Sutta Nipata

The Bhikkhu who discards all human passions is compared to a snake that casts his skin. — Text and translation in Fr. Spiegel's Anecdota P silica. 1. He who restrains his anger when it has arisen, as (they) by medicines (restrain) the poison of the snake spreading (in the body), that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (i) 2. He who has cut off passion entirely, as (they cut olf) the lotus-flower growing in a lake, after diving (into the water), that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (2) 3. He who has cut off desire entirely, the flowing, the quickly running, after drying it up, that Bhik¬ khu leaves this and the further shore, as a snake (quits its) old worn out skin. (3) 4. He who has destroyed arrogance entirely, as the flood (destroys) a very frail bridge of reeds, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (4) 5. He who has not found any essence in the exist¬ ences, like one that looks for flowers on fig-trees, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (5)

6. He in whose breast there are no feelings of anger, who has thus overcome reiterated existence, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (6) 7. He whose doubts are scattered, cut off en¬ tirely inwardly, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (7) 8. He who did not go too fast forward, nor was left behind, who overcame all this (world of) de¬ lusion, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (8) 9. He who did not go too fast forward, nor was left behind, having seen that all this in the world is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (9) 10. He who did not go too fast forward, nor was left behind, being free from covetousness, (seeing) that all this is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (10) 11. He who did not go too fast forward, nor was left behind, being free from passion, (seeing) that all this is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (11)

12. He who did not go too fast forward, nor was left behind, being free from hatred, (seeing) that all this is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (12) 13. He who did not go too fast forward, nor was left behind, being free from folly, (seeing) that all this is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (13) 14. He to whom there are no affections whatso¬ ever, whose sins are extirpated from the root, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (14) 15. He to whom there are no (sins) whatsoever originating in fear, which are the causes of coming back to this shore, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (15) 16. He to whom there are no (sins) whatsoever originating in desire, which are the causes of binding (men) to existence, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (16) 17. He who, having left the five obstacles, is free

from suffering, has overcome doubt, and is without pain, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin. (17)

A dialogue between the rich herdsman Dhaniya and Buddha, the one rejoicing in his worldly security and the other in his religious belief. — This beautiful dialogue calls to mind the parable in the Gospel of S. Luke xii. 16. 1. ‘I have boiled (my) rice, I have milked (my cows),’ — so said the herdsman Dhaniya, — ‘ I am living together with my fellows near the banks of the Mahi (river), (my) house is covered, the fire is kindled: therefore, if thou like, rain, O sky!’ (18) 2. ‘ I am free from anger, free from stubborn¬ ness,’ — so said Bhagavat, — ‘ I am abiding for one night near the banks of the Mahi (river), my house is uncovered, the fire (of passions) is extinguished : therefore, if thou like, rain, O sky!’ (19) 3. ‘ Gad-flies are not to be found (with me),’ — so said the herdsman Dhaniya, — ‘ in meadows abound¬ ing with grass the cows are roaming, and they can endure rain when it comes : therefore, if thou like, rain, O sky !’ (20) 4. ‘ (By me) is made a well-constructed raft,’ — so said Bhagavat, — ‘ I have passed over (to Nibbana), I have reached the further bank, having overcome the torrent (of passions) ; there is no (further) use for a raft : therefore, if thou like, rain, O sky!’ (21)

5. ‘ My wife is obedient, not wanton,’ — so said the herdsman Dhaniya, — ‘ for a long time she has been living together (with me), she is winning, and I hear nothing wicked of her : therefore, if thou like, rain, O sky !’ (22) 6. ‘ My mind is obedient, delivered (from all world¬ liness),’ — so said Bhagavat, — ‘ it has for a long time been highly cultivated and well-subdued, there is no longer anything wicked in me : therefore, if thou like, rain, O sky!’ (23) 7. 4 I support myself by my own earnings,’ — so said the herdsman Dhaniya, — 4 and my children are (all) about me, healthy; I hear nothing wicked of them : therefore, if thou like, rain, O sky!’ (24) 8. ‘I am no one’s servant,’ — so said Bhagavat, — 4 with what I have gained I wander about in all the world, there is no need (for me) to serve : therefore, if thou like, rain, O sky!’ (25) 9. 4 1 have cows, I have calves,’ — so said the herdsman Dhaniya, — 4 1 have cows in calf and heifers, and I have also a bull as lord over the cows : there¬ fore, if thou like, rain, O sky !’ (26)

10. ‘I have no cows, I have no calves,’ — so said Bhagavat, — ‘ I have no cows in calf and no heifers, and I have no bull as a lord over the cows : there¬ fore, if thou like, rain, O sky!’ (27) 11. ‘The stakes are driven in, and cannot be shaken,’ — so said the herdsman Dhaniya, — ‘ the ropes are made of muz^a grass, new and well-made, the cows will not be able to break them : therefore, if thou like, rain, O sky!’ (28) 12. ‘ Having, like a bull, rent the bonds; having, like an elephant, broken through the galuiMi creeper, I shall not again enter into a womb : there¬ fore, if thou like, rain, O sky!’ (29) Then at once a shower poured down, filling both sea and land. Hearing the sky raining, Dhaniya spoke thus : 13. ‘No small gain indeed (has accrued) to us since we have seen Bhagavat ; we take refuge in thee, O (thou who art) endowed with the eye (of wisdom) ; be thou our master, O great Muni !’ (30) 14. ‘ Both my wife and myself are obedient; (if) we lead a holy life before Sugata, we shall conquer birth and death, and put an end to pain.’ (31)

15. ‘He who has sons has delight in sons,’ — so said the wicked Mira, — ‘ he who has cows has de¬ light likewise in cows ; for upadhi (substance) is the delight of man, but he who has no upadhi has no delight.’ (32) 16. ‘He who has sons has care with (his) sons/ — so said Bhagavat, — ‘ he who has cows has likewise care with (his) cows ; for upadhi (is the cause of) people’s cares, but he who has no upadhi has no care.’ (33)

Family life and intercourse with others should be avoided, for society has all vices in its train; therefore one should leave the corrupted state of society and lead a solitary life. 1. Having laid aside the rod against all beings, and not hurting any of them, let no one wish for a son, much less for a companion, let him wander alone like a rhinoceros \ (34) 2. In him who has intercourse (with others) af¬ fections arise, (and then) the pain which follows affection ; considering the misery that originates in affection let one wander alone like a rhinoceros. (35) 3. He who has compassion on his friends and confidential (companions) loses (his own) advan¬ tage, having a fettered mind ; seeing this danger in friendship let one wander alone like a rhino¬ ceros. (36) 4. Just as a large bamboo tree (with its branches) entangled (in each other, such is) the care one has with children and wife ; (but) like the shoot of a bamboo not clinging (to anything) let one wander alone like a rhinoceros 2. (37) 5. As a beast unbound in the forest goes feeding at pleasure, so let the wise man, considering (only his) own will, wander alone like a rhinoceros. (38)

6. There is (a constant) calling in the midst of company, both when sitting, standing, walking, and going away; (but) let one, looking (only) for free¬ dom from desire and for following his own will, wander alone like a rhinoceros. (39) 7. There is sport and amusement in the midst of 1 Comp. Dhp. v. 142. Comp. Dhp. v. 345. K II AGG A VISAVAS U TT A . company, and for children there is great affection ; (although) disliking separation from his dear friends, let one wander alone like a rhinoceros. (40) 8. He who is at home in (all) the four regions and is not hostile (to any one), being content with this or that, overcoming (all) dangers fearlessly, let him wander alone like a rhinoceros. (41) 9. Discontented are some pabba^itas (ascetics), also some gaha/^as (householders) dwelling in houses ; let one, caring little about other people’s children, wander alone like a rhinoceros. u (42) 10. Removing the marks of a gihin (a house¬ holder) like a Kovilara tree whose leaves are fallen, let one, after cutting off heroically the ties of a gihin, wander alone like a rhinoceros. (43) xi. If one acquires a clever companion, an asso¬ ciate righteous and wise, let him, overcoming all dangers, wander about with him glad and thought¬ ful1. (44)

12. If one does not acquire a clever companion, an associate righteous and wise, then as a king abandoning (his) conquered kingdom, let him wan¬ der alone like a rhinoceros z. (45) 1 3. Surely we ought to praise the good luck of having companions, the best (and such as are our) equals ought to be sought for; not having ac¬ quired such friends let one, enjoying (only) allowable things, wander alone like a rhinoceros 3. (46) 14. Seeing bright golden (bracelets), well- wrought by the goldsmith, striking (against each other when there are) two on one arm, let one wander alone like a rhinoceros. (47) Comp. Dhp. v. 328. 3 Comp. Dhp. v. 329. s Comp. Dhp. v. 61. 15. Thus (if I join myself) with another I shall swear or scold ; considering this danger in future, let one wander alone like a rhinoceros. (48) 16. The sensual pleasures indeed, which are various, sweet, and charming, under their different shapes agitate the mind ; seeing the misery (ori¬ ginating) in sensual pleasures, let one wander alone like a rhinoceros. (49) 17. These (pleasures are) to me calamities, boils, misfortunes, diseases, sharp pains, and dangers; seeing this danger (originating) in sensual pleasures, let one wander alone like a rhinoceros. (50)

18. Both cold and heat, hunger and thirst, wind and a burning sun, and gad-flies and snakes — having overcome all these things, let one wander alone like a rhinoceros1. (51) 19. As the elephant, the strong, the spotted, the large, after leaving the herd walks at pleasure in the forest, even so let one wander alone like a rhinoceros. (52) 20. For him who delights in intercourse (with others, even) that is inconvenient which tends to temporary deliverance ; reflecting on the words of (Buddha) the kinsman of the Adikka family, let one wander alone like a rhinoceros. (53) 21. The harshness of the (philosophical) views I have overcome, I have acquired self-command, I have attained to the way (leading to perfection), I am in possession of knowledge, and not to be led by others ; so speaking, let one wander alone like a rhinoceros. (54) 22. Without covetousness, without deceit, without 1 Comp. Gataka I, p. 93. craving, without detraction, having got rid of pas¬ sions and folly, being free from desire in all the world, let one wander alone like a rhinoceros. (55) 23. Let one avoid a wicked companion who teaches what is useless and has gone into what is wrong, let him not cultivate (the society of) one who is devoted (to and) lost in sensual pleasures, let one wander alone like a rhinoceros. (56)

24. Let one cultivate (the society of) a friend who is learned and keeps the Dhamma, who is magnanimous and wise ; knowing the meaning (of things and) subduing his doubts, let one wander alone like a rhinoceros. (57) 25. Not adorning himself, not looking out for sport, amusement, and the delight of pleasure in the world, (on the contrary) being loath of a life of dressing, speaking the truth, let one wander alone like a rhinoceros. (58) 26. Having left son and wife, father and mother, wealth, and corn, and relatives, the different objects of desire, let one wander alone like a rhinoceros. (59) 27. ‘This is a tie, in this there is little happi¬ ness, little enjoyment, but more of pain, this is a fish-hook,’ so having understood, let a thoughtful man wander alone like a rhinoceros. (60) 28. Having torn the ties, having broken the net as a fish in the water, being like a fire not returning to the burnt place, let one wander alone like a rhi¬ noceros. (61) 29. With downcast eyes, and not prying 1, with his senses guarded, with his mind protected free from 1 Na £a padalolo ti ekassa dutiyo dvinnaw tatiyo ti eva m ga.na.ma.ggha.rn pavisitukamataya kaWuyamanapado viya abhavanto digha£arika-anavattha£arikavirato va. Commentator.

passion, not burning (with lust), let one wander alone like a rhinoceros. (62) 30. Removing the characteristics of a gihin (householder), like a Pari/Matta tree whose leaves are cut off, clothed in a yellow robe after wandering away (from his house), let one wander alone like a rhinoceros. (63) 31. Not being greedy of sweet things, not being unsteady, not supporting others, going begging from house to house, having a mind which is not fettered to any household, let one wander alone like a rhi¬ noceros. (64) 32. Having left the five obstacles of the mind, having dispelled all sin, being independent, having cut off the sin of desire, let one wander alone like a rhinoceros. (65) 33. Having thrown behind (himself bodily) plea¬ sure and pain, and previously (mental) joy and distress, having acquired equanimity, tranquillity, purity, let one wander alone like a rhinoceros. (66) 34. Strenuous for obtaining the supreme good (i. e. NibMna), with a mind free from attachment, not living in idleness, being firm, endowed with bodily and mental strength, let one wander alone like a rhinoceros. (67) 35. Not abandoning seclusion and meditation, always wandering in (accordance with) the Dhammas1, seeing misery in the existences, let one wander alone like a rhinoceros 2. (68)

36. Wishing for the destruction of desire (i.e. Nib- bina), being careful, no fool, learned, strenuous, con¬ siderate, restrained, energetic, let one wander alone like a rhinoceros. (69) 1 Dhammesu mkkz.m anudhamma/c'ari. 2 Comp. Dhp. v. 20. 37. Like a lion not trembling at noises, like the wind not caught in a net, like a lotus not stained by water, let one wander alone like a rhinoceros. (70) 38. As a lion strong by his teeth, after overcom¬ ing (all animals), wanders victorious as the king of the animals, and haunts distant dwelling-places1, (even so) let one wander alone like a rhinoceros. (71) 39. Cultivating in (due) time kindness, equanimity, compassion, deliverance, and rejoicing (with others), unobstructed by the whole world, let one wander alone like a rhinoceros. (72) 40. Having abandoned both passion and hatred and folly, having rent the ties, not trembling in the loss of life, let one wander alone like a rhinoceros2. (73) 41. They cultivate (the society of others) and serve them for the sake of advantage ; friends with¬ out a motive are now difficult to get, men know their own profit and are impure ; (therefore) let one wander alone like a rhinoceros. (74)

The Brahmarca Kasibharadv%a reproaches Gotama with idleness, but the latter convinces him that he (Buddha) also works, and so the Brahma«a is converted, and finally becomes a saint. Compare Sp. Hardy, A Manual of Buddhism, p. 214; Gospel of S. John v. 17. So it was heard by me : At one time Bhagavat dwelt in Magadha at Dakkhmdgiri in the Brahma^a village Ekana/a. And at that time the Brdhmawa Kasibharadva^a’s five hun- 1 Pantaniti durani senasananiti vasati/Aanani. Commentator. 8 Comp. Dhp. v. 20. dred ploughs were tied (to the yokes) in the sowing season. Then Bhagavat, in the morning, having put on his raiment and taken his bowl and robes, went to the place where the Brahmawa Kasibharadva^a’s work (was going on). At that time the Brahmawa Kasibharadvd^a’s distribution of food took place. Then Bhagavat went to the place where the distri¬ bution of food took place, and having gone there, he stood apart. The Brahma^a Kasibharadva^a saw Bhagavat standing there to get alms, and having seen him, he said this to Bhagavat : ‘ I, O Samara, both plough and sow, and having ploughed and sown, I eat ; thou also, O Samawa, shouldst plough and sow, and having ploughed and sown, thou shouldst eat.’

