sundarikabhâradvâga 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 Sundarikabhâradvâga, the Brâmana: 'Some Brâmanas also here are shaved, I think I shall go up and ask him about his descent.' Then the Brâhmana Sundarikabhâradvâga went up to Bhagavat, and having gone up he said this: 'Of what family art thou?'
Then Bhagavat answered Sundarikabhâradvâga, the Brâmana, in stanzas:
1. 'No Brâmana am I, nor a king's son, nor any
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Vessa; having thoroughly observed the class of common people, I wander about the world reflectingly, possessing nothing. (454)
2. 'Dressed in a sanghâti[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 Brâhmana!' (455)
3. Sundarikabhâradvâga: 'Sir, Brâmanas together with Brâmanas ask truly, Art thou a Brâhmana?'
Bhagavat: 'If thou sayest, I am a Brâmana, and callest me no Brâmana, then I ask thee about the Sâvitti that consists of three padas and twenty-four syllables[2].' (456)
4. Sundarikabhâradvâga: 'For what (reason) did the Isis, men, Khattiyas, Brâmanas 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 Brâmana,--'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 Brâmana, 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 Sâvittim pukkhâmi
Tipadam katuvîsatakkharam.
(Rig-veda III, 62, 10.)]
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7. Sundarikabhâradvâga: '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 Brâmana, 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 Brâmana 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 Brâmana 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 Râhu, on such in due time people should bestow oblations; let the Brâmana 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 Brâmana 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),
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calm like a deep water, Tathâgata deserves the oblation. (467)
15. 'Just with the just and far from the unjust[1], Tathâgata is possessed of infinite understanding; undefiled both in this world and in the other, Tathâgata 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 Brâmana who has removed the taint of grief, Tathâgata 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, Tathâgata 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, Tathâgata 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 Tathâgata 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, Tathâgata deserves the oblation. (473)
21. 'He who, without giving himself up to desire, sees seclusion (i.e. Nibbâna), 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.]
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are no objects of sense whatever, Tathâgata 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. Nibbâna), Tathâgata 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, Tathâgata 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, Tathâgata 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. Sundarikabhâradvâga: '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 Brâmana; Buddhas reject what is obtained by stanzas. While the Dhamma
[1. Âsam anissâya vivekadassî
Paravediyam[*] ditthim upâtivatto
Ârammanâ yassa na santi keki, &c.
2. Comp. Kalahavivâdasutta, v. 14.
*. Paravediyan ti parehi ñâpetabbam. Commentator.]
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exists, O Brâmana, 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. Sundarikabhâradvâga: '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. Sundarikabhâradvâga: '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 Brâmana Sundarikabhâradvâga 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. Kasibhâradvâgsutta, v. 7.
2. Moneyyasampannam = paññâsampannam. Commentator.]
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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 Brâmana Sundarikabhâradvâga received the pabbaggâ from Bhagavat, and he received also the upasampadâ; and the venerable Bhâradvâga, having lately received the upasampadâ, 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 Bhâradvâga became one of the arahats.
Sundarikabhâradvâgasutta is ended.
5. MÂGHASUTTA.
Buddha on being asked tells Mâgha of those worthy of offerings and the blessing of offering.
So it was heard by me:
At one time Bhagavat dwelt at Râgagaha, in the mountain (called) the Vulture's Peak (Gigghakûta).
Then the young man Mâgha 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 Mâgha spoke this to Bhagavat:
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'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 Mâgha addressed Bhagavat in stanzas:
1. 'I ask the venerable Gotama, the bountiful,'--so said the young man Mâgha,--'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 Mâgha,'--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)
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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 Brâhmana 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 Brâmana 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 Brâmana 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 Brâhmana 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 Brâmana who has good (works) in view, offer. (494)
9. 'Those indeed who without being lost in desire,
[1. Comp. Dhp. v. 20.]
