Sutta Nipata

exists, O Brhhma#a, this is the practice (of the Buddhas). (480) 28. ‘ With other food and drink must thou serve one that is perfect, a great I si, whose passions are de¬ stroyed, and whose misbehaviour has ceased, for this is a field for one who looks for good works V (481) 29. Sundarikabhiradva^a : ‘ 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. Sundarikabharadva^a : ‘ 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 Brahma^a Sundarikabharadva^a 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. KasibMradv&gasutta, v. 7. 2 Moneyy asampannaw = pawMsampannaw. Commentator. 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 Brahma/za Sundarikabharadva^a received the pabba<ggH. from Bhagavat, and he received also the upasampada ; and the venerable Bharadva^a, having lately received the upasampad4, 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 Bharadva^a became one of the arahats.

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 Rafagaha, in the mountain (called) the Vulture’s Peak (GiggvfcakfVa). Then the young man Magha went to Bhagavat, and having gone to him he talked pleasantly with him, and after having had some pleasant, remarkable conversation with him he sat down apart; sitting down apart the young man Magha spoke this to Bhagavat : ‘ O venerable Gotama, I am a liberal giver, boun¬ tiful, suitable to beg of; justly I seek for riches, and having sought for riches justly, I give out of the justly obtained and justly acquired riches to one, to two, to three, to four, to five, to six, to seven, to eight, to nine, to ten, to twenty, to thirty, to forty, to fifty, to a hundred, I give still more. (I should like to know), O venerable Gotama, whether I, while so giving, so offering, produce much good.’ ‘ Certainly, O young man, dost thou in so offering produce much good; he, O young man, who is a liberal giver, bountiful, suitable to beg of, and who justly seeks for riches, and having sought for riches justly, gives out of his justly obtained and justly acquired riches to one, to two, to three, to four, to five, to six, to seven, to eight, to nine, to ten, to twenty, to thirty, to forty, to fifty, to a hundred, and gives still more, produces much good.’

Then the young man Migha addressed Bhagavat in stanzas : 1. ‘I ask the venerable Gotama, the bountiful,’ — so said the young man Magha, — ‘ wearing the yel¬ low robe, wandering about houseless:’ ‘He who is a householder, suitable to beg of, a donor, who, de¬ sirous 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, de¬ sirous of good, offers having what is good in view, and giving to others in this world food and drink, such a one will prosper with those worthy of offerings.’ (488) 3. ‘ He who is a householder, suitable to beg of, a donor,’— so said the young man, — ‘who, desirous of good, offers having what is good in view, and giving to others in this world food and drink, — tell me (I being such a one), O Bhagavat, of those worthy of offerings.’ (489) 4. Bhagavat : ‘Those indeed who wander about in the world without clinging to anything and without possessing anything, perfect, self-restrained, on such in due time people should bestow oblations ; let the Brahma^a 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 Brahmawa 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 BrAhma^a 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 Brahma^a who has good (works) in view, offer1. (493) 8. ‘ Those in whom there lives no deceit, no arro¬ gance, who are free from cupidity, free from selfish¬ ness, free from desire, on such in due time people should bestow oblations ; let the BrAhma^a who has good (works) in view, offer. (494) 9. ‘Those indeed who without being lost in desire, 1 Comp. Dhp. v. 20. after crossing the stream (of existence), wander about free from selfishness, on such in due time people should bestow oblations ; let the Brahma^a who has good (works) in view, offer. (495)

10. ‘ Those in whom there is no desire for any¬ thing 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 Brahmaraa 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 Brahmawa 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 Br&hma»a 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 Brdhma»a who has good (works) in view, offer. (499) 14. ‘ Those who, after leaving birth and death alto¬ gether, have conquered all doubt, on such in due time people should bestow oblations ; let the Brahma^a 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 Brdhma^a who has good (works) in view, offer. (501) 16. ‘Those who in this world rightly understand this: “This is the last (birth), there is no re-birth,” on such in due time people should bestow oblations ; let the Brahma«a who has good (works) in view, offer. (5°2) 17. ‘He who is accomplished, and delights in me¬ ditation, thoughtful, possessed of thorough enlight¬ enment, a refuge for many, on such a one in due time people should bestow oblations ; let the Brahma«a who has good (works) in view, offer.’ (503) 18. ‘ Certainly my question was not in vain, Bha- gavat 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,1 ’• — 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 re¬ press 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 wit¬ ness 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) 23. ‘He who offers the threefold blessing of obla¬ tion/ O M&gha, — 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 vener¬ able 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).’

Sabhiya, the Paribba^aka, 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 Brahmawa, a Samawa, a Nahataka, a Khetta^ina, a Kusala, a Pa«<fita, a Muni, a Vedagu, an Anuvidita, a Dhira, an A^aniya, a Sottiya, an Ariya, a ATarawavat, a Paribbagaka. 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 Ra/agaha, in Ve/uvana, in Kalandakanivipa. And at that time questions were recited to Sabhiya, the Paribba^aka (wandering mendicant), by an old benevolent deity: ‘ He who, O Sabhiya, be it a Samara or a Br£hmana, explains these questions to thee when asked, near him thou shouldst live a religious life.’ Then Sabhiya, the Paribb&faka, having learnt the questions from that deity, went to whatever Sama«as and Brdhmawas there were that had an assembly (of Bhikkhus), a crowd (of followers), and were wellknown teachers, famous leaders, considered excel¬ lent by the multitude, as Pftra#a-Kassapa, MakkhaliGos&la, Ag ita - Kesakambali, Pakudha- Kai/§4yana, Sa^aya - Bela/Z/ziputta, and Niga«/^a- N&taputta. Those he went to, and after going to them, he asked the questions. They, being asked the ques¬ tions by Sabhiya, the Paribb&^aka, 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 Paribba^aka.

Then this came to the mind of Sabhiya, the Paribba^aka : ‘Whatever Samaras and Brahma^as 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 Phrawa-Kassapa, Makkhali-Gosila, Afita- Kesakam¬ bali, Pakudha- K.akkayana, Sangaya- Bela^iputta, and N iga/z^a-Nitaputta, they, being asked ques¬ tions by me, did not succeed (in answering them), and not succeeding they showed wrath and hatred and discontent, and they also in return put ques¬ tions to me in this matter ; surely I think I shall go back to what I have left, and enjoy sensual plea¬ sures.’ Then this came to the mind of Sabhiya, the Paribb&^aka : ‘ This Samara Gotama has both an assembly (of Bhikkhus) and a crowd (of followers), and is a well-known teacher, a famons leader, con¬ sidered excellent by the multitude, surely I think I shall go to Samara Gotama and ask these ques¬ tions.’ Then this came to the mind of Sabhiya, the Paribba^aka : ‘ Whatever Samaras and Brdhma#as there are that are decayed, old, aged, ad¬ vanced in years, having reached old age, expe¬ rienced elders, long ordained, having assemblies (of Bhikkhus), crowds (of followers), being teachers well known, famous leaders, considered excellent by the multitude, as Phra^a - Kassapa, Makkhali - Gosila, A^ita-Kesakambali, Pakudha - Kaiv£ayana, Sa^ayaBela//^iputta, and N iga?«//^a-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 Samara Gotama being asked these questions will be able to explain them to me, for Sama#a Gotama is both young by birth and new in ascetic life.’

Then this came to the mind of Sabhiya, the Paribbh^aka : ‘Samara Gotama is not to be slighted Because he is young ; even if the Samara is young, yet he is mighty and powerful; surely I think I shall go to Samawa Gotama and ask these ques¬ tions.’ Then Sabhiya, the Paribba^aka, went on a journey to Rd^agaha, and wandering on his journey in regular order he came to Ri^agaha, Ve/uvana, Kalandakanivapa, to Bhagavat, and having come to Bhagavat he talked pleasantly with him, and after having had some pleasant and remarkable conversa¬ tion with him he sat down apart ; sitting down apart Sabhiya, the Paribba^aka, 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 Paribba^aka : ‘It is marvellous, it is wonderful indeed, the reception which I did not get from other Samaras and Brahma^as 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.’ (5 x 3) 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 Samara who has crossed the stream (of existence, and is) untroubled ; for whom there are no desires (ussada), he is com¬ passionate. (5r5)

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 (sawsira), 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 Paribba^aka, having approved of and rejoiced at the words of Bhagavat, glad, re¬ joicing, delighted, highly elated, asked Bhagavat another question : 9. ‘What should a man (necessarily) have obtained that people may call him a Brdhma^a ? ’ — so said Sabhiya, — ‘and how (may they call him) a Samara? and how a NaMtaka ? 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 Sawsdra, such an independent one is called a Brdhma^a. (519) ix. ‘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 Samara by being so1.’ (520)

12. ‘Whosoever, after having washed away all sins internally and externally in all the world, does 1 Samatto tddi pavuMate tathatta. not enter time (kappa) amongst gods and men who are subject to time, him they call a Nahitaka (cleansed)1. (52 x) 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 Ndga (sinless) by being so2.’ (522) Then Sabhiya, the Paribbafaka, 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 Khettafina?’ — so said Sabhiya, — ‘how (can they call any one) a Kusala? and how a Pa«a?ita ? how can he be called a Muni ? Asked (about this) do thou Bhagavat ex¬ plain it to me.’ (523) 1 5. ‘ He who, after examining all regions, O Sa¬ bhiya,’ — 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 Khetta^ina (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)

1 7. ‘He who, after examining both kinds of senses, internally and externally, is endowed with a 1 Devamanussesu kappiyesu Kappan n’ eti tain ahu nahatako. 2 Agi m na karoti kim& loke Sabbasawzyoge visag-g-a bandhanani Sabbattha na sagyati vimutto N&go tadi pavu/’/iate tathatta. But compare Pabbagg-asutta 17, Magandiyasutta 11, &c. clear understanding and has conquered evil and good (kawhasukka), such a one is called a Vandita (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 Paribba^aka, 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 Vedagfi?’ — so said Sabhiya, — ‘ and how (may they call him) Anuvidita ? and how Viriyavat ? How does one become A^aniya ? 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 Samaras and to Brahmawas, is free from passion for all sensations, he is Vedagft (having passed sensa¬ tion) after conquering all sensation. (529)

21. ‘ He who, having seen the delusion of name and form1, internally and externally, the root of sickness, and is delivered from the radical bond of all sickness, such a one is called Anuvidita (wellinformed) by being so. (53°) 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 Dhtra ( = viriyavat, firm) by being so. (53 1) 23. ‘He whose bonds are cut off internally and externally, the root of ties1, who is delivered from the radical bond of all ties, such a one is called Afdniya (high-bred) by being so.’ (532) Then Sabhiya, the Paribba^aka, 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 ob¬ tained that people may call him a Sottiya ? ’ — so said Sabhiya, — ‘how (may they call him) an Ariya ? and how a Aara#avat ? how may he become a Paribbafaka ? Asked (about this) do thou, O Bha¬ gavat, explain it to me.’ (533) 25. ‘ Whosoever, after having heard and under¬ stood every Dhamma in the world, O Sabhiya,’ — so said Bhagavat, — ‘ whatsoever is wrong and what¬ soever 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 at¬ tained the (highest) gain in the Aara»as, is skilful, has always understood the Dhamma, clings to nothing, is liberated, and for whom there are no passions, he is a ATara^avat (endowed with the observances). (536) 28. ‘ Whosoever abstains from the action that has a painful result, above and below and across and in 1 Yass’ assu lutani bandhanani kggkzXt&m bahiddha £a sangamulaw. the middle, who wanders with understanding, who has put an end to deceit, arrogance, cupidity and anger, name and form, him they call a Paribbd- ^aka (a wandering mendicant) who has attained the (highest) gain.’ . (537) Then Sabhiya, the Paribba^aka, having approved of and rejoiced at the words of Bhagavat, glad, re¬ joicing, delighted, highly elated, having risen from his seat, and having put his upper robe upon one shoulder, bending his joined hands towards Bha¬ gavat, praised Bhagavat face to face in appropriate stanzas :