‘ I also, O Brahma^a, both plough and sow, and having ploughed and sown, I eat,’ so said Bhagavat. ‘Yet we do not see the yoke, or the plough, or the ploughshare, or the goad, or the oxen of the venerable Gotama.’ And then the venerable Gotama spoke in this way : ‘ I also, O Brahma^a, both plough and sow, and having ploughed and sown, I eat,’ so said Bhagavat. Then the Brahma^a K as i bha radva^a addressed Bhagavat in a stanza : 1. ‘Thou professest to be a ploughman, and yet we do not see thy ploughing ; asked about (thy) ploughing, tell us (of it), that we may know thy ploughing.’ (75) 2. Bhagavat answered : ‘ Faith is the seed, penance the rain, understanding my yoke and plough, mo¬ desty the pole of the plough, mind the tie, thought¬ fulness my ploughshare and goad. (76) 3. ‘ I am guarded in respect of the body, I am guarded in respect of speech, temperate in food ; I make truth to cut away (weeds), tenderness is my deliverance. (77) 4. * Exertion is my beast of burden; carrying (me) to Nibbana he goes without turning back to the place where having gone one does not grieve. (78)

5. * So this ploughing is ploughed, it bears the fruit of immortality ; having ploughed this ploughing one is freed from all pain.’ (79) Then the Brahma^a Kasibharadva^a, having poured rice-milk into a golden bowl, offered it to Bhagavat, saying, ‘ Let the venerable Bhagavat eat of the rice-milk ; the venerable is a ploughman, for the venerable Gotama ploughs a ploughing that bears the fruit of immortality.’ 6. Bhagavat said : ‘ What is acquired by reciting stanzas is not to be eaten by me ; this is, O Brahma«a, not the Dhamma of those that see rightly ; Buddha rejects what is acquired by reciting stanzas, this is the conduct (of Buddhas) as long as the Dhamma exists. (80) 7. ‘ One who is an accomplished great I si, whose passions are destroyed and whose misbehaviour has ceased, thou shouldst serve with other food and drink, for this is the field for one who looks for good works1.’ (81) ‘ To whom then, O Gotama, shall I give this ricemilk ?’ so said Kasibharadvafa. ‘ I do not see, O BrAhmaraa, in the world (of men) 1 Anmena ka, kevalinaw mahesiw Khi»£savaw kukku/Wavflpasantaw Annena panena upa/Mahassu, Khettaw hi taw puftnapekhassa hoti. Cf. Sundarikabharadvaga v. 28.

and gods and Miras and Brahmans, amongst beings comprising gods and men, and Samaras and Brihmawas, any by whom this rice-milk when eaten can be properly digested with the exception of Tathigata, or a disciple of Tathigata. Therefore, O Brihma^a, thou shalt throw this rice-milk in (a place where there is) little grass, or cast it into water with no worms,’ so said Bhagavat. Then the Brihmawa Kasibhiradva^a threw the rice-milk into some water with no worms. Then the rice-milk thrown into the water splashed, hissed, smoked in volumes ; for as a ploughshare that has got hot during the day when thrown into the water splashes, hisses, and smokes in volumes, even so the rice-milk (when) thrown into the water splashed, hissed, and smoked in volumes. Then the Brahma^a K asibharadva^a alarmed and terrified went up to Bhagavat, and after having approached and fallen with his head at Bhagavat’s feet, he said this to Bhagavat: ‘ It is excellent, O venerable Gotama ! It is ex¬ cellent, 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; I wish to receive the pabba^a, I wish to receive the upasampadd (the robe and the orders) from the venerable Gotama,’ so said Kasibhiradvlfa.

Then the Brahmawa Kasibharadvd^a received the pabbaggcl from Bhagavat, and he received also the upasampada ; and the venerable Bhiradva^a 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 Bharadva^a became one of the arahats (saints).

Buddha describes the four different kinds of Samawas to A'unda, the smith. 1. ‘I ask the Muni of great understanding,’ — so said Aunda, the smith, — ‘ Buddha, the lord of the Dhamma, who is free from desire, the best of bipeds, the most excellent of charioteers, how many (kinds of) Samaras are there in the world ; pray tell me that ?’ (82) 2. * There are four (kinds of) Samaras, (there is) not a fifth,’ O Aunda, — so said Bhagavat, — ‘ these I will reveal to thee, being asked in person ; (they are) Maggafinas and Maggadesakas, Magga^dvins and Maggadfisins.’ (83) 3. ‘ Whom do the Buddhas call a Magga^ina?’ — so said Aunda, the smith, — ‘ How is a Maggaggy^ayin unequalled ? Being asked, describe to me a Magga^ivin, and reveal to me a Maggadusin.’ (84) 4. Bhagavat said : ‘ He who has overcome doubt, is without pain, delights in NibMna, is free from greed, a leader of the world of men and gods, such a one the Buddhas call a magga^ina (that is, vic¬ torious by the way). (85) 5. ‘He who in this world having known the best (i.e. NibMna) as the best, expounds and explains here the Dhamma, him, the doubt-cutting Muni, without desire, the second of the Bhikkhus they call a maggadesin (that is, teaching the way). (86)

6. ‘ He who lives in the way that has so well been taught in the Dhammapada, and is restrained, atten¬ tive, cultivating blameless words, him the third of the Bhikkhus they call a magga^ivin (that is, living in the way1). (87) 7. ‘He who although counterfeiting the virtuous is forward, disgraces families, is impudent, deceitful, un¬ restrained, a babbler, walking in disguise, such a one is a maggadhsin (that is, defiling the way) 2. (88) 8. ‘He who has penetrated these (four Samaras), who is a householder, possessed of knowledge, a pupil of the venerable ones, wise, having known that they all are such, — having seen so, his faith is not lost ; for how could he make the undepraved equal to the depraved and the pure equal to the impure ? ’ (89) 1 Yo Dhammapade sudesite Magge ^Ivati sannato sattma Anava^apadani sevamano Tatiyaw bhikkhunam Shu maggaglviw. Comp. <?ataka II, p. 281. A dialogue between a deity and Buddha on the things by which a man loses and those by which he gains in this world. — Text by Grimblot, in Journal Asiatique, t. xviii (1871), p. 237; transla¬ tion by L. Feer, in Journal Asiatique, t. xviii (1871), p. 309, and by Gogerly, reprinted in Journal Asiatique, t, xx (1872), p. 226.

So it was heard by me : At one time Bhagavat dwelt at Sivatthl, in Ge tavana, in the park of Anathapmafika. Then when the night had gone, a certain deity of a beautiful appearance, having illuminated the whole fretavana, went up to Bhagavat, and having approached and saluted him, he stood apart, and standing apart that deity addressed Bhagavat in stanzas : 1. ‘ We ask (thee), Gotama, about a man that suffers loss ; having come to ask, Bhagavat, (tell us) what is the cause (of loss) to the losing (man).’ (90) 2. Bhagavat : ‘ The winner is easily known, easily known (is also) the loser : he who loves Dhamma is the winner, he who hates Dhamma is the loser.’ (91) 3. Deity : ‘ We know this to be so, this is the first loser ; tell (us) the second, O Bhagavat, what is the cause (of loss) to the losing (man).’ (92) 4. Bhagavat : ‘ Wicked men are dear to him, he does not do anything that is dear to the good, he approves of the Dhamma of the wicked, — that is the cause (of loss) to the losing (man).’ (93) 5. Deity : ‘ We know this to be so, this is the

second loser ; tell us the third, O Bhagavat, what is the cause (of loss) to the losing (man).’ (94) 6. Bhagavat : ‘ The man who is drowsy, fond of society and without energy, lazy, given to anger, — that is the cause (of loss) to the losing (man).’ (95) 7. Deity : ‘ We know this to be so, this is the third loser ; tell us the fourth, O Bhagavat, what is the cause (of loss) to the losing (man).’ (96) 8. Bhagavat : 1 He who being rich does not support mother or father who are old or past their youth, — that is the cause (of loss) to the losing (man).’ (97) 9. Deity : ‘ We know this to be so, this is the fourth loser ; tell us the fifth, O Bhagavat, what is the cause (of loss) to the losing (man).’ (98) 10. Bhagavat : ‘He who by falsehood deceives either a Brahma^a or a Sama»a or any other men¬ dicant, — that is the cause (of loss) to the losing (man).’ (99) 11. Deity : ‘We know this to be so, this is the fifth loser ; tell us the sixth, O Bhagavat, what is the cause (of loss) to the losing (man).’ (IO°)

12. Bhagavat: ‘The man who is possessed of much property, who has gold and food, (and still) enjoys alone his sweet things, — that is the cause (of loss) to the losing (man).’ (I01) 1 3. Deity : ‘ We know this to be so, this is the sixth loser ; tell us the seventh, O Bhagavat, what is the cause (of loss) to the losing (man).’ (to2) 14. Bhagavat : ‘ The man who proud of his birth, of his wealth, and of his family, despises his rela¬ tives, — that is the cause (of loss) to the losing (man).’ (103) 15. Deity: ‘We know this to be so, this is the seventh loser ; tell us the eighth, O Bhagavat, what is the cause (of loss) to the losing (man).’ (104) 16. Bhagavat: ‘The man who given to women, to strong drink, and to dice, wastes whatever he has gained, — that is the cause (of loss) to the losing (man).’ (105) 17. Deity: ‘We know this to be so, this is the eighth loser ; tell us the ninth, O Bhagavat, what is the cause (of loss) to the losing (man).’ (106) 18. Bhagavat: ‘He who, not satisfied with his

own wife, is seen with harlots and the wives of others, — that is the cause (of loss) to the losing (man).5 (107) 19. Deity: ‘We know this to be so, this is the ninth loser ; tell us the tenth, O Bhagavat, what (is) the cause (of loss) to the losing (man).5 (108) 20. Bhagavat : ‘ The man who, past his youth, brings home a woman with breasts like the timbaru fruit, and for jealousy of her cannot sleep, — that is the cause (of loss) to the losing (man).5 (io9) 21. Deity: ‘We know this to be so, this is the tenth loser ; tell us the eleventh, O Bhagavat, what is the cause (of loss) to the losing (man)/ (1 10) 22. Bhagavat: ‘He who places in supremacy a woman given to drink and squandering, or a man of the same kind, — that is the cause (of loss) to the losing (man).5 (hi) 23. Deity: ‘We know this to be so, this is the eleventh loser; tell us the twelfth, O Bhagavat, what is the cause (of loss) to the losing (man).5 ( 1 1 2) 24. Bhagavat : ‘ He who has little property, (but)

great desire, is born in a Khattiya family and wishes for the kingdom in this world, — that is the cause (of loss) to the losing (man).5 (I]E3) 25. Having taken into consideration these losses in the world, the wise, venerable man, who is en¬ dowed with insight, cultivates the happy world (of

The Brahmawa Aggikabharadvag'a is converted by Buddha, after hearing his definition of an outcast, illustrated by the story of Matanga, told in the Matanga^ataka. Comp. Sp. Hardy, The Legends and Theories of the Buddhists, p. 49. — Text and trans¬ lation in Alwis’s Buddhist Nirvana, p. 119. So it was heard by me : At one time Bhagavat dwelt at Savatthi, in Getavana, in the park of Anathapmt/ika. Then Bhagavat having put on his raiment in the morning, and having taken his bowl and his robes, entered Savatthi for alms. Now at that time in the house of the Brahmazza Aggikabharadvafa the fire was blazing, the offering brought forth. Then Bhagavat going for alms from house to house in Savatthi went to the house of the Brahmazza Aggikabharadvaga. The Brahmazza Aggikabharadva^a saw Bhagavat coming at a distance, and seeing him he said this : ‘ Stay there, O Shave¬ ling; (stay) there, OSamazzaka(i.e. wretched Samara); (stay) there, O Vasalaka (i. e. outcast)!’ This having been said, Bhagavat replied to the Brihmazza Aggikabharadva^a : ‘ Dost thou know, O Brahmazza, an outcast, or the things that make an outcast ?’ ‘No, O venerable Gotama, I do not know an outcast, or the things that make an outcast; let the venerable Gotama teach me this so well that I may know an outcast, or the things that make an outcast.’

