(592) ' 20. He who has drawn out the arrow and is not dependent (on anything) will obtain peace of mind; he who has overcome all sorrow will become free from sorrow, and blessed (nibbuta). (593)
Sallasutta is ended.
9. VASET77THASUTTA.
A dispute arose between two young men, Bharadvaga and VAseéfha, the former contending man to be a Brahmazaa by birth, the latter by deeds. They agreed to go and ask Samana Gotama, and he answered that man is a Brahmaa by his work only. The two young men are converted.—Text (from Maggimanikaya) and translation in Alwis’s Buddhist Nirvaza, p. 103.
So it was heard by me:
At one time Bhagavat dwelt at [4444namkala, in the I[£44Anamkala forest. At that time many dis-
1 Etadiso vinabhavo.
p. 109
tinguished, wealthy Brahmamas lived at I4#hanamkala, as the Brahmaza Xamkin, the Brahmaza Térukkha, the Brahmaza Pokkharasati, the Brahmaza GAnussozi, the Brahmawa Todeyya, and other distinguished, wealthy Brahmamas.
Then this dialogue arose between the young men Vaset¢ha and Bhéradvaga while walking about :
‘How does one become a Bréhmaza ?’
The young man Bharadv4ga said: ‘When one is noble by birth on both sides, on the mother’s and on the father’s side, of pure conception up to the seventh generation of ancestors, not discarded and not reproached in point of birth, in this way one is a Brahmaza.’
The young man VAse¢éha said: ‘When one is virtuous and endowed with (holy) works, in this way he is a Brahmaza.’
Neither could the young man Bharadvaga convince the young man VAse¢¢ha, nor could the young man VAse¢tha convince the young man Bhéradvaga. Then the young man VAse¢¢ha addressed the young man Bhdaradvaga: ‘O Bharadvaga, this Samana Gotama, the Sakya son, gone out from the Sakya family, dwells at I#éAanamkala, in the forest of [£khanamkala, and the following good praising words met the venerable Gotama: “And so he is Bhagavat, the venerable, the enlightened, the glorious, let us go, O venerable Bharadvaga, let us go (to the place) where the Samaza Gotama is, and having gone there let us ask the Samaza Gotama about this matter, and as the Samavza Gotama replies so will we understand it.”’
‘Very well, O venerable one;’ so the young man Bharadvaga answered the young man VAseé¢ha.
11O MAHAVAGGA.
Then the young men Vase¢¢ha and Bharadvaga went (to the place) where Bhagavat was, and having gone, they talked pleasantly with Bhagavat, and after having had some pleasant and remarkable conversation (with him) they sat down apart. Sitting down apart the young man Vase/¢#a addressed Bhagavat in stanzas:
1. ‘We are accepted and acknowledged masters of the three Vedas?, I am (a pupil) of Pokkharasati, and this young man is (the pupil) of Tarukkha. (594)
2. ‘We are accomplished in all the knowledge propounded by those who are acquainted with the three Vedas, we are padakas (versed in the metre), veyyadkarazas (grammarians ?), and equal to our teachers in recitation (gappa)*. (595)
(594)
2. ‘We are accomplished in all the knowledge propounded by those who are acquainted with the three Vedas, we are padakas (versed in the metre), veyyadkarazas (grammarians ?), and equal to our teachers in recitation (gappa)*. (595)
3. ‘We have a controversy regarding (the distinctions of) birth, O Gotama! Bh4radvaga says, one is a Brahmaza by birth, and I say, by deeds; know this, O thou clearly-seeing ! (596)
4. ‘We are both unable to convince each other, (therefore) we have come to ask thee (who art) celebrated as perfectly enlightened. (597)
5. ‘As people adoring the full moon worship (her) with uplifted clasped hands, so (they worship) Gotama in the world. (598)
6. ‘We ask Gotama who has come as an eye to the world: Isa mana Brahmaza by birth, or is he so meal A
1 Anumnatapatinnata Teviggi mayam asm’ ubho. ® Tevigginam* yad akkhatam Tatra kevalino ’smase, Padak’ asma veyyakarana Gappe + AfariyasAdisé.
* Tevigginam=tivedinam, Commentator; but compare v. 63. + Gappe=vede. Commentator.