29. ‘ Having conquered the three and sixty (philo¬ sophical) views referring to the disputations of the Samaras, thou hast crossed over the darkness of the stream1. (?) (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 glo¬ rious, 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 car- riedst 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 Adidas, 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. tim yani ka. saJthi Samawappavadasitani bhftripawraa Safmakkhara safwtanissitani (?) Osaraw&ni vineyya oghatam’ aga. 33. ‘ And all thy troubles are scattered and cut off, thou art calm, subdued, firm, truthful. (542) 34. ‘All gods and both N arada and Pabbata re¬ joice at thee, the chief of the sinless (naganaga), the great hero, when thou art speaking. (543)

35. ‘Adoration be to thee, O noble man, adora¬ tion 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 Mira ; after having cut off desire thou hast crossed over and hast carried across this generation. (545) 37. ‘ The elements of existence (upadhi) are over¬ come by thee, the passions are destroyed by thee, thou art a lion, free from desire, thou hast left behind fear and terror. (54b) 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, Sabhiya wor¬ ships the Master’s (feet).’ (547) Then Sabhiya, the Paribbagaka, stooping with his head to Bhaga vat’s feet, said this to Bhagavat : ‘ It is excellent, O venerable ! It is excellent, O venerable ! As one raises what has been over¬ thrown, 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 illus¬ trated ; 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 to another creed (a?Matitthiyapubba), wishes to be adopted into this religion (dhammavinaya), and wishes to receive the robe and the orders, he serves for four months; after the lapse of four months Bhikkhus who have appeased their thoughts will give him the robe and the orders to become a Bhikkhu, (for) I also in this matter acknowledge a difference of persons.’ ‘If, O venerable, those that formerly belonged to another creed and wish to be adopted into this religion and to receive the robe and the orders, serve for four months, and after the lapse of four months Bhikkhus who have appeased their thoughts give them the robe and the orders that they may become Bhikkhus, I will (also) serve for four months, and after the lapse of four months Bhikkhus who have appeased their thoughts shall give (me) the robe and the orders that I may become a Bhikkhu.’ Sabhiya,the Paribba^aka, received the robe and the orders from Bhagavat, and the venerable Sabhiya, having lately received the upasampada, leading a solitary, retired, strenuous, ardent, energetic life, lived after having in a short time in this existence by his own understanding ascertained and possessed himself of that highest perfection of a religious life for the sake of which men of good family rightly wander away from their houses to a houseless state. ‘ Birth had been destroyed, a religious life had been led, what was to be done had been done, there was nothing else (to be done) for this existence,’ so he perceived, and the venerable Sabhiya became one of the saints.

Kemya, the GaAla, invites Buddha with his assembly to take his meals with him on the morrow. Sela, the Br&hmarca, arrived at that place with his three hundred young men ; seeing the pre¬ parations 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 Bhaga vat wandering about in Anguttarapa, with a large assembly of Bhikkhus, with 1250 Bhikkhus, went to Apawa, a town in Anguttarapa. And Ke^iya, the ascetic, with matted hair (^aiila) heard the following : ‘ The Samara, the venerable Gotama, the Sakya son, gone out from the family of the Sakyas, wandering about in Anguttar&pa with a large assembly of Bhikkhus, with 1250 Bhikkhus, has reached Apawa, and the following good praising words met the venerable Gotama : “ And so he is Bhagavat, the venerable, the perfectly enlightened, endowed with science and works (viggci/£ara«a), the happy, knowing the world, the incomparable, the charioteer of men that are to be subdued, the master, the enlightened of gods and men, the glo¬ rious ; he teaches this world and the world of gods, of Maras, of Brahmans, and beings comprising Sa¬ maras and Brihmawas, gods and men, having him¬ self 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 Kemya, the Cadla, went (to the place) where 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 Kezziya, the Gat ila, was sitting down apart, Bhagavat, by religious talk, taught, advised, roused, and delighted him. Then Kemya, the GatWa, having been taught, advised, roused, and delighted by Bhagavat through religious talk, said this to Bhagavat : ‘ Let the venerable Gotama accept my food to¬ morrow, together with the assembly of Bhikkhus.’ This having been said, Bhagavat answered Keniya, the GatWa : ‘ Large, O Ke/ziya, is the assembly of Bhikkhus, one thousand two hundred and fifty Bhikkhus, and thou art intimate with the Br&hmazzas.’ A second time Kezziya, 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 Br&hmazzas, let the venerable Gotama accept my food to-morrow, together with the assembly of Bhikkhus.’ A second time Bhagavat said this to Kezziya, the GatWa : ‘ Large, O Kezziya, is the assembly of Bhik¬ khus, one thousand two hundred and fifty Bhikkhus, and thou art intimate with the Brcihmazzas.’

A third time Kezziya, the GatWa, said this to Bha¬ gavat : ‘ Although, O venerable Gotama, the assembly of Bhikkhus is large, one thousand two hundred and fifty Bhikkhus, and I am intimate with the Br&hmazzas, yet let the venerable Gotama accept my food to-morrow, together with the assembly of Bhikkhus.’ Bhagavat assented by being silent. Then Ke»iya, the £rarila, having learnt the assent of Bhagavat, after rising from his seat went to his hermitage, and having gone there he addressed his friends and servants, his relatives and kinsmen (as follows) : ‘ Let my venerable friends and servants, relatives and kinsmen hear me ; — the Samara Gotama has been invited by me to (take his) food (with me) to-morrow, together with the assembly of Bhikkhus; wherefore you must render me bodily service.’ ‘ Surely, O venerable one,’ so saying the friends and servants, relatives and kinsmen of Kemya, the £arila, complying with his request, some of them dug fireplaces, some chopped firewood, some washed the vessels, some placed waterpots, some prepared seats. Kemya, the (rarila, on the other hand, himself pro¬ vided a circular pavilion. At that time the Brahma^a Sela lived at Apawa, perfect in the three Vedas, vocabulary, KeAibha, etymology, I tihasa 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 hymns1. At that time Kemya, the Carila, was intimate with the Brahma^a Sela. Then the Brahma^a Sela sur¬ rounded by three hundred young men, walking on foot, arrived at the place where the hermitage of Kemya, the (Jarila, was. And the Brihmawa Sela saw the Carilas in Kenya’s hermitage, some of them digging fireplaces, some chopping firewood, some washing the vessels, some placing waterpots, some

1 Tena kho pana samayena Selo brahmawo Apa«e pa/ivasati tirawaw vedanara paragfi sanigha«</uke/ubhina« sakkharappabhedSna m itihasapaw/£amana»2 padako veyyakarawo lokayatamahapurisalakkha«esu anavayo tim mawavakasatSni mante vSieti. preparing seats, and Kemya, the GWila, on the other hand, himself providing a circular pavilion ; seeing Ke«iya, the Ga/ila, he said this : ‘ Is the venerable Ke»iya 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 Sa¬ mara 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 Apa#a, 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 (vi^aiarawa), 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 Kemya ? ’ ‘Yes, I say, O venerable Sela, that he is a Buddha.’ 1 Didst thou say that he is a Buddha, O venerable Ke«iya ? ’ ‘Yes, I say, O venerable Sela, that he is a Buddha.’ Then this occurred to the Br4hma»a Sela : ‘ This sound “ Buddha ” is (indeed) rare, but in our hymns 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 Keraya, dwells now that venerable Gotama, the saint and the perfectly enlightened ? ’

This having been said, Kemya, the Ga/ila, stretching out his right arm, spoke as follows to the Brdhma^a Sela : ‘ There, where yon blue forest line is, O venerable Sela.’ Then the Brahma^a Sela together with (his) three hundred young men went to the place where Bhagavat was. Then the Brahma«a 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 Samara Gotama, do ye not utter interrupting words, but wait ye venerable ones, for the end of my speech.’ Then the Br&hmawa Sela went to the place where 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 Brihmawa, looked for the thirty-two signs of a great man on the body of Bhagavat. And the Brahma^a 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 Brahma/m 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 Brdhmawa 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 Brahma^a Sela : ‘ The Samara 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 Brdhma«as, 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 Sama»a Gotama face to face in suitable stanzas.’ Then the Brahmawa Sela praised Bhagavat face to face in suitable stanzas :

1. ‘ Thou hast a perfect body, thou art resplen¬ dent, 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 coun¬ tenance, thou art great, straight, majestic, thou shinest like a sun in the midst of the assembly of the Samawas. (55°) 4. ‘ Thou art a Bhikkhu of a lovely appearance, thou hast a skin like gold ; what is the use of being a Samara to thee who art possessed of the highest beauty? (551) 5. ‘ Thou deservest to be a king, a king of uni¬ versal 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 (dhammarafan), with justice (dhammena) I turn the wheel, a wheel that is irresistible1.’ (554)

8. ‘ Thou acknowledgest thyself (to be) perfectly enlightened (sambuddha),’ — so said Sela, the Brahma«a, — ‘an incomparable, religious king; “with justice I turn the wheel,” so thou sayest, O Gotama. (555) 1 Compare Gospel of S. John xviii. 37. 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) xo. ‘The wheel turned by me, O Sela,’ — so said Bhagavat, — ‘ the incomparable wheel of religion, Sariputta is to turn after (me), he taking after Tathigata. (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 Brihma/za. (558) 12. ‘ Subdue thy doubt about me, have faith (in me), O Brahmawa, difficult (to obtain) is the sight of Buddhas repeatedly. (559) 1 3. ‘ Of those whose manifestation is difficult for you (to obtain) in the world repeatedly, I am, O Brihma»a, a perfectly enlightened, an incomparable physician, (560) 14. ‘Most eminent, matchless, a crusher of Mira’s army ; having subjected all enemies I rejoice secure on every side.’ (56 x )

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 Mira’s army, is not appeased, even if he be of black origin (ka^hibhi- ^•itika). (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) 1 8. 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 under¬ standing.’ (565) 19. These three hundred Brahma«as 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 im¬ mediate (life), in which it is not in vain to become an ascetic to one who learns in earnest1.’ (567)

Then the Brahma^a Sela together with his as¬ sembly took the robe and the orders in the presence of Bhagavat. Then Kemya, the Gat ila, by the expiration of that night, having provided in his hermitage nice hard food and soft food, let Bhagavat know the time (of the meal): ‘It is time, O venerable Gotama, the meal is prepared.’ Then Bhagavat in the morning, having put on his raiment and taken his bowl and robes, went to the Gatila Kemya’s hermitage, and having gone there he sat down on the prepared seat, together with the assembly of Bhikkhus. Then Kemya, the Gatila, satisfied and served with his own hands the assembly of Bhikkhus, with Buddha at their head, with nice hard food and soft food. Then Kemya, the Gatila, having gone up to Bhagavat who had finished eating and had taken his hand out of the bowl, took a low seat and sat down apart, and 1 Svakkhataw brahma^ariyaw Sa.ndiMika.rn akalikawz Yattha amogha pabbag^a Appamattassa sikkhato. while Kemya, the (Pa/ila, 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 S&- vitti1, the king is the principal amongst men, and the sea the principal amongst waters (nadinaw 2). (568)

22. ‘Amongst the stars the moon is the prin¬ cipal thing, the sun is the principal thing amongst the burning 3 (objects), amongst those that wish for good works and make offerings the assembly (sa mgha) indeed is the principal.’ (569) Then Bhagavat, having delighted Ke«iya, the GWila, with these stanzas, rose from (his) seat and went away. Then the venerable Sela together with his as¬ sembly 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 reli¬ gious 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 as¬ sembly 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 Savitt! Mandaso mukhaw. 2 Comp. Nalakasutta v. 42. 3 Adiiio tapataw mukhaw. 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. (5 70) 24. ‘ Thou art Buddha, thou art the Master, thou art the Muni that conquered Mira, thou hast, after cutting off the affections, crossed over (the stream of existence) and taken over these beings. (57 1) 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 N agas worship the Master’s feet.’ (573)

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- (Jataka, P- 34- 1. Without a cause and unknown is the life of mortals in this world, troubled and brief, and com¬ bined 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) 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 rela¬ tives their relations. (579) 7. Mark! while relatives are looking on and lament- ing 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, lamenta¬ tion (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) 1 5. In whatever manner people think (it will come to pass), different from that it becomes, so great is

the disappointment1 (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) 1 7. 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).’ (59°) 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 com¬ plaint, 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) A dispute arose between two young men, Bharadva^a and Vase/Ma, the former contending man to be a Brahmarca by birth, the latter by deeds. They agreed to go and ask Samaraa Gotama, and he answered that man is a Brahmarea by his work only. The two young men are converted. — Text (from Magg^imanik&ya) and translation in Alwis’s Buddhist Nirva«a, p. 103.

