3.
The Great Chapter
1.
The Discourse on Going Forth
408.
How he, investigating, delighted in the going forth.
409.
"Going forth is like the open air," having seen thus, he went forth.
410.
Having abandoned verbal misconduct, he purified his livelihood.
411.
He walked for almsfood, endowed with excellent characteristics.
412.
Having seen one endowed with the marks, he spoke this matter.
413.
And accomplished in conduct, he looks only a yoke's length ahead.
414.
Let the king's messengers run after him, where will the monk go?"
415.
Where will the monk go, where will his dwelling be?
416.
Quickly he filled his bowl, fully aware and mindful.
417.
Approached Paṇḍava, "Here will be my dwelling."
418.
Of those, only one having come, reported to the king.
419.
Seated like a tiger, like a bull, like a lion in a mountain cave."
420.
Being in a hurry, departed towards Mount Paṇḍava.
421.
Having approached on foot, having reached him, sat down.
422.
Having concluded that talk, he spoke this matter.
423.
Accomplished in beauty and stature, like a warrior of pure birth.
424.
I give you wealth to enjoy, tell me your birth when asked."
425.
Endowed with wealth and energy, dwelling among the Kosalans.
426.
From that family I have gone forth, not longing for sensual pleasures.
427.
I shall go for striving, here my mind finds delight."
The Discourse on Going Forth is concluded as first.
2.
The Discourse on Striving
428.
Meditating with great exertion, for the attainment of freedom from bondage.
429.
"You are lean and discoloured, death is near to you.
430.
Live, friend, life is better, living you will make merit.
431.
Abundant merit is accumulated, what will you do with striving?
432.
Speaking these verses, Māra stood near the Buddha.
433.
"Friend of the heedless, Evil One, for whatever purpose you have come here.
434.
Those who have need of merit, Māra is worthy to address them."
435.
Why do you ask about life, when I am thus resolute?"
436.
Why should it not dry up my blood, as I am resolute?
437.
When the flesh is wasting away, the mind becomes even more clear;
Even more mindfulness and wisdom and concentration remain for me.
438.
The mind does not long for sensual pleasures, see the purity of a being.
439.
Hunger and thirst are your third, craving is called the fourth.
440.
Sceptical doubt is your seventh, contempt and obstinacy are your eighth.
441.
Whoever exalts oneself, and despises others.
442.
A coward does not conquer it, but having conquered one obtains happiness.
443.
Death in battle is better for me, than if I should live defeated.
444.
And they do not know that path, by which the virtuous go.
445.
I go forth to battle, may he not dislodge me from my position.
446.
That I shall break with wisdom, as an unripe bowl with a stone.
447.
From country to country I shall wander, training disciples far and wide.
448.
They will go against his will, where having gone they do not grieve."
449.
I did not find a chance against the Perfectly Enlightened One, the mindful.
450.
'Perhaps here we may find something soft, perhaps there may be some gratification.'
451.
Like a crow having struck against a rock, let us depart disheartened from Gotama."
452.
Then that unhappy demon disappeared right there.
The Discourse on Striving is concluded as second.
3.
The Discourse on Well-Spoken
Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. There the Blessed One addressed the monks - "Monks." "Venerable sir," those monks assented to the Blessed One. The Blessed One said this -
"Monks, speech possessed of four factors is well spoken, not badly spoken, blameless and beyond reproach by the wise. With which four? Here, monks, a monk speaks only what is well spoken, not what is badly spoken; speaks only what is in accordance with the Teaching, not what is contrary to the Teaching; speaks only what is pleasant, not what is unpleasant; speaks only what is true, not what is false. Monks, speech possessed of these four factors is well spoken, not badly spoken, blameless and beyond reproach by the wise." This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this -
453.
One should speak what is pleasant, not unpleasant - that is the third, one should speak what is true, not false - that is the fourth."
Then the Venerable Vaṅgīsa, having risen from his seat, having arranged his robe on one shoulder, having extended joined palms in salutation towards the Blessed One, said this to the Blessed One - "It occurs to me, Blessed One, it occurs to me, Fortunate One." "Let it occur to you, Vaṅgīsa" - the Blessed One said. Then the Venerable Vaṅgīsa praised the Blessed One face to face with fitting verses -
454.
And would not harm others - that indeed is well-spoken speech.
455.
Which, not taking up evil words, speaks what is pleasant to others.
456.
The good have said they are established in truth, in meaning, and in the Teaching.
457.
For making an end of suffering - that indeed is the highest of speeches."
The Discourse on Well-Spoken Words is concluded as third.
4.
The Discourse on Sundarikabhāradvāja
Thus have I heard - On one occasion the Blessed One was dwelling among the Kosalans on the bank of the river Sundarikā. Now at that time the brahmin Sundarikabhāradvāja was making an offering to the fire on the bank of the river Sundarikā, attending to the fire-sacrifice. Then the brahmin Sundarikabhāradvāja, having made an offering to the fire, having attended to the fire-sacrifice, having risen from his seat, surveyed all around the four directions - "Who indeed might eat this remainder of the oblation?" The brahmin Sundarikabhāradvāja saw the Blessed One not far away, seated at the foot of a certain tree, wrapped up to the head; having seen him, having taken the remainder of the oblation in his left hand, having taken the water-pitcher in his right hand, he approached the Blessed One.
Then the Blessed One uncovered his head at the sound of the brahmin Sundarikabhāradvāja's footsteps. Then the brahmin Sundarikabhāradvāja - "This person is shaven-headed, this person is a shaveling," wished to turn back from that very place. Then this occurred to the brahmin Sundarikabhāradvāja - "Some brahmins here are also shaven-headed; what if I were to approach him and ask about his birth." Then the brahmin Sundarikabhāradvāja approached the Blessed One; having approached, he said this to the Blessed One - "What is your birth?"
Then the Blessed One addressed the brahmin Sundarikabhāradvāja in verses -
458.
Having fully understood the clan of worldlings, owning nothing, wisely I wander in the world.
459.
Not being soiled here by young men, you ask me an improper question about clan, brahmin."
460.
461.
I ask you about that Sāvittī, of three verses and twenty-four syllables.
462.
Prepare sacrifices, many, here in the world.
463.
464.
"That I have seen such a master of knowledge;
By not seeing those like you, other people eat the sacrificial cake."
465.
Perhaps here you may find the wise one, peaceful, smokeless, free from trouble, desireless."
466.
Let the Venerable One instruct me, tell me where what is offered succeeds."
"Well then, brahmin, lend an attentive ear; I will expound to you the Teaching -
467.
Even one of low family, a sage with resolution, becomes a thoroughbred, restrained by shame.
468.
At the right time one should offer the oblation to him - the brahmin hoping for merit should sacrifice.
469.
At the right time one should offer the oblation to them - the brahmin hoping for merit should sacrifice.
470.
At the right time one should offer the oblation to them - the brahmin hoping for merit should sacrifice.
471.
At the right time one should offer the oblation to them - the brahmin hoping for merit should sacrifice.
472.
Quenched, cool like a lake of water, the Truth-finder deserves the sacrificial cake.
473.
Untainted here or beyond, the Truth-finder deserves the sacrificial cake.
474.
With wrath removed, with a perfectly calmed self, the brahmin who has removed the stain of sorrow;
The Truth-finder deserves the sacrificial cake.
475.
Not clinging here or beyond, the Truth-finder deserves the sacrificial cake.
476.
One who has eliminated the mental corruptions, bearing the final body, the Truth-finder deserves the sacrificial cake.
477.
He is one who has attained the highest knowledge, everywhere free, the Truth-finder deserves the sacrificial cake.