‘ Listen then, O Brahmazza, attend carefully, I will tell (thee).’ ‘ Even so, O venerable one,’ so the Brahmazza Aggikabharadvaga replied to Bhagavat. Then Bhagavat said this : 1. ‘ The man who is angry and bears hatred, who is wicked and hypocritical, who has embraced wrong views, who is deceitful, let one know him as an 2. ‘ Whosoever in this world harms living beings, whether once or twice born, and in whom there is no compassion for living beings, let one know him as an outcast. (116) 3. ‘ Whosoever destroys or lays siege to villages and towns, and is known as an enemy, let one know him as an outcast. (1 1 7) 4. ‘ Be it in the village or in the wood, whosoever appropriates by theft what is the property of others and what has not been given, let one know him as an outcast. (118) 5. ‘Whosoever, having really contracted a debt, runs away when called upon (to pay), saying, “ There is no debt (that I owe) thee,” let one know him as an outcast. ( 1 1 9) 6. ‘ Whosoever for love of a trifle having killed a man going along the road, takes the trifle, let one know him as an outcast. (I2°)

7. ‘ The man who for his own sake or for that of others or for the sake of wealth speaks falsely when asked as a witness, let one know him as an outcast. (I21) 8. ‘ Whosoever is seen with the wives of relatives or of friends either by force or with their consent, let one know him as an outcast. (I22) 9. ‘ Whosoever being rich does not support mother or father when old and past their youth, let one know him as an outcast. (I23) 10. ‘Whosoever strikes or by words annoys mother or father, brother, sister, or mother-in-law, let one know him as an outcast. (I24) 11. ‘ Whosoever, being asked about what is good, teaches what is bad and advises (another, while) con¬ cealing (something from him), let one know him as an outcast. (I25) 12. ‘Whosoever, having committed a bad deed, hopes (saying), “ Let no one know me ” (as having done it, who is) a dissembler, let one know him as an outcast. (126) 1 3. ‘ Whosoever, having gone to another’s house and partaken of his good food, does not in return honour him when he comes, let one know him as an outcast. (I27)

14. ‘Whosoever by falsehood deceives either a Brihma^a or a Samara or any other mendicant, let one know him as an outcast. (128) 15. ‘Whosoever by words annoys either a Brih- ma#a or a Samara when meal-time has come and does not give (him anything), let one know him as an outcast. (I29) 16. ‘Whosoever enveloped in ignorance in this world predicts what is not (to take place), coveting a trifle, let one know him as an outcast. (1 3°) 1 7. ‘Whosoever exalts himself and despises others, being mean by his pride, let one know him as an outcast. (I3I) 18. ‘Whosoever is a provoker and is avaricious, has sinful desires, is envious, wicked, shameless, and fear¬ less of sinning, let one know him as an outcast. (132) 19. ‘Whosoever reviles Buddha or his disciple, be he a wandering mendicant (paribbdfa) or a householder (gaha/Ma), let one know him as an outcast. (133) 20. ‘ Whosoever without being a saint (arahat) pretends to be a saint, (and is) a thief in all the worlds including that of Brahman, he is indeed the lowest outcast ; (all) these who have been described by me to you are indeed called outcasts. (I34)

21. ‘Not by birth does one become an outcast, not by birth does one become a Brahmafza ; by deeds one becomes an outcast, by deeds one be¬ comes a Brihmawa. (135) 22. ‘ Know ye this in the way that this example of mine (shows) : There was a KandSXa of the Sopaka caste, well known as Mitanga. (136) 23. ‘This Matanga reached the highest fame, such as was very difficult to obtain, and many Khattiyas and Brahma«as went to serve him. (137) 24. ‘ He having mounted the vehicle of the gods, (and entered) the high road (that is) free from dust, having abandoned sensual desires, went to the Brahma world. (138) 25. ‘His birth did not prevent him from being re-born in the Brahma world ; (on the other hand) there are Brahmazzas, born in the family of pre¬ ceptors, friends of the hymns (of the Vedas), (139) 26. ‘But they are continually caught in sinful deeds, and are to be blamed in this world, while in the coming (world) hell (awaits them); birth does not save them from hell nor from blame. (140) 27. ‘(Therefore) not by birth does one become an outcast, not by birth does one become a Brihmazza, by deeds one becomes an outcast, by deeds one becomes a Brahmazza.’ (I4I)

This having been said, the Brahmazza Aggikabharadv&ga answered Bhagavat as follows : ‘ Excellent, O venerable Gotama ! Excellent, O venerable Gotama ! As one, O venerable Gotama, 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 upisaka (a follower, me) who henceforth for all my life have taken refuge (in him).’

A peaceful mind and goodwill towards all beings are praised. — Text by Grimblot in Journal Asiatique, t. xviii (1871), p. 250, and by Childers in Khuddaka P&Ma, p. 15; translation (?) by Gogerly in the Ceylon Friend, 1839, p. 211, by Childers in Kh. P&fta and by L. Feer in Journal Asiatique, t. xviii (1871), p. 328. 1. Whatever is to be done by one who is skilful in seeking (what is) good, having attained that tran¬ quil state (of NibMna): — Let him be able and upright and conscientious and of soft speech, gentle, not proud, (142) 2. And contented and easily supported and having few cares, unburdened and with his senses calmed and wise, not arrogant, without (showing) greediness (when going his round) in families. (143) 3. And let him not do anything mean for which others who are wise might reprove (him) ; may all beings be happy and secure, may they be happyminded.. (144) 4. Whatever living beings there are, either feeble or strong, all either long or great, middle-sized, short, small or large, (I45) 5. Either seen or which are not seen, and which live far (or) near, either born or seeking birth, may all creatures be happy-minded. (146)

6. Let no one deceive another, let him not despise (another) in any place, let him not out of anger or resentment wish harm to another. (I47) 7. As a mother at the risk of her life watches over her own child, her only child, so also let every one cultivate a boundless (friendly) mind towards all beings. (148) 8. And let him cultivate goodwill towards all the world, a boundless (friendly) mind, above and below •and across, unobstructed, without hatred, without 9. Standing, walking or sitting or lying, as long as he be awake, let him devote himself to this mind ; this (way of) living they say is the best in 10. He who, not having embraced (philosophical) views, is virtuous, endowed with (perfect) vision, after subduing greediness for sensual pleasures, will never again go to a mother’s womb. (I5I)

A dialogue between two Yakkhas on the qualities of Buddha. They go to Buddha, and after having their questions answered they, together with ten hundred Yakkhas, become the followers of Buddha. i. ‘To-day is the fifteenth, a fast day; a lovely night has come,’ — so said the Yakkha S&tigira, — ‘let us (go and) see the renowned Master Gotama.’ (152) 2. ‘Is the mind of such a one well disposed towards all beings?’ — so said the Yakkha Hemavata, — ‘are his thoughts restrained as to things wished for or not wished for ? ’ ( 1 5 3) 3. ‘His mind is well disposed towards all beings, (the mind) of such a one,’ — so said the Yakkha Shtagira, — ‘and his thoughts are restrained as to things wished for or not wished for.’ (x 54) 4. ‘ Does he not take what has not been given (to him) ?’ — so said the Yakkha Hemavata, — ‘ is he selfcontrolled (in his behaviour) to living beings ? is he far from (a state of) carelessness ? does he not abandon meditation ? ’ ( 1 5 5 ) 5. ‘He does not take what has not been given

(to him),’ — so said the Yakkha S&tagira, — ‘ and he is self-controlled (in his behaviour) to living beings, and he is far from (a state of) carelessness ; Buddha does not abandon meditation.’ (156) 6. ‘Does he not speak falsely?’ — so said the Yakkha Hemavata, — ‘ is he not harsh - spoken ? does he not utter slander ? does he not talk non¬ sense ?’ (157) 7. ‘He does not speak falsely,’ — so said the Yak¬ kha Satagira, — ‘ he is not harsh-spoken, he does not utter slander, with judgment he utters what is good sense.’ (158) 8. ‘Is he not given to sensual pleasures ?’ — so said the Yakkha Hemavata, — ‘is his mind undis¬ turbed ? has he overcome folly ? does he see clearly in (all) things (dhammas)?’ (I59) 9. ‘He is not given to sensual pleasures,’ — so said the Yakkha Satagira, — ‘and his mind is undis- turbed ; he has overcome all folly ; Buddha sees clearly in (all) things.’ ( 1 60) 10. ‘ Is he endowed with knowledge ?’ — so said the Yakkha Hemavata, — ‘is his conduct pure? have his passions been destroyed ? is there no new birth (for him) ? ’ ( 1 6 r )

11. ‘He is endowed with knowledge,’ — so said the Yakkha Sitagira, — ‘ and his conduct is pure ; all his passions have been destroyed ; there is no new birth for him. (162) 12. ‘The mind of the Muni is accomplished in deed and word ; Gotama, who is accomplished by his knowledge and conduct, let us (go and) see. (163) 1 3. ‘ Come, let us (go and) see Gotama, who has legs like an antelope, who is thin,, who is wise, living on little food, not covetous, the Muni who is medi¬ tating in the forest. (164) 14. ‘ Having gone to him who is a lion amongst those that wander alone and does not look for sen¬ sual pleasures, let us ask about the (means of) deli¬ verance from the snares of death. (165) 15. ‘Let us ask Gotama, the preacher, the ex¬ pounder, who has penetrated all things, Buddha who has overcome hatred and fear.’ (166) 16. ‘In what has the world originated?’ — so said the Yakkha Hemavata, — ‘with what is the world intimate ? by what is the world afflicted, after having grasped at what?’ (167) 17. ‘In six the world has originated, O Hema¬

vata,’ — so said Bhagavat, — ‘with six it is intimate, by six the world is afflicted, after having grasped at six.’ (168) 18. Hemavata said: ‘What is the grasping by which the world is afflicted ? Asked about salva¬ tion, tell (me) how one is released from pain ?’ (169) 19. Bhagavat said: ‘ Five pleasures of sense are said to be in the world, with (the pleasure of) the mind as the sixth ; having divested oneself of desire for these, one is thus released from pain. (170) 20. ‘ This salvation of the world has been told to you truly, this I tell you : thus one is released from pain.’ (171) 21. Hemavata said: ‘Who in this world crosses the stream (of existence) ? who in this world crosses the sea ? who does not sink into the deep, where there is no footing and no support ?’ (I72) 22. Bhagavat said : ‘ He who is always endowed with virtue, possessed of understanding, well com¬ posed, reflecting within himself, and thoughtful, crosses the stream that is difficult to cross. (173) 23. ‘He who is disgusted with sensual pleasures, who has overcome all bonds and destroyed joy, such a one does not sink into the deep.’ (I74)

24. Hemavata said : ‘ He who is endowed with a profound understanding, seeing what is subtile, pos¬ sessing nothing, not clinging to sensual pleasures, behold him who is in every respect liberated, the great Isi, walking in the divine path. (I75) 25. ‘He who has got a great name, sees what is subtile, imparts understanding, and does not cling to the abode of sensual pleasures, behold him, the all¬ knowing, the wise, the great Isi, walking in the noble path. (1 76) 26. ‘ A good sight indeed (has met) us to-day, a good daybreak, a beautiful rising, (for) we have seen the perfectly enlightened (sambuddham), who has crossed the stream, and is free from passion. (177) 27. ‘These ten hundred Yakkhas, possessed of supernatural power and of fame, they all take refuge in thee, thou art our incomparable Master. (178) 28. ‘We will wander about from village to vil¬ lage, from mountain to mountain, worshipping the perfectly enlightened and the perfection of the The Yakkha A/avaka first threatens Buddha, then puts some questions to him which Buddha answers, whereupon A/avaka is converted. So it was heard by me : At one time Bhagavat dwelt at A/avi, in the realm of the Yakkha A/avaka. Then the Yakkha A/avaka went to the place where Bhagavat dwelt, and having gone there he said this to Bhagavat :

‘ Come out, O Samara ! ’ ‘Yes, O friend !’ so saying Bhagavat came out. ‘ Enter, O Samara ! ’ ‘Yes, O friend ! ’ so saying Bhagavat entered. A second time the Yakkha A/avaka said this to Bhagavat : ‘ Come out, O Samara ! ’ ‘Yes, O friend!’ so saying Bhagavat came out. ‘ Enter, O Sama»a ! ’ ‘Yes, O friend! ’ so saying Bhagavat entered. A third time the Yakkha A/avaka said this to Bhagavat : ‘ Come out, O Samara ! ’ ‘Yes, O friend ! ’ so saying Bhagavat came out. ‘ Enter, O Samara ! ’ 1 Dhammassa k& sudhammatam. ‘Yes, O friend ! ’ so saying Bhagavat entered. A fourth time the Yakkha A/avaka said this to Bhagavat : ‘ Come out, O Samara ! ’ ‘ I shall not come out to thee, O friend, do what thou pleasest.’ ‘ I shall ask thee a question, O Samara, if thou canst not answer it, I will either scatter thy thoughts or cleave thy heart, or take thee by thy feet and throw thee over to the other shore of the Ganga.’ ‘ I do not see, O friend, any one in this world nor in the world of gods, Miras, Brahmans, amongst the beings comprising gods, men, Samaras, and Brihma«as, who can either scatter my thoughts or cleave my heart, or take me by the feet and throw me over to the other shore of the Gahgi ; however, O friend, ask what thou pleasest.’