So it was heard by me : At one time Bhagavat dwelt at Ii^inawkala, in the IA&Mnawkala forest. At that time many dis- tinguished, wealthy Brahmawas lived at \kk/rXn'&mkala, as the Brahma^a Aawkin, the Brahma^a Tarukkha, the Brahmawa Pokkharasati, the Brahma®a Aanussom, the Brahma«a Todeyya, and other distinguished, wealthy Brahma^as. Then this dialogue arose between the young men Vase/Z/^a and Bharadvaga while walking about: ‘ How does one become a Brahmawa ?’ The young man Bhiradva^a 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 Brahma^a.’ The young man Vase/^a said: ‘When one is virtuous and endowed with (holy) works, in this way he is a Brihma^a.’ Neither could the young man Bharadva/fa con¬ vince the young man VdseZMa, nor could the young man Vhse/Ma convince the young man Bharadvh/a. Then the young man V4se/Z/£a addressed the young man Bharadvaga : ‘ O Bharadvaga, this Samara Gotama, the Sakya son, gone out from the Sakya family, dwells at HManawzkala, in the forest of I&Mcinamkala, 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 Bharadvdga, let us go (to the place) where the Samara Gotama is, and having gone there let us ask the Samara Gotama about this matter, and as the Samara Gotama replies so will we understand it.” ’

‘ Very well, O venerable one so the young man Bharadvag'a answered the young man Vase/Z/^a. Then the young men V Asettka. and Bharadvh/a went (to the place) where Bhagavat was, and having gone, they talked pleasantly with Bhagavat, and after having had some pleasant and remarkable con¬ versation (with him) they sat down apart. Sitting down apart the young man VAsettka addressed Bha¬ gavat in stanzas : 1. ‘We are accepted and acknowledged masters of the three Vedas1, I am (a pupil) of Pokkharasiti, and this young man is (the pupil) of Tdrukkha. (594) 2. ‘ We are accomplished in all the knowledge propounded by those who are acquainted with the three Vedas, we are padakas (versed in the metre), veyy4kara?zas (grammarians ?), and equal to our teachers in recitation (^appa)2. (595) 3. ‘We have a controversy regarding (the distinc¬ tions of) birth, O Gotama! Bharadva^a says, one is a Brahma^a by birth, and I say, by deeds ; know this, O thou clearly-seeing ! (596) 4. ‘We are both unable to convince each other, (therefore) we have come to ask thee (who art) cele¬ brated as perfectly enlightened. (597) 5. ‘ As people adoring the full moon worship (her)

with uplifted clasped hands, so (they worship) Gotama in the world. (598) 6. ‘We ask Gotama who has come as an eye to the world : Isa man a Brihma^a by birth, or is he so 1 AnuwwStapatmwiM Tevigga mayam asm’ ubho. 2 Tevi.gg'a.natfz * yad akkhataw Tatra kevalino ’smase, Padak’ asma veyyakarawa <?appe + aiariyasadisS. * T evigg&na.m = tivedanam. Commentator; but compare v. 63. f Gappe = vede. Commentator. by deeds? Tell us who do not know, that we may know a Brihma^a.’ (599) 7. ‘ I will explain to you, — O Vdse/?^a,’ so said Bhagavat, — ‘ in due order the exact distinction of living beings according to species, for their species are manifold. (600) 8. ‘ Know ye the grass and the trees, although they do not exhibit (it), the marks that constitute species are for them, and (their) species are manifold. (601) 9. ‘ Then (know ye) the worms, and the moths, and the different sorts of ants, the marks that con¬ stitute species are for them, and (their) species are manifold. (602) 10. ‘ Know ye also the four-footed (animals), small and great, the marks that constitute species are for them, and (their) species are manifold. (603)

11. ‘ Know ye also the serpents, the long-backed snakes, the marks that constitute species are for them, and (their) species are manifold. (604) 1 2. ‘ Then know ye also the fish which range in the water, the marks that constitute species are for them, and (their) species are manifold. (605) 13. ‘ Then know ye also the birds that are borne along on wings and move through the air, the marks that constitute species are for them, and (their) spe¬ cies are manifold. (606) 14. ‘ As in these species the marks that constitute species are abundant, so in men the marks that con¬ stitute species are not abundant. (607) 15. ‘Not as regards their hair, head, ears, eyes, mouth, nose, lips, or brows, (608) 16. ‘Nor as regards their neck, shoulders, belly, back, hip, breast, female organ, sexual inter¬ course, (609) 17. ‘Nor as regards their hands, feet, palms, nails, calves, thighs, colour, or voice are there marks that constitute species as in other species. (6 10) 18. ‘ Difference there is in beings endowed with bodies, but amongst men this is not the case, the difference amongst men is nominal (only)1. (61 1) 19. ‘For whoever amongst men lives by cow¬

keeping,— know this, O Vdse//^a, — he is a husband¬ man, not a Brihma^a. (612) 20. ‘ And whoever amongst men lives by dif¬ ferent mechanical arts, — know this, O Vase///£a, — he is an artisan, not a Brahma^a. (613) 21. ‘ And whoever amongst men lives by trade, — know this, O V4se///£a, — he is a merchant, not a Br&hmaraa. (614) 22. And whoever amongst men lives by serving others,— know this, O V ase///£a, — he is a servant, not a Br&hma«a. (615) 2 3. ‘ And whoever amongst men lives by theft, — know this, O Vhse//^a, — he is a thief, not a Brdhma«a, (6 1 6) 24. ‘And whoever amongst men lives by archery, — know this, O Vise//^a, — he is a soldier, not a Brihma«a. (617) 25. ‘And whoever amongst men lives by per¬ forming household ceremonials, — know this, O V4settka, — he is a sacrifices not a Brahma?za. (618) 26. ‘And whoever amongst men possesses villages and countries, — know this, O Vase//^a, — he is a king, not a Brihma?za, (619) Vokdraw ks. manussesu Samawwaya pavuMati. VisETTH ASU TTA. 1 1 3 27. ‘And I do not call one a Biclhma^a on account

of his birth or of his origin from (a particular) mother ; he may be called bhovadi, and he may be wealthy, (but) the one who is possessed of nothing and seizes upon nothing, him I call a Brhhmasa1. (620) 28. ‘ Whosoever, after cutting all bonds, does not tremble, has shaken off (all) ties and is liberated, him I call a Brahma^a. (621) 29. ‘ The man who, after cutting the strap (i. e. enmity), the thong (i. e. attachment), and the rope (i.e. scepticism) with all that pertains to it, has destroyed (all) obstacles (i. e. ignorance), the enlight¬ ened (buddha), him I call a Brahma^a. (622) 30. ‘Whosoever, being innocent, endures reproach, blows, and bonds, the man who is strong in (his) endurance and has for his army this strength, him I call a Brahmawa. (623) 31. ‘The man who is free from anger, endowed with (holy) works, virtuous, without desire, sub¬ dued, and wearing the last body, him I call a Brihma«a. (624) 32. ‘The man who, like water on a lotus leaf, or a mustard seed on the point of a needle, does not cling to sensual pleasures, him I call a Brhhma^a. (625) 33. ‘The man who knows in this world the de¬

struction of his pain, who has laid aside (his) burden, and is liberated, him I call a Brahma^a. (626) 34. ‘ The man who has a profound understanding, who is wise, who knows the true way and the wrong way, who has attained the highest good, him I call a Br&hmawa. (627) 1 Comp. Dhp. v. 396, &c. 35. ‘The man who does not mix with householders nor with the houseless, who wanders about without a house, and who has few wants, him I call a Brahma«. (628) 36. ‘Whosoever, after refraining from hurting (living) creatures, (both) those that tremble and those that are strong, does not kill or cause to be killed, him I call a Br&hmazza. (629) 3 7. ‘ The man who is not hostile amongst the hostile, who is peaceful amongst the violent, not seizing (upon anything) amongst those that seize (upon everything), him I call a Brahmazza. (630) 38. ‘The man whose passion and hatred, arrogance and hypocrisy have dropt like a mustard seed from the point of a needle, him I call a Brahmazza. (631) 39. ‘ The man that utters true speech, instructive and free from harshness, by which he does not offend any one, him I call a Brclhmazza. (632)

40. ‘ Whosoever in the world does not take what has not been given (to him), be it long or short, small or large, good or bad, him I call a Br&hma«a. (633) 41. ‘The man who has no desire for this world or the next, who is desireless and liberated, him I call a Brahmazza. (634) 42. ‘ The man who has no desire, who know¬ ingly is free from doubt, and has attained the depth of immortality, him I call a Brahmazza. (635) 43. ‘ Whosoever in this world has overcome good and evil, both ties, who is free from grief and defile¬ ment, and is pure, him I call a Brdhmazza. (636) 44. ‘The man that is stainless like the moon, pure, serene, and undisturbed, who has destroyed joy, him I call a Brahmazza. (637) 45. ‘ Whosoever has passed over this quagmire difficult to pass, (who has passed over) revolution (sams&ra) and folly, who has crossed over, who has reached the other shore, who is meditative, free from desire and doubt, calm without seizing (upon anything), him I call a Br&hma/za. (638) 46. ‘ Whosoever in this world, after abandoning sensual pleasures, wanders about houseless, and has destroyed the existence of sensual pleasures (kamabhava), him I call a Brahma^a. (639)

47. ‘ Whosoever in this world, after abandoning desire, wanders about houseless, and has destroyed the existence of desire (ta^habhava), him I call a Brahma?za. (640) 48. ‘ Whosoever, after leaving human attachment (yoga), has overcome divine attachment, and is liberated from all attachment, him I call a Brahmana. (641) 49. ‘ The man that, after leaving pleasure and disgust, is calm and free from the elements of exist¬ ence (nirupadhi), who is a hero, and has conquered all the world, him I call a Brdhmawa. (642) 50. ‘ Whosoever knows wholly the vanishing and reappearance of beings, does not cling to (anything), is happy (sugata), and enlightened, him I call a Brahma^a. (643) 51. ‘ The man whose way neither gods nor Gandhabbas nor men know, and whose passions are de¬ stroyed, who is a saint, him I call a Brdhma«a. (644) 52. ‘The man for whom there is nothing, neither before nor after nor in the middle, who possesses nothing, and does not seize (upon anything), him I call a Brahmawa. (645) 53. ‘ The (man that is undaunted like a) bull, who is eminent, a hero, a great sage (mahesi), victorious, free from desire, purified, enlightened, him I call a Brahmawa. (646)

54. ‘ The man who knows his former dwellings, who sees both heaven and hell, and has reached the destruction of births, him I call a Brahma^a. (647) 55. ‘For what has been designated as “name” and “ family ” in the world is only a term, what has been designated here and there is understood by common consent1. (648) 56. ‘ Adhered to for a long time are the views of the ignorant, the ignorant tell us, one is a Brahma^a by birth. (649) 57. * Not by birth is one a Br£hma»a, nor is one by birth no Brahma«a ; by work (kammana) one is a Brahma;«a, by work one is no Brdhmawa. (650) 58. ‘ By work one is a husbandman, by work one is an artisan, by work one is a merchant, by work one is a servant. (651) 59. ‘By work one is a thief, by work one is a soldier, by work one is a sacrificer, by work one is a king. (652) 60. ‘ So the wise, who see the cause of things and understand the result of work, know this work as it really is2. (653) 61. ‘ By work the world exists, by work mankind

1 Sama nii& h’ esa lokasmira Namagottaw pakappitaw SammuMa samudagatam Tattha tattha pakappitaw. 2 Evam eta m yathabhutaw Kammaw passanti pa«</ita Pa/i/vtasamuppadadasa Kammavipakakovida. exists, beings are bound by work as the linch-pin of the rolling cart (keeps the wheel on) 1. (654) 62. ‘By penance, by a religious life, by self-restraint, and by temperance, by this one is a Brahma#a, such a one (they call) the best Br&hma;2a. (655) 63. ‘He who is endowed with the threefold knowledge 2 3, is calm, and has destroyed regenera¬ tion, — know this, O Vase/Z/ka, — he is to the wise Brahman and Sakka.’ (656) This having been said, the young men VdseZZia and Bharadva^a spoke to Bhagavat as follows : ‘I t is excellent, O venerable Gotama ! 1 1 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 Go¬ tama in manifold ways the Dhamma has been illus¬ trated ; we take refuge in the venerable Gotama, in the Dhamma, and in the Assembly of Bhikkhus ; may the venerable Gotama receive us as followers (upasaka), who from this day for life have taken refuge (in him).’