478.
Having fully understood suffering together with its field and site, the Truth-finder deserves the sacrificial cake.
479.
For whom there are no objects whatsoever, the Truth-finder deserves the sacrificial cake.
480.
Peaceful, liberated through the elimination of clinging, the Truth-finder deserves the sacrificial cake.
481.
Pure, faultless, spotless, flawless, the Truth-finder deserves the sacrificial cake.
482.
He indeed is without longing, without barrenness, without uncertainty, the Truth-finder deserves the sacrificial cake.
483.
And bears his final body, having attained the unsurpassed, safe highest enlightenment;
To this extent is the purity of a being, the Truth-finder deserves the sacrificial cake."
484.
For Brahmā is my witness, may the Blessed One accept from me, may the Blessed One eat my sacrificial cake."
485.
The Buddhas reject what is gained by reciting verses, brahmin, when the Teaching exists, this is the way of living.
486.
Attend upon him with food and drink, for that is the field for one seeking merit."
487.
Whom, seeking at the time of sacrifice, having reached your teaching."
488.
And free from sensual pleasures, for whom sloth has been dispelled.
489.
The sage accomplished in moral perfection, such a one has come to the sacrifice.
490.
Venerate with food and drink, thus offerings succeed.
491.
A worthy recipient for the whole world, what is given to the venerable one is of great fruit."
Then the brahmin Sundarikabhāradvāja said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama! Just as, Master Gotama, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness - so that those with good eyesight might see forms; so too, the Teaching has been made clear by Master Gotama in many ways. I go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May I receive the going forth under Master Gotama, may I receive the full ordination." Then the brahmin Sundarikabhāradvāja received ... became one of the Worthy Ones.
The Discourse on Sundarikabhāradvāja is concluded as fourth.
5.
The Discourse on Māgha
Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha on the Vulture's Peak mountain. Then the young man Māgha approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the young man Māgha said this to the Blessed One -
"Indeed, Master Gotama, I am a donor, a master of giving, bountiful, accessible to requests; I seek wealth righteously; having sought wealth righteously, with wealth righteously acquired, righteously obtained, I give to one, I give to two, to three, to four, to five, to six, to seven, to eight, to nine, to ten, I give to twenty, to thirty, to forty, to fifty, I give to a hundred, and I give even more. Am I, Master Gotama, thus giving, thus sacrificing, generating much merit?"
"Truly you, young man, thus giving, thus sacrificing, generate much merit. Whoever, young man, is a donor, a master of giving, bountiful, accessible to requests; seeks wealth righteously; having sought wealth righteously, with wealth righteously acquired, righteously obtained, gives to one, etc. gives to a hundred, and gives even more, he generates much merit." Then the young man Māgha addressed the Blessed One in verse -
492.
"Wearing the ochre robe, wandering homeless;
Whoever is accessible to requests, a master of giving, a householder, desirous of merit, sacrifices hoping for merit;
Giving food and drink to others here, how may the oblation become pure for the one sacrificing?"
493.
"Desirous of merit, sacrifices hoping for merit;
Giving food and drink to others here, such a one may succeed with those worthy of offerings."
494.
"Desirous of merit, sacrifices hoping for merit;
Giving food and drink to others here, tell me, Blessed One, about those worthy of offerings."
495.
At the right time one should offer the oblation to them - the brahmin hoping for merit should sacrifice.
496.
At the right time one should offer the oblation to them - the brahmin hoping for merit should sacrifice.
497.
At the right time one should offer the oblation to them - the brahmin hoping for merit should sacrifice.
498.
At the right time one should offer the oblation to them - the brahmin hoping for merit should sacrifice.
499.
At the right time one should offer the oblation to them - the brahmin hoping for merit should sacrifice.
500.
At the right time one should offer the oblation to them - the brahmin hoping for merit should sacrifice.
501.
At the right time one should offer the oblation to them - the brahmin hoping for merit should sacrifice.
502.
At the right time one should offer the oblation to them - the brahmin hoping for merit should sacrifice.
503.
At the right time one should offer the oblation to them - the brahmin hoping for merit should sacrifice.
504.
At the right time one should offer the oblation to them - the brahmin hoping for merit should sacrifice.
505.
At the right time one should offer the oblation to them - the brahmin hoping for merit should sacrifice.
506.
At the right time one should offer the oblation to them - the brahmin hoping for merit should sacrifice.
507.
At the right time one should offer the oblation to them - the brahmin hoping for merit should sacrifice.
508.
At the right time one should offer the oblation to them - the brahmin hoping for merit should sacrifice.
509.
At the right time one should offer the oblation to him - the brahmin hoping for merit should sacrifice."
510.
For you here know this as it truly is, for thus this teaching is known to you.
511.
"Desirous of merit, sacrifices hoping for merit;
Giving food and drink to others here,
Tell me, Blessed One, about the accomplishment of sacrifice."
512.
The sacrifice is the object for one sacrificing, having established oneself here, one gives up hate.
513.
Night and day, constantly diligent, pervades all directions measurelessly."
514.
Being asked, sage, tell me who does not know, for the Blessed One has been seen by me today as a witness to Brahmā;
For you are truly equal to Brahmā for us, how is one reborn in the Brahma world, O Radiant One?"
515.
Such a one may succeed with those worthy of offerings;
Having thus sacrificed rightly, one accessible to requests,
Is reborn in the Brahma world, I say."
When this was said, the young man Māgha said this to the Blessed One - "Excellent, Master Gotama! Etc. From this day forth, may he remember me as a lay follower who has gone for refuge for life."
The Discourse on Māgha is concluded as fifth.
6.
The Discourse on Sabhiya
Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Now at that time questions had been recited to the wandering ascetic Sabhiya by a deity who was a former blood-relation - "Whoever, Sabhiya, whether ascetic or brahmin, when asked these questions, answers them, in his presence you should live the holy life."
Then the wandering ascetic Sabhiya, having learnt those questions in the presence of that deity, approached those ascetics and brahmins who have followings, who have groups, who are teachers of groups, who are well-known, famous, founders of sects, highly honoured by many people, as follows - Pūraṇa Kassapa, Makkhali Gosāla, Ajita Kesakambala, Pakudha Kaccāna, Sañcaya Belaṭṭhaputta, Nigaṇṭha Nāṭaputta - having approached them, he asked those questions. They, when asked the questions by the wandering ascetic Sabhiya, were not able to answer; Not being able to answer, they manifested irritation, hate, and displeasure. But rather they asked the wandering ascetic Sabhiya in return.
Then this occurred to the wandering ascetic Sabhiya - "Those venerable ascetics and brahmins who have followings, who have groups, who are teachers of groups, who are well-known, famous, founders of sects, highly honoured by many people, as follows - Pūraṇa Kassapa, etc. Nigaṇṭha Nāṭaputta - they, when asked the questions by me, are not able to answer; not being able to answer, they manifest irritation, hate, and displeasure; but rather they ask me in return. What if I were to return to the lower life and enjoy sensual pleasures?"
Then this occurred to the wandering ascetic Sabhiya - "This ascetic Gotama too has a following, has a group, is a teacher of a group, is well-known, famous, a founder of a sect, highly honoured by many people; What if I were to approach the ascetic Gotama and ask these questions?"