Then the Yakkha A/avaka addressed Bhagavat in stanzas : 1. ‘ What in this world is the best property for a man ? what, being well done, conveys happiness ? what is indeed the sweetest of sweet things ? how lived do they call life the best ?’ (*8°) 2. Bhagavat said : ‘ Faith is in this world the best property for a man ; Dhamma, well observed, conveys happiness ; truth indeed is the sweetest of things ; and that life they call the best which is lived with understanding.’ (181) 3. A/avaka said : ‘ How does one cross the stream (of existence) ? how does one cross the sea ? how does one conquer pain ? how is one purified?’ (182) 4. Bhagavat said : ‘ By faith one crosses the stream, by zeal the sea, by exertion one conquers pain, by understanding one is purified.’ (183) 5. A/avaka said : ‘ How does one obtain under¬ standing ? how does one acquire wealth ? how does one obtain fame ? how does one bind friends (to himself) ? how does one not grieve passing away from this world to the other?’ (184) 6. Bhagavat said : ‘He who believes in the Dhamma of the venerable ones as to the acquisi¬ tion of Nibbana, will obtain understanding from his desire to hear, being zealous and discerning. (185)

7. ‘He who does what is proper, who takes the yoke (upon him and) exerts himself, will acquire wealth, by truth he will obtain fame, and being charitable he will bind friends (to himself). (186) 8. ‘ He who is faithful and leads the life of a householder, and possesses the following four Dhammas (virtues), truth, justice (dhamma), firm¬ ness, and liberality, — such a one indeed does not grieve when passing away. (187) 9. ‘ Pray, ask also other Samaras and Brahmawas far and wide, whether there is found in this world anything greater than truth, self-restraint, liberality, and forbearance.’ (188) 10. A/avaka said : ‘ Why should I now ask Samaras and Brihma^as far and wide ? I now know what is my future good. (189) 11. ‘For my good Buddha came to live at A/avi ; now I know where (i. e. on whom bestowed) a gift will bear great fruit. (19°) 12. ‘I will wander about from village to village, from town to town, worshipping the perfectly en¬ lightened (sambuddha) and the perfection of the Dhamma.’ (I9I)

A reflection on the worthlessness of the human body ; a fol¬ lower of Buddha only sees the body as it really is, and conse¬ quently goes to Nibbana. — Comp. G’ataka I, p. 146. 1. If either walking or standing, sitting or lying, any one contracts (or) stretches (his body, then) this is the motion of the body. (192) 2. The body which is put together with bones and sinews, plastered with membrane and flesh, and covered with skin, is not seen as it really is. (193) 3. It is filled with the intestines, the stomach, the lump of the liver, the abdomen, the heart, the lungs, the kidneys, the spleen. (I94) 4. With mucus, saliva, perspiration, lymph, blood, the fluid that lubricates the joints, bile, and fat. (195) 5. Then in nine streams impurity flows always from it ; from the eye the eye-excrement, from the ear the ear-excrement, (196) 6. Mucus from the nose, through the mouth it ejects at one time bile and (at other times) it ejects phlegm, and from (all) the body come sweat and 7. Then its hollow head is filled with the brain. A fool led by ignorance thinks it a fine thing. (198)

8. And when it lies dead, swollen and livid, discarded in the cemetery, relatives do not care 9. Dogs eat it and jackals, wolves and worms ; crows and vultures eat it, and what other living creatures there are. (200) 10. The Bhikkhu possessed of understanding in this world, having listened to Buddha’s words, he certainly knows it (i. e. the body) thoroughly, for he sees it as it really is. (2Q1) 11. As this (living body is) so is that (dead one), as this is so that (will be1) ; let one put away desire for the body, both as to its interior and as to its exterior. (202) 1 2. Such a Bhikkhu who has turned away from de¬ sire and attachment, and is possessed of understand¬ ing in this world, has (already) gone to the immortal peace, the unchangeable state of Nibbana. (203) 13. This (body) with two feet is cherished (al¬ though) impure, ill-smelling, filled with various kinds of stench, and trickling here and there. (204) 14. He who with such a body thinks to exalt himself or despises others — what else (is this) but blindness ? (205)

Definition of a Muni. 1. From acquaintanceship arises fear, from house- life arises defilement ; the houseless state, freedom from acquaintanceship — this is indeed the view of a Muni. (206) 2. Whosoever, after cutting down the (sin that has) arisen, does not let (it again) take root and does not give way to it while springing up towards him, him 1 Yatha ida vi tatha eta m Yatha eta m tatha idam. the solitarily wandering they call a Muni ; such a great Isi has seen the state of peace 1. (2°7) 3. Having considered the causes (of sin, and) killed the seed, let him not give way to desire for it; such a Muni who sees the end of birth and destruction (i. e. Nibbana), after leaving reasoning behind, does not enter the number (of living beings) 2. (208) 4. He who has penetrated all the resting-places 3 (of the mind, and) does not wish for any of them, — such a Muni indeed, free from covetousness and free from greediness, does not gather up (resting-places), for he has reached the other shore. (209) 5. The man who has overcome everything, who knows everything, who is possessed of a good understanding, undefiled in all things (dhamma), abandoning everything, liberated in the destruc¬ tion of desire (i. e. Nibb&na), him the wise style a Muni4. (210)

6. The man who has the strength of understand¬ ing, is endowed with virtue and (holy) works, is composed, delights in meditation, is thoughtful, free from ties, free from harshness (akhila), and free from passion, him the wise style a Muni. (211) 7. The Muni that wanders solitarily, the zealous, 1 Yo g4tam ukkhigga. na ropayeyya Gayantaw assa nanuppaveK7ie Tam ahu eka m muninaw ^arantaw, Addakkhi so santipadaw mahesi. a Sawkhaya vatthuni pamaya b \ga.m Sineham assa nanuppave^Me, Sa ve muni ^atikhayantadassT Takkazw pahaya na upeti sawkhaw. 3 Nivesanani. Comp, Du//Aaka, v. 6. 4 Comp. Dhp, v. 353. that is not shaken by blame and praise, like a lion not trembling at noises, like the wind not caught in a net, like a lotus not soiled by water, leading others, not led by others, him the wise style a Muni. (212) 8. Whosoever becomes firm as the post in a bathing-place, in whom others acknowledge pro¬ priety of speech, who is free from passion, and (endowed) with well-composed senses, such a one the wise style a Muni. (2I3) 9. Whosoever is firm, like a straight shuttle, and is disgusted with evil actions, reflecting on what is just and unjust, him the wise style a Muni. (214)

10. Whosoever is self-restrained and does not do evil, is a young or middle-aged Muni, self-subdued, one that should not be provoked (as) he does not provoke any, him the wise style a Muni. (2 1 5) 11. Whosoever, living upon what is given by others, receives a lump of rice from the top, from the middle or from the rest (of the vessel, and) does not praise (the giver) nor speak harsh words, him the wise style a Muni. (216) 12. The Muni that wanders about abstaining from sexual intercourse, who in his youth is not fettered in any case, is abstaining from the insanity of pride, liberated, him the wise style a Muni. (2I7) 13. The man who, having penetrated the world, sees the highest truth, such a one, after crossing the stream and sea (of existence), who has cut off all ties, is independent, free from passion, him indeed the wise style a Muni. (218) 14. Two whose mode of life and occupation are quite different, are not equal : a householder main¬ taining a wife, and an unselfish virtuous man. A householder (is intent) upon the destruction of other living creatures, being unrestrained ; but a Muni always protects living creatures, being re¬ strained. (2I9)

15. As the crested bird with the blue neck (the peacock) never attains the swiftness of the swan, even so a householder does not equal a Bhikkhu, a secluded Muni meditating in the wood. (220)

For all beings salvation is only to be found in Buddha, Dhamma, and Sangha. — Text and translation in Childers’ Khuddaka Pa^a, p. 6. 1. Whatever spirits have come together here, either belonging to the earth or living in the air, let all spirits be happy, and then listen attentively to what is said. (221) 2. Therefore, O spirits, do ye all pay attention, show kindness to the human race who both day and night bring their offerings; therefore protect them strenuously. (222) 3. Whatever wealth there be here or in the other world, or whatever excellent jewel in the heavens, it is certainly not equal to Tathagata. This excellent jewel (is found) in Buddha, by this truth may there be salvation. (223) 4. The destruction (of passion), the freedom from passion, the excellent immortality which Sakyamuni attained (being) composed, — there is nothing equal to that Dhamma. This excellent jewel (is found) in the Dhamma, by this truth may there be salva¬ tion. (224) 5. The purity which the best of Buddhas praised, the meditation which they call uninterrupted, there is no meditation like this. This excellent jewel (is found) in the Dhamma, by this truth may there be salvation. (225)

6. The eight persons that are praised by the righteous1, and make these four pairs, they are worthy of offerings, (being) Sugata’s disciples ; what is given to these will bear great fruit. This ex¬ cellent jewel (is found) in the Assembly (sangha), by this truth may there be salvation. (226) 7. Those who have applied themselves studiously with a firm mind and free from desire to the com¬ mandments of Gotama, have obtained the highest gain, having merged into immortality, and enjoying happiness after getting it for nothing. This excel¬ lent jewel (is found) in the Assembly, by this truth may there be salvation. (227) 8. As a post in the front of a city gate is firm in the earth and cannot be shaken by the four winds, like that I declare the righteous man to be who, having penetrated the noble truths, sees (them clearly). This excellent jewel (is found) in the Assembly, by this truth may there be salvation. (228) 9. Those who understand the noble truths well taught by the profoundly wise (i.e. Buddha), though they be greatly distracted, will not (have to) take the eighth birth. This excellent jewel (is found) in the Assembly, by this truth may there be salvation. (229)

10. On his (attaining the) bliss of (the right) view three things (dhammas) are left behind (by him) : conceit and doubt and whatever he has got of virtue and (holy) works. He is released also from the four hells, and he is incapable of committing the six 1 The Commentator : sat am pasatthS. ti sappurisehi buddhapa/Wekabuddhasavakehi aMehi ka. devamanussehi pasattha. deadly sins. This excellent jewel (is found) in the Assembly, by this truth may there be salvation. (230) 1 1. Even if he commit a sinful deed by his body, or in word or in thought, he is incapable of conceal¬ ing it, (for) to conceal is said to be impossible for one that has seen the state (of Nibbdna). This excellent jewel (is found) in the Assembly, by this truth may there be salvation. (231) 12. As in a clump of trees with their tops in bloom in the first heat of the hot month, so (Buddha) taught the excellent Dhamma leading to NibMna to the greatest benefit (for all). This excellent jewel (is found) in Buddha, by this truth may there be salva¬ tion. (232) 13. The excellent one who knows what is excel¬ lent, who gives what is excellent, and who brings what is excellent, the incomparable one taught the excellent Dhamma. This excellent jewel (is found) in Buddha, by this truth may there be salvation. (233)

14. The old is destroyed, the new has not arisen, those whose minds are disgusted with a future exist¬ ence, the wise who have destroyed their seeds (of existence, and) whose desires do not increase, go out like this lamp. This excellent jewel (is found) in the Assembly, by this truth may there be salvation. (234) 15. Whatever spirits have come together here, either belonging to the earth or living in the air, let us worship the perfect (tathagata) Buddha, revered by gods and men ; may there be salvation. (235) 16. Whatever spirits have come together here, either belonging to the earth or living in the air, let us worship the perfect (tathigata) Dhamma, revered by gods and men ; may there be salvation. (236) 17. Whatever spirits have come together here, either belonging to the earth or living in the air, let us worship the perfect (tathagata) Sangha, revered by gods and men ; may there be salvation. (237) A bad mind and wicked deeds are what defiles a man ; no outward observances can purify him. Comp. Gospel of S. Matthew xv. 10. 1. Amagandhabrahmazza : ‘Those who eat samaka, /SingCtlaka, and Mnaka., pattaphala, mulaphala, and gaviphala (different sorts of grass, leaves, roots, &c.), justly obtained of the just, do not speak false¬ hood, (nor are they)desirous of sensual pleasures. (238)