1 Kammana vattad loko, Kammana. vattati pag-l, Kammanibandhana satta Rathassamva yayato. 3 Tihi viggahi sampanno. Kokaliya abuses Sariputta and Moggallana to Buddha ; therefore as soon as he has left Buddha, he is struck with boils, dies and goes to the Paduma hell, whereupon Buddha describes to the Bhikkhus the punishment of backbiters in hell. So it was heard by me : At one time Bhagavat dwelt at Savatthi, in Cretavana, in the park of Anathapbzt/ika. Then the Bhikkhu Kokaliya approached Bhagavat, and after having approached and saluted Bhagavat he sat down apart; sitting down apart the Bhikkhu Kokaliya said this to Bhagavat : ‘ O thou venerable one, Sariputta and Moggallana have evil desires, they have fallen into the power of evil desires.’ When this had been said, Bhagavat spoke to the Bhikkhu Kokaliya as follows : ‘ (Do) not (say) so, Kokaliya ; (do) not (say) so, Kokaliya ; appease, O Kokaliya, (thy) mind in regard to Sariputta and Moggallana: Sariputta and Moggallana are amiable1.’ A second time the Bhikkhu Kokaliya said this to Bhagavat : ‘ Although thou, O venerable Bhagavat, (appearest) to me (to be) faithful and trustworthy, yet Sdriputta and Moggallana have evil desires, they have fallen into the power of evil desires.’

A second time Bhagavat said this to the Bhikkhu Kok&liya : ‘ (Do) not (say) so, Kok&liya ; (do) not (say) so, Kokaliya; appease, O Kokaliya, (thy) mind in regard to Sariputta and Moggallana : Sariputta and Moggallana are amiable.’ A third time the Bhikkhu Kokaliya said this to Bhagavat : ‘ Although thou, O venerable Bhagavat, (appearest) to me (to be) faithful and trustworthy, 1 Pesala ti piyasila. Commentator. yet Sariputta and Moggallana have evil desires, Sariputta and Moggallana have fallen into the power of evil desires.’ A third time Bhagavat said this to the Bhikkhu Kokaliya : ‘(Do) not (say) so, Kokaliya ; (do) not (say) so, Kokaliya; appease, O Kokaliya, (thy) mind in regard to Sariputta and Moggallana : Sariputta and Moggallana are amiable.’ Then the Bhikkhu Kokaliya, after having risen from his seat and saluted Bhagavat and walked round him towards the right, went away ; and when he had been gone a short time, all his body was struck with boils as large as mustard seeds; after being only as large as mustard seeds, they became as large as kidney beans ; after being only as large as kidney beans, they became as large as chick peas; after being only as large as chick peas, they became as large as a Kola/Z^i egg(?); after being only as large as a Kola///zi egg, they became as large as the jujube fruit ; after being only as large as the jujube fruit, they became as large as the fruit of the emblic myrobalan; after being only as large as the fruit of the emblic myrobalan, they became as large as the unripe beluva fruit ; after being only as large as the unripe beluva fruit, they became as large as a billi fruit (?); after being as large as a billi fruit, they broke, and matter and blood flowed out. Then the Bhikkhu Kokaliya died of that disease, and when he had died the Bhikkhu Kokaliya went to the Paduma hell, having shown a hostile mind against Sariputta and Moggallana. Then when the night had passed Brahman Sahampati of a beautiful ap¬ pearance, having lit up all Gbtavana, approached Bhagavat, and having approached and saluted Bha-

gavat, he stood apart, and standing apart Brahman Sahampati said this to Bhagavat : ‘ O thou venera¬ ble one, Kokaliya, the Bhikkhu, is dead; and after1 death, O thou venerable one, the Bhikkhu Kokaliya is gone to the Paduma hell, having shown a hostile mind against Sariputta and Moggallana.’ This said Brahman Sahampati, and after saying this and saluting Bhagavat, and walking round him towards the right, he disappeared there. Then Bhagavat, after the expiration of that night, addressed the Bhikkhus thus : ‘ Last night, O Bhikkhus, when the night had (nearly) passed, Brahman Sahampati of a beautiful appearance, having lit up all Cetavana, approached Bhagavat, and having approached and saluted Bhagavat, he stood apart, and standing apart Brahman Sahampati said this to Bhagavat : “ O thou venerable one, Kokaliya, the Bhikkhu, is dead ; and after death, O thou venerable one, the Bhikkhu Kokhliya is gone to the Paduma hell, having shown a hostile mind against S&riputta and Moggallhna.” This said Brahman Sahampati, O Bhikkhus, and having said this and saluted me, and walked round me towards the right, he disappeared there.’ When this had been said, a Bhikkhu asked Bha¬ gavat : ‘ How long is the rate of life, O venerable one, in the Paduma hell ?’

‘ Long, O Bhikkhu, is the rate of life in the Pa¬ duma hell, it is not easy to calculate either (by saying) so many years or so many hundreds of years or so many thousands of years or so many hundred thousands of years.’ ‘ But it is possible, I suppose, to make a com¬ parison, O thou venerable one ?’ ‘ It is possible, O Bhikkhu;’ so saying, Bhagavat spoke (as follows) : ‘ Even as, O Bhikkhu, (if there were) a Kosala load of sesamum seed containing twenty kharis, and a man after the lapse of every hun¬ dred years were to take from it one sesamum seed at a time, then that Kosala load of sesamum seed, con¬ taining twenty khhris, would, O Bhikkhu, sooner by this means dwindle away and be used up than one Abbuda hell ; and even as are twenty Abbuda hells, O Bhikkhu, so is one Nirabbuda hell ; and even as are twenty Nirabbuda hells, O Bhikkhu, so is one Ababa hell ; and even as are twenty Ababa hells, O Bhikkhu, so is one Ahaha hell ; and even as are twenty Ahaha hells, O Bhikkhu, so is one Atata hell ; and even as are twenty A/a/a hells, O Bhikkhu, so is one Kumuda hell ; and even as are twenty Kumuda hells, O Bhikkhu, so is one Sogandhika hell ; and even as are twenty Sogandhika hells, O Bhikkhu, so is one Uppalaka hell; and even as are twenty Uppalaka hells, O Bhikkhu, so is one Puwdarlka hell ; and even as are twenty Pu^ahrlka hells, O Bhikkhu, so is one Paduma hell ; and to the Paduma hell, O Bhikkhu, the Bhikkhu Kokaliya is gone, having shown a hostile mind against Sariputta and Moggalldna.’ This said Bha¬ gavat, and having said this Sugata, the Master, furthermore spoke as follows :

x. ‘To (every) man that is born, an axe is born in his mouth, by which the fool cuts himself, when speaking bad language. (657) 2, ‘ He who praises him who is to be blamed, or blames him who is to be praised, gathers up sin in his mouth, and through that (sin) he will not find any joy. (658) 3. ‘Trifling is the sin that (consists in) losing riches by dice ; this is a greater sin that corrupts the mind against Sugatas. (659) 4. ‘ Out of the one hundred thousand Nirabbudas (he goes) to thirty-six, and to five Abbudas ; because he blames an Ariya he goes to hell, having employed his speech and mind badly. (660) 5. ‘He who speaks falsely goes to hell, or he who having done something says, “ I have not done it;” both these after death become equal, in another world (they are both) men guilty of a mean deed1. (66 1) 6. ‘He who offends an offenceless man, a pure man, free from sin, such a fool the evil (deed) reverts against, like fine dust thrown against the wind 2. (662) 7. ‘He who is given to the quality of covetous¬ ness, such a one censures others in his speech,

(being himself) unbelieving, stingy, wanting in affa¬ bility, niggardly, given to backbiting. (663) 8. ‘ O thou foul-mouthed, false, ignoble, blasting, wicked, evil-doing, low, sinful, base-born man, do not be garrulous in this world, (else) thou wilt be an inhabitant of hell 3. (664) 9. ‘ Thou spreadest pollution to the misfortune (of others), thou revilest the just, committing sin (yourself), and having done many evil deeds thou wilt go to the pool (of hell) for a long time. (665) 1 Comp. Dhp. v. 306. 2 Comp. Dhp. v. 125. 8 Mukhadugga vibhfita-m-anariya Bhfinahu * papaka dukkatakari Purisanta kali ava^ata Ma bahubham dha nerayiko si. * Bhfinahu bhutihanaka vuddhinasaka. Commentator. 10. ‘For one’s deeds are not lost, they will surely come (back to you), (their) master will meet with them, the fool who commits sin will feel the pain in himself in the other world1. (666) 11. ‘To the place where one is struck with iron rods, to the iron stake with sharp edges he goes ; then there is (for him) food as appropriate, resem¬ bling a red-hot ball of iron. (667) 12. ‘For those who have anything to say (there) do not say fine things, they do not approach (with pleasing faces); they do not find refuge (from their sufferings), they lie on spread embers, they enter a blazing pyre. (668)

13. ‘ Covering (them) with a net they kill (them) there with iron hammers; they go to dense dark¬ ness 2, for that is spread out like the body of the earth. (669) 14. ‘ Then (they enter) an iron pot, they enter a blazing pyre, for they are boiled in those (iron pots) for a long time, jumping up and down in the pyre. (670) 1 5. ‘ Then he who commits sin is surely boiled in a mixture of matter and blood ; whatever quarter he inhabits, he becomes rotten there from coming in contact (with matter and blood). (671) 16. ‘He who commits sin will surely be boiled in the water, the dwelling-place of worms ; there it is not (possible) to get to the shore, for the jars (are) exactly alike8. (?) (67 2) 1 Comp. Revelation xiv. 13. 2 Andhaw va Timisa»z ayanti. Tattha ki m pai^ati kibbisakari, Gantu»2 na hi dram p’ atthi Sabbasama hi samantakapalla. 1 7. ‘ Again they enter the sharp Asipattavana with mangled limbs ; having seized the tongue with a hook, the different watchmen (of hell) kill (them). (673) 18. ‘Then they enter Vetara/d, that is difficult to cross and has got streams of razors with sharp edges ; there the fools fall in, the evil-doers after having done evil. (674)

19. ‘There black, mottled flocks of ravens eat them who are weeping, and dogs, jackals, great vultures, falcons, crows tear (them). (675) 20. ‘ Miserable indeed is the life here (in hell) which the man sees that commits sin. Therefore should a man in this world for the rest of his life be strenuous, and not indolent. (676) 21. ‘Those loads of sesamum seed which are carried in Paduma hell have been counted by the wise, they are (several) nahutas and five koris, and twelve hundred ko/is besides1. (677) 22. ‘As long as hells are called painful in this world, so long people will have to live there for a long time ; therefore amongst those who have pure, amiable, and good qualities one should always guard speech and mind/ (678) The Isi Asita, also called Ka«hasiri, on seeing the gods rejoicing, asks the cause of it, and having heard that Buddha has been born, he descends from Tusita heaven. When the Sakyas showed the child to him, he received it joyfully and prophesied 1 Nahutani hi ko/iyo paft/oa bhavanti Dvadasa ko/isatani pun’ a nnL about it. Buddha explains to Nalaka, the sister’s son of Asita, the highest state of wisdom. — Compare Lalita-vistara, Adhyaya VII ; Asita and Buddha, or the Indian Simeon, by J. Muir, in the Indian Antiquary, Sept. 1878.