Then this occurred to the wandering ascetic Sabhiya - "Even those venerable ascetics and brahmins who are old, aged, advanced in years, having traversed the span of life, having reached the final stage of life, elders, of long standing, long gone forth, who have followings, who have groups, who are teachers of groups, who are well-known, famous, founders of sects, highly honoured by many people, as follows - Pūraṇa Kassapa, etc. Nigaṇṭha Nāṭaputta - even they, when asked the questions by me, are not able to answer; not being able to answer, they manifest irritation, hate, and displeasure; but rather they ask me in return; How then will the ascetic Gotama, when asked these questions, answer them! For the ascetic Gotama is young in years and new to the going forth."
Then this occurred to the wandering ascetic Sabhiya - "An ascetic should not be despised as young, should not be looked down upon as young. Even though young, this ascetic Gotama is of great supernormal power, of great majesty. What if I were to approach the ascetic Gotama and ask these questions?"
Then the wandering ascetic Sabhiya set out on a journey towards Rājagaha. Wandering on a journey gradually, he approached Rājagaha, the Bamboo Grove, the Squirrels' Feeding Ground, and the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the wandering ascetic Sabhiya addressed the Blessed One in verse -
516.
"Longing to ask questions;
Be one who makes an end of them, being asked my questions,
Gradually, in conformity with the Teaching, answer me."
517.
"Longing to ask questions;
I will be one who makes an end of them, being asked your questions,
Gradually, in conformity with the Teaching, I will answer you.
518.
For each and every question, I shall make an end of it for you."
Then this occurred to the wandering ascetic Sabhiya - "Wonderful indeed, friend, marvellous indeed, friend! That which I did not obtain even as a mere act of giving permission among other ascetics and brahmins, that act of giving permission has been done for me by the ascetic Gotama." Delighted, greatly pleased, elated, filled with joy and happiness, he asked the Blessed One a question -
519.
"By what is one gentle, and how do they call one tamed;
How is one called a Buddha,
Being asked, Blessed One, answer me."
520.
"One who has reached final nibbāna, who has crossed over uncertainty;
Having abandoned non-existence and existence,
One who has lived the holy life, with rebirth eliminated - that is a monk.
521.
One who has crossed over, an ascetic, unsullied, for whom there are no excesses, he is gentle.
522.
Having penetrated this world and the other, he awaits the time, developed, he is tamed.
523.
Free from defilement, without blemish, pure, having attained the elimination of birth - him they call a Buddha."
Then the wandering ascetic Sabhiya, having delighted in and given thanks for what the Blessed One had said, delighted, greatly pleased, elated, filled with joy and happiness, asked the Blessed One a further question -
524.
"By what an ascetic, and how one who has bathed;
How is one called a serpent,
Being asked, Blessed One, answer me."
525.
"Spotless, well concentrated, of established self;
Having passed beyond the round of rebirths, a consummate one,
Unattached, such a one is called a Brahmā."
526.
Having gone beyond birth and death, such a one is called an ascetic because of that state.
527.
Among gods and humans who are subject to speculation, he does not go to speculation - him they call one who has bathed."
528.
Everywhere he does not cling, liberated, such a one is called an elephant because of that state."
Then the wandering ascetic Sabhiya... etc. asked the Blessed One a further question -
529.
"By what is one wholesome, and how is one wise;
How is one called a sage,
Being asked, Blessed One, answer me."
530.
The divine, the human, and the Brahma field;
Released from the root-bondage of all fields,
Such a one is called a conqueror of fields because of that state.
531.
Released from the root-bondage of all sheaths, such a wholesome one is called because of that state.
532.
Having gone beyond the dark and the bright, such a wise one is called because of that state.
533.
Worthy of veneration by gods and humans, having gone beyond attachment and the net, he is a sage."
Then the wandering ascetic Sabhiya... etc. asked the Blessed One a further question -
534.
"By what is one recognised, and how is one energetic;
How does one become a thoroughbred by name,
Being asked, Blessed One, answer me."
535.
"Whatever there are here of ascetics and brahmins;
Being without lust in all feelings,
Having overcome all knowledge, he is one who has attained the highest knowledge.
536.
Released from the root-bondage of all diseases, such a one who is recognised is called because of that state.
537.
He is energetic, possessed of striving, wise, such a one is called because of that state.
538.
Released from the bondage of the root of all attachments, such a one is called a thoroughbred because of that state."
Then the wandering ascetic Sabhiya... etc. asked the Blessed One a further question -
539.
"By what is one noble, and how is one endowed with conduct;
How does one become a wandering ascetic by name,
Being asked, Blessed One, answer me."
540.
Whatever is blameworthy and blameless, whatever there is;
The overlord, free from doubt, liberated,
Free from trouble - everywhere they call him a learned one."
541.
Having dispelled the threefold perception and the mire, he does not go to speculation - him they call a noble one."
542.
Everywhere he does not cling, with liberated mind, one for whom there are no aversions, he is one of good conduct.
543.
Having driven out, one who practises with full understanding, deceit, conceit, and also greed and anger;
He made an end of mentality-materiality, him they call a wandering ascetic, one who has attained the attainment."
Then the wandering ascetic Sabhiya, having delighted in and given thanks for what the Blessed One had said, delighted, greatly pleased, elated, filled with joy and happiness, having risen from his seat, having arranged his upper robe on one shoulder, having extended joined palms in salutation towards the Blessed One, praised the Blessed One face to face with fitting verses -
544.
Dependent on the perception of conventional terms and perception, having removed the entries, he went beyond the darkness of the flood.
545.
Brilliant, sensible, of abundant wisdom, one who makes an end of suffering, you have helped me across.
546.
Sage, one who has attained the attainment in the paths of wisdom, without barrenness, kinsman of the sun, you are gentle.
547.
Surely you are a sage, a Perfectly Enlightened One, there are no mental hindrances in you.
548.
Become cool, having attained self-control, resolute, striving for truth.
549.
All the gods rejoice, both the Nārada and Pabbata.
550.
In the world including the gods, there is no one equal to you.
551.
Having cut off the underlying tendencies, you who have crossed over help this generation to cross.
552.
You are a lion without clinging, fear and dread have been abandoned.
553.
So in merit and evil, in both you are not tainted;
Stretch out your feet, O hero, Sabhiya pays homage to the Teacher."
Then the wandering ascetic Sabhiya, having fallen at the Blessed One's feet with his head, said this to the Blessed One - "Excellent, venerable sir! Etc. I go for refuge to the Blessed One, to the Teaching, and to the Community of monks; May I, venerable sir, receive the going forth under the Blessed One, may I receive the full ordination."
"Whoever, Sabhiya, was formerly of another sect and wishes for the going forth in this Teaching and discipline, wishes for full ordination, he undergoes probation for four months; After the elapse of four months, monks having won the favour give the going forth and give full ordination for monkhood. But here the difference among individuals is known to me."
"If, venerable sir, those formerly of other sects wishing for the going forth in this Teaching and discipline, wishing for full ordination, undergo probation for four months, and after the elapse of four months monks having won the favour give the going forth and give full ordination for monkhood, I will undergo probation for four years; After the elapse of four years, let monks having won the favour give the going forth and give full ordination for monkhood." Then the wandering ascetic Sabhiya received the going forth under the Blessed One, he received the full ordination ... And the Venerable Sabhiya became one of the Worthy Ones.
The Discourse on Sabhiya is concluded as sixth.
7.