2. ‘He who eats what has been well prepared, well dressed, what is pure and excellent, given by others, he who enjoys food made of rice, eats, O Kassapa, Amagandha (what defiles one). (239) 3. ‘ (The charge of) Amagandha does not apply to me,’ so thou sayest, ‘ O Brahman (brahmabandhu, although) enjoying food (made) of rice together with the well-prepared flesh of birds. I ask thee, O Kassapa, the meaning of this, of what description (is then) thy Amagandha ?’ (240) 4. Kassapabuddha : ‘ Destroying living beings, killing, cutting, binding, stealing, speaking falsehood, fraud and deception, worthless reading \ intercourse with another’s wife ; — this is Amagandha, but not the eating of flesh. (241) 1 A^^enaku^an ti n i ratthakanatthagunak agan thapar iyapu- «ana«. Commentator. 5. ‘Those persons who in this world are unre¬ strained in (enjoying) sensual pleasures, greedy of sweet things, associated with what is impure, sceptics (natthikadi#/§i), unjust, difficult to follow ; — this is Amagandha, but not the eating of flesh. (242) 6. ‘ Those who are rough, harsh, backbiting, trea¬ cherous, merciless, arrogant, and (who being) illiberal do not give anything to any one ; — this is Ama¬ gandha, but not the eating of flesh. (243)

7. ‘ Anger, intoxication, obstinacy, bigotry, deceit, envy, grandiloquence, pride and conceit, intimacy with the unjust ; — this is Amagandha, but not the eating of flesh. (244) 8. ‘Those who in this world are wicked, and such as do not pay their debts, are slanderers, false in their dealings, counterfeiters, those who in this world being the lowest of men commit sin ; — this is Ama¬ gandha, but not the eating of flesh. (245) 9. ‘ Those persons who in this world are unre¬ strained (in their behaviour) towards living creatures, who are bent upon injuring after taking others’ (goods), wicked, cruel, harsh, disrespectful ; — this is Amagandha, but not the eating of flesh. (246) 10. ‘Those creatures who are greedy of these (living beings, who are) hostile, offending ; always bent upon (evil) and therefore, when dead, go to darkness and fall with their heads downwards into hell ; — this is Amagandha, but not the eating of flesh. (247) 11. ‘Neither the flesh of fish, nor fasting, nor nakedness, nor tonsure, nor matted hair, nor dirt, nor rough skins, nor the worshipping of the fire, nor the many immortal penances in the world, nor hymns, nor oblations, nor sacrifice, nor observance of the

seasons, purify a mortal who has not conquered his doubt1. (248) 1 2. ‘ The wise man wanders about with his organs of sense guarded, and his senses conquered, standing firm in the Dhamma, delighting in what is right and mild; having overcome all ties and left behind all pain, he does not cling to what is seen and heard.’ (249) 13. Thus Bhagavat preached this subject again and again, (and the Brdhma#a) who was accomplished in the hymns (of the Vedas) understood it; the Muni who is free from defilement, independent, and difficult to follow, made it clear in various stanzas. (250) 14. Having heard Buddha’s well-spoken words, which are free from defilement and send away all pain, he worshipped Tath&gata’s (feet) in humility, and took orders at once. (251)

1. He who transgresses and despises modesty, who says, ‘ I am a friend,’ but does not undertake any work that can be done, know (about) him : ‘ he is not my (friend).’ (252) 2. Whosoever uses pleasing words to friends with¬ out effect2, him the wise know as one that (only) talks, but does not do anything. (253) 3. He is not a friend who always eagerly suspects a breach and looks out for faults ; but he with whom he dwells as a son at the breast (of his mother), 1 Comp. Dhp. v. 1 4 1. 2 Ananvayan ti yawz atthaw dassami karissamiti bhasati tena ananugataw. Commentator. he is indeed a friend that cannot be severed (from him) by others. (254) 4. He who hopes for fruit, cultivates the energy that produces joy and the pleasure that brings praise, (while) carrying the human yoke1. (255) 5. Having tasted the sweetness of seclusion and tranquillity one becomes free from fear and free from sin, drinking in the sweetness of the Dhamma2. (256) Buddha defines the highest blessing to a deity. — Text byGrimblot in Journal Asiatique, t. xviii (1871), p. 229, and by Childers in Kh. Pa/^a, p. 4 ; translation by Gogerly in the Ceylon Friend, 1839, p. 208; by Childers in Kh. Pd//$a, p. 4; and by L. Feer in Journal Asiatique, t. xviii (1871), p. 296.

So it was heard by me : At one time Bhagavat dwelt at Sdvatthi, in Cetavana, in the park of Anathapwt/ika. Then, when the night had gone, a deity of beautiful appearance, having illuminated the whole Gbtavana, approached Bhagavat, and having approached and saluted him, he stood apart, and standing apart that deity ad¬ dressed Bhagavat in a stanza : 1. ‘Many gods and men have devised blessings, longing for happiness, tell thou (me) the highest blessing.’ (257) 2. Buddha said : ‘ Not cultivating (the society of) 1 Pamug^akaraTzaM th&n&m Pasawzsdvahanaw sukhaw Phaldnisawso* bhdveti Vahanto porisaw dhurazrc. 2 Comp. Dhp. v. 205. * Phalam patikankhamano phalanisamso. Commentator. fools, but cultivating (the society of) wise men, wor¬ shipping those that are to be worshipped, this is the highest blessing. (258) 3. ‘To live in a suitable country, to have done good deeds in a former (existence), and a thorough study of one’s self, this is the highest blessing. (259) 4. ‘Great learning and skill, well-learnt discipline, and well-spoken words, this is the highest blessing. (260) 5. ‘Waiting on mother and father, protecting child and wife, and a quiet calling, this is the highest blessing. (261) 6. ‘ Giving alms, living religiously, protecting

relatives, blameless deeds, this is the highest bless¬ ing. (262) 7. ‘ Ceasing and abstaining from sin, refraining from intoxicating drink, perseverance in the Dhammas, this is the highest blessing. (263) 8. ‘ Reverence and humility, contentment and gra¬ titude, the hearing of the Dhamma at due seasons, this is the highest blessing. (264) 9. ‘ Patience and pleasant speech, intercourse with Samaras, religious conversation at due seasons, this is the highest blessing. (265) 10. ‘ Penance and chastity, discernment of the noble truths, and the realisation of Nibbana, this is the highest blessing. (266) ix. ‘ He whose mind is not shaken (when he is) touched by the things of the world (lokadhamma), (but remains) free from sorrow, free from defilement, and secure, this is the highest blessing. (267) 12. ‘Those who, having done such (things), are undefeated in every respect, walk in safety every¬ where, theirs is the highest blessing.’ (268) The Yakkha Su&loma threatens to harm Buddha, if he cannot answer his questions. Buddha answers that all passions pro¬ ceed from the body. So it was heard by me : At one time Bhagavat dwelt at Gaya (seated) on a stone seat in the realm of the Yakkha SMiloma. And at that time the Yakkha Khara and the Yakkha SMiloma passed by, not far from Bhagavat. And then the Yakkha Khara said this to the Yakkha SMiloma : ‘ Is this man a Samara ?’

S4£iloma answered : ‘ He is no Samazza, he is a Samazzaka (a wretched Samazza) ; however I will ascertain whether he is a Samazza or a Samazzaka.’ Then the Yakkha Su/Siloma went up to Bhagavat, and having gone up to him, he brushed against Bhagavat’s body. Then Bhagavat took away his body. Then the Yakkha SMiloma said this to Bhagavat : ‘ O Samazza, art thou afraid of me ?’ Bhagavat answered : ‘No, friend, I am not afraid of thee, but thy touching me is sinful.’ Sti/£iloma said : ‘ I will ask thee a question, O Samazza ; if thou canst not answer it I will either scatter thy thoughts or cleave thy heart, or take thee by the feet and throw thee over to the other shore of the Ganga.’ Bhagavat answered : 1 1 do not see, O friend, neither in this world together with the world of the Devas, Maras, Brahmans, nor amongst the genera¬ tion of Samazza and Brahmazzas, gods and men, the one who can either scatter my thoughts or cleave my heart, or take me by the feet and throw me over to the other shore of the Ganga. However ask, O friend, what thou pleasest.’ Then the Yakkha Sh/cdloma addressed Bhagavat in a stanza :

1. ‘What origin have passion and hatred, dis¬ gust, delight, and horror ? wherefrom do they arise ? whence arising do doubts vex the mind, as boys vex a crow?’ (269) 2. Buddha said : ‘ Passion and hatred have their origin from this (body), disgust, delight, and horror arise from this body ; arising from this (body) doubts vex the mind, as boys vex a crow. (27°) 3. ‘ They originate in desire, they arise in self, like the shoots of the banyan tree ; far and wide they are connected with sensual pleasures, like the maluva creeper spread in the wood. (271) 4. ‘ Those who know whence it (sin) arises, drive it away. Listen, O Yakkha! They cross over this stream that is difficult to cross, and has not been crossed before, with a view to not being born again.’ (272)

The Bhikkhus are admonished to rid themselves of sinful persons, and advised to lead a pure life. 1. A just life, a religious life, this they call the best gem, if any one has gone forth from house-life to a houseless life. (273) 2. But if he be harsh-spoken, and like a beast delighting in injuring (others), then the life of such a one is very wicked, and he increases his own pollution. (274) 3. A Bhikkhu who delights in quarrelling and is shrouded in folly, does not understand the Dhamma that is preached and taught by Buddha. (275) 4. Injuring his own cultivated mind, and led by ignorance, he does not understand that sin is the way leading to hell. (276) 5. Having gone to calamity, from womb to womb, from darkness to darkness, such a Bhikkhu verily, after passing away, goes to pain. (2 77) 6. As when there is a pit of excrement (that has be¬ come) full during a number of years, — he who should be such a one full of sin is difficult to purify. (278) 7. Whom you know to be such a one, O Bhikkhus, (a man) dependent on a house, having sinful desires, sinful thoughts, and being with sinful deeds and objects, (279)

8. Him do avoid, being all in concord ; blow him away as sweepings, put him away as rubbish. (280) 9. Then remove as chaff those that are no Sama¬ ras, (but only) think themselves, blowing away those that have sinful desires and those with sinful deeds and objects. (281) 10. Be pure and live together with the pure, being thoughtful ; then agreeing (and) wise you will put an end to pain. (282) Wealthy Brahmawas come to Buddha, asking about the customs of the ancient Brahma«as. Buddha describes their mode of life and the change wrought in them by seeing the king’s riches, and furthermore, how they induced the king to commit the sin of having living creatures slain at sacrifices. On hearing Buddha’s enlightened discourse the wealthy Brahmaraas are converted. Compare Sp. Hardy’s Legends, p. 46. So it was heard by me : At one time Bhagavat dwelt at Savatthi, in G"etavana, in the park of Anathapizzafika. Then many wealthy Brahmazzas of Kosala, decrepit, elderly, old, advanced in age, or arrived at extreme old age, went to Bhagavat, and having gone to hini they talked pleasantly with him, and after having had some pleasant and remarkable talk with him, they sat down apart. Sitting down apart these wealthy Brihmazzas said this to Bhagavat : ‘ O venerable Gotama, are the Brahmazzas now-a-days seen (en¬ gaged) in the Brahmanical customs (dhamma) of the ancient Brahmazzas ?’

