Sutta Nipata

“Worthy Gotama, I like to sacrifice and wish to perform a sacrifice. Please advise me, for I do not understand where an oblation is profitable; tell me this.”

“Well then, brahmin, listen up, I will teach you the Dhamma.

Don’t ask about birth, ask about conduct; for the fire of Jātaveda is born from sticks. A steadfast sage, even though from a low class family, is a thoroughbred checked by conscience.

Tamed by truth, fulfilled by taming, a complete knowledge master <j>who has completed the spiritual journey— that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.

Those who have left sensuality behind, <j>wandering homeless, self-controlled, straight as a shuttle— that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.

Those freed of greed, with senses stilled, like the moon released from the eclipse— that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.

They wander the world unobstructed, always mindful, calling nothing their own— that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.

Having left sensuality behind, <j>wandering triumphant, knowing the end of rebirth and death, quenched and cool as a lake: the Realized One is worthy of the sacrificial cake.

Good among the good, far from the bad, the Realized One has infinite wisdom. Unsullied in this life and the next: the Realized One is worthy of the sacrificial cake.

In whom dwells no deceit or conceit, rid of greed, unselfish, <j>with no need for hope, with anger cast aside, quenched, a brahmin rid of sorrow’s stain: the Realized One is worthy of the sacrificial cake.

He has given up the mind’s home, and has no possessions at all. Not grasping to this life or the next: the Realized One is worthy of the sacrificial cake.

Serene, he has crossed the flood, and has understood the teaching with ultimate view. With defilements ended, bearing his final body: the Realized One is worthy of the sacrificial cake.

In whom desire to be reborn, and caustic speech are cleared and ended, and are no more; that knowledge master, everywhere free: the Realized One is worthy of the sacrificial cake.

He has slipped his chains, he’s chained no more, among those caught in conceit he is free of conceit; he has fully understood suffering <j>with its field and ground: the Realized One is worthy of the sacrificial cake.

Not relying on hope, seeing seclusion, well past the views proclaimed by others. In him there are no supporting conditions at all: the Realized One is worthy of the sacrificial cake.

He has comprehended all things, high and low, cleared them and ended them, so they are no more. Peaceful, freed in the ending of grasping: the Realized One is worthy of the sacrificial cake.

He sees the ending of rebirth’s fetter, and has cast aside all manner of desire. Pure, stainless, immaculate, flawless: the Realized One is worthy of the sacrificial cake.

Not seeing himself in terms of a self, he is stilled, sincere, and steadfast. Imperturbable, kind, wishless: the Realized One is worthy of the sacrificial cake.

He harbors no delusions within at all, he has insight into all things. He bears his final body, attained to the state of grace, the supreme awakening. That’s how the purity of a spirit is defined: the Realized One is worthy of the sacrificial cake.”

“Let my oblation be a true offering, since I have found such a knowledge master! I see divinity in person! <j>Accept my offering, Blessed One: please eat my sacrificial cake.”

“Food enchanted by a verse isn’t fit for me to eat. That’s not the principle of those who see, brahmin. The Buddhas cast aside things enchanted with verses. Since there is such a principle, brahmin, <j>that’s how they live.

Serve with other food and drink the consummate one, the great seer, with defilements ended and remorse stilled. For he is the field for the seeker of merit.”

“Please, Blessed One, help me understand: now that I have found your teaching, when I look for someone during a sacrifice, who should eat the <j>religious donation of one like me?”

“One who is rid of aggression, whose mind is unclouded, who is liberated from sensual pleasures, and who has cast aside dullness.

One who has erased perimeters and limits, expert in birth and death, a sage, blessed with sagacity. When such a person comes to the sacrifice,

get rid of your scowl! Honor them with cupped palms, and venerate them with food and drink, and in this way your religious donation will succeed.”

“The Buddha is worthy of the sacrificial cake, he is the supreme field of merit, recipient of gifts from the whole world; what’s given to the worthy one is very fruitful.”