VASETTHASUTTA. III
by deeds? Tell us who do not know, that we may know a Brahmaza.’ (599)
7. ‘I will explain to you,—O V4Aseé¢tha,’ so said Bhagavat,—‘in due order the exact distinction of living beings according to species, for their species are manifold. (600)
8. ‘ Know ye the grass and the trees, although they do not exhibit (it), the marks that constitute species are for them, and (their) species are manifold. (601)
g. ‘Then (know ye) the worms, and the moths, and the different sorts of ants, the marks that constitute species are for them, and (their) species are manifold. (602)
10. ‘Know ye also the four-footed (animals), small and great, the marks that constitute species are for them, and (their) species are manifold. (603)
11. ‘Know ye also the serpents, the long-backed snakes, the marks that constitute species are for them, and (their) species are manifold. (604)
12, ‘Then know ye also the fish which range in the water, the marks that constitute species are for them, and (their) species are manifold. (605)
13. ‘ Then know ye also the birds that are borne along on wings and move through the air, the marks that constitute species are for them, and (their) species are manifold. (606)
14. ‘As in these species the marks that constitute species are abundant, so in men the marks that constitute species are not abundant. (607) 15. ‘Not as regards their hair, head, ears, eyes, mouth, nose, lips, or brows, (608)
16. ‘Nor as regards their neck, shoulders, belly, back, hip, breast, female organ, sexual intercourse, (609)
p. 112
17. ‘Nor as regards their hands, feet, palms, nails, calves, thighs, colour, or voice are there marks that constitute species as in other species. (610)
18. ‘ Difference there is in beings endowed with bodies, but amongst men this is not the case, the difference amongst men is nominal (only)? (611)
‘Nor as regards their hands, feet, palms, nails, calves, thighs, colour, or voice are there marks that constitute species as in other species. (610)
18. ‘ Difference there is in beings endowed with bodies, but amongst men this is not the case, the difference amongst men is nominal (only)? (611)
19. ‘For whoever amongst men lives by cowkeeping,—know this, O Vase¢tha,—he is a husbandman, not a Brahmaza. (612)
20. ‘And whoever amongst men lives by different mechanical arts,—know this, O VAse¢tsa,— he is an artisan, not a Brahmaza. . (613)
21. ‘And whoever amongst men lives by trade,— know this, O Vase¢éha,—he is a merchant, not a Brahmamza. (614)
22, And whoever amongst men lives by serving others,—know this, O VAse¢t#a,—he is a servant, not a Brahmaza. (615)
23. ‘And whoever amongst men lives by theft,— know this, O VAse¢tha,—he is a thief, not a Brahmama. (616)
24. ‘And whoever amongst men lives by archery, —know this, O VAse¢tha,—he is a soldier, not a Brahmaaa. (617)
25. ‘And whoever amongst men lives by performing household ceremonials,—know this, O V4se¢tha,—he is a sacrificer, not a Brahmaza. (618)
26. ‘And whoever amongst men possesses villages and countries, —know this, O Vase¢¢Za,—he is a king, not a Brahmaza. (619)
1 Pakkattam sasariresu, Manussesv-etam na viggati, Vok4éravi ka manussesu Samaiifidaya pavuséati.
p. 113
27. ‘And I do not call one a Brahmavza on account of his birth or of his origin from (a particular) mother; he may be called bhovadi, and he may be wealthy, (but) the one who is possessed of nothing and seizes upon nothing, him I call a Brahmaza}, (620)
28. ‘Whosoever, after cutting all bonds, does not tremble, has shaken off (all) ties and is liberated, him I call a Brahmaza. (621)
29. ‘The man who, after cutting the strap (i.e. enmity), the thong (i.e. attachment), and the rope (i.e. scepticism) with all that pertains to it, has destroyed (all) obstacles (i.e. ignorance), the enlightened (buddha), him I call a Brahmama. (622)
30. ‘Whosoever, being innocent, endures reproach, blows, and bonds, the man who is strong in (his) endurance and has for his army this strength, him I call a Brahmaza. (623)
31. ‘The man who is free from anger, endowed with (holy) works, virtuous, without desire, subdued, and wearing the last body, him I call a Brahmama. (624)
32. ‘The man who, like water on a lotus leaf, or a mustard seed on the point of a needle, does not cling to sensual pleasures, him I call a Brahmamza. (625)
33. ‘The man who knows in this world the destruction of his pain, who has laid aside (his) burden, and is liberated, him I call a Brahmazea. (626)
34. ‘The man who has a profound understanding, who is wise, who knows the true way and the wrong way, who has attained the highest good, him I call a Brahmaza. (627)
1 Comp. Dhp. v. 396, &c. [10] I
p. 114
(626)
34. ‘The man who has a profound understanding, who is wise, who knows the true way and the wrong way, who has attained the highest good, him I call a Brahmaza. (627)
1 Comp. Dhp. v. 396, &c. [10] I
p. 114
35. ‘The man who does not mix with householders nor with the houseless, who wanders about without a house, and who has few wants, him I call a Brahmaza. (628)
36. ‘Whosoever, after refraining from hurting (living) creatures, (both) those that tremble and
‘those that are strong, does not kill or cause to be killed, him I call a Brahmaza. (629).