Bhagavat answered : ‘ The Brahmazzas now-a-days, O Brahmazzas, are not seen (engaged) in the Brah¬ manical customs of the ancient Br&hmazzas.’ The Brahmazzas said : ‘ Let the venerable Gotama tell us the Brahmanical customs of the ancient Brihmazzas, if it is not inconvenient to the venerable Gotama.’ Bhagavat answered : ‘ Then listen, O Brahmazzas, pay great attention, I will speak.’ ‘Yes,’ so saying the wealthy Brahmazzas listened to Bhagavat. Bhagavat said this : 1 . The old sages (isayo) were self-restrained, peni¬ tent; having abandoned the objects of the five senses, they studied their own welfare. (283) 2. There were no cattle for the Brahmazzas, nor gold, nor corn, (but) the riches and corn of medita¬ tion were for them, and they kept watch over the best treasure. (284) 3. What was prepared for them and placed as food at the door, they thought was to be given to those that seek for what has been prepared by faith. (285) 4. With garments variously coloured, with beds and abodes, prosperous people from the provinces and the whole country worshipped those Brahma^as. (286) 5. Inviolable were the Brahma«as, invincible, pro¬ tected by the Dhamma, no one opposed them (while standing) at the doors of the houses anywhere. (287)

6. For forty-eight years they practised juvenile chastity, the Brahma^as formerly went in search of science and exemplary conduct. (288) 7. The Brahma^as did not marry (a woman be¬ longing to) another (caste), nor did they buy a wife ; they chose living together in mutual love after having come together. (289) 8. Excepting from the time about the cessation of the menstruation else the Br&hma«as did not indulge in sexual intercourse h (290) 9. They praised chastity and virtue, rectitude, mildness, penance, tenderness, compassion, and pa¬ tience. (291) 10. He who was the best of them, a strong Br£h- ma»a, did not (even) in sleep indulge in sexual intercourse. (292) 11. Imitating his practices some wise men in this world praised chastity and patience. (293) 12. Having asked for rice, beds, garments, butter, and oil, and gathered them justly, they made sacri- 1 Awwatra tamha samaya Utuveramawim pati Antara methunawz dhammaw N&su gaM^anti brahma«a. fices out of them, and when the sacrifice came on, they did not kill cows. (294) 13. Like unto a mother, a father, a brother, and other relatives the cows are our best friends, in which medicines are produced. (295) 14. They give food, and they give strength, they

likewise give (a good) complexion and happiness ; knowing the real state of this, they did not kill cows. (296) 15. They were graceful, large, handsome, re¬ nowned, Brahma^as by nature, zealous for their several works ; as long as they lived in the world, this race prospered. (297) 16. But there was a change in them: after gra¬ dually seeing the king’s prosperity and adorned women, (298) 17. Well-made chariots drawn by noble horses, carpets in variegated colours, palaces and houses, divided into compartments and measured out, (299) 18. The great human wealth, attended with a number of cows, and combined with a flock of beau¬ tiful women, the Br&hma«as became covetous. (300) 19. They then, in this matter, having composed hymns, went to Okkaka, and said : ‘ Thou hast much wealth and corn, sacrifice thy great property, sacrifice thy great wealth.’ (301) 20. And then the king, the lord of chariots, in¬ structed by the Brihma^as, brought about assamedha, purisamedha, sammapdsa, and va^apeyya without any hinderance, and having offered these sacrifices he gave the Brdhma^as wealth : (302) 21. Cows, beds, garments, and adorned women, and well-made chariots, drawn by noble horses, carpets in variegated colours, (303)

22. Beautiful palaces, well divided into compart¬ ments ; and having filled these with different (sorts of) corn, he gave this wealth to the Br£hma«as. (304) 23. And they having thus received wealth wished for a store, and the desire of those who had given way to (their) wishes increased still more ; they then, in this matter, having composed hymns, went again to Okkaka, and said : (305) 24. ‘ As water, earth, gold, wealth, and corn, even so are there cows for men, for this is a requisite for living beings ; sacrifice thy great property, sacrifice thy wealth.’ (306) 25. And then the king, the lord of chariots, in¬ structed by the Brihmawas, caused many hundred thousand cows to be slain in offerings. (307) 26. The cows, that are like goats, do not hurt any one with their feet or with either of their horns, they are tender, and yield vessels (of milk), — seizing them by the horns the king caused them to be slain with a weapon. (308) 27. Then the gods, the forefathers, Inda, the Asuras, and the Rakkhasas cried out : ‘ This is injustice,’ because of the weapon falling on the cows. (309)

28. There were formerly three diseases: desire, hunger, and decay, -but from the slaying of cattle there came ninety-eight. (310) 29. This injustice of (using) violence that has come down (to us), was old ; innocent (cows) are slain, the sacrificing (priests) have fallen off from the Dhamma. (311) 30. So this old and mean Dhamma is blamed by the wise ; where people see such a one, they blame the sacrificing priest. (312) 31. So Dhamma being lost, the Suddas and the Vessikas disagreed, the Khattiyas disagreed in mani¬ fold ways, the wife despised her husband. (3 1 3) 32. The Khattiyas and the Brahma«as and those others who had been protected by their castes, after doing away with their disputes on descent, fell into the power of sensual pleasures. (3 1:4) This having been said, those wealthy Brahma^as said to Bhagavat as follows : ‘ It is excellent, O venerable Gotama! It is excel¬ lent, 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 ; we take refuge in the vener¬ able 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).’

On choosing a good and learned teacher. x. A man should worship him from whom he learns the Dhamma, as the gods (worship) Inda; the learned man being worshipped and pleased with him, makes the (highest) Dhamma manifest. (3x5) 2. Having heard and considered that (Dhamma), the wise man practising the Dhamma that is in accordance with the (highest) Dhamma, becomes learned, expert, and skilful, strenuously associating with such a (learned teacher). (316) 3. He who serves a low (teacher), a fool who has not understood the meaning, and who is envious, goes to death, not having overcome doubt, and not having understood the Dhamma. (3 1 7) 4. As a man, after descending into a river, a turgid water with a rapid current, is borne along following the current, — how will he be able to put others across ? (3 1 8) 5. Even so how will a man, not having under¬ stood the Dhamma, and not attending to the ex¬ planation of the learned and not knowing it himself, not having overcome doubt, be able to make others understand it ? (319) 6. As one, having gone on board a strong ship, provided with oars and rudder, carries across in it many others, knowing the way to do it, and being expert and thoughtful, (32°)

7. So also he who is accomplished, of a cultivated mind, learned, intrepid, makes others endowed with attention and assiduity understand it, knowing (it himself). (321) 8. Therefore indeed one should cultivate (the society of) a good man, who is intelligent and learned ; he who leads a regular life, having under¬ stood what is good and penetrated the Dhamma, will obtain happiness. (322)

How to obtain the highest good. 1. By what virtue, by what conduct, and perform¬ ing what works, will a man be perfectly established (in the commandments) and obtain the highest good? (323) 2. Let him honour old people, not be envious, let him know the (right) time for seeing his teachers, let him know the (right) moment for listening to their religious discourses, let him assiduously hearken to their well-spoken (words). (324) 3. Let him in due time go to the presence of his teachers, let him be humble after casting away ob¬ stinacy, let him remember and practise what is good, the Dhamma, self-restraint, and chastity. (3 2 5) 4. Let his pleasure be the Dhamma, let him de¬ light in the Dhamma, let him stand fast in the Dhamma, let him know how to enquire into the Dhamma, let him not raise any dispute that pol¬ lutes the Dhamma, and let him spend his time in (speaking) well-spoken truths \ (326) 5. Having abandoned ridiculous talk, lamentation, corruption, deceit, hypocrisy, greediness and haughti¬ ness, clamour and harshness, depravity and foolish¬ ness, let him live free from infatuation, with a steady mind. (327) 6. The words, the essence of which is under¬

stood, are well spoken, and what is heard, if under¬ stood, contains the essence of meditation ; but the understanding and learning of the man who is hasty and careless, does not increase. (328) 1 Comp. Dhp. v. 364. 7. Those who delight in the Dhamma, proclaimed by the venerable ones, are unsurpassed in speech, mind and work, they are established in peace, ten¬ derness and meditation, and have gone to the essence of learning and understanding. (329) Advice not to be lukewarm and slothful. 1. Rise, sit up, what is the use of your sleeping ; to those who are sick, pierced by the arrow (of pain), and suffering, what sleep is there ? (330) 2. Rise, sit up, learn steadfastly for the sake of peace, let not the king of death, knowing you to be indolent (pamatta), befool you and lead you into his power. (331) 3. Conquer this desire which gods and men stand wishing for and are dependent upon, let not the (right) moment pass by you ; for those who have let the (right) moment pass, will grieve when they have been consigned to hell. (332) 4. Indolence (pamada) is defilement, continued indolence is defilement ; by earnestness (appamada) and knowledge let one pull out his arrow. (333)

Buddha recommends the life of a recluse to R&hula, and admonishes him to turn his mind away from the world and to be moderate. i. Bhagavat said: ‘Dost thou not despise the wise man, from living with him constantly ? Is he who holds up a torch to mankind honoured by thee ? ’ (334) 2. Rlhula : ‘ I do not despise the wise man, from living with him constantly; he who holds up a torch to mankind is always honoured by me.’ (335) 3. Bhagavat : ‘ Having abandoned the objects of the five senses, the beautiful, the charming, and gone out from thy house with faith, do thou put an end to pain. (336) 4. ‘ Cultivate (the society of) virtuous friends and a distant dwelling-place, secluded and quiet; be moderate in food1. (337) 5. ‘ Robes, alms (in bowl), requisites (for the sick), a dwelling-place, — do not thirst after these (things), that thou mayest not go back to the world again. _ (338) 6. ‘ Be subdued according to the precepts, and as to the five senses, be attentive as regards thy body, and be full of disgust (with the world). (339) 7. 1 Avoid signs, what is pleasant and is accom¬

panied with passion, turn thy mind undisturbed and well composed to what is not pleasant. (34°) 8. ‘ Cherish what is signless, leave the inclina¬ tions for pride ; then by destroying pride thou shalt wander calm.’ (341) So Bhagavat repeatedly admonished the venera¬ ble Rahula with these stanzas. 1 Mitte bha^assu kalya«e Pantaw ka sayan&sana m Vivittaw appanigghosaw, MattawM hohi bhqgane. Comp. Dhp. v. 185 and v. 375.

Vangisa desires to know the fate of Nigrodhakappa, whether he has been completely extinguished, or whether he is still with some elements of existence left behind. He is answered by So it was heard by me : At one time Bhagavat dwelt at A/avi, in the temple of Aggcl/ava. At that time the teacher of the venerable Vangisa, the Thera, by name Nigro¬ dhakappa, had attained bliss not long before (a/eiraparinibbuta). Then this reflection occurred to the venerable Vangisa, while retired and meditating: Whether my teacher be blessed (parinibbuta) or whether he be not blessed. Then the venerable Vangisa, at the evening time, coming forth from his retirement went to Bhagavat, and having gone to him he sat down apart after saluting him, and sit¬ ting down apart the venerable Vangisa said this to Bhagavat : ‘ Lord, while retired and meditating, this reflec¬ tion occurred to me here : Whether my teacher be blessed or whether he be not blessed.’ Then the venerable Vangisa, rising from his seat, throwing his robe over one shoulder and bending his joined hands towards Bhagavat, addressed him in stanzas : 1. ‘We ask the Master of excellent understand¬ ing : he who in this world had cut off doubt, died at Aggcl/ava, a Bhikkhu, well known, famous, and of a calm mind. (342)

2. ‘The name “Nigrodhakappa” was given to that Brahma^a by thee, O Bhagavat ; he wandered about worshipping thee, having liberation in view, strong, and seeing NibMna. (343) 3. ‘ O Sakka, thou all-seeing, we all wish to learn (something about) this disciple ; our ears are ready to hear, thou art our Master, thou art incom¬ parable. (344) 4. ‘ Cut off our doubt, tell me of him, inform us of the blessed, O thou of great understanding ; speak in the midst of us, O thou all-seeing, as the thousand¬ eyed Sakka (speaks in the midst) of the gods. (345) 5. ‘ Whatever ties there are in this world (con¬ stituting) the way to folly, combined with ignorance, forming the seat of doubt, they do not exist before Tathdgata, for he is the best eye of men. (346) 6. ‘ If a man does not for ever dispel the sin as the wind (dispels) a mass of clouds, all the world will be enveloped in darkness, not even illustrious men will shine. (347) 7. ‘ Wise men are light-bringers, therefore, O wise man, I consider thee as such a one ; we have come to him who beholds meditation, reveal Kappa to us in the assembly. (348)

8. * Uplift quickly, O thou beautiful one, thy beautiful voice, like the swans drawing up (their necks), sing softly with a rich and well-modulated voice ; we will all listen to thee attentively. (349) 9. ‘ Having earnestly called upon him who has completely left birth and death behind and shaken off (sin), I will make him proclaim the Dhamma, for ordinary people cannot do what they want, but the T athagatas act with a purpose1. (350) 1 PahmagatimarawaOT asesawz Niggayha dhona m vadess&mi dhammaw, Na kamakaro hi puthu^ananaw Saflzkheyyak&ro ka. tathagatanaw. 10. ‘ This full explanation by thee, the perfectly wise, is accepted, this last clasping of the hands is well bent, O thou of high wisdom, knowing (Kappa’s transmigration), do not delude us1. (351) 11. ‘Having perfectly2 comprehended the Dham- ma of the venerable ones, do not delude (us), O thou of unsurpassed strength, knowing (everything) ; as one in the hot season pained by the heat (longs for) water, so I long for thy words ; send a shower of learning. (352) 1 2. ‘ The rich religious life which Kappayana led, has not that been in vain (to him), has he been (completely) extinguished, or is he still with some elements of existence (left behind) ? How he was liberated, that we want to hear.’ (353)

1 3. Bhagavat : ‘ He cut off the desire for name and form in this world,’ — so said Bhagavat, — ‘ Kasha’s (i. e. Mira’s) stream, adhered to for a long time, he crossed completely birth and death,’ so said Bhagavat, the best of the five (Brahmazzas, pznkz.- vaggiyi). . (354) 14. Vangisa : ‘ Having heard thy word, O thou the best of the Isis, I am pleased ; not in vain have I asked, the Brahma^a did not deceive me. (355) 15. ‘As he talked so he acted, he was a (true) disciple of Buddha, he cut asunder the outspread strong net of deceitful death. (356) 1 6. ‘ Kappiya (Kappayana) saw, O Bhagavat, the be- 1 Sampannaveyyakaranaw tava-y-idam Samu^upawftassa samuggahitaw, Ayam awgali pa^imo suppanamito, Ma mohayi ^anam anomapafma. 2 Parovaran ti lokuttaralokiyavasena sundarasundaraw dure santikaw va. Commentator. ginning of attachment, Kappiyana verily crossed the realm of death, which is very difficult to cross.’ (357) Vanglsasutta is ended. The right path for a Bhikkhu. x. ‘We will ask the Muni of great understanding, who has crossed, gone to the other shore, is blessed (parinibbuta), and of a firm mind : How does a Bhikkhu wander rightly in the world, after having gone out from his house and driven away de¬ sire?’ (358)