Then the brahmin Bhāradvāja of Sundarikā said to the Buddha, “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. May I receive the going forth, the ordination in the worthy Gotama’s presence?” And the brahmin Bhāradvāja of Sundarikā received the going forth, the ordination in the Buddha’s presence. And soon after, he became one of the perfected.

So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Then the student Māgha approached the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and said to the Buddha:

“I’m a giver, worthy Gotama, a donor; I am bountiful and committed to charity. I seek wealth in a principled manner, and with that legitimate wealth I give to one person, to two, three, four, five, six, seven, eight, nine, ten, twenty, thirty, forty, fifty, a hundred people or even more. Giving and sacrificing like this, worthy Gotama, do I brim with much merit?”

“Indeed you do, student. A giver or donor who is bountiful and committed to charity, who seeks wealth in a principled manner, and with that legitimate wealth gives to one person, or up to a hundred people or even more, brims with much merit.” Then Māgha addressed the Buddha in verse:

“I ask the bountiful Gotama,” said Māgha, “wearing an ochre robe, wandering homeless. Suppose a lay donor who is committed to charity makes a sacrifice seeking merit, looking for merit, giving food and drink to others here: how is their offering purified?”

“Suppose a lay donor who is committed to charity,” replied the Buddha, “makes a sacrifice seeking merit, looking for merit, giving food and drink to others here: such a one would succeed due to those <j>who are worthy of donations.”

“Suppose a lay donor who is committed to charity,” said Māgha, “makes a sacrifice seeking merit, looking for merit, giving food and drink to others here: explain to me who is worthy of donations.”

“Those who wander the world unattached, consummate, self-controlled, owning nothing: that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.

Those who have cut off all fetters and bonds, tamed, liberated, untroubled, with no need for hope: that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.

Those who are released from all fetters, tamed, liberated, untroubled, with no need for hope: that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.

Having given up greed, hate, and delusion, with defilements ended, <j>the spiritual journey completed: that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.

Those in whom dwells no deceit or conceit, with defilements ended, <j>the spiritual journey completed: that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.

Those rid of greed, unselfish, with no need for hope, with defilements ended, <j>the spiritual journey completed: that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.

Those not fallen prey to cravings, who, having crossed the flood, live unselfishly: that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.

Those with no craving at all in the world for any state of existence in this life or the next: that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.

Those who have left sensuality behind, <j>wandering homeless, self-controlled, straight as a shuttle: that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.

Those freed of greed, with senses stilled, like the moon released from the eclipse: that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.

Those assuaged ones free of greed and anger, for whom there are no destinies, <j>being rid of them in this life: that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.

They’ve given up rebirth and death completely, and have gone beyond all indecision: that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.

Those who live as their own island, everywhere free, owning nothing: that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.

Those here who know this to be true: ‘This is my last life, there are no future lives’: that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.

A knowledge master, loving absorption, mindful, who has reached awakening and is a refuge for many: that is where a brahmin seeking merit should bestow a timely oblation as sacrifice.”

“Clearly my questions were not in vain!” said Māgha, “The Buddha has explained to me <j>who is worthy of donations. You are the one here who knows this to be true, for truly you understand this matter.

Suppose a lay donor who is committed to charity makes a sacrifice seeking merit, looking for merit, giving food and drink to others here: explain to me how to accomplish the sacrifice.”

“Sacrifice, and while doing so,” replied the Buddha, “be clear and confident in every way. Sacrifice is the ground standing upon which the sacrificer sheds their flaws.

One free of greed, rid of anger, developing a heart of limitless love, spreads that limitlessness in every direction, ever diligent day and night.”

“Who is purified, freed, awake? How can one go to the realm of divinity oneself? I do not know, so please tell me when asked, for the Buddha is the divinity I see in person today! To us you are truly the equal of divinity. Brilliant One, how is one reborn <j>in the realm of divinity?”

“One who accomplishes the sacrifice <j>with three modes,” replied the Buddha, “such a one would succeed <j>due to those who are worthy of donations. Sacrificing like this, one rightly committed to charity is reborn in the realm of divinity, I say.”