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after crossing the stream (of existence), wander about free from selfishness, on such in due time people should bestow oblations; let the Brâmana 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 Brâmana 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 Brâmana 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 Râhu, on such in due time people should bestow oblations; let the Brâhmana 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 Brâhmana 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 Brâmana 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 Brâmana who has good (works) in view, offer. (501)
16. 'Those who in this world rightly understand
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this: "This is the last (birth), there is no re-birth," on such in due time people should bestow oblations; let the Brâmana 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 Brâhmana 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 Mâgha,--'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 Mâgha,'--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. Mâgha: '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)
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23. 'He who offers the threefold blessing of oblation, O Mâgha,'--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, Mâgha 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 upâsaka (a follower, me), who henceforth for all my life have taken refuge (in him).'
Mâghasutta is ended.
6. SABHIYASUTTA.
Sabhiya, the Paribbâgaka, 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 Brâmana, a Samana, a Nahâtaka, a Khettagina, a Kusala, a Pandita, a Muni, a Vedagû, an Anuvidita, a Dhîra, an Âgâniya, a Sottiya, an Ariya, a Karanavat, a Paribbâgaka. 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 Râgagaha, in Veluvana, in Kalandakanivâpa. And at that time questions were recited to Sabhiya, the Paribbâgaka
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(wandering mendicant), by an old benevolent deity: 'He who, O Sabhiya, be it a Samana or a Brâmana, explains these questions to thee when asked, near him thou shouldst live a religious life.'
Then Sabhiya, the Paribbâgaka, having learnt the questions from that deity, went to whatever Samanas and Brâmanas there were that had an assembly (of Bhikkhus), a crowd (of followers), and were well-known teachers, famous leaders, considered excellent by the multitude, as Pûrana-Kassapa, Makkhali-Gosâla, Agita-Kesakambali, Pakudha-Kakkâyana, Sañgaya-Belatthiputta, and Nigantha-Nâtaputta. Those he went to, and after going to them, he asked the questions. They, being asked the questions by Sabhiya, the Paribbâgaka, 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 Paribbâgaka.
Then this came to the mind of Sabhiya, the Paribbâgaka: 'Whatever Samanas and Brâmanas there are that have an assembly (of Bhikkhus), a crowd (of followers), and are well-known teachers, famous leaders, considered excellent by the multitude, as Pûrana-Kassapa, Makkhali-Gosâla, Agita-Kesakambali, Pakudha-Kakkâyana, Sañgaya-Belatthiputta, and Nigantha-Nâtaputta, 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 Paribbâgaka: 'This Samana Gotama has both an
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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 Paribbâgaka: 'Whatever Samanas and Brâhmanas 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-Gosâla, Agita-Kesakambali, Pakudha-Kakkâyana, Sañgaya-Belatthiputta, and Nigantha-Nâtaputta, 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 Paribbâgaka: '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 Paribbâgaka, went on a journey to Râgagaha, and wandering on his journey in regular order he came to Râgagaha, Veluvana, Kalandakanivâpa, 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
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Sabhiya, the Paribbâgaka, 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 Paribbâgaka: 'It is marvellous, it is wonderful indeed, the reception which I did not get from other Samanas and Brâhmanas 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 (samsâra), 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 Paribbâgaka, 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 Brâmana?'--so said Sabhiya,--'and how (may they call him) a Samana? and how a Nahâtaka? how can he be called a Nâga? 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 Samsâra, such an independent one is called a Brâmana. (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 tâdi pavukkate tathattâ.]
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not enter time (kappa) amongst gods and men who are subject to time, him they call a Nahâtaka (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 Nâga (sinless) by being so[2].' (522)
Then Sabhiya, the Paribbâgaka, 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 âhu nahâtako.
2. Âgum na karoti kiñki loke
Sabbasamyoge visagga bandhanâni
Sabbattha na saggatî vimutto
Nâgo tâdi pavukkate tathattâ.
But compare Pabbaggâsutta 17, Mâgandiyasutta 11, &c.]
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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 Paribbâgaka, 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 Âgâniya? 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 Brâmanas, 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 papañkanâmarûpam.]
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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 Âgâniya (high-bred) by being so.' (532)
Then Sabhiya, the Paribbâgaka, 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 Paribbâgaka? 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 lutâni bandhanâni
Agghattam bahiddhâ 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 Paribbâgaka (a wandering mendicant) who has attained the (highest) gain.' (537)
Then Sabhiya, the Paribbâgaka, 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 Âdikkas, 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. Yâni ka tîni yâni ka satthi
Samanappavâdasitâni bhûripañña
Saññakkhara saññanissitâni (?)