2. ‘He whose (ideas of) omens, meteors, dreams and signs are destroyed,’ — so said Bhagavat, — ‘ such a Bhikkhu who has abandoned the sinful omens, wanders rightly in the world. (359) 3. ‘ Let the Bhikkhu subdue his passion for human and divine pleasures, then after conquering exist¬ ence and understanding the Dhamma, such a one will wander rightly in the world. (360) 4. ‘ Let the Bhikkhu, after casting behind him slander and anger, abandon avarice and be free from compliance and opposition, then such a one will wander rightly in the world. (361) 5. ‘He who having left behind both what is agreeable and what is disagreeable, not seizing upon anything, is independent in every respect and liberated from bonds, such a one will wander rightly in the world. (362) 6. ‘He does not see any essence in the Upadhis, having subdued his wish and passion for attachments, he is independent and not to be led by others, such a one will wander rightly in the world h (363) 7. ‘He who is not opposed (to any one) in word, thought or deed, who, after having understood the Dhamma perfectly, longs for the state of Nibbana, such a one will wander rightly in the world. (364)

8. ‘He who thinking “ he salutes me ” is not elated, the Bhikkhu who, although abused, does not reflect (upon it, and) having received food from others does not get intoxicated (with pride), such a one will wander rightly in the world. (365) 9. ‘ The Bhikkhu who, after leaving behind covet¬ ousness and existence, is disgusted with cutting and binding (others), he who has overcome doubt, and is without pain, such a one will wander rightly in the world. (366) 10. ‘And knowing what becomes him, the Bhik¬ khu will not harm any one in the world, under¬ standing the Dhamma thoroughly, such a one will wander rightly in the world. (367) 11. ‘He to whom there are no affections what¬ soever, whose sins are extirpated from the root, he free from desire and not longing (for anything), such a one will wander rightly in the world. (368) 12. ‘He whose passions have been destroyed, who is free from pride, who has overcome all the path of passion, is subdued, perfectly happy (parinibbuta), and of a firm mind, such a one will wander rightly in the world. (369) 13. ‘The believer, possessed of knowledge, see- 1 Na so upadhisu saram eti Adanesu vineyya /lAandaragaw So anissito anawwaneyyo Samma so.

ing the way (leading to NibMna), who is no partisan amongst the partisans (of the sixty-two philosophical views), wise after subduing covetousness, anger, such a one will wander rightly in the world. (37°) 14. ‘He who is pure and victorious, who has re¬ moved the veil (of the world), who is subdued in the Dhammas, has gone to the other shore, is without desire, and skilled in the knowledge of the cessation of the SawkMras, such a one will wander rightly in the world. (371) 15. ‘ He who has overcome time (kappatlta) in the past and in the future, is of an exceedingly pure understanding, liberated from all the dwelling-places (of the mind), such a one will wander rightly in the world. (372) 16. ‘ Knowing the step (of the four truths), under¬ standing the Dhamma, seeing clearly the abandon¬ ment of the passions, destroying all the elements of existence (upadhi), such a one will wander rightly in the world.’ (373) x 7. * Certainly, O Bhagavat, it is so : whichever Bhikkhu lives in this way, subdued and having overcome all bonds, such a one will wander rightly in the world.’ (374)

Buddha shows Dhammika what the life of a Bhikkhu and what the life of a householder ought to be. So it was heard by me : At one time Bhagavat dwelt at Sivatthi, in <7etavana, in the park of Andthapi»t7ika. Then the follower (upasaka) Dhammika, together with five hundred followers, went to Bhagavat, and having gone to Bhagavat and saluted him, he sat down apart; sitting down apart the follower Dhammika addressed Bhagavat in stanzas : 1. ‘ I ask thee, O Gotama of great understanding, How is a Savaka (disciple) to act to be a good one ? is it the one who goes from his house to the wilder¬ ness, or the followers with a house ? (375) 2. ‘For thou knowest the doings of this world and that of the gods, and the final end; there is nobody like thee seeing the subtle meaning (of things) ; they call thee the excellent Buddha. (376) 3. ‘ Knowing all knowledge thou hast revealed the Dhamma, having compassion on creatures; thou hast removed the veil (of the world), thou art allseeing, thou shinest spotless in all the world. (377) 4. ‘The king of elephants, Er&vawa by name, hearing that thou wert Crina (the Conqueror), came to thy presence, and having conversed with thee he went away delighted, after listening (to thee, and saying), “Very good!” (378)

5. ‘ Also king Vessava«a Kuvera came to ask thee about the Dhamma ; him, too, thou, O wise man, answeredst when asked, and he also after listening was delighted. (379) 6. * All these disputatious Titthiyas and Kgt- vikas and Niga^/^as do not any of them overcome thee in understanding, as a man standing (does not overcome) the one that is walking quickly. (380) 7. ‘ All these disputatious Brahma«as, and there are even some old Brihmawas, all are bound by thy opinion, and others also that are considered dis¬ putants. (381) 8. ‘ This subtle and pleasant Dhamma that has been well proclaimed by thee, O Bhagavat, and which we all long to hear, do thou, O thou best of Buddhas, speak to us when asked. (382) 9. ‘Let all these Bhikkhus and also U pasakas that have sat down to listen, hear the Dhamma learnt (anubuddha) by the stainless (Buddha), as the gods (hear) the well-spoken (words) of Visa va.’ (383) 10. Bhagavat : ‘ Listen to me, O Bhikkhus, I will teach you the Dhamma that destroys sin, do ye keep it, all of you ; let him who looks for what is salutary, the thoughtful, cultivate the mode of life suitable for Pabba^itas. (384)

11. ‘Let not the Bhikkhu walk about at a wrong time, let him go to the village for alms at the right time ; for ties ensnare the one that goes at a wrong time, therefore Buddhas do not go at a wrong time. (385) 12. ‘ Form, sound, taste, smell, and touch which intoxicate creatures, having subdued the desire for (all) these things (dhammas), let him in due time go in for his breakfast. (386) 1 3. ‘ And let the Bhikkhu, after having obtained his food at the right time and returned, sit down alone and privately; reflecting within himself let him not turn his mind to outward things, (but be) self-collected. (387) 14. ‘If he speak with a Savaka or with anybody else, or with a Bhikkhu, let him talk about the ex¬ cellent Dhamma, (but let him) not (utter) slander, nor blaming words against others. (388) 15. ‘For some utter language contradicting others1; those narrow-minded ones we do not praise. Ties 1 VSda m hi eke pa/iseniy anti = virugg^anti yug^itukama hutva sen£ya pa/imukhazs gaM^antl viya honti. Commentator. from here and there ensnare them, and they send their mind far away in that (dispute). (389) 16. ‘ Let a Savaka of him with the excellent under¬

standing (Buddha), after hearing the Dhamma taught by Sugata, discriminately seek for food, a monastery, a bed and a chair, and water for taking away the dirt of his clothes. (39°) 1 7. ‘ But without clinging to these things, to food, to bed and chair, to water for taking away the dirt of his clothes, let a Bhikkhu be like a waterdrop on a lotus. (39 1) 18. ‘A householder’s work I will also tell you, how a Savaka is to act to be a good one ; for that com¬ plete Bhikkhu-dhamma cannot be carried out by one who is taken up by (worldly) occupations. (392) 19. ‘ Let him not kill, nor cause to be killed any living being, nor let him approve of others killing, after having refrained from hurting all creatures, both those that are strong and those that tremble in the world. (393) 20. ‘ Then let the Savaka abstain from (taking) anything in any place that has not been given (to him), knowing (it to belong to another), let him not cause any one to take, nor approve of those that take, let him avoid all (sort of) theft. (394) 21. ‘ Let the wise man avoid an unchaste life as a

burning heap of coals ; not being able to live a life of chastity, let him not transgress with another man’s wife. (395) 22. ‘Let no one speak falsely to another in the hall of justice or in the hall of the assembly, let him not cause (any one) to speak (falsely), nor approve of those that speak (falsely), let him avoid all (sort of) untruth. (396) 23. ‘Let the householder who approves of this Dhamma, not give himself to intoxicating drinks; let him not cause others to drink, nor approve of those that drink, knowing it to end in madness. (397) 24. ‘ For through intoxication the stupid commit sins and make other people intoxicated ; let him avoid this seat of sin, this madness, this folly, de¬ lightful to the stupid. (398) 25. ‘ Let him not kill any living being, let him not take what has not been given (to him), let him not speak falsely, and let him not drink intoxicating drinks, let him refrain from unchaste sexual intercourse, and let him not at night eat untimely food. (399) 26. ‘ Let him not wear wreaths nor use perfumes, let him lie on a couch spread on the earth : — this they call the eightfold abstinence (uposatha), proclaimed by Buddha, who has overcome pain. (400)

27. ‘Then having with a believing mind kept abstinence (uposatha) on the fourteenth, fifteenth, and the eighth days of the half-month, and (having kept) the complete Pa/iharakapakkha 1 consisting of eight parts, (4QI) 28. ‘And then in the morning, after having kept abstinence, let a wise man with a believing mind, glad¬ dening the assembly of Bhikkhus with food and drink, make distributions according to his ability. (402) 29. ‘ Let him dutifully maintain his parents, and practise an honourable trade ; the householder who observes this strenuously goes to the gods by name Sayampabhas.’ (403) 1 Compare T. W. Rhys Davids, Buddhism, p. 141. King Bimbisara feeling interested in Buddha tries to tempt him with wealth, but is mildly rebuked by Buddha. 1. I will praise an ascetic life such as the clearly- seeing (Buddha) led, such as he thinking (over it) approved of as an ascetic life. (404) 2. ‘ This house-life is pain, the seat of impurity,’ and ‘ an ascetic life is an open-air life,’ so considering he embraced an ascetic life. (4°5) 3. Leading an ascetic life, he avoided with his body sinful deeds, and having (also) abandoned sin in words, he cleansed his life. (406)

4. Buddha went to Ra^agaha, he entered the Giribba^a in Magadha for alms with a profusion of excellent signs. (407) 5. Bimbisara standing in his palace saw him, and seeing him endowed with these signs, he spoke these words : (408) 6. ‘ Attend ye to this man, he is handsome, great, clean, he is both endowed with good conduct, and he does not look before him further than a yuga (the distance of a plough). (409) 7. ‘ With downcast eyes, thoughtful, this one is not like those of low caste; let the king’s messengers run off, (and ask) : “Where is the Bhikkhu going ? ” ’ (410) 8. The king’s messengers followed after (him, and said) : ‘ Where is the Bhikkhu going, where will he reside? (411) 9. ‘ Going begging from house to house, watching the door (of the senses), well restrained, he quickly filled his bowl, conscious, thoughtful. (412) 10. ‘Wandering about in search of alms, having gone out of town, the Muni repaired to (the moun¬ tain) Pandava; it must be there he lives.’ (4*3) xx. Seeing that he had entered his dwelling, the messengers then sat down, and one messenger having returned announced it to the king. (414)

1 2. * This Bhikkhu, O great king, is sitting on the east side of Pandava, like a tiger, like a bull, like a lion in a mountain cave.’ (415) 13. Having heard the messenger’s words, the Khattiya in a fine chariot hastening went out to the Pandava mountain. (416) 14. Having gone as far as the ground was prac¬ ticable for a chariot, the Khattiya, after alighting from the chariot, and approaching on foot, having come up (to him), seated himself. (417) 1 5. Having sat down the king then exchanged the usual ceremonious greetings with him, and after the complimentary talk he spoke these words : (418) 16. ‘Thou art both young and delicate, a lad in his first youth, possessed of a fine complexion, like a high-born Khattiya. (419) 1 7. ‘ I will ornament the army-house, and at the head of the assembly of chiefs (n&ga) give (thee) wealth; enjoy it and tell me thy birth, when asked.’ (420) 18. Buddha: ‘Just beside Himavanta, O king, there lives a people endowed with the power of wealth, the inhabitants of Kosala. (421) 19. ‘They are Adidas by family, Sikiyas by birth ; from that family I have wandered out, not longing for sensual pleasures. (422)

20. ‘ Seeing misery in sensual pleasures, and con¬ sidering the forsaking of the world as happiness, I will go and exert myself; in this my mind de¬ lights.’ _ (423) Mara tries to tempt Buddha, but disappointed is obliged to withdraw. Comp. Gospel of S. Matthew iv. 1. To me, whose mind was intent upon exertion near the river Nera^ara, having exerted myself, and given myself to meditation for the sake of acquiring N ibbana (yogakkhema), (424) 2. Came Namu^i speaking words full of compas¬ sion : ‘ Thou art lean, ill-favoured, death is in thy neighbourhood. (425) 3. ‘ A thousandth part of thee (is the property) of death, (only) one part (belongs to) life ; living life, O thou venerable one, is better ; living thou wilt be able to do good works h (426) 4. ‘ When thou livest a religious life, and feedest the sacrificial fire, manifold good works are woven to thee ; what dost thou want with exertion ? (427) 5. ‘ Difficult is the way of exertion, difficult to pass, difficult to enter upon;’ saying these verses Mira stood near Buddha. (428) 1 Sahassabhago marawassa, Ekawso tava ^tvitazw, G\ram bho gW\tam seyyo, Givam puwtani kahasi.