37. ‘The man who is not hostile amongst the hostile, who is peaceful amongst the violent, not seizing (upon anything) amongst those that seize (upon everything), him I call a Brahmaza. (630)
38. ‘The man whose passion and hatred, arrogance and hypocrisy have dropt like a mustard seed from the point of a needle, him I call a Brahmama. (631)
39. ‘The man that utters true speech, instructive and free from harshness, by which he does not offend any one, him I call a Brahmama. (632)
40. ‘Whosoever in the world does not take what has not been given (to him), be it long or short, small or large, good or bad, him I call a Brahmama. (633)
41. ‘The man who has no desire for this world or the next, who is desireless and liberated, him I call a Brahmama. (634)
42. ‘The man who has no desire, who knowingly is free from doubt, and has attained the depth of immortality, him I call a Brahmama. (635)
43. ‘Whosoever in this world has overcome good and evil, both ties, who is free from grief and defilement, and is pure, him I call a Brahmaaa. (636)
44. ‘The man that is stainless like the moon, pure, serene, and undisturbed, who has destroyed joy, him I call a Brahmamza. (637)
p. 115
45. ‘Whosoever has passed over this quagmire difficult to pass, (who has passed over) revolution (sams4ra) and folly, who has crossed over, who has reached the other shore, who is meditative, free from desire and doubt, calm without seizing (upon anything), him I call a Brahmama. (638)
46. ‘Whosoever in this world, after abandoning sensual pleasures, wanders about houseless, and has destroyed the existence of sensual pleasures (kamabhava), him I call a Brahmaza. (639)
47. ‘Whosoever in this world, after abandoning desire, wanders about houseless, and has destroyed the existence of desire (tazhabhava), him I call a Bréhmama. .(640)
48. ‘Whosoever, after leaving human attachment — (yoga), has overcome divine attachment, and is liberated from all attachment, him I call a Brdh- mama. (641)
49. ‘The man that, after leaving pleasure and disgust, is calm and free from the elements of existence (nirupadhi), who is a hero, and has conquered all the world, him I call a Brahmaza. (642)
50. ‘Whosoever knows wholly the vanishing and reappearance of beings, does not cling to (anything), is happy (sugata), and enlightened, him I call a Brahmaza. (643)
(642)
50. ‘Whosoever knows wholly the vanishing and reappearance of beings, does not cling to (anything), is happy (sugata), and enlightened, him I call a Brahmaza. (643)
51. ‘The man whose way neither gods nor Gandhabbas nor men know, and whose passions are destroyed, who is a saint, him I calla Brdhmama. (644)
52. ‘The man for whom there is nothing, neither before nor after nor in the middle, who possesses nothing, and does not seize (upon anything), him I call a Brahmaza. (645)
53. ‘ The (man that is undaunted like a) bull, whop. 12p. 116 is eminent, a hero, a great sage (mahesi), victorious, free from desire, purified, enlightened, him I call a Brahmaza. (646) 54. ‘The man who knows his former dwellings, who sees both heaven and hell, and has reached the destruction of births, him I calla Brahmaza. (647) 55. ‘For what has been designated as “name” and “family” in the world is only a term, what has been designated here and there is understood by common consent}. (648) 56. ‘ Adhered to for a long time are the views of the ignorant, the ignorant tell us, one is a Brahmaza by birth. (649) 57. ‘Not by birth is one a BrAhmama, nor is one by birth no Brahmaza; by work (kammané4) one is a Brahmaza, by work one is no Brahmaza. (650) 58. ‘ By work one is a husbandman, by work one is an artisan, by work one is a merchant, by work one is a servant. (651) 59. ‘By work one is a thief, by work one is a soldier, by work one is a sacrificer, by work one is a king. (652) 60. ‘So the wise, who see the cause of things and understand the result of work, know this work as it really is %. (653) 61. ‘By work the world exists, by work mankind
exists, beings are bound by work as the linch-pin of the rolling cart (keeps the wheel on) }. (654)
62. ‘By penance, bya religious life, by self-restraint, and by temperance, by this one is a Brahmawa, such a one (they call) the best Brahmaza. (655)
63. ‘He who is endowed with the threefold knowledge ?, is calm, and has destroyed regeneration,—know this, O VAse¢tZa,—he is to the wise Brahman and Sakka.’ (656)
This having been said, the young men VAsed¢tha and Bhdéradvaga spoke to Bhagavat as follows:
‘It is excellent,O venerable Gotama! It is excellent, O venerable Gotama! As one raises what has been overthrown, or reveals what has been hidden, or tells the way to him who has gone astray, or holds out an oil lamp in the dark that those who have eyes may see the objects, even so by the venerable Gotama in manifold ways the Dhamma has been illustrated ; we take refuge in the venerable Gotama, in the Dhamma, and in the Assembly of Bhikkhus; may the venerable Gotama receive us as followers (upasaka), who from this day for life have taken refuge (in him).’