Osaranâni vineyya oghatam' agâ.]
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33. 'And all thy troubles are scattered and cut off, thou art calm, subdued, firm, truthful. (542)
34. 'All gods and both Nârada and Pabbata rejoice at thee, the chief of the sinless (nâganâga), 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 Mâra; 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 Paribbâgaka, 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 Paribbâgaka, received the robe and the orders from Bhagavat, and the venerable Sabhiya, having lately received the upasampadâ, 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.
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7. SELASUTTA.
Keniya, the Gatila, invites Buddha with his assembly to take his meals with him on the morrow. Sela, the Brâmana, 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 Anguttarâpa, with a large assembly of Bhikkhus, with 1250 Bhikkhus, went to Âpana, a town in Anguttarâpa.
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 Anguttarâpa with a large assembly of Bhikkhus, with 1250 Bhikkhus, has reached Âpana, 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 (viggâkarana), 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 Mâras, of Brahmans, and beings comprising Samanas and Brâmanas, 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
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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 Brâmanas.'
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 Brâmanas, 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 Brâmanas.'
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 Brâhmanas, yet let the venerable Gotama accept my food to-morrow, together with the assembly of Bhikkhus.' Bhagavat assented by being silent.
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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 Brâmana Sela lived at Âpana, perfect in the three Vedas, vocabulary, Ketubha, etymology, Itihâsa 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 Brâhmana Sela. Then the Brâmana Sela surrounded by three hundred young men, walking on foot, arrived at the place where the hermitage of Keniya, the Gatila, was. And the Brâmana 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 brâhmano Âpane pativasati tinnam vedânam pâragû sanighanduketubhânam sâkkharappabhedânam itihâsapañkamânam padako veyyâkarano lokâyatamahâpurisalakkhanesu anavayo tîni mânavakasatâni mante vâketi.]
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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 Bimbisâra, 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 Bimbisâra, 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 Anguttarâpa with a large assembly of Bhikkhus, one thousand two hundred and fifty Bhikkhus, has reached Âpana, 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 (viggâkarana), 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 Brâhmana Sela: 'This sound "Buddha" is (indeed) rare, but in our hymns
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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 Brâmana Sela: 'There, where yon blue forest line is, O venerable Sela.'
Then the Brâmana Sela together with (his) three hundred young men went to the place where Bhagavat was. Then the Brâmana 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 Brâmana 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 Brâhmana, looked for the thirty-two signs of a great man on the body of Bhagavat. And the Brâmana 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 Brâmana 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 Brâmana 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 Brâhmana 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 Brâhmanas, 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 Brâmana 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 (dhammarâgan), 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 Brâhmana,--'an incomparable, religious king; "with justice I turn the wheel," so thou sayest, O Gotama. (555)
[1. Compare Gospel of S. John xviii. 37.]
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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, Sâriputta is to turn after (me), he taking after Tathâgata. (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 Brâmana. (558)
12. 'Subdue thy doubt about me, have faith (in me), O Brâmana, 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 Brâmana, a perfectly enlightened, an incomparable physician, (560)
14. 'Most eminent, matchless, a crusher of Mâra'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 Mâra's army, is not appeased, even if he be, of black origin (kanhâbhigâtika). (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 Brâmanas 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 Brâmana 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. Svâkkhâtam brahmakariyam
Sanditthikam akâlikam
Yattha amoghâ pabbaggâ
Appamattassa sikkhato.]
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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 Sâvitti[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. Sâvittî khandaso mukham.
2. Comp. Nâlakasutta v. 42.
3. Âdikko tapatam mukham.]
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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 Mâra, 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 Nâgas worship the Master's feet.' (573)
Selasutta is ended.
8. SALLASUTTA.
Life is short, all mortals are subject to death, but knowing the terms of the world the wise do not grieve, and those who have left sorrow will be blessed.--Text in the Dasaratha-Gâtaka, p. 34.