The Discourse to Sela
Thus have I heard - On one occasion the Blessed One was wandering on a journey among the Aṅguttarāpans together with a large Community of monks, one thousand two hundred and fifty monks, and arrived at a market town of the Aṅguttarāpans named Āpaṇa. The matted-hair ascetic Keṇiya heard - "Indeed, my dear, the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan, wandering on a journey among the Aṅguttarāpans together with a large Community of monks, one thousand two hundred and fifty monks, has arrived at Āpaṇa. And concerning that Master Gotama, such a good reputation has arisen - 'Thus indeed is the Blessed One: the Worthy One, the Perfectly Enlightened One, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.' He, having realised by direct knowledge himself, proclaims this world with its gods, with its Māras, with its Brahmās, this generation with its ascetics and brahmins, with its gods and humans. He expounds the Teaching, good in the beginning, good in the middle, good in the end, with meaning and with phrasing; he reveals the holy life that is complete in its entirety and pure. Good indeed is the seeing of such Worthy Ones."
Then the matted-hair ascetic Keṇiya approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. The Blessed One instructed, encouraged, inspired, and gladdened the matted-hair ascetic Keṇiya seated to one side with a talk on the Teaching. Then the matted-hair ascetic Keṇiya, having been instructed, encouraged, inspired, and gladdened by the Blessed One with a talk on the Teaching, said this to the Blessed One - "May Master Gotama consent to accept a meal from me tomorrow together with the Community of monks." When this was said, the Blessed One said this to the matted-hair ascetic Keṇiya - "The Community of monks is large, Keṇiya, one thousand two hundred and fifty monks; and you are devoted to the brahmins."
For the second time the matted-hair ascetic Keṇiya said this to the Blessed One - "Although, Master Gotama, the Community of monks is large, one thousand two hundred and fifty monks, and I am devoted to the brahmins; may Master Gotama consent to accept a meal from me tomorrow together with the Community of monks." For the second time the Blessed One said this to the matted-hair ascetic Keṇiya - "The Community of monks is large, Keṇiya, one thousand two hundred and fifty monks; and you are devoted to the brahmins."
For the third time the matted-hair ascetic Keṇiya said this to the Blessed One - "Although, Master Gotama, the Community of monks is large, one thousand two hundred and fifty monks, and I am devoted to the brahmins, may Master Gotama consent to accept a meal from me tomorrow together with the Community of monks." The Blessed One consented by silence. Then the matted-hair ascetic Keṇiya, having learned of the Blessed One's acceptance, rose from his seat and approached his own hermitage; having approached, he addressed his friends and colleagues, relatives and blood-relations - "Let my venerable friends and colleagues, relatives and blood-relations hear me; the ascetic Gotama has been invited by me for tomorrow for a meal together with the Community of monks. You should render me bodily service." "Yes, sir," the friends and colleagues, relatives and blood-relations of the matted-hair ascetic Keṇiya replied to the matted-hair ascetic Keṇiya, and some dug ovens, some split firewood, some washed vessels, some set up a water jar, some prepared seats. But the matted-hair ascetic Keṇiya himself prepared the circular pavilion.
Now at that time the brahmin Sela was dwelling at Āpaṇa, who had mastered the three Vedas together with their vocabularies and rituals, phonology and etymology, and the histories as a fifth, learned in verse, a grammarian, fully versed in worldly knowledge and the marks of a great man, and he taught the sacred verses to three hundred young men.
Now at that time the matted-hair ascetic Keṇiya was devoted to the brahmin Sela. Then the brahmin Sela, surrounded by three hundred young men, walking up and down for leg exercise, wandering about, approached the hermitage of the matted-hair ascetic Keṇiya. The brahmin Sela saw at the hermitage of the matted-hair ascetic Keṇiya some digging ovens, etc. some preparing seats, and the matted-hair ascetic Keṇiya himself preparing the circular pavilion. Having seen the matted-hair ascetic Keṇiya, he said this - "What now, will there be a marriage arrangement from the bride's side for the venerable Keṇiya, or a marriage arrangement from the groom's side, or has a great sacrifice been prepared, or has King Seniya Bimbisāra of Magadha been invited for tomorrow together with his army?"
"There will be no marriage arrangement from the bride's side for me, dear Sela, nor a marriage arrangement from the groom's side, nor has King Seniya Bimbisāra of Magadha been invited for tomorrow together with his army; and yet a great sacrifice has been prepared for me. There is the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan, wandering on a journey among the Aṅguttarāpans together with a large Community of monks, one thousand two hundred and fifty monks, has arrived at Āpaṇa. And concerning that Master Gotama, etc. the Enlightened One, the Blessed One.' He has been invited by me for tomorrow for a meal together with the Community of monks." "'A Buddha,' my dear Keṇiya, you say?" "'A Buddha,' my dear Sela, I say." "'A Buddha,' my dear Keṇiya, you say?" "'A Buddha,' my dear Sela, I say."
Then this occurred to the brahmin Sela: "This sound is rare in the world, that is to say, 'Buddha'. There have come down in our sacred hymns the thirty-two characteristics of a great man, possessed of which a great man has only two destinations, no other. If he dwells in a house, he becomes a king, a wheel-turning monarch, a righteous king of righteousness, ruler of the four quarters, victorious, who has established the security of his realm, possessed of the seven treasures. He has these seven treasures, as follows - the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the adviser treasure as the seventh. And he has more than a thousand sons, brave, heroic in form, crushers of enemy armies. He dwells having conquered this earth bounded by the ocean, without rod, without sword, by righteousness. But if he goes forth from home into homelessness, he becomes a Worthy One, a Perfectly Enlightened One, one who removes the veil in the world. But where, dear Keṇiya, is that Master Gotama dwelling now, the Worthy One, the Perfectly Enlightened One?"
When this was said, the matted-hair ascetic Keṇiya, having raised his right arm, said this to the brahmin Sela: "Where that blue line of forest is, dear Sela." Then the brahmin Sela together with three hundred young men approached the Blessed One. Then the brahmin Sela addressed those young men: "Let the venerable ones come quietly, placing foot after foot. For those Blessed Ones are difficult to approach, like lions wandering alone. And when I, sirs, am conversing with the ascetic Gotama, do not, sirs, interrupt my discussion now and then; let the sirs wait for the end of my discussion."
Then the brahmin Sela approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the brahmin Sela examined the thirty-two characteristics of a great man on the Blessed One's body. The brahmin Sela saw on the Blessed One's body the thirty-two characteristics of a great man for the most part, except for two. Regarding two characteristics of a great man he was uncertain, he doubted sceptically, he was not resolved, he was not confident - regarding the sheathed private parts and the broad tongue.
Then this occurred to the Blessed One: "This brahmin Sela sees the thirty-two characteristics of a great man on me for the most part, except for two. Regarding two characteristics of a great man he was uncertain, he doubted sceptically, he was not resolved, he was not confident - regarding the sheathed private parts and the broad tongue." Then the Blessed One performed such a feat of supernormal power that the brahmin Sela saw the Blessed One's sheathed private parts. Then the Blessed One, having put out his tongue, stroked back and forth both ear-holes, stroked back and forth both nostrils, and covered the entire circle of his forehead with his tongue.
Then this occurred to the brahmin Sela: "The ascetic Gotama is endowed with the thirty-two characteristics of a great man, complete, not incomplete. But I do not know whether he is a Buddha or not. I have heard this from brahmins who are senior, elderly, teachers and teachers' teachers, when they speak - 'Those who are Worthy Ones, Perfectly Enlightened Ones, they reveal themselves when their own praise is being spoken.' What if I were to praise the ascetic Gotama face to face with fitting verses." Then the brahmin Sela praised the Blessed One face to face with fitting verses:
554.
You are golden-coloured, Blessed One, with very white teeth, energetic.
555.
All those marks of a great man are in your body.
556.
In the midst of the Community of ascetics, you shine like the sun.
557.
What is the use of the ascetic life for you, of such excellent beauty?
558.
Ruler of the four quarters, victorious, lord of the rose-apple grove.