1. The I si Asita saw in (their) resting-places during the day the joyful, delighted flocks of the Tidasa gods, and the gods in bright clothes, always highly praising Inda, after taking their clothes and waving them. (679) 2. Seeing the gods with pleased minds, delighted, and showing his respect, he said this on that occa¬ sion : ‘ Why is the assembly of the gods so exceed¬ ingly pleased, why do they take their clothes and wave them? (680) 3. ‘When there was an encounter with the Asuras, a victory for the gods, and the Asuras were defeated, then there was not such a rejoicing. What wonder¬ ful (thing) have the gods seen that they are so de¬ lighted ? (681) 4. ‘They shout and sing and make music, they throw (about their) arms and dance ; I ask you, the inhabitants of the tops of (mount) Meru, remove my doubt quickly, O venerable ones!’ (682) 5. ‘ The Bodhisatta, the excellent pearl, the incom¬ parable, is born for the good and for a blessing in the world of men, in the town of the Sakyas, in the country of Lumbinf. Therefore we are glad and exceedingly pleased. (683)

6. ‘He, the most excellent of all beings, the pre¬ eminent man, the bull of men, the most excellent of all creatures will turn the wheel (of the Dhamma) in the forest called after the Isis, (he who is) like the roaring lion, the strong lord of beasts.’ (684) 7. Having heard that noise he descended from (the heaven of) Tusita. Then he went to Suddhodana’s palace, and having sat down there he said this to the Sakyas: ‘Where is the prince? I wish to see (him).’ (685) 8. Then the Sakyas showed to (the I si), called Asita, the child, the prince who was like shining gold, manufactured by a very skilful (smith) in the mouth of a forge, and beaming in glory and having a beautiful appearance. (686) 9. Seeing the prince shining like fire, bright like the bull of stars wandering in the sky, like the burning sun in autumn, free from clouds, he joyfully obtained great delight. (68 7) 10. The gods held in the sky a parasol with a thousand circles and numerous branches, yaks’ tails with golden sticks were fanned, but those who held the yaks’ tails and the parasol were not seen. (688)

1 1. The Isi with the matted hair, by name Ka/zha- siri, on seeing the yellow blankets (shining) like a golden coin, and the white parasol held over his head, received him delighted and happy. (689) 12. And having received the bull of the Sakyas, he who was wishing to receive him and knew the signs and the hymns, with pleased thoughts raised his voice, saying : ‘ Without superior is this, the most excellent of men.’ (690) 13. Then remembering his own migration he was displeased and shed tears ; seeing this the Sakyas asked the weeping Isi, whether there would be any obstacle in the prince’s path. (691) 14. Seeing the Sakyas displeased the Isi said: ‘ I do not remember anything (that will be) un¬ lucky for the prince, there will be no obstacles at all for him, for this is no inferior (person). Be without anxiety. (69 2 ) 15. ‘This prince will reach the summit of per¬ fect enlightenment, he will turn the wheel of the Dhamma, he who sees what is exceedingly pure (i. e. NibMna), this (prince) feels for the welfare of the multitude, and his religion 1 will be widely spread. (693)

16. ‘My life here will shortly be at an end, in the middle (of his life) there will be death for me ; I shall not hear the Dhamma of the incomparable one ; therefore I am afflicted, unfortunate, and suf¬ fering.’ (694) 17. Having afforded the Sakyas great joy he went out from the interior of the town to lead a religious life; but taking pity on his sister’s son, he induced him to embrace the Dhamma of the incomparable one. (695) 18. ‘When thou hearest from others the sound “Buddha,” (or) “he who has acquired perfect en¬ lightenment walks the way of the Dhamma,” then going there and enquiring about the particulars, lead a religious life with that Bhagavat.’ (696) 19. Instructed by him, the friendly-minded, by one who saw in the future what is exceedingly pure (i. e. NibMna), he, Ndlaka, with a heap of gathered-up good works, and with guarded senses dwelt (with him), looking forward to 61 na (i. e. Buddha). (69 7) 20. Hearing the noise, while the excellent 6ina turned the wheel (of the Dhamma), and going and seeing the bull of the Isis, he, after being converted, 1 Brahma^ariyaw = sisanaw. Commentator.

asked the eminent Muni about the best wisdom, when the time of Asita’s order had come. (698) The Vatthugathas are ended. 21. ‘These words of Asita are acknowledged true (by me), therefore we ask thee, O Gotama, who art perfect in all things (dhamma). (699) 22. ‘O Muni, to me who am houseless, and who wish to embrace a Bhikkhu’s life, explain when asked the highest state, the state of wisdom (moneyya).’ (700) 23. ‘ I will declare to thee the state of wisdom,’ — so said Bhagavat, — ‘difficult to carry out, and difficult to obtain ; come, I will explain it to thee, stand fast, be firm. (701) 24. ‘ Let a man cultivate equanimity : which is (both) reviled and praised in the village, let him take care not to corrupt his mind, let him live calm, and without pride. (7°2) 25. ‘Various (objects) disappear, like a flame of fire in the wood 1 ; women tempt the Muni, let them not tempt him. (703) 26. ‘ Let him be disgusted with sexual inter¬ course, having left behind sensual pleasures of all kinds, being inoffensive and dispassionate towards living creatures, towards anything that is feeble or strong. (704)

2 7. ‘ As I am so are these, as these are so am I, identifying himself with others, let him not kill nor cause (any one) to kill 2. (705) 1 UK’ava^a ni<£Maranti Daye aggisikMpama. 2 YatM aha m tatha ete Yatha ete tatha ahawz 28. ‘Having abandoned desire and covetousness let him act as one that sees clearly where a common man sticks, let him cross over this hell. (706) 29. ‘ Let him be with an empty stomach, taking little food, let him have few wants and not be covetous; not being consumed by desire he will without desire be happy. (7°7) 30. ‘ Let the Muni, after going about for alms, repair to the outskirts of the wood, let him go and sit down near the root of a tree. (708) 31. ‘Applying himself to meditation, and being wise, let him find his pleasure in the outskirts of the wood, let him meditate at the root of a tree enjoying himself. (7°9) 32. ‘ Then when night is passing away let him repair to the outskirts of the village, let him not delight in being invited nor in what is brought away from the village. (710)

33. ‘ Let not the Muni, after going to the village, walk about to the houses in haste ; cutting off (all) talk while seeking food, let him not utter any coherent speech1. (711) 34. ‘ “ What I have obtained that is good,” “ I did not get (anything that is) good,” so thinking in both cases he returns to the tree unchanged2. (712) 35. ‘Wandering about with his alms-bowl in his Attanaw upamaw katva Na haneyya na ghataye. Comp. Dhp. v. 129. 1 Na vaiam payutam bha«e. 2 Alatthawz yad ida m sadhu Nalatthaw kusalam iti, Ubhayen’ eva so tadi * hand, considered dumb without being dumb, let him not blush at a little gift, let him not despise the giver. (713) 36. ‘Various are the practices illustrated by the Samaaa, they do not go twice to the other shore, this (is) not once thought1. (?) (714) 37. ‘For whom there is no desire, for the Bhikkhu who has cut off the stream (of existence) and aban¬ doned all kinds of work, there is no pain. (715) 38. ‘ I will declare to thee the state of wisdom, so said Bhagavat, — ‘ let one be like the edge of a razor, having struck his palate with his tongue, let him be restrained in (regard to his) stomach. (7x6)

39. ‘ Let his mind be free from attachment, let him not think much 2 (about worldly affairs), let him be without defilement, independent, and devoted to a religious life. (7 1 7) 40. ‘ For the sake of a solitary life and for the sake of the service that is to be carried out by Samaras, let him learn, solitariness is called wis¬ dom 3 ; alone indeed he will find pleasure. (718) 41. ‘Then he will shine through the ten regions, having heard the voice of the wise, of the medi¬ tating, of those that have abandoned sensual plea¬ sures, let my adherent then still more devote himself to modesty and belief. (719) 42. ‘Understand this from the waters in chasms 1 UMavaH hi pa/ipada, Sama«ena pakasita, Na param diguwaw yanti, Na ida m ekagu»a« mutaw. * Na £api bahu $ntaye. 3 Ekattaw monam akkhatawz. and cracks : noisy go the small waters, silent goes the vast ocean l. (720) 43. 'What is deficient that makes a noise, what is full that is calm; the fool is like a half-(filled) waterpot, the wise is like a full pool. (721) 44. ‘When the Samara speaks much that is pos¬ sessed of good sense, he teaches the Dhamma while knowing it, while knowing it he speaks much2. (722)

45. ‘ But he who while knowing it is self-restrained, and while knowing it does not speak much, such a Muni deserves wisdom (mona), such a Muni has attained to wisdom (mona) V (723) All pain in the world arises from upadhi, avigga, sawkhara, vinnnna, phassa, vedana, tawha, upadana, arambha, ahara, mgita, nissaya, rfipa, mosadhamma, sukha. So it was heard by me : At one time Bhagavat dwelt at Savatthi in Pubbarama, Migaramatar’s mansion. At that time Bhagavat on the Uposatha day4, on the fifteenth, 1 Tan nadihi vi^anatha Sobbhesu padaresu ka : Sananta yanti kussobbha Tu»hi yati mahodadhi. * Yaw samawo bahu bhasati Upetaw atthasawhitaw Gamm so dhammaw deseti Ganam so bahu bhasati. 3 Yo ia ga.na.rn sawyatatto Ga.na.rn na bahu bhasati Sa muni monam arahati Sa muni monam agg/iagL See Rhys Davids, Buddhism, p. 140. it being full moon, in the evening was sitting in the open air, surrounded by the assembly of Bhikkhus. Then Bhagavat surveying the silent assembly of Bhikkhus addressed them (as follows) : ‘ Whichever Dhammas there are, O Bhikkhus, good, noble, liberating, leading to perfect enlighten¬ ment, — what is the use to you of listening to these good, noble, liberating Dhammas, leading to perfect enlightenment ? If, O Bhikkhus, there should be people that ask so, they shall be answered thus : Yes, for the right understanding of the two Dham¬ mas.’ ‘ Which two do you mean ?’ ‘(I mean), “this is pain, this is the origin of pain,” this is one con¬ sideration, “ this is the destruction of pain, this is the way leading to the destruction of pain,” this is the second consideration ; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly x, is stre¬ nuous, ardent, resolute, of two fruits one fruit is to be expected : in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anigimin (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke :

1. ‘Those who do not understand pain and the origin of pain, and where pain wholly and totally is stopped, and do not know the way that leads to the cessation of pain, (724) 2. ‘They, deprived of the emancipation of thought 1 . . . ka upanisa savanaya ’ti iti ke bhikkhave pu/^itaro assu te evam assu va/^aniya : yavad eva dvayatanaw dhammdnaw yatMbhfitaw nanaya. ’ti, Irinka. dvayataw vadetha ? ‘ ida m dukkhawz, ayam dukkhasamudayo ’ ti ayam ekanupassana, ‘ aya m dukkhanirodho, ayaw dukkhanirodhagamini pa/ipada ’ ti ayawz dutiyanupassana ; eva m sammadvayatanupassino . . . and the emancipation of knowledge, are unable to put an end (to sawsira), they will verily continue to undergo birth and decay. (7 2 5) 3. ‘ And those who understand pain and the origin of pain, and where pain wholly and totally is stopped, and who know the way that leads to the cessation of pain, (726) 4. ‘ They, endowed with the emancipation of thought and the emancipation of knowledge, are able to put an end (to sawsara), they will not undergo birth and decay. (727) ‘ “ Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is : “ Whatever pain arises is all in con¬ sequence of the upadhis (elements of existence),” this is one consideration, “but from the complete destruction of the upadhis, through absence of pas¬ sion, there is no origin of pain,” this is the second consideration ; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected : in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anagamin (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke :

5. ‘ Whatever pains there are in the world, of many kinds, they arise having their cause in the upadhis ; he who being ignorant creates upadhi, that fool again undergoes pain ; therefore being wise do not create upadhi, considering what is the birth and origin of pain. (728) ‘ “ Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is : “ Whatever pain arises is all in conse¬ quence of avLf^a (ignorance),” this is one consider¬ ation, “ but from the complete destruction of avi^a, through absence of passion, there is no origin of pain,” this is the second consideration ; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected : in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anagamin (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke : 6. ‘Those who again and again go to sawsira with birth and death, to existence in this way or in that way, — that is the state of avig^a. (72 9)

7. ‘For this avigfa is the great folly by which this (existence) has been traversed long, but those beings who resort to knowledge do not go to re¬ birth. (73°) ‘ “ Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is : “ Whatever pain arises is all in consequence of the sawkh&ras (matter),” this is one consideration, “ but from the complete destruc¬ tion of the samkharas, through absence of passion, there is no origin of pain,” this is the second consideration ; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected : in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anig&min (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke : 8. ‘Whatever pain arises is all in consequence of the sa^khhras, by the destruction of the sa mkharas there will be no origin of pain. (73 x) 9. ‘ Looking upon this pain that springs from the

samkMras as misery, from the cessation of all the sawzkhhras, and from the destruction of conscious¬ ness will arise the destruction of pain, having understood this exactly, (732) 10. ‘ The wise who have true views and are accomplished, having understood (all things) com¬ pletely, and having conquered all association with Mibra, do not go to re-birth. (733) ‘ “ Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is : “ Whatever pain arises is all in consequence of vxnii&na. (consciousness),” this is one consideration, “but from the complete destruc¬ tion of vimtAnz., through absence of passion, there is no origin of pain,” this is the second consider¬ ation ; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anagamin (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke : 11. ‘Whatever pain arises is all in consequence

of vi»%4»a, by the destruction of vi»»&«a there is no origin of pain. (734) 1 2. ‘ Looking upon this pain that springs from \\nn2M2i as misery, from the cessation of vi»»4»a a Bhikkhu free from desire (will be) perfectly happy (parinibbuta). (735) ‘ “ Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is : “ Whatever pain arises is all in consequence of phassa (touch),” this is one con¬ sideration, “ but from the complete destruction of phassa, through absence of passion, there is no origin of pain,” this is the second consideration ; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected : in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Andgdmin (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke : 13. ‘For those who are ruined by phassa, who follow the stream of existence, who have entered a bad way, the destruction of bonds is far off. (736)

14. ‘But those who, having fully understood phassa, knowingly have taken delight in cessation, they verily from the comprehension of phassa, and being free from desire, are perfectly happy. (737) ‘ “ Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is : “ Whatever pain arises is all in con¬ sequence of the vedands (sensations),” this is one consideration, “but from the complete destruction of the vedanas, through absence of passion, there is no origin of pain,” this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected : in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anagamin (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke : 1 5. ‘ Pleasure or pain, together with want of pleasure and want of pain, whatever is perceived internally and externally, (738) 16. ‘Looking upon this as pain, having touched what is perishable and fragile, seeing the decay (of everything), the Bhikkhu is disgusted, having from the perishing of the vedanas become free from desire, and perfectly happy. (739)

‘ “ Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is : “ Whatever pain arises is all in consequence of ta^hi (desire),” this is one con¬ sideration, “ but from the complete destruction of tanha, through absence of passion, there is no origin of pain,” this is the second consideration ; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected : in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anigamin (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke : 17. ‘A man accompanied by tanha, for a long time transmigrating into existence in this way or that way, does not overcome transmigration (sa msara). (74°) 1 8. ‘Looking upon this as misery, this origin of the pain of ta«hi, let the Bhikkhu free from tanh&, not seizing (upon anything), thoughtful, wander about. (741) ‘ “ Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is : “ Whatever pain arises is all in consequence of the upadanas (the seizures),” this is one consideration, “ but from the complete destruc¬ tion of the upddanas, through absence of passion, there is no origin of pain,” this is the second con¬ sideration ; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected : in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anagamin (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke :

19. ‘The existence is in consequence of the upadanas ; he who has come into existence goes to pain, he who has been born is to die, this is the origin of pain. (742) 20. ‘ Therefore from the destruction of the upadanas the wise with perfect knowledge, having seen (what causes) the destruction of birth, do not go to re-birth. (743) ‘ “ Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is : “ Whatever pain arises is all in consequence of the arambhas (exertions),” this is one consideration, “but from the complete destruc¬ tion of the arambhas, through absence of passion, there is no origin of pain,” this is the second con¬ sideration ; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected : in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anagamin (one that does not return)/ This said Bhagavat, (and) when Sugata had said this, the Master further spoke :

21. ‘Whatever pain arises is all in consequence of the arambhas, by the destruction of the irambhas there is no origin of pain. (744) 22, 23. ‘Looking upon this pain that springs from the arambhas as misery, having abandoned all the arambhas, birth and transmigration have been crossed over by the Bhikkhu who is liberated in non-exertion, who has cut off the desire for existence, and whose mind is calm ; there is for him no re-birth. (745, 746) ‘ “ Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is : “ Whatever pain arises is all in con¬ sequence of the ihctras (food?),” this is one consi¬ deration, “ but from the complete destruction of the Ahclras, through absence of passion, there is no origin of pain,” this is the second consideration ; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected : in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anagamin (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke:

24. ‘ Whatever pain arises is all in consequence of the iharas, by the destruction of the iharas there is no origin of pain. (747) 25. ‘ Looking upon this pain that springs from the aharas as misery, having seen the result of all aharas, not resorting to all dhiras, (748) 26. ‘ Having seen that health is from the destruc¬ tion of desire, he that serves discriminatingly and stands fast in the Dhamma cannot be reckoned as existing, being accomplished1. (749) ‘ “ Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is : “ Whatever pain arises is all in con¬ sequence of the ing itas (commotions),” this is one consideration, “ but from the complete destruction of the m^itas, through absence of passion, there is no origin of pain,” this is the second consideration ; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected : in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anagamin (one that does not return).’ This said Bhagavat, (and) when Su¬ gata had said this, the Master further spoke :

27. ‘ Whatever pain arises is all in consequence of the ingitas, by the destruction of the i%itas there is no origin of pain. (75°) 28. ‘ Looking upon this pain that springs from 1 Sawkhaw n6peti vedagu. the \ng\t2iS as misery, and therefore having aban¬ doned the i Anitas and having stopped the samkharas, let the Bhikkhu free from desire and not seizing (upon anything), thoughtful, wander about. (751) ‘ “ Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “For the nissita (dependent) there is vacillation,” this is one consideration, “ the inde¬ pendent (man) does not vacillate,” this is the second consideration ; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected : in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anag&min (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke : 29. ‘ The independent (man) does not vacillate,

and the dependent (man) seizing upon existence in one way or in another, does not overcome sa msara. (752) 30. ‘ Looking upon this as misery (and seeing) great danger in things you depend upon, let a Bhikkhu wander about independent, not seizing (upon anything), thoughtful. (753) ‘ “ Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is : “ The formless (beings), O Bhikkhus, are calmer than the rupas (for ruppa, i.e. form-pos¬ sessing),” this is one consideration, “ cessation is calmer than the formless,” this is another considera¬ tion ; thus, O Bhikkhus, by the Bhikkhu that con- siders the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected : in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anagamin (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke : 31. ‘Those beings who are possessed of form, and those who dwell in the formless (world), not knowing cessation, have to go to re-birth. (754)

32. ‘ But those who, having fully comprehended the forms, stand fast in the formless (worlds), those who are liberated in the cessation, such beings leave death behind. (755) ‘ “ Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is : “ What has been considered true by the world of men, together with the gods, Mara, Brahman, and amongst the Samaras, Brahma^as, gods, and men, that has by the noble through their perfect knowledge been well seen to be really false,” this is one consideration ; “ what, O Bhikkhus, has been considered false by the world of men, together with the gods, Mara, Brahman, and amongst the Samaras, Brahma^as, gods, and men, that has by the noble through their perfect knowledge been well seen to be really true,” this is another consideration. Thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected : in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anagamin (one that does not return).’ This said Bhagavat,

(and) when Sugata had said this, the Master further spoke : 33. ‘ Seeing the real in the unreal, the world of men and gods dwelling in name and form1, he thinks : “ This is true.” (756) 34. ‘ Whichever way they think (it), it becomes otherwise, for it is false to him, and what is false is perishable2. (?) (757) 35. ‘What is not false, the NibMna, that the noble conceive as true, they verily from the comprehen¬ sion of truth are free from desire (and) perfectly happy3. (758) ‘ “ Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is : “ What, O Bhikkhus, has been con¬ sidered pleasure by the world of men, gods, Mdra, Brahman, and amongst the Samaras, Brahma^as, gods, and men, that has by the noble by (their) perfect knowledge been well seen to be really pain,” this is one consideration ; “ what, O Bhikkhus, has been considered pain by the world of men, gods, Mara, Brahman, and amongst the Samaras, Brahma^as, gods, and men, that has by the noble by their perfect knowledge been well seen to be really pleasure,” this is the second consideration. Thus, O

1 Namarfipasmiw, ‘ individuality.’ 2 Yena yena hi mawwanti Tato ta m hoti aimatM, Ta m hi tassa musi hoti, Mosadhamma/« hi ittaraw. 3 Amosadhammaw nibbanaw Tad ariyd sai/;ato vidft, Te ve sa^ibhisamayS Ni&6Mt& parinibbuta. Bhikkhus, by the Bhikkhu who considers the Dyad duly, who is strenuous, ardent, resolute, of two fruits one fruit is to be expected : in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anagamin (one who does not return).’ This said Bhagavat, (and) when Sugata had said so, the Master further spoke : 36. ‘ Form, sound, taste, smell, and touch are all wished for, pleasing and charming (things) as long as they last, so it is said. (759) 37. ‘ By you, by the world of men and gods these (things) are deemed a pleasure, but when they cease it is deemed pain by them. (760) 38. ‘ By the noble the cessation of the existing body is regarded as pleasure ; this is the opposite of (what) the wise in all the world (hold)1. (76 1) 39. ‘ What fools say is pleasure that the noble say is pain, what fools say is pain that the noble know as pleasure : — see here is a thing difficult to understand, here the ignorant are confounded. (762)

40. ‘ For those that are enveloped there is gloom, for those that do not see there is darkness, and for the good it is manifest, for those that see there is light ; (even being) near, those that are ignorant of the way and the Dhamma, do not discern (any¬ thing) 2. (763) 1 Sukhan ti di//Aam ariyehi Sakk&yass’ uparodhanam, PaWanikam ida m hoti Sabbalokena passatawz. 3 Nivutanaw tamo hoti Andhakaro apassataw*, Sataw ka. viva/aw hoti Aloko passatam iva, Santike na vi^ananti Maggadhammass’ akovida. 41. ‘By those that are overcome by the passions of existence, by those that follow the stream of existence, by those that have entered the realm of MAra,this Dhamma is not perfectly understood. (764) 42. ‘Who except the noble deserve the well understood state (of NibMna) ? Having perfectly conceived this state, those free from passion are completely extinguished V (765) This spoke Bhagavat. Glad those Bhikkhus rejoiced at the words of Bhagavat. While this explanation was being given, the minds of sixty Bhikkhus, not seizing (upon anything), were libe¬ rated. 1 Ko nu awwatra-m-ariyehi Pada m sambuddham arahati Ya m padawz samma-d-anftaya Parinibbanti anasavi. Sensual pleasures are to be avoided. x. If he who desires sensual pleasures is success¬ ful, he certainly becomes glad-minded, having ob¬ tained what a mortal wishes for. (766)