Kok§liya abuses Sériputta and Moggalldna to Buddha; therefore as soon as he has Jeft Buddha, he is struck with boils, dies and goes to the Paduma hell, whereupon Buddha describes to the Bhikkhus the punishment of backbiters in hell.
So it was heard by me:
At one time Bhagavat dwelt at SAvatthi, in Getavana, in the park of Anathapizdika. Then the Bhikkhu Kok4liya approached Bhagavat, and after having approached and saluted Bhagavat he sat down apart; sitting down apart the Bhikkhu Kokdaliya said this to Bhagavat: ‘O thou venerable one, S4riputta and Moggallana have evil desires, they have fallen into the power of evil desires.’
When this had been said, Bhagavat spoke to the Bhikkhu Kokdliya as follows: ‘(Do) not (say) so, Kokdliya; (do) not (say) so, Kokdliya; appease, O Kokaliya, (thy) mind in regard to Séariputta and Moggallana: Sariputta and Moggallana are amiable?.’
A second time the Bhikkhu Kokdliya said this to Bhagavat : ‘ Although thou, O venerable Bhagavat, (appearest) to me (to be) faithful and trustworthy, yet Sariputta and Moggallana have evil desires, they have fallen into the power of evil desires.’
A second time Bhagavat said this to the Bhikkhu Kok4liya: ‘(Do) not (say) so, Kokéliya; (do) not (say) so, Kokéliya; appease, O Kokdliya, (thy) mind in regard to Sériputta and Moggallana : Saériputta and Moggallana are amiable.’
A third time the Bhikkhu Kokaliya said this to Bhagavat: ‘ Although thou, O venerable Bhagavat, (appearest) to me (to be) faithful and trustworthy,
1 Pesala ti piyastla. Commentator.
p. 119
yet Sdriputta and Moggallana have evil desires, 7 Sariputta and Moggallana have fallenjinto the power | of evil desires.’
A third time Bhagavat said this to “the Bhikkhp |. /
Kokaliya: ‘(Do) not (say) so, Kokdliya; (de}not->—~ (say) so, Kokaliya; appease, O Kokaliya, (thy) mind in regard to Sdriputta and Moggallana: Sdriputta and Moggallana are amiable.’
/
Kokaliya: ‘(Do) not (say) so, Kokdliya; (de}not->—~ (say) so, Kokaliya; appease, O Kokaliya, (thy) mind in regard to Sdriputta and Moggallana: Sdriputta and Moggallana are amiable.’
Then the Bhikkhu KokAliya, after having risen from his seat and saluted Bhagavat and walked round him towards the right, went away; and when he had been gone a short time, all his body was struck with boils as large as mustard seeds; after being only as large as mustard seeds, they became as large as kidney beans; after being only as large as kidney beans, they became as large as chick peas; after being only as large as chick peas, they became as large as a Kolaéthi egg (?); after being only as large as a Kola?¢hi egg, they became as large as the jujube fruit ; after being only as large as the jujube fruit, they became as large as the fruit of the emblic myrobalan; after being only as large as the fruit of the emblic myrobalan, they became as large as the unripe beluva fruit; after being only as large as the unripe beluva fruit, they became as large as a billi fruit(?); after being as large as a billi fruit, they broke, and matter and blood flowed out. Then the Bhikkhu Kokdliya died of that disease, and when he had died the Bhikkhu Kok4liya went to the Paduma hell, having shown a hostile mind against Sariputta and Moggallana. Then when the night had passed Brahman Sahampati of a beautiful appearance, having lit up all Getavana, approached Bhagavat, and having approached and saluted Bhap. 120gavat, he stood apart, and standing apart Brahman Sahampati said this to Bhagavat: ‘O thou venerable one, Kokdliya, the Bhikkhu, is dead; and after death, O thou venerable one, the Bhikkhu Kokaliya is gone to the Paduma hell, having shown a hostile mind against Sériputta and Moggallana.’