559.
As king of kings, lord of men, exercise kingship, Gotama."
560.
By righteousness I turn the wheel, the wheel that cannot be turned back."
561.
'By righteousness I turn the wheel,' thus you speak, Gotama.
562.
Who continues to turn for you the wheel of the Teaching that has been set in motion?"
563.
Sāriputta continues to turn it, born after the Truth-finder.
564.
What should be abandoned has been abandoned by me, therefore I am the Buddha, brahmin.
565.
Rare is the seeing of Perfectly Enlightened Ones repeatedly.
566.
I am that one, brahmin, the Perfectly Enlightened One, the unsurpassed surgeon.
567.
Having brought all enemies under control, I rejoice, free from fear from any quarter."
568.
The surgeon, the great hero, roars like a lion in the forest.
569.
Who, having seen him, would not be pleased, even one of dark birth?
570.
Here I shall go forth, in the presence of the one of excellent wisdom."
571.
We too shall go forth, in the presence of the one of excellent wisdom."
572.
We shall live the holy life, Blessed One, in your presence."
573.
Wherein the going forth is not fruitless, for the diligent one who trains."
Then the brahmin Sela together with his retinue received the going forth under the Blessed One, he received the full ordination. Then the matted-hair ascetic Keṇiya, after that night had passed, having had superior solid and soft food prepared at his own hermitage, announced the time to the Blessed One - "It is time, Master Gotama, the meal is ready." Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, approached the hermitage of the matted-hair ascetic Keṇiya; having approached, he sat down on the prepared seat together with the Community of monks.
Then the matted-hair ascetic Keṇiya with his own hand satisfied and served the Community of monks headed by the Buddha with superior solid and soft food. Then the matted-hair ascetic Keṇiya, when the Blessed One had finished eating and had removed his hand from the bowl, having taken a certain low seat, sat down to one side. The Blessed One gave thanks to the matted-hair ascetic Keṇiya seated to one side with these verses -
574.
The king is the foremost of humans, the ocean is the foremost of rivers.
575.
For those desiring merit, the Community is indeed the foremost for those who sacrifice."
Then the Blessed One, having given thanks to the matted-hair ascetic Keṇiya with these verses, rose from his seat and departed. Then dwelling alone, withdrawn, diligent, ardent, and resolute, the Venerable Sela together with his retinue soon ... And the Venerable Sela together with his retinue became one of the Worthy Ones.
Then the Venerable Sela together with his retinue approached the Blessed One; having approached, having arranged his robe on one shoulder, having extended joined palms in salutation towards the Blessed One, he addressed the Blessed One in verse -
576.
In seven nights, Blessed One, we have been tamed in your teaching.
577.
Having cut off the underlying tendencies, you who have crossed over help this generation to cross.
578.
You are a lion without clinging, fear and dread have been abandoned.
579.
Stretch out your feet, O hero, let the serpents pay homage to the Teacher."
The Discourse on Sela is concluded as seventh.
8.
The Discourse on the Dart
580.
Difficult and small, and that is bound with suffering.
581.
Even having reached old age, death - for such is the nature of living beings.
582.
So for mortals who are born, there is always fear from death.
583.
All have breaking as their end, so is the life of mortals.
584.
All come under the power of death, all have death as their destination.
585.
A father does not protect his son, or else relatives their kin.
586.
One by one of mortals, like an ox to be slaughtered, is led away.
587.
Therefore the wise do not grieve, having understood the way of the world.
588.
Not seeing both ends, you lament in vain.
589.
The discerning one would do it, though deluded, harming oneself.
590.
More suffering arises, and the body is harmed.
591.
The ghosts are not protected by that, lamentation is useless.
592.
Lamenting the deceased, he has come under the control of sorrow.
593.
Having come under the power of Death, living beings here are trembling.
594.
Such is separation, see the way of the world.
595.
He is separated from the congregation of kinsmen, he gives up life here.
596.
Having seen the ghost who had died, "He cannot be obtained by me," thus.
597.
So too the wise one, the one with wisdom, the learned, the wholesome man;
Should dispel quickly arisen sorrow, as the wind disperses cotton.
598.
Seeking happiness for oneself, one should draw out the dart from oneself.
599.
Having overcome all sorrow, sorrowless, he is quenched.
The Discourse on the Dart is concluded as eighth.
9.
The Discourse to Vāseṭṭha
Thus have I heard - On one occasion the Blessed One was dwelling at Icchānaṅgala in the Icchānaṅgala forest thicket. Now at that time several well-known wealthy brahmins were dwelling at Icchānaṅgala, as follows - the brahmin Caṅkī, the brahmin Tārukkha, the brahmin Pokkharasāti, the brahmin Jāṇussoṇi, the brahmin Todeyya, and other well-known wealthy brahmins. Then, as the young men Vāseṭṭha and Bhāradvāja were walking up and down and wandering about on a walk, this discussion arose - "How, friend, does one become a brahmin?"
The young man Bhāradvāja said thus - "When, friend, one is well-born on both sides, on his mother's side and on his father's side, of pure descent up to the seventh generation of ancestors, unassailed and irreproachable with respect to birth - to this extent, friend, one is a brahmin."
The young man Vāseṭṭha said thus - "When, friend, one is virtuous and accomplished in observances - to this extent, friend, one is a brahmin." Indeed the young man Bhāradvāja was not able to convince the young man Vāseṭṭha, nor was the young man Vāseṭṭha able to convince the young man Bhāradvāja.
Then the young man Vāseṭṭha addressed the young man Bhāradvāja: "This, friend Bhāradvāja, the ascetic Gotama, a Sakyan son who has gone forth from the Sakyan clan, is dwelling at Icchānaṅgala in the Icchānaṅgala forest thicket; And concerning that Master Gotama, such a good reputation has arisen - 'Thus indeed... etc. the Enlightened One, the Blessed One.' Come, friend Bhāradvāja, let us go to where the ascetic Gotama is; having approached, we will ask the ascetic Gotama about this matter. As the ascetic Gotama answers us, so we will remember it." "Yes, friend," the young man Bhāradvāja assented to the young man Vāseṭṭha.
Then the young men Vāseṭṭha and Bhāradvāja approached the Blessed One; having approached, they exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, they sat down to one side. Seated to one side, the young man Vāseṭṭha addressed the Blessed One in verses -
600.
I am of Pokkharasāti, this young man is of Tārukkha.
601.
In verse and grammar, in recitation equal to our teachers.
602.
One is a brahmin by birth, thus Bhāradvāja says;
But I say by action, know this, O One with Vision.
603.
We have come to ask you, renowned as the Enlightened by himself.
604.
Paying homage, they venerate Gotama thus in the world.
605.
Is one a brahmin by birth, or does one become so by action?
Tell us who do not know, so that we may know the brahmin."
606.
The analysis of births among living beings, for births are mutually different.
607.
Their mark is determined by birth, for births are mutually different.
608.
Their mark is determined by birth, for births are mutually different.
609.
Their mark is determined by birth, for births are mutually different.
610.
Their mark is determined by birth, for births are mutually different.
611.
Their mark is determined by birth, for births are mutually different.
612.
Their mark is determined by birth, for births are mutually different.
613.
Thus there is not among humans, a mark determined by birth that is manifold.
614.
Not by mouth, not by nose, not by lips or eyebrows.
615.
Not by hip, not by chest, not by private parts, not by sexual organs.
616.
Not by calves, not by thighs, not by colour or voice;
There is indeed no mark determined by birth, as in other births.
617.
And the distinction among humans is spoken of by convention.
618.