2. But if those sensual pleasures fail the person who desires and wishes (for them), he will suffer, pierced by the arrow (of pain). (767) 3. He who avoids sensual pleasures as (he would avoid treading upon) the head of a snake with his foot, such a one, being thoughtful (sato), will conquer this desire. (768) 4. He who covets extensively (such) pleasures (as these), fields, goods, or gold, cows and horses, ser¬ vants, women, relations, (769) 5. Sins will overpower him, dangers will crush him, and pain will follow him as water (pours into) a broken ship. (770) 6. Therefore let one always be thoughtful, and avoid pleasures ; having abandoned them, let him cross the stream, after baling out the ship, and go to the other shore. (771) Let no one cling to existence and sensual pleasures. x. A man that lives adhering to the cave (i.e. the body), who is covered with much (sin), and sunk into delusion, such a one is far from seclusion, for the sensual pleasures in the world are not easy to abandon. (772) 2. Those whose wishes are their motives, those who are linked to the pleasures of the world, they are difficult to liberate, for they cannot be liberated by others, looking for what is after or what is before, coveting these and former sensual plea¬ sures. (773)

3. Those who are greedy of, given to, and infa¬ tuated by sensual pleasures, those who are niggardly, they, having entered upon what is wicked, wail when they are subjected to pain, saying: ‘What will become of us, when we die away from here ?’ (774) 4. Therefore let a man here 1 learn, whatever he knows as wicked in the world, let him not for the sake of that (?) practise (what is) wicked2; for short is this life, say the wise. (775) 5. I see in the world this trembling race given to desire for existences; they are wretched men who lament in the mouth of death, not being free from the desire for reiterated existences. (776) 6. Look upon those men trembling in selfishness, like fish in a stream nearly dried up, with little water; seeing this, let one wander about unselfish, without forming any attachment to existences. (777) 1 Idheva=imasmira yeva sasane. Commentator. 2 Na tassa hetu vi samara fereyya. 7. Having subdued his wish for both ends1, having fully understood touch without being greedy, not doing what he has himself blamed, the wise (man) does not cling to what is seen and heard 2. (778)

8. Having understood name3, let the Muni cross over the stream, not defiled by any grasping; having pulled out the arrow (of passion), wandering about strenuous, he does not wish for this world or the The Muni undergoes no censure, for he has shaken off all systems of philosophy, and is therefore independent. 1. Verily, some wicked-minded people censure, and also just-minded people censure, but the Muni does not undergo the censure that has arisen ; there¬ fore there is not a discontented (khila) Muni any¬ where. (780) 2. How can he who is led by his wishes and possessed by his inclinations overcome his own (false) view ? Doing his own doings let him talk according to his understanding4. (781) 3. The person who, without being asked, praises 1 Comp. Sallasutta, v. 9. 2 Ubhosu antesu vineyya /Wandaw Phassaw pariwftaya ananugiddho Yad atta garahi tad akubbamano Na lippati di/ZAasutesu dhiro. 4 SakaM hi ditthim katha m a^ayeyya AAandanunito ru&ya mviitho, Saya m samattani pakubbamano YatM hi ^aneyya tatha vadeyya. his own virtue and (holy) works to others, him the good call ignoble, one who praises himself1. (782) 4. But the Bhikkhu who is calm and of a happy mind, thus not praising himself for his virtues, him the good call noble, one for whom there are no desires anywhere in the world2. (783)

5. He whose Dhammas are (arbitrarily) formed and fabricated, placed in front, and confused, be¬ cause he sees in himself a good result, is therefore given to (the view which is called) kuppa-parf^asanti 3. (?) (784) 6. For the dogmas of philosophy are not easy to overcome, amongst the Dhammas (now this and now that) is adopted after consideration ; there¬ fore a man rejects and adopts (now this and now that) Dhamma amongst the dogmas4. (785) 7. For him who has shaken off (sin) there is nowhere in the world any prejudiced view of the different existences ; he who has shaken off (sin), after leaving deceit and arrogance behind, which (way) should he go, he (is) independent5 6. (786) 1 Yo atumSna m sayam eva pava=yo eva m attanazra sayam eva vadati. Commentator. s Yass’ ussada n’ atthi kuhinii loke. 3 Pakappita sazrakhata yassa dhamma Purakkhata santi avivadati Yad attani passati anisazzzsazzz Tam nissito kuppapaZiiteantizzz. 4 DiZZMnives£ na hi svativatti, Tasma naro tesu nivesanesu Nirassati adiyati-Zvia dhammazzz. Comp. ParamaZZ/zakasutta, v. 6. 6 Dhonassa hi n’ atthi kuhmZi loke Pakappita diZZ/zi bhavabhavesu, M&ya n ka manaw ka paiiaya dhono Sa kena gakkkeyya, anfipayo so. 8. But he who is dependent undergoes censure amongst the Dhammas ; with what (name) and how should one name him who is independent ? For by him there is nothing grasped or rejected, he has in this world shaken off every (philosophical) view1. (787)

No one is purified by philosophy, those devoted to philosophy run from one teacher to another, but the wise are not led by passion, and do not embrace anything in the world as the highest. 1. I see a pure, most excellent, sound man, by his views a man’s purification takes place, holding this opinion, and having seen this view to be the highest, he goes back to knowledge, thinking to see what is pure2 3. (788) 2. If a man’s purification takes place by (his philosophical) views, or he by knowledge leaves pain behind, then he is purified by another (way than the ariyamagga, i. e. the noble way), together with his upadhis, on account of his views he tells him to say so*. (789) 1 Upayo* hi dhammesu upeti v&da m Anupayazs kena kathawz vadeyya Attaw nirattawz na hi tassa atthi Adhosi so dii/Xim idh’ eva sabbaw. a Passami suddhara paramaw arogawz, Di/^ena samuddhi narassa hoti, Et’ abhi^anaw paraman ti matva Suddhanupassiti pa/b£eti nanarn. 3 Di//Mii na m pava tatha vadanaw. Comp. Carasutta, v. 10; Pasfirasutta, v. 7. * Upayo ti tanhaditrtinissito. Commentator. 3. But the Br&hmawa who does not cling to what has been seen, or heard, to virtue and (holy) works, or to what has been thought, to what is good and to what is evil, and who leaves behind what has been grasped, without doing anything in this world, he does not acknowledge that purifica¬ tion comes from another1. (7 90)

4. Having left (their) former (teacher) they go to another, following their desires they do not break asunder their ties; they grasp, they let go like a monkey letting go the branch (just) after having caught (hold of it). (79 x) 5. Having himself undertaken some (holy) works he goes to various (things) led by his senses, but a man of great understanding, a wise man who by his wisdom has understood the Dhamma, does not go to various (occupations). (792) 6. He being secluded amongst all the Dhammas, whatever has been seen, heard, or thought — how should any one in this world be able to alter him, the seeing one, who wanders openly 2 ? (793) 7. They do not form (any view), they do not prefer (anything), they do not say, ‘ I am infinitely pure ; ’ having cut the tied knot of attachment, they do not long for (anything) anywhere in the world. (794) 1 Na brahmano arrnato suddhim aha Di/Me sute sllavate mute va Purane ka pape ka anupalitto Attawgnho na idha pakubbamano. 2 Sa sabbadhammesu visenibhftto * Yam Ymkl faltham va suta/K muta m va Tam eva dassiw viva/a/» karar&am Ken’ idha lokasmiw vikappayeyya ?

* Mirasenam vinSsetvS rtitabhavena viseaibhflto. Commentator. 8. He is a Brahma;za that has conquered (sin)1; by him there is nothing embraced after knowing and seeing it; he is not affected by any kind of passion ; there is nothing grasped by him as the highest in this world. (795) One should not give oneself to philosophical disputations ; a Brahma»a who does not adopt any system of philosophy, is unchange¬ able, has reached Nibbana. x. What one person, abiding by the (philoso¬ phical) views, saying, ‘ This is the most excellent,’ considers the highest in the world, everything different from that he says is wretched, therefore he has not overcome dispute 2. (796) 2. Because he sees in himself a good result, with regard to what has been seen (or) heard, virtue and (holy) works, or what has been thought, there¬ fore, having embraced that, he looks upon every¬ thing else as bad3. (797) 3. The expert call just that a tie dependent 1 ATatunnaiw kilesasimanaw atitatta Simdtigo bahitapdpattd ka brahmawo. 2 Paraman ti di/Misu paribbasano Yad uttari#z kurute .gantu loke Hind ti anne tato sabbam aha, Properly, ‘ others (are) wretched.’ 3 Yad attani passati anisawsazn DiMe sute silavate mute va Tad eva so tattha samuggahaya Nihinato passati sabbam annam.

upon which one looks upon anything else as bad. Therefore let a Bhikkhu not depend upon what is seen, heard, or thought, or upon virtue and (holy) works K (7 98) 4. Let him not form any (philosophical) view in this world, either by knowledge or by virtue and (holy) works, let him not represent himself equal (to others), nor think himself either low or dis¬ tinguished. (799) 5. Having left what has been grasped, not seizing upon anything he does not depend even on know¬ ledge. He does not associate with those that are taken up by different things, he does not return to any (philosophical) view1 2 * * * * *. (800) 6. For whom there is here no desire for both ends, for reiterated existence either here or in an¬ other world, for him there are no resting-places (of the mind) embraced after investigation amongst the doctrines (dhammesu) 8. (801) 7. In him there is not the least prejudiced idea with regard to what has been seen, heard, or thought ; how could any one in this world alter such a Brhhma#a who does not adopt any view ? (802) 1 Tam vapi ganthaw kusala vadanti Yam nissito passati hinam annam, Tasma hi dattham va sutaw mutawz va Silabbataw bhikkhu na nissayeyya.