This said Brahman Sahampati, and after saying this and saluting Bhagavat, and walking round him towards the right, he disappeared there.
Then Bhagavat, after the expiration of that night, addressed the Bhikkhus thus: ‘ Last night, O Bhikkhus, when the night had (nearly) passed, Brahman Sahampati of a beautiful appearance, having lit up all Getavana, approached Bhagavat, and having approached and saluted Bhagavat, he stood apart, and standing apart Brahman Sahampati said this to Bhagavat: ‘“O thou venerable one, Kokéaliya, the Bhikkhu, is dead; and after death, O thou venerable one, the Bhikkhu Kokdliya is gone to the Paduma hell, having shown a hostile mind against Sériputta and Moggallana.” This said Brahman Sahampati, O Bhikkhus, and having said this and saluted me, and walked round me towards the right, he disappeared there.’
When this had been said, a Bhikkhu asked Bhagavat: ‘ How long is the rate of life, O venerable one, in the Paduma hell ?’
‘Long, O Bhikkhu, is the rate of life in the Paduma hell, it is not easy to calculate either (by saying) so many years or so many hundreds of years or so many thousands of years or so many hundred thousands of years.’
‘But it is possible, I suppose, to make a comparison, O thou venerable one ?’
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‘It is possible, O Bhikkhu ;’ so saying, Bhagavat spoke (as follows): ‘Even as, O Bhikkhu, (if there were) a Kosala load of sesamum seed containing twenty khdris, and a man after the lapse of every hundred years were to take from it one sesamum seed at a time, then that Kosala load of sesamum seed, containing twenty kharis, would, O Bhikkhu, sooner by this means dwindle away and be used up than one Abbuda hell; and even as are twenty Abbuda hells, O Bhikkhu, so is one Nirabbuda hell; and even as are twenty Nirabbuda hells, O Bhikkhu, so is one Ababa hell; and even as are twenty Ababa hells, O Bhikkhu, so is one Ahaha hell; and even as are twenty Ahaha hells, O Bhikkhu, so is one A/a¢a hell; and even as are twenty AZa/a hells, O Bhikkhu, so is one Kumuda hell; and even as are twenty Kumuda hells, O Bhikkhu, so is one Sogandhika hell; and even as are twenty Sogandhika hells, O Bhikkhu, so is one Uppalaka hell; and even as are twenty Uppalaka hells, O Bhikkhu, so is one Pumdarika hell; and even as are twenty Puzdarika hells, O Bhikkhu, so is one Paduma hell ; and to the Paduma hell, O Bhikkhu, the Bhikkhu Kokaliya is gone, having shown a hostile mind against Sdriputta and Moggallana.’ This said Bhagavat, and having said this Sugata, the Master, furthermore spoke as follows:
1. ‘To (every) man that is born, an axe is born in his mouth, by which the fool cuts himself, when speaking bad language. (657)
2. ‘He who praises him who is to be blamed, or blames him who is to be praised, gathers up sin in his mouth, and through that (sin) he will not find any joy. (658)
p. 122
3. ‘Trifling is the sin that (consists in) losing riches by dice; this is a greater sin that corrupts the mind against Sugatas. (659)
4. ‘Out of the one hundred thousand Nirabbudas (he goes) to thirty-six, and to five Abbudas; because he blames an Ariya he goes to hell, having employed his speech and mind badly. (660)
5. ‘He who speaks falsely goes to hell, or he who having done something says, “I have not done it;” both these after death become equal, in another world (they are both) men guilty of a mean deed}. (661)
6. ‘He who offends an offenceless man, a pure man, free from sin, such a fool the evil (deed) reverts against, like fine dust thrown against the wind 2, (662)
7. ‘He who is given to the quality of covetousness, such a one censures others in his speech, (being himself) unbelieving, stingy, wanting in affability, niggardly, given to backbiting. (663)
8. ‘O thou foul-mouthed, false, ignoble, blasting, wicked, evil-doing, low, sinful, base-born man, do not be garrulous in this world, (else) thou wilt be an inhabitant of hell ® (664)
9. ‘Thou spreadest pollution to the misfortune (of others), thou revilest the just, committing sin (yourself), and having done many evil deeds thou wilt go to the pool (of hell) fora long time. (665)
‘Thou spreadest pollution to the misfortune (of others), thou revilest the just, committing sin (yourself), and having done many evil deeds thou wilt go to the pool (of hell) fora long time. (665)
1 Comp. Dhp. v. 306. 2 Comp. Dhp. v. 125. 8 Mukhadugga vibhfita-m-anariya Bhfinahu* p4paka dukkatakéri Purisanta kalf avagata M& bahubh4zi dha nerayiko si.