Thus, Vāseṭṭha, know that he is a farmer, not a brahmin.
619.
Thus, Vāseṭṭha, know that he is a craftsman, not a brahmin.
620.
Thus, Vāseṭṭha, know that he is a merchant, not a brahmin.
621.
Thus, Vāseṭṭha, know that he is a servant, not a brahmin.
622.
Thus, Vāseṭṭha, know that he is a thief, not a brahmin.
623.
Thus, Vāseṭṭha, know that he is a warrior, not a brahmin.
624.
Thus, Vāseṭṭha, know that he is a sacrificer, not a brahmin.
625.
Thus, Vāseṭṭha, know that he is a king, not a brahmin.
626.
He is called a 'bho-sayer' by name, if he has possessions;
One who owns nothing, without grasping, him I call a brahmin.
627.
Gone beyond attachment, unbound, him I call a brahmin."
628.
With the bar lifted, awakened, him I call a brahmin.
629.
Whose power is patience, whose military unit is power, him I call a brahmin.
630.
Tamed, bearing the final body, him I call a brahmin.
631.
Whoever does not cling to sensual pleasures, him I call a brahmin.
632.
With burden laid down, unbound, him I call a brahmin.
633.
Having attained the highest good, him I call a brahmin.
634.
Not dwelling in a home, of few wishes, him I call a brahmin.
635.
Whoever neither kills nor causes to kill, him I call a brahmin.
636.
Without grasping among those with grasping, him I call a brahmin.
637.
Like a mustard seed from a needle's tip, him I call a brahmin.
638.
By which one does not offend anyone, him I call a brahmin.
639.
Him I call a brahmin.
640.
Desireless, unbound, him I call a brahmin.
641.
Who has reached the state grounded upon the Deathless, him I call a brahmin.
642.
Sorrowless, stainless, pure, him I call a brahmin.
643.
With delight and existence brought to an end, him I call a brahmin.
644.
Who has crossed over, gone beyond, a meditator, without longing, free from doubt;
Quenched by non-clinging, him I call a brahmin.
645.
With sensual existence brought to an end, him I call a brahmin.
646.
With craving and existence brought to an end, him I call a brahmin.
647.
Unbound from all bonds, him I call a brahmin.
648.
A hero, overlord of all the world, him I call a brahmin.
649.
Non-attached, the Fortunate One, awakened, him I call a brahmin.
650.
One who has eliminated the mental corruptions, a Worthy One, him I call a brahmin.
651.
One who owns nothing, without grasping, him I call a brahmin.
652.
Without longing, bathed, awakened, him I call a brahmin.
653.
And also has attained the elimination of birth, him I call a brahmin.
654.
Arisen from convention, arranged here and there.
655.
Not knowing, they tell us, 'One is a brahmin by birth.'
656.
By action one is a brahmin, by action one is a non-brahmin.
657.
By action one is a merchant, by action one is a servant.
658.
By action one is a sacrificer, by action too one is a king.
659.
Seers of dependent origination, skilled in the result of action.
660.
Beings are bound by action, like the linchpin of a moving chariot.
661.
By this one is a brahmin, this is the highest brahmin quality.
662.
Thus, Vāseṭṭha, know this, he is Brahmā and Sakka to those who understand."
When this was said, the young men Vāseṭṭha and Bhāradvāja said to the Blessed One: "Excellent, Master Gotama! Etc. May Master Gotama remember us as lay followers who have gone for refuge from this day forth for life."
The Discourse on Vāseṭṭha is concluded as ninth.
10.
The Discourse on Kokālika
Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then the monk Kokālika approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the monk Kokālika said this to the Blessed One - "Sāriputta and Moggallāna have evil desires, venerable sir, they have come under the control of evil desires."
When this was said, the Blessed One said this to the monk Kokālika - "Do not say so, Kokālika, do not say so, Kokālika! Have confidence, Kokālika, in Sāriputta and Moggallāna. Sāriputta and Moggallāna are well-behaved."
For the second time, etc. For the third time the monk Kokālika said this to the Blessed One - "Although, venerable sir, the Blessed One is trustworthy and reliable to me, yet Sāriputta and Moggallāna have evil desires, they have come under the control of evil desires." For the third time the Blessed One said this to the monk Kokālika - "Do not say so, Kokālika, do not say so, Kokālika! Have confidence, Kokālika, in Sāriputta and Moggallāna. Sāriputta and Moggallāna are well-behaved."
Then the monk Kokālika rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and departed. Not long after the monk Kokālika had departed, his whole body was covered with boils the size of mustard seeds; having been the size of mustard seeds, they became the size of mung beans; having been the size of mung beans, they became the size of chickpeas; having been the size of chickpeas, they became the size of jujube stones; having been the size of jujube stones, they became the size of jujube fruits; having been the size of jujube fruits, they became the size of myrobalans; having been the size of myrobalans, they became the size of unripe wood-apples; having been the size of unripe wood-apples, they became the size of billa fruits; having been the size of billa fruits, they burst open; pus and blood oozed out. Then the monk Kokālika died from that very illness. Having died, the monk Kokālika was reborn in the Paduma hell, having harboured ill-will in his mind towards Sāriputta and Moggallāna.
Then Brahmā Sahampati, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Jeta's Grove, approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, Brahmā Sahampati said this to the Blessed One - "Kokālika, venerable sir, the monk is deceased; and having deceased, venerable sir, the monk Kokālika has been reborn in the Paduma hell, having harboured hostility in his mind towards Sāriputta and Moggallāna." This Brahmā Sahampati said; having said this, having paid respect to the Blessed One, having circumambulated him keeping him on his right, he disappeared right there.
Then the Blessed One, after that night had passed, addressed the monks - "This night, monks, Brahmā Sahampati, when the night was far advanced, etc. This, monks, Brahmā Sahampati said, and having said this, having circumambulated me keeping me on his right, he disappeared right there."
When this was said, a certain monk said this to the Blessed One - "How long, venerable sir, is the life-span in the Paduma hell?" "Long indeed, monk, is the life-span in the Paduma hell; it is not easy to reckon as so many years, or so many hundreds of years, or so many thousands of years, or so many hundreds of thousands of years." "But is it possible, venerable sir, to make a simile?" "It is possible, monk" - the Blessed One said -
"Just as, monk, a Kosalan cartload of sesame seeds measuring twenty khāris; from that a man might remove one sesame seed at the end of every hundred years. More quickly, monk, would that Kosalan cartload of sesame seeds measuring twenty khāris come to utter elimination and exhaustion by this method, but not one Abbuda hell. Just as, monk, twenty Abbuda hells, so is one Nirabbuda hell. Just as, monk, twenty Nirabbuda hells, so is one Ababa hell. Just as, monk, twenty Ababa hells, so is one Ahaha hell. Just as, monk, twenty Ahaha hells, so is one Aṭaṭa hell. Just as, monk, twenty Aṭaṭa hells, so is one Kumuda hell. Just as, monk, twenty Kumuda hells, so is one Sogandhika hell. Just as, monk, twenty Sogandhika hells, so is one Uppala hell. Just as, monk, twenty Uppala hells, so is one Puṇḍarīka hell. Just as, monk, twenty Puṇḍarīka hells, so is one Paduma hell. In the Paduma hell, monk, the monk Kokālika has been reborn, having harboured hostility in his mind towards Sāriputta and Moggallāna." This the Blessed One said, and having said this, the Fortunate One, the Teacher, further said this:
663.
With which the fool cuts himself, speaking ill-spoken words.
664.
He gathers misfortune with his mouth, by that misfortune he finds no happiness.
665.