When he had spoken, the student Māgha said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Now at that time the wanderer Sabhiya had been presented with several questions by a deity who was a former blood relation, saying: “Sabhiya, you should live the spiritual life with whatever ascetic or brahmin answers these questions.”

Then Sabhiya, after learning those questions in the presence of that deity, approached those ascetics and brahmins who led an order and a community, and taught a community, who were well-known and famous religious founders, deemed holy by many people. That is, Pūraṇa Kassapa, the bamboo-staffed ascetic Gosāla, Ajita of the hair blanket, Pakudha Kaccāyana, Sañjaya Belaṭṭhiputta, and the Jain ascetic of the Ñātika clan. And he asked them those questions, but they were stumped by them. Displaying annoyance, hate, and bitterness, they questioned Sabhiya in return.

Then Sabhiya thought, “Those famous ascetics and brahmins were stumped by my questions. Displaying annoyance, hate, and bitterness, they questioned me in return on that matter. Why don’t I return to a lesser life so I can enjoy sensual pleasures?”

Then Sabhiya thought, “This ascetic Gotama also leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people. Why don’t I ask him these questions?”

Then he thought, “Even those ascetics and brahmins who are elderly and senior, who are advanced in years and have reached the final stage of life; who are senior, long standing, long gone forth; who lead an order and a community, and tutor a community; who are well-known and famous religious founders, deemed holy by many people—that is Pūraṇa Kassapa and the rest— were stumped by my questions. They displayed annoyance, hate, and bitterness, and even questioned me in return. How can the ascetic Gotama possibly answer my questions, since he is so young in age and newly gone forth?”

Then he thought, “An ascetic should not be looked down upon or disparaged because they are young. Though young, the ascetic Gotama has great psychic power and might. Why don’t I ask him these questions?”

Then Sabhiya set out for Rājagaha. Traveling stage by stage, he came to Rājagaha, the Bamboo Grove, the squirrels’ feeding ground. He went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and addressed the Buddha in verse:

“I’ve come full of doubts and uncertainties,” said Sabhiya, “wishing to ask some questions. Please solve them for me. Answer my questions in turn, <j>in accordance with the truth.”

“You have come from afar, Sabhiya,” said the Buddha, “wishing to ask some questions. I shall solve them for you, answering your questions in turn, <j>in accordance with the truth.

Ask me your question, Sabhiya, whatever you want. I’ll solve each and every question you have.”

Then Sabhiya thought, “Oh lord, how incredible, how amazing! Where those other ascetics and brahmins didn’t even give me a chance, the Buddha has invited me.” Uplifted and elated, full of rapture and happiness, he asked this question.

“What must one attain to be called a mendicant?” said Sabhiya, “How is one ‘gentle’, how said to be ‘tamed’? How is one declared to be ‘awakened’? May the Buddha please answer my question.”

“When by the path they have walked themselves,” said the Buddha to Sabhiya, “they reach extinguishment, with doubt overcome; giving up desire for existence or nonexistence, their journey complete, their rebirths ended: <j>that is a mendicant.

Equanimous toward everything, mindful, they don’t harm anyone in the world. An ascetic who has crossed over, unclouded, who has no pretensions, is gentle.

Their faculties have been developed inside and out in the whole world. Having pierced through this world and the next, tamed, they await their time.

They have examined the eons in their entirety, and both sides of transmigration—<j>passing away and rebirth. Rid of dust, unblemished, purified: the one they call ‘awakened’ has attained <j>the end of rebirth.”

And then, having approved and agreed with what the Buddha said, uplifted and elated, full of rapture and happiness, Sabhiya asked another question:

“What must one attain to be called ‘brahmin’?” said Sabhiya. “Why is one an ‘ascetic’, and how a ‘bathed initiate’? How is one declared to be a ‘giant’? May the Buddha please answer my question.”

“Having banished all bad things,” said the Buddha to Sabhiya, “immaculate, well-composed, steadfast, consummate, they’ve left transmigration behind: unattached, one such is called ‘brahmin’.