2 Atta m pahaya anupadiyano Nine pi so nissayara no karoti, Sa ve viyattesu na vaggasari, Ditlhlm pi so na paMeti kinii. 8 Yass’ ubhayante paradhfdha n’ atthi Bhavabhavaya idha va huraw va Nivesana tassa na santi ke^i Dhammesu ni&Weyya samuggahita. 8. They do not form (any view), they do not prefer (anything), the Dhammas are not chosen by them, a Brihma»a is not dependent upon virtue and (holy) works ; having gone to the other shore, such a one does not return. (803) From selfishness come grief and avarice. The Bhikkhu who has turned away from the world and wanders about houseless, is inde¬ pendent, and does not wish for purification through another. 1. Short indeed is this life, within a hundred years one dies, and if any one lives longer, then he dies of old age. (804) 2. People grieve from selfishness, perpetual cares kill them, this (world) is full of disappointment ; seeing this, let one not live in a house. (805) 3. That even of which a man thinks ‘this is mine’ is left behind by death : knowing this, let not the wise (man) turn himself to worldliness (while being my) follower h (806) 4. As a man awakened does not see what he

has met with in his sleep, so also he does not see the beloved person that has passed away and is dead. (807) 5. Both seen and heard are the persons whose particular name is mentioned, but only the name 1 Marawena pi ta m pahiyati Ya m puriso mama-y-idan ti maimati, Evam pi viditva pawdito Na pamattaya nametha mamako. remains undecayed of the person that has passed away \ (808) 6. The greedy in their selfishness do not leave sorrow, lamentation, and avarice ; therefore the Munis leaving greediness wandered about seeing security (i. e. Nibbana). (809) 7. For a Bhikkhu, who wanders about unattached and cultivates the mind of a recluse, they say it is proper that he does not show himself (again) in existence2. (8x0) 8. Under all circumstances the independent Muni does not please nor displease (any one); sorrow and avarice do not stick to him (as little) as water to a leaf. (81 1) 9. As a drop of water does not stick to a lotus, as water does not stick to a lotus, so a Muni does not cling to anything, namely, to what is seen or heard or thought 3. (8 1 2)

10. He who has shaken off (sin) does not there¬ fore think (much of anything) because it has been seen or heard or thought; he does not wish for 1 Di//Mpi sutapi te ^ana Yesazrc namawz ida« pavuH’ati Namam evavasissati Akkheyyaw petassa ^antuno. a Patilina^arassa bhikkhuno Bhagamanassa vittamanasara * Samaggiyam ahu tassa tawz Yo attanaw bhavane na dassaye. 8 Udabindu yathapi pokkhare Padume vari yatha na lippati Evaw muni nopalippati Yad ida m diZ/Aasuta»* mutesu va. * B! has vivitta-. purification through another, for he is not pleased nor displeased (with anything) \ (8 1 3)

Sexual intercourse should be avoided. 1. ‘Tell me, O venerable one,’ — so said the venerable Tissa Metteyya, — ‘ the defeat of him who is given to sexual intercourse ; hearing thy precepts we will learn in seclusion.’ (814) 2. ‘ The precepts of him who is given to sexual intercourse, O Metteyya,’ — so said Bhagavat, — ‘are lost, and he employs himself wrongly, this is what is ignoble in him. (815) 3. ‘He who, having formerly wandered alone, gives himself up to sexual intercourse, him they call in the world a low, common fellow, like a roll¬ ing chariot. (816) 4. ‘ What honour and renown he had before, that is lost for him; having seen this let him learn to give up sexual intercourse. (8 1 7) 5. ‘ He who overcome by his thoughts meditates like a miser, such a one, having heard the (blaming) voice of others, becomes discontented. (818) 6. ‘ Then he makes weapons (i. e. commits evil 1 Dhono na hi tena maimati Yad ida« di///5asutara mutesu va, Naimena visuddhim ikkhzXi, Na hi so ragguti no viragg-ati. Comp. SuddhaZ/^akasutta, v. 2. deeds) urged by the doctrines of others, he is very greedy, and sinks into falsehood 1. (8 1 9)

7. ‘ Designated “wise ” he has entered upon a soli¬ tary life, then having given himself up to sexual intercourse, he (being) a fool suffers pain. (820) 8. ‘ Looking upon this as misery let the Muni from first to last in the world firmly keep to his solitary life, let him not give himself up to sexual inter¬ course. (821) 9. ‘ Let him learn seclusion, this is the highest for noble men, but let him not therefore think himself the best, although he is verily near Nibbana. (822) 10. ‘ The Muni who wanders void (of desire), not coveting sensual pleasures, and who has crossed the stream, him the creatures that are tied in sensual pleasures envy.’ (823) Disputants brand each other as fools, they wish for praise, but being repulsed they become discontented ; one is not purified by dispute, but by keeping to Buddha, who has shaken off all sin. i. Here they maintain ‘ purity,’ in other doctrines (dhamma) they do not allow purity; what they have devoted themselves to, that they call good, and they enter extensively upon the single truths 2. (824) 1 Atha satthani kurute Paravadehi /iodito, Mosava^g-aw pagahati. a Idh’ eva suddhiw iti vadiyanti NSimesu dhammesu visuddhim Shu Yam nissita tattha subhaw vadana Pa^ekasaMesu puthfi nivti/M.

2. Those wishing for dispute, having plunged into the assembly, brand each other as fools mutually, they go to others and pick a quarrel, wishing for praise and calling themselves (the only) expert. (82 5) 3. Engaged in dispute in the middle of the assembly, wishing for praise he lays about on all sides ; but when his dispute has been repulsed he becomes discontented, at the blame he gets angry he who sought for the faults (of others). (826) 4. Because those who have tested his questions say that his dispute is lost and repulsed, he laments and grieves having lost his disputes ; ‘ he has con¬ quered me,’ so saying he wails. (827) 5. These disputes have arisen amongst the Sa¬ maras, in these (disputes) there is (dealt) blow (and) stroke ; having seen this, let him leave off disput¬ ing, for there is no other advantage in trying to get praise. (828) 6. Or he is praised there, having cleared up the dispute in the middle of the assembly ; therefore he will laugh and be elated, having won that case as he had a mind to. (829) 7. That which is his exaltation will also be the

field of his defeat, still he talks proudly and arro¬ gantly ; seeing this, let no one dispute, for the ex¬ pert do not say that purification (takes place) by that1. (830) 8. As a hero nourished by kingly food goes about roaring, wishing for an adversary — where he (i.e. the philosopher, Di^igatika) is, go thou there, O 1 Ya u««ati sassa vighatabhumi, Manatimanaw vadate pan’ eso, Etam pi disva na vivadayetha Na hi tena suddhiw kusala vadanti. Comp. Suddha/^akasutta, v. 2. hero ; formerly there was nothing like this to fight against1. (831) 9. Those who, having embraced a (certain philo¬ sophical) view, dispute and maintain ‘ this only (is) true,’ to them say thou when a dispute has arisen, ‘ Here is no opponent2 for thee.’ (832) 10. Those who wander about after having secluded themselves, without opposing view to view — what (opposition) wilt thou meet with amongst those, O Pasura, by whom nothing in this world is grasped as the best ? (833) xx. Then thou wentest to reflection thinking in thy mind over the (different philosophical) views ; thou hast gone into the yoke with him who has shaken off (all sin), but thou wilt not be able to proceed together (with him)3. (8 34)

A dialogue between Magandiya and Buddha. The former offers Buddha his daughter for a wife, but Buddha refuses her. Magan¬ diya says that purity comes from philosophy, Buddha from 1 in¬ ward peace.’ The Muni is a confessor of peace, he does not dispute, he is free from marks. i. Buddha : 1 Even seeing Ta«ha, Arati, and Raga (the daughters of Mira), there was not the least wish 1 Sfiro yatha ragakhadaya yutlho Abhigaj^am eti pa/isfiram WiM3.n1 — Yen’ eva so tena palehi sura, Pubbe va n’ atthi yad ida«? yudhaya. 2 Pa/isenikatta ti pa/ilomakarako. Commentator. 3 Atha tvaw pavitakkam agama Manasi di^igatani £intayanto, Na hi tvazra pagghasi sampay&tave. (in me) for sexual intercourse. What is this (thy daughter’s body but a thing) full of water and excrement? I do not even want to touch it with my foot.’ (835) 2. Mclgandiya : ‘ If thou dost not want such a pearl, a woman desired by many kings, what view, virtue, and (holy) works, (mode of) life, re-birth dost thou profess ?’ (836) 3. ‘ “ This I say,” so (I do now declare), after in¬ vestigation there is nothing amongst the doctrines which such a one (as I would) embrace,’ — O Magandiya, so said Bhagavat, — ‘ and seeing (misery) in the (philosophical) views, without adopting (any of them), searching (for truth) I saw “ inward peace b” ’ (837)

4. ‘All the (philosophical) resolutions2 that have been formed,’ — so said Magandiya, — ‘those indeed thou explainest without adopting (any of them) ; the notion “inward peace” which (thou mentionest), how is this explained by the wise ?’ (838) 5. ‘ Not by (any philosophical) opinion, not by tradition, not by knowledge,’ — O Magandiya, so said Bhagavat, — ‘ not by virtue and (holy) works can any one say that purity exists ; nor by absence of (philo¬ sophical) opinion, by absence of tradition, by absence of knowledge, by absence of virtue and (holy) works either; having abandoned these without adopting (anything else), let him, calm and independent, not desire existence 3. (839) 1 Ida m vadamiti na tassa hoti — Magandiya ti Bhagava — Dhammesu riikkhtyys. samuggahitaw Passaii k<s. diMisu anuggahaya Agg^attasantiw* pa&naw adassaw. 3 Na di/Miya na sutiya na nanena. — Magandiya ti Bhagava — - Silabbatenapi na suddhim aha 6. ‘ If one cannot say by (any philosophical) opinion, or by tradition, or by knowledge/ — so said Magandiya, — ‘or by virtue and (holy) works that purity exists, nor by absence of (philosophical) opinion, by absence of tradition, by absence of knowledge, by absence of virtue and (holy) works, then I consider the doctrine foolish, for by (philosophical) opinions some return to purity.’ (840)

7. ‘ And asking on account of (thy philosophical) opinion/ O Magandiya, — so said Bhagavat, — ‘thou hast gone to infatuation in what thou hast embraced, and of this (inward peace) thou hast not the least idea, therefore thou holdest it foolish b (841) 8. ‘He who thinks himself equal (to others), or distinguished, or low, he for that very reason disputes ; but he who is unmoved under those three conditions, for him (the notions) “ equal ” and “ dis¬ tinguished” do not exist. (842) 9. ‘ The Brahma^a for whom (the notions) “ equal ” and “ unequal ” do not exist, would he say, “This is true?” Or with whom should he dis¬ pute, saying, “ This is false ?” With whom should he enter into dispute 2 ? (843) 10. ‘ Having left his house, wandering about Adi//Aiya assutiya a Mn% Asilata abbata no pi tena, Ete kz nissggga anuggahaya Santo anissaya bhavara na ^appe. 1 Di tthin kz nissaya anupu^Aamano Samuggahitesu pamoham aga Ito kz naddakkhi amim pi sznnzm Tasma tuva m momuhato dahasi. 2 Sai'/i’an ti so brahmawo ki m vadeyya Musi ti va so vivadetha kena Yasmiw samara visamail /£api n’ atthi Sa kena vadara pa/isarayu^-eyya.

houseless, not making acquaintances in the village, free from lust, not desiring (any future existence), let the Muni not get into quarrelsome talk with people. (844) 11. ‘Let not an eminent man (ndga) dispute after having embraced those (views) separated from which he (formerly) wandered in the world ; as the thorny lotus elambu^a is undefiled by water and mud, so the Muni, the confessor of peace, free from greed, does not cling to sensual pleasures and the world. (845) 12. ‘An accomplished man does not by (a phi¬ losophical) view, or by thinking become arrogant, for he is not of that sort ; not by (holy) works, nor by tradition is he to be led, he is not led into any of the resting-places (of the mind). (846) 13. ‘For him who is free from marks there are no ties, to him who is delivered by understanding there are no follies ; (but those) who grasped after marks and (philosophical) views, they wander about in the world annoying (people)1.’ (847) Definition of a calm Muni. 1. ‘With what view and with what virtue is one called calm, tell me that, O Gotama, (when) asked about the best man?’ (848)

2. ‘He whose desire is departed before the dissolution (of his body),’ — so said Bhagavat, — ‘ who 1 Sawwavirattassa na santi gantha, Pafiwavimuttassa na santi moha, Sannan ka di ithin ka ye aggahesu7« Te gha/Vayanta vi/Jaranti loke. does not depend upon beginning and end, nor reckons upon the middle, by him there is nothing preferred h (849) 3. ‘ He who is free from anger, free from trem¬ bling, free from boasting, free from misbehaviour, he who speaks wisely, he who is not elated, he is indeed a Muni who has restrained his speech. (850) 4. ‘Without desire for the future he does not grieve for the past, he sees seclusion in the phassas (touch), and he is not led by (any philosophical) views. (851) 5. ‘ He is unattached, not deceitful, not covetous, not envious, not impudent, not contemptuous, and not given to slander. (852) 6. ‘ Without desire for pleasant things and not given to conceit, and being gentle, intelligent, not credulous, he is not displeased (with any¬ thing). (853) 7. ‘ Not from love of gain does he learn, and he does not get angry on account of loss, and untroubled by desire he has no greed for sweet things1 2. (854)