Together with all, together with oneself, this is the greater misfortune;
He who corrupts his mind towards the Fortunate Ones.
666.
He who blames the noble ones goes to hell, having directed speech and mind to evil.
667.
Both of them, after death, become equal, human beings of low action in the hereafter.
668.
The evil returns to that very fool, like subtle dust thrown against the wind.
669.
Faithless, miserly, ungenerous, stingy, devoted to slander.
670.
Lowest of men, unlucky, lowborn, do not speak much here, you are doomed to hell.
671.
Having practised many kinds of misconduct, you go indeed to the precipice for a long time.
672.
The fool, the wrongdoer, sees suffering in himself in the world beyond.
673.
Then there is food resembling a glowing iron ball, likewise befitting.
674.
They lie on spread embers, they enter fire ablaze all around.
675.
They go to the blind darkness, for that is spread out like frost.
676.
For they are cooked in those for a long time, like fire, bobbing up and down.
677.
Whatever direction he lies upon, there he is defiled when touching it.
678.
For there is no shore to go to, for the pans are level all around.
679.
Having seized the tongue with a hook, they strike it again and again.
680.
There the fools fall, evildoers having done evil deeds.
681.
Dogs, jackals, greedy vultures, hawks, and crows peck at them.
682.
Therefore, in the remainder of life here, a man should be a doer of duties and should not be negligent.
683.
Indeed there are five myriads of ten millions, and another twelve hundred ten millions.
684.
Therefore, towards those of pure, well-behaved, and good qualities, one should constantly guard one's speech and mind."
The Discourse on Kokālika is concluded as tenth.
11.
The Discourse on Nālaka
685.
Having taken cloth, praising excessively, the sage Asita saw in his day residence.
686.
"Why is the assembly of gods so excessively beautiful, having taken cloth, dependent on what do you rejoice?
687.
Even then there was no such terror; having seen what marvel are the gods delighted?"
688.
I ask you, dwellers on the summit of Meru, dispel my doubt quickly, sirs."
689.
In the village of the Sakyans, in the province of Lumbinī, because of that we are satisfied, excessively beautiful.
690.
He will turn the wheel in the forest called after the sages, like a powerful lion roaring, the conqueror of beasts."
691.
Having sat down there, he said this to the Sakyan: "Where is the boy? I too wish to see him."
692.
Gleaming with splendour, of superior beauty, the Sakyans showed their son to the one named Asita.
693.
Like the shining sun freed from clouds in autumn, filled with joy he attained abundant rapture.
694.
Chowries with golden handles flew up and down, but the bearers of chowries and umbrellas were not seen.
695.
And a white umbrella being held over his head, elated in mind, glad at heart, he received him.
696.
With a gladdened mind he uttered these words: "This unsurpassed one is the highest among two-footed beings."
697.
Having seen the sage weeping, the Sakyans said to him,
"Surely there will be no obstacle for the boy."
698.
Nor will there be any obstacle for him; do not be of inferior mind.
699.
This one, compassionate for the welfare of many people, will keep it going, and the holy life will become widespread.
700.
I shall not hear the Teaching of the matchless one, therefore I am afflicted, gone to disaster, in misery."
701.
He, having compassion for his nephew himself, encouraged him in the Teaching of the matchless one.
702.
Having gone there, inquiring about the right time, live the holy life in the presence of that Blessed One."
703.
He, Nālaka, with accumulated store of merit, awaiting the Victor, lived with guarded faculties.
704.
He asked the excellent sage, foremost in moral perfection, when the time of the instruction of the one named Asita had arrived.
The Introductory Stanzas are concluded.
705.
This I ask you, Gotama, who has gone beyond all phenomena.
706.
O sage, being asked, tell me the highest state of sagehood."
707.
Come, I shall tell you about it, brace yourself, be firm.
708.
One should guard against ill-will in the mind, peaceful, not elated, one should wander.
709.
Women entice the sage, may they not entice you among them.
710.
Unopposed, unattached, towards living beings, the timid and the firm.
711.
Having made oneself the comparison, one should neither strike nor cause to strike.
712.
One with vision should proceed, would cross over this hell.
713.
Always without hunger for desire, desireless, he is quenched.
714.
Standing at the root of a tree, having taken his seat, the sage.
715.
He should meditate at the root of a tree, gladdening himself.
716.
He should not delight in an invitation, nor in an offering from the village.
717.
Seeking food, with speech cut off, he should not speak contentious speech.
718.
With both, he, such a one, returns like to a tree.
719.
Should not scorn a small gift, should not despise the giver.
720.
They do not go to the beyond twice, nor is this sensed as once only.
721.
For one who has abandoned what should and should not be done, no fever is found.
722.
Pressing the tongue against the palate, one should be restrained in the belly.
723.
Free from the odour of flesh, unattached, heading for the holy life.
724.
Unity is declared to be wisdom, if you will delight in being alone;
Then you will illuminate the ten directions.
725.
Thereupon one devoted to me should develop more shame and faith.
726.
Rivulets go making noise, the great ocean goes silent.
727.
The fool is like a half-filled pot, the wise person is like a full lake.
728.
Knowing, he expounds the Teaching, knowing, he speaks much.
729.
He, the sage, deserves wisdom, he, the sage, has attained wisdom."
The Discourse on Nālaka is concluded as eleventh.
12.
The Discourse on the Contemplation of Dyads
Thus have I heard - On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in Migāramātā's mansion. Now at that time, on the uposatha day, the fifteenth, on the full moon night of the full moon, the Blessed One was seated in the open air surrounded by the Community of monks. Then the Blessed One, having surveyed the Community of monks who were silent, completely silent, addressed the monks -
"'What, monks, is the proximate cause for hearing those wholesome mental states that are noble, leading to liberation, leading to enlightenment - what is the proximate cause for hearing those wholesome mental states that are noble, leading to liberation, leading to enlightenment?' - if, monks, there were questioners, they should be told thus - 'Only for knowledge of the dyad of phenomena as they really are.' And what would you call the dyad?
(1) 'This is suffering, this is the origin of suffering' - this is the first observation. 'This is the cessation of suffering, this is the practice leading to the cessation of suffering' - this is the second observation. Thus, monks, for a monk who rightly observes the dyad, who dwells diligent, ardent, and resolute, one of two fruits is to be expected - final liberating knowledge in this very life; or, if there is a residue of clinging, non-returning."
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this -
730.
And where suffering entirely ceases altogether;
And they do not know that path, leading to the peace of suffering.
731.
They are incapable of making an end, they indeed go to birth and ageing.
732.
And where suffering entirely ceases altogether;
And they understand that path, leading to the peace of suffering.
733.
They are capable of making an end, they do not go to birth and ageing."
(2) "'Could there be right observation of the dyad by another method also?' - if, monks, there were questioners; They should be told 'There could be.' And how could there be? 'Whatever suffering comes into being, all is with clinging as condition' - this is the first observation. 'But with the remainderless fading away and cessation of clinging there is no coming into being of suffering' - this is the second observation. Thus rightly etc. Then the Teacher further said this -
734.
He who indeed, not knowing, creates clinging, the fool goes to suffering again and again;
Therefore, one understanding should not create clinging, observing birth as the production of suffering."
(3) "'Could there be right observation of the dyad by another method also?' - if, monks, there were questioners; They should be told 'There could be.' And how could there be? 'Whatever suffering comes into being, all is with ignorance as condition' - this is the first observation. 'But with the remainderless fading away and cessation of ignorance there is no coming into being of suffering' - this is the second observation. Thus rightly etc. Then the Teacher further said this -
735.