6. To Mira thus speaking Bhagavat said this : ‘ O thou friend of the indolent, thou wicked one, for what purpose hast thou come here ? (429) 7. ‘ Even the least good work is of no use to me; and what good works are required, Mira ought to tell. (430) 8. 1 1 have faith and power, and understanding is found in me ; while thus exerting myself, why do you ask me to live 1 ? (431) 9. ‘ This (burning) wind will dry up even the cur¬ rents of the rivers ; should it not by degrees dry up my blood, while I am exerting myself? (432) 10. ‘While the blood is drying up, the bile and the phlegm are dried up ; while the flesh is wasting away, the mind gets more tranquil, and my atten¬ tion, understanding, and meditation get more stead¬ fast2. (433) 11. ‘While I am living thus, after having felt the extreme sensations, my mind does not look for sensual pleasures ; behold a being’s purity. (434) 1 2. ‘ Lust thy first army is called, discontent thy second, thy third is called hunger and thirst, thy fourth desire. (435) 13. ‘Thy fifth is called sloth and drowsiness, thy

sixth cowardice, thy seventh doubt, thy eighth hypocrisy and stupor, (436) 14. ‘ Gain, fame, honour, and what celebrity has 1 Eva m ma m pahitattam pi Ki»z ^ivam anupuMfesi. 2 Lohite sussamanamhi Pitta m semhaw ka sussati, Mawsesu ktnyamanesu Bhiyyo kiWzm pasidati Bhiyyo sati ka. parwla ka. been falsely obtained; and he who exalts himself and despises others 1. (437) 15. ‘This, O Namu/H, is thine, the black one’s, fighting army; none but a hero conquers it, and after conquering it obtains joy. (438) 16. ‘Woe upon life in this world! death in battle is better for me than that I should live defeated. (439) 1 7. ‘ Plunged into this world some Samaras and Brahma^as are not seen, and they do not know the way in which the virtuous walk. (44°) 1 8. ‘ Seeing on all sides an army arrayed, and Mara on his elephant, I am going out to do battle, that he may not drive me away from my place. (441) 19. ‘ This army of thine, which the world of men and gods cannot conquer, I will crush with under¬ standing as (one crushes) an unbaked earthen pot with a stone2. (442) 20. ‘ Having made my thought subject to me and

my attention firm, I shall wander about from kingdom to kingdom, training disciples extensively. (443) 21. ‘ They (will be) zealous and energetic, execut¬ ing my orders, (the orders) of one free from lust, and they will go (to the place) where, having gone, they will not mourn.’ (444) 22. Mira : ‘For seven years I followed Bhagavat step by step ; I found no fault in the perfectly en¬ lightened, thoughtful (Buddha). (445) 1 Yo k' attanawi samukkawse Pare £a ava^anati. 2 Ya m te ta m na-ppasahati Senaw; loko sadevako Ta.m te pafmaya ga/’Mami* Ama m pattaw va amhana. * Instead of gaMAami I read bhafig'ami. B“ has veAAAapi, B1 vegghi mi. 23. ‘ The crow hovered round the rock that looked like (a lump of) fat : “ Do we here find something soft, is it something sweet?” (446) 24. ‘ Having obtained nothing sweet there, the crow went away from that spot. Thus like the crow approaching the rock, being disgusted, we shall go away from Gotama1.’ (447) 25. While overcome with sorrow the string of his lute slipped down ; then that evil-minded Yakkha disappeared there. (448) So it was heard by me : At one time Bhagavat dwelt at S&vatthi in £fetavana. Bhagavat said this : ‘ O Bhikkhus, the speech that is provided with four requisites is well-spoken, not ill-spoken, both faultless and blameless to the wise.’

‘O Bhikkhus, the Bhikkhu speaks well-spoken (language), not ill-spoken ; he speaks what is right (dhamma), not what is unrighteous (adhamma) ; he speaks what is pleasing, not what is unpleasing ; he speaks what is true, not what is false. O Bhikkhus, the speech that is provided with these four requi¬ sites, is well-spoken, not ill-spoken, both faultless 1 Kako va selam asagga* * C* Ck avagga, Ba assagga, B! &ssagga. + Instead of Gotama m I read Gotama. and blameless to the wise.’ This said Bhagavat. When Sugata had said this, then the Master spoke the following : t. ‘Well-spoken language the just call the prin¬ cipal (thing) ; let one speak what is right (dhamma), not what is unrighteous (adhamma), that is the second ; let one speak what is pleasing, not what is unpleasing, that is the third ; let one speak what is true, not what is false, that is the fourth.’ (449) Then the venerable Vanglsa, rising from his seat, throwing his robe over one shoulder and bending his joined hands towards Bhagavat, said this : ‘ It occurs to me, O Sugata!’ ‘ Let it occur to thee, O Vanglsa ! ’ said Bhagavat.

Then the venerable Vanglsa, standing before Bha¬ gavat, praised him with appropriate stanzas : 2. ‘ Let one say such words by which he does not pain himself, nor hurt others ; such words are truly well-spoken. (45°) 3. ‘Let one speak pleasing words which are re¬ ceived joyfully (by all), and which (saying) he, with¬ out committing sins, speaks what is pleasing to 4. ‘ Truth verily is immortal speech, this is a true saying ; in what is true, in what is good, and in what is right, the just stand firm, so they say. (45 2) 5. ‘ The words which Buddha speaks, which are sure to bring about extinction and put an end to pain, such (words) are truly the best.’ (453) Buddha shows to Sundarikabharadva^a on whom to bestow obla¬ tions, and the Brahmazza is finally converted. So it was heard by me : At one time Bhagavat dwelt in Kosala on the bank of the river Sundarika. And during that time the Brahmazza Sundarikabharadva^a made offerings to the fire and worshipped the fire. Then the Brahmazza Sundarikabharadva^a, having made offerings to the fire and worshipped the fire, and having risen from his seat, looked about him on all sides towards the four quarters of the globe, saying : ‘ Who is to enjoy the rest of this oblation ?’ The Brahmazza Sundarikabharadva^a saw Bhagavat sitting not far off at the root of a tree, wrapped up head and body ; and seeing him he, after taking the rest of the oblation with his left hand and the waterpot with his right hand, went up to Bhagavat. Then Bhagavat, on hearing the footsteps of Sundarikabharadva^a, the Brahmazza, uncovered his head. Then the Brahmazza Sundarikabharadvd^a thought : ‘ This man is shaved, this man is a shaveling,’ and he wished to return again from there. Then this came to the mind of Sundarikabharadvafa, the Brahmazza: ‘Some Brahmazzas also here are shaved, I think I shall go up and ask him about his descent.’ Then the Brah¬ mazza Sundarikabharadvag'a went up to Bhagavat, and having gone up he said this : ‘ Of what family art thou ?’

Then Bhagavat answered Sundarikabharadva^a, the Brahmazza, in stanzas : i. ‘No Brahmazza am I, nor a king’s son, nor any Vessa; having thoroughly observed the class of common people, I wander about the world reflectingly, possessing nothing. (454) 2. ‘Dressed in a sangh&d1 2 and houseless I wander about, with my hair cut off, calm, not intermixing with people in this world. Thou askest me an unseasonable question about (my) family, O Brahma«a !’ (455) 3. Sundarikabharadvifa : ‘ Sir, Brahma^as toge¬ ther with Brahma^as ask truly, Art thou a Brahma»a ?’ Bhagavat: ‘If thou sayest, I am a Brihma/za, and callest me no Brihma^a, then I ask thee about the Savitti that consists of three padas and twentyfour syllables V (456) 4. Sundarikabharadva^a : ‘ For what (reason) did the Isis, men, Khattiyas, Brahmawas make offerings to the gods abundantly in this world ?’ Bhagavat: ‘ He who, perfect and accomplished at the time of offering, obtains the ear of one or the other (god), he will succeed, so I say.’ (457) 5. ‘‘Surely his offering will bear fruit,’ — so said the Brahma^a, — ‘because we saw such an accom¬ plished man ; for by not seeing such as you, some¬ body else will enjoy the oblation.’ (45 8)

6. Bhagavat : ‘ Therefore, O Brihma»a, as you have come here to ask for something, ask ; perhaps thou mightest here find one that is calm, without anger, free from pain, free from desire, one with a good understanding.’ (459) 1 See Rhys Davids, Buddhism, p. 166. 2 Taw Savittiw pu&Wdmi Tipadaw /iatuvisatakkharaw. (Rig-veda III, 62, 10.) 7. Sundarikabharadvafa : ‘ I delight in offering, O Gotama, I desire to make an offering, but I do not understand it ; do thou instruct me, tell me in what case the offering succeeds.’ (460) 8. Bhagavat : ‘ Therefore, O Brahma#a, lend me thy ear, I will teach thee the Dhamma. (461) 9. ‘ Do not ask about descent, but ask about con¬ duct ; from wood, it is true, fire is born ; (likewise) a firm Muni, although belonging to a low family, may become noble, when restrained (from sinning) by humility. (462) 10. ‘He who is subdued by truth, endowed with temperance, accomplished, leading a religious life, on such a one in due time people should bestow oblations ; let the Brahma^a who has good works in view, offer. (463) 11. ‘Those who, after leaving sensual pleasures, wander about houseless, well restrained, being like a straight shuttle, on such in due time people should bestow oblations ; let the Brahma^a who has good works in view, offer. (464)

12. ‘Those whose passions are gone, whose senses are well composed, who are liberated like the moon out of the grasp of RAhu, on such in due time people should bestow oblations ; let the Brihma^a who has good works in view, offer. (465) 1 3. ‘ Those who wander about in the world without clinging (to anything), always thoughtful, having left selfishness, on such in due time people should be¬ stow oblations ; let the Brahma^a who has good works in view, offer. (466) 14. ‘He who, after leaving sensual pleasures, wan¬ ders about victorious, he who knows the end of birth and death, who is perfectly happy (parinib- buta), calm like a deep water, T athagata deserves the oblation. (467) 15. ‘Just with the just and far from the unjust1, Tathagata is possessed of infinite understanding ; undefiled both in this world and in the other, Tatha¬ gata deserves the oblation. (468) 16. ‘ He in whom there lives no deceit, no arro¬ gance, he who is free from cupidity, free from selfish¬ ness, free from desire, who has banished anger, who is calm, the Brahma/za who has removed the taint of grief, T athagata deserves the oblation. (469)

17. 1 He who has banished (every) resting-place of the mind, he for whom there is no grasping, he who covets nothing either in this world or in the other, T athagata deserves the oblation2. (470) 18. ‘He who is composed, who has crossed over the stream (of existence) and knows the Dhamma by (taking) the highest view (of it), he whose pas¬ sions are destroyed, who is wearing the last body, T athagata deserves the oblation. (47 1) 19. ‘He whose passion for existence and whose harsh talk are destroyed, are perished, (and therefore) exist not, he the accomplished and in every respect liberated T athagata deserves the oblation. (472) 20. ‘He who has shaken off all ties, for whom there are no ties, who amongst arrogant beings is free from arrogance, having penetrated pain to¬ gether with its domain and subject, Tathagata deserves the oblation. (473) 21. ‘He who, without giving himself up to desire, sees seclusion (i. e. Nibbana), who has overcome the view that is to be taught by others, to whom there 1 Samo samehi visamehi dfire. 2 Comp. Dhp. v. 20. are no objects of sense whatever, Tathagata de¬ serves the oblation1. (474) 22. ‘He to whom all Dhammas of every descrip¬ tion, after he has penetrated them, are destroyed, are perished, (and therefore) exist not, he who is calm, liberated in the destruction of attachment (i. e. Nibbina), Tathagata deserves the oblation. (475)

23. ‘ He who sees the destruction of bond and birth, who has totally evaded the path of passion, (who is) pure, faultless, spotless, undepraved, Tathdgata deserves the oblation. (476) 24. ‘ He who does not measure himself by him¬ self, who is composed, upright, firm, without desire, free from harshness (akhila), free from doubt, T athagata deserves the oblation. (477) 25. ‘He to whom there is no cause of folly, who has a supernatural insight in all Dhammas, who wears the last body, and who has acquired perfect enlightenment, the highest, the blessed, (for him) thus a Yakkha’s purification (takes place)2.’ (478) 26. Sundarikabharadv&^a : ‘ May my offering be a true offering, because I met with such a one out of the accomplished ; Brahman is my witness, may Bhagavat accept me, may Bhagavat enjoy my obla¬ tion.’ (479) 2 7. Bhagavat : ‘ What is obtained by stanzas is not to be enjoyed by me, this is not the custom of the clearly-seeing, O Brahmazza ; Buddhas reject what is obtained by stanzas. While the Dhamma 1 Asa m anissaya vivekadassi Paravediyawz* di//#im upativatto Arammazza yassa na santi ke£i, &c. 2 Comp. Kalahavivadasutta, v. 14. * Paravediyan ti parehi jiapetabbam. Commentator.