* Bhfinahu bhitihanaka vuddhindsaka. Commentator.
p. 123
to. ‘For one’s deeds are not lost, they will surely come (back to you), (their) master will meet with them, the fool who commits sin will feel the pain in himself in the other world}. (666)
11. ‘To the place where one is struck with iron rods, to the iron stake with sharp edges he goes; then there is (for him) food as appropriate, resembling a red-hot ball of iron. ; (667)
12. ‘For those who have anything to say (there) do not say fine things, they do not approach (with pleasing faces); they do not find refuge (from their sufferings), they lie on spread embers, they enter a blazing pyre. (668)
13. ‘Covering (them) with a net they kill (them) there with iron hammers; they go to dense darkness ?, for that is spread out like the body of the earth, (669)
14. ‘Then (they enter) an iron pot, they enter a blazing pyre, for they are boiled in those (iron pots) for a long time, jumping up and down in the pyre. (670)
15. ‘Then he who commits sin is surely boiled in a mixture of matter and blood; whatever quarter he inhabits, he becomes rotten there from coming in contact (with matter and blood). (671)
16. ‘He who commits ‘sin will surely be boiled in the water, the dwelling-place of worms; there it is not (possible) to get to the shore, for the jars (are) exactly alike*. (?) (672)
1 Comp. Revelation xiv. 13.
2 Andham va Timisam Ayanti.
5 Pu/avavasathe salilasmim Tattha kim pakkati kibbisakart, Gantum na hi tiram p’ atthi Sabbasama hi samantakapalla.
p. 124
17. ‘Again they enter the sharp Asipattavana with mangled limbs; having seized the tongue with a hook, the different watchmen (of hell) kill (them). (673)
18. ‘Then they enter Vetarazt, that is difficult to cross and has got streams of razors with sharp edges; there the fools fall in, the evil-doers after having done evil. (674)
19. ‘There black, mottled flocks of ravens eat them who are weeping, and dogs, jackals, great vultures, falcons, crows tear (them). (675)
20. ‘Miserable indeed is the life here (in hell) which the man sees that commits sin. Therefore should a man in this world for the rest of his life be strenuous, and not indolent. (676)
21. ‘Those loads of sesamum seed which are carried in Paduma hell have been counted by the wise, they are (several) nahutas and five kofis, and twelve hundred ko/is besides. (677)
22. ‘As long as hells are called painful in this world, so long people will have to live there for a long time; therefore amongst those who have pure, amiable, and good qualities one should always guard speech and mind.’ (678)
(677)
22. ‘As long as hells are called painful in this world, so long people will have to live there for a long time; therefore amongst those who have pure, amiable, and good qualities one should always guard speech and mind.’ (678)
Kokéliyasutta is ended.
11. NALAKASUTTA.
The Isi Asita, also called Kazhasiri, on seeing the gods rejoicing, asks the cause of it, and having heard that Buddha has been born, he descends from Tusita heaven, When the Sakyas showed the child to him, he received it joyfully and prophesied
1 Nahutani hi kofiyo pavéa bhavanti Dvadasa ko/isatani pun’ anna.
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about it. Buddha explains to Nalaka, the sister’s son of Asita, the highest state of wisdom.—Compare Lalita-vistara, Adhyaya VII; Asita and Buddha, or the Indian Simeon, by J. Muir, in the Indian Antiquary, Sept. 1878.
Vatthugath4.