The state here and the state elsewhere, that destination is due to ignorance alone.
736.
And those beings who have attained true knowledge, they do not go to rebirth."
(4) "Could there be by another method also? Etc. And how could there be? 'Whatever suffering comes into being, all is with activities as condition' - this is the first observation. 'But with the remainderless fading away and cessation of activities there is no coming into being of suffering' - this is the second observation. Thus rightly etc. Then the Teacher further said this -
737.
With the cessation of activities, there is no coming into being of suffering.
738.
Through the stilling of all activities, through the cessation of perceptions;
Thus comes the elimination of suffering, having known this according to truth.
739.
Having overcome the bondage of Māra, they do not go to rebirth."
(5) "Could there be by another method also? Etc. And how could there be? 'Whatever suffering comes into being, all is with consciousness as condition' - this is the first observation. 'But with the remainderless fading away and cessation of consciousness there is no coming into being of suffering' - this is the second observation. Thus rightly etc. Then the Teacher further said this -
740.
With the cessation of consciousness, there is no coming into being of suffering.
741.
Through the peace of consciousness, a monk is without hunger, attained final Nibbāna."
(6) "Could there be by another method also? Etc. And how could there be? 'Whatever suffering comes into being, all is with contact as condition' - this is the first observation. 'But with the remainderless fading away and cessation of contact there is no coming into being of suffering' - this is the second observation. Thus rightly etc. Then the Teacher further said this -
742.
For those who have entered upon the wrong path, the elimination of fetters is far away.
743.
They indeed, through the full realisation of contact, are without hunger, attained final Nibbāna."
(7) "Could there be by another method also? Etc. And how could there be? 'Whatever suffering comes into being, all is with feeling as condition' - this is the first observation. 'But with the remainderless fading away and cessation of feelings there is no coming into being of suffering' - this is the second observation. Thus rightly etc. Then the Teacher further said this -
744.
Internally and externally, whatever is felt.
745.
Touching again and again, seeing the fall, thus one cognises therein;
Through the elimination of feelings, a monk is without hunger, attained final Nibbāna."
(8) "Could there be by another method also? Etc. And how could there be? 'Whatever suffering comes into being, all is with craving as condition' - this is the first observation. 'But with the remainderless fading away and cessation of craving there is no coming into being of suffering' - this is the second observation. Thus rightly etc. Then the Teacher further said this -
746.
The state here and the state elsewhere, does not pass beyond the round of rebirths.
747.
Free from craving, without grasping, a mindful monk should wander forth."
(9) "Could there be by another method also? Etc. And how could there be? 'Whatever suffering comes into being, all is with clinging as condition' - this is the first observation. 'But with the remainderless fading away and cessation of clinging there is no coming into being of suffering' - this is the second observation. Thus rightly etc. Then the Teacher further said this -
748.
For one who is born there is death, this is the coming into being of suffering.
749.
Having directly known the elimination of birth, they do not go to rebirth."
(10) "Could there be by another method also? Etc. And how could there be? 'Whatever suffering comes into being, all is with effort as condition' - this is the first observation. 'But with the remainderless fading away and cessation of efforts there is no coming into being of suffering' - this is the second observation. Thus rightly etc. Then the Teacher further said this -
750.
With the cessation of efforts, there is no coming into being of suffering.
751.
Having given up all effort, liberated in non-effort.
752.
The cycle of birth and wandering is eliminated, there is no more rebirth for him."
(11) "Could there be by another method also? Etc. And how could there be? 'Whatever suffering comes into being, all is with nutriment as condition' - this is the first observation. 'But with the remainderless fading away and cessation of nutriments there is no coming into being of suffering' - this is the second observation. Thus rightly etc. Then the Teacher further said this -
753.
With the cessation of nutriments, there is no coming into being of suffering.
754.
Having fully understood all nutriment, not dependent on any nutriment.
755.
Having understood, one who practises, established in the Teaching, one who has attained the highest knowledge does not come to reckoning."
(12) "Could there be by another method also? Etc. And how could there be? 'Whatever suffering comes into being, all is with perturbation as condition' - this is the first observation. 'But with the remainderless fading away and cessation of perturbations there is no coming into being of suffering' - this is the second observation. Thus rightly etc. Then the Teacher further said this -
756.
With the cessation of perturbations, there is no coming into being of suffering.
757.
Therefore, having relinquished longing, having restrained activities;
Without longing, without clinging, a mindful monk should wander forth."
(13) "Could there be by another method also? Etc. And how could there be? 'For one who is dependent there is wavering' - this is the first observation. 'One who is independent does not waver' - this is the second observation. Thus rightly etc. Then the Teacher further said this -
758.
The state here and the state elsewhere, does not pass beyond the round of rebirths.
759.
Independent, without clinging, a mindful monk should wander forth."
(14) "Could there be by another method also? Etc. And how could there be? Monks, the immaterial states are more peaceful than material states - this is the first observation. Cessation is more peaceful than the immaterial states - this is the second observation. Thus rightly etc. Then the Teacher further said this -
760.
Not knowing cessation, they are ones who come to rebirth.
761.
Those who become liberated in cessation, those people are conquerors of death."
(15) "Could there be by another method also? Etc. And how could there be? Whatever, monks, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, has been reflected upon as 'this is truth' - that for the noble ones has been well seen as it really is with right wisdom as 'this is false' - this is the first observation. Whatever, monks, in the world with its gods, etc. with its gods and humans, has been reflected upon as 'this is false' - that for the noble ones has been well seen as it really is with right wisdom as 'this is truth' - this is the second observation. Thus rightly etc. Then the Teacher further said this -
762.
Settled in mentality-materiality, one imagines 'this is truth'.
763.
That indeed is false for him, for what is brief is subject to deception.
764.
They indeed, through the full realisation of truth, are without hunger, attained final Nibbāna."
(16) "'Could there be right observation of the dyad by another method also?' - if, monks, there were questioners; They should be told 'There could be.' And how could there be? Whatever, monks, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, has been reflected upon as 'this is happiness' - that for the noble ones has been well seen as it really is with right wisdom as 'this is suffering' - this is the first observation. Whatever, monks, in the world with its gods, etc. with its gods and humans, has been reflected upon as 'this is suffering' - that for the noble ones has been well seen as it really is with right wisdom as 'this is happiness' - this is the second observation. Thus, monks, for a monk who rightly observes the dyad, who dwells diligent, ardent, and resolute, one of two fruits is to be expected - final liberating knowledge in this very life; or, if there is a residue of clinging, non-returning. This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this -
765.
Desirable, lovely, and agreeable, as far as they exist, it is said.
766.
Where these cease, that is deemed suffering by them.
767.
This is contrary to what all the world sees.
768.
What others call suffering, the noble ones know as happiness.
769.
For those who are hindered there is darkness, blindness for those who do not see.
770.
Those near do not understand, unskilled in the path of the Teaching.
771.
By those who have entered Māra's realm, this Teaching is not easily understood.
772.
Which state, having perfectly understood, the taintless ones attain final Nibbāna."
This is what the Blessed One said. Those monks, delighted, rejoiced in what the Blessed One had said. And while this explanation was being spoken, the minds of sixty monks were liberated from the mental corruptions by non-clinging.
The Discourse on the Contemplation of Dyads is concluded as twelfth.
Its summary:
Contact, that which is to be experienced, craving, clinging, violation, nutriment;
Perturbable, wavering, matter, truth with suffering - sixteen.
The Great Chapter is concluded as third.
Its summary:
The Māgha Discourse and Sabhiya, Sela and Dart, it is called.
These twelve discourses are called the Great Chapter.