1. Without a cause and unknown is the life of mortals in this world, troubled and brief, and combined with pain. (574)
2. For there is not any means by which those that have been born can avoid dying; after reaching old age there is death, of such a nature are living beings. (575)
3. As ripe fruits are early in danger of falling, so mortals when born are always in danger of death. (576)
4. As all earthen vessels made by the potter end in being broken, so is the life of mortals. (577)
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5. Both young and grown-up men, both those who are fools and those who are wise men, all fall into the power of death, all are subject to death. (578)
6. Of those who, overcome by death, go to the other world, a father does not save his son, nor relatives their relations. (579)
7. Mark! while relatives are looking on and lamenting greatly, one by one of the mortals is carried off, like an ox that is going to be killed. (580)
8. So the world is afflicted with death and decay, therefore the wise do not grieve, knowing the terms of the world. (581)
9. For him, whose way thou dost not know, either when he is coming or when he is going, not seeing both ends, thou grievest in vain. (582)
10. If he who grieves gains anything, (although he is only) a fool hurting himself, let the wise man do the same. (583)
11. Not from weeping nor from grieving will any one obtain peace of mind; (on the contrary), the greater his pain will be, and his body will suffer. (584)
12. He will be lean and pale, hurting himself by himself, (and yet) the dead are not saved, lamentation (therefore) is of no avail. (585)
13. He who does not leave grief behind, goes (only) deeper into pain; bewailing the dead he falls into the power of grief. (586)
14. Look at others passing away, men that go (to what they deserve) according to their deeds, beings trembling already here, after falling into the power of death. (587)
15. In whatever manner people think (it will come to pass), different from that it becomes, so great is
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the disappointment[1] (in this world); see, (such are) the terms of the world. (588)
16. Even if a man lives a hundred years or even more, he is at last separated from the company of his relatives, and leaves life in this world. (589)
17. Therefore let one, hearing (the words of) the saint, subdue his lamentation; seeing the one that has passed away and is dead, (let him say): 'He will not be found by me (any more).' (590)
18. As a house on fire is extinguished by water, so also the wise, sensible, learned, clever man rapidly drives away sorrow that has arisen, as the wind a tuft of cotton. (591)
19. He who seeks his own happiness should draw out his arrow (which is) his lamentation, and complaint, and grief. (592)
20. He who has drawn out the arrow and is not dependent (on anything) will obtain peace of mind; he who has overcome all sorrow will become free from sorrow, and blessed (nibbuta). (593)
Sallasutta is ended.
9. VÂSETTHASUTTA.
A dispute arose between two young men, Bhâradvâga and Vâsettha, the former contending man to be a Brâmana by birth, the latter by deeds. They agreed to go and ask Samana Gotama, and he answered that man is a Brâmana by his work only. The two young men are converted.--Text (from Magghimanikâya) and translation in Alwis's Buddhist Nirvâna, p. 103.
So it was heard by me:
At one time Bhagavat dwelt at Ikkhânamkala, in the Ikkhânamkala forest. At that time many distinguished,
[1. Etâdiso vinâbhâvo.]
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wealthy Brâmanas lived at Ikkhânamkala, as the Brâmana Kamkin, the Brâmana Târukkha, the Brâmana Pokkharasâti, the Brâhmana Gânussoni, the Brâmana Todeyya, and other distinguished, wealthy Brâmanas.
Then this dialogue arose between the young men Vâsettha and Bhâradvâga while walking about:
'How does one become a Brâmana?'
The young man Bhâradvâga said: 'When one is noble by birth on both sides, on the mother's and on the father's side, of pure conception up to the seventh generation of ancestors, not discarded and not reproached in point of birth, in this way one is a Brâmana.'
The young man Vâsettha said: 'When one is virtuous and endowed with (holy) works, in this way he is a Brâmana.'
Neither could the young man Bhâradvâga convince the young man Vâsettha, nor could the young man Vâsettha convince the young man Bhâradvâga. Then the young man Vâsettha addressed the young man Bhâradvâga: 'O Bhâradvâga, this Samana Gotama, the Sakya son, gone out from the Sakya family, dwells at Ikkhânamkala, in the forest of Ikkhânamkala, and the following good praising words met the venerable Gotama: "And so he is Bhagavat, the venerable, the enlightened, the glorious, let us go, O venerable Bhâradvâga, let us go