An assuaged one who has given up good and evil, stainless, understanding this world and the next, gone beyond rebirth and death: one such is rightly called ‘ascetic’.

Having washed off all bad things inside and out in the whole world, among gods and humans bound to creations, the one they call ‘washed’ does not return to creation.

They do nothing monstrous at all in the world, discarding all yokes and bonds, everywhere not stuck, freed: one such is rightly called ‘giant’.”

And then Sabhiya asked another question:

“Who is a ‘field-victor’ according to the Buddhas?” said Sabhiya, “Why is one ‘skillful’, and how ‘an astute scholar’? How is one declared to be a ‘sage’? May the Buddha please answer my question.”

“They are victors on the fields of deeds in their entirety,” said the Buddha to Sabhiya, “the fields of gods, humans, and divinities; released from the root bondage to all fields: one such is rightly called ‘field-victor’.

They have examined the coffers in their entirety, the coffers of gods, humans, and divinities; released from the root bondage to all coffers: one such is rightly called ‘skillful’.

They have examined whiteness both inside and out; understanding purity, they have left dark and bright behind: one such is rightly called ‘an astute scholar’.

Understanding the nature of the bad and the good inside and out in the whole world; one worthy of honor by gods and humans, who has escaped from the net and the chain: <j>that is a sage.”

And then Sabhiya asked another question:

“What must one attain <j>to be called ‘knowledge master’?” said Sabhiya, “Why is one ‘studied’, and how is one ‘heroic’? How to gain the name ‘thoroughbred’? May the Buddha please answer my question.”

“They have examined knowledges in their entirety,” said the Buddha to Sabhiya, “those that are current among ascetics and brahmins; rid of greed for all feelings, having left all knowledges behind: <j>that is a knowledge master.

Having studied proliferation and name & form inside and out—the root of disease; released from the root bondage to all disease: one such is rightly called ‘studied’.

Refraining from all evil here, heroic, he escapes from the suffering of hell; he is heroic and energetic: one such is rightly called ‘hero’.

Whoever’s bonds are cut, the root of clinging inside and out; released from the root bondage to all clinging: one such is rightly called ‘thoroughbred’.”

And then Sabhiya asked another question:

“What must one attain to be called ‘scholar’?” said Sabhiya, “Why is one ‘noble’, and how is one ‘well conducted’? How to gain the name ‘wanderer’? May the Buddha please answer my question.”

“One who has learned every teaching,” said the Buddha to Sabhiya, “and has known for themselves what in the world <j>is blameworthy and blameless; a vanquisher, decided, liberated, untroubled everywhere: they call them ‘scholar’.

Having cut off defilements and clingings, being wise, they enter no womb. They’ve cast aside the bog of the three perceptions, the one they call ‘noble’ does not return to creation.

One here who is accomplished <j>and skillful in all forms of good conduct; always understanding the teaching, everywhere not stuck, freed in mind, who has no aversion: they are ‘well-conducted’.

They wander full of wisdom, having banished any deed that results in suffering, deceit and conceit, as well as greed and anger, above, below, all round, between. They have made a limit on name and form; the one they call a ‘wanderer’ <j>has reached their destination.”

And then, having approved and agreed with what the Buddha said, uplifted and elated, full of rapture and happiness, Sabhiya rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and extolled the Buddha in his presence with fitting verses:

“O one of vast wisdom, <j>there are three and sixty opinions based on the doctrines of ascetics: they are expressions of perception, <j>based on perception. Having dispelled them all, <j>you passed over the dark flood.

You have gone to the end, gone beyond suffering, you are perfected, a fully awakened Buddha; <j>I think you have ended defilements. Brilliant, thoughtful, abounding in wisdom, ender of suffering—you brought me across!

When you understood my uncertainty, you brought me beyond doubt—homage to you! A sage, accomplished in the ways of sagacity, you are gentle, not hardhearted, <j>O Kinsman of the Sun.