1. The Isi Asita saw in (their) resting-places during the day the joyful, delighted flocks of the Tidasa gods, and the gods in bright clothes, always highly praising Inda, after taking their clothes and waving them. (679)
2. Seeing the gods with pleased minds, delighted, and showing his respect, he said this on that occasion: ‘Why is the assembly of the gods so exceedingly pleased, why do they take their clothes and wave them? (680)
3. ‘When there was an encounter with the Asuras, a victory for the gods, and the Asuras were defeated, then there was not such a rejoicing. What wonderful (thing) have the gods seen that they are so delighted ? (681)
4. ‘They shout and sing and make music, they throw (about their) arms and dance; I ask you, the inhabitants of the tops of (mount) Meru, remove my doubt quickly, O venerable ones!’ (682)
5. ‘The Bodhisatta, the excellent pearl, the incomparable, is born for the good and for a blessing in the world of men, in the town of the Sakyas, in the country of Lumbini. Therefore we are glad and exceedingly pleased. (683)
6. ‘He, the most excellent of all beings, the preeminent man, the bull of men, the most excellent of all creatures will turn the wheel (of the Dhamma) in the forest called after the Isis, (he who is) like the roaring lion, the strong lord of beasts.’ (684)
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7. Having heard that noise he descended from (the heaven of) Tusita. Then he went to Suddhodana’s palace, and having sat down there he said this to the Sakyas: ‘Where is the prince? I wish to see (him). (685)
8. Then the Sakyas showed to (the Isi), called Asita, the child, the prince who was like shining gold, manufactured by a very skilful (smith) in the mouth of a forge, and beaming in glory and having a beautiful appearance. (686)
g. Seeing the prince shining like fire, bright like the bull of stars wandering in the sky, like the burning sun in autumn, free from clouds, he joyfully obtained great delight. (687)
(686)
g. Seeing the prince shining like fire, bright like the bull of stars wandering in the sky, like the burning sun in autumn, free from clouds, he joyfully obtained great delight. (687)
10. The gods held in the sky a parasol with a thousand circles and numerous branches, yaks’ tails with golden sticks were fanned, but those who held the yaks’ tails and the parasol were not seen. (688)
11. The Isi with the matted hair, by name Kazhasiri, on seeing the yellow blankets (shining) like a golden coin, and the white parasol held over his head, received him delighted and happy. . (689)
12. And having received the bull of the Sakyas, he who was wishing to receive him and knew the signs and the hymns, with pleased thoughts raised his voice, saying: ‘Without superior is this, the most excellent of men.’ (690)
13. Then remembering his own migration he was displeased and shed tears; seeing this the Sakyas asked the weeping Isi, whether there would be any obstacle in the prince’s path. (691)
14. Seeing the Sakyas displeased the Isi said: ‘I do not remember anything (that will be) unlucky for the prince, there will be no obstacles atp. 127 all for him, for this is no inferior (person). Be without anxiety. (692)
15. ‘This prince will reach the summit of perfect enlightenment, he will turn the wheel of the Dhamma, he who sees what is exceedingly pure (i.e. Nibb4na), this (prince) feels for the welfare of the multitude, and his religion’ will be widely spread. (693)
16. ‘My life here will shortly be at an end, in the middle (of his life) there will be death for me; I shall not hear the Dhamma of the incomparable one; therefore I am afflicted, unfortunate, and suffering.’ (694)
17. Having afforded the Sakyas great joy he went out from the interior of the town to lead a religious life; but taking pity on his sister’s son, he induced him to embrace the Dhamma of the incomparable one. (695)
18. ‘When thou hearest from others the sound “ Buddha,” (or) “he who has acquired perfect enlightenment walks the way of the Dhamma,” then going there and enquiring about the particulars, lead a religious life with that Bhagavat.’ (696)
19. Instructed by him, the friendly-minded, by one who saw in the future what is exceedingly pure (i.e. Nibbdna), he, Nalaka, with a heap of gathered-up good works, and with guarded senses dwelt (with him), looking forward to Gina (i.e. Buddha). (697)
20. Hearing the noise, while the excellent Gina turned the wheel (of the Dhamma), and going and seeing the bull of the Isis, he, after being converted,
1 Brahmafariyam=sasanam. Commentator.
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asked the eminent Muni about the best wisdom, when the time of Asita’s order had come. (698)
The Vatthugathds are ended.
21. ‘These words of Asita are acknowledged true (by me), therefore we ask thee, O Gotama, who art perfect in all things (dhamma). (699)
Commentator.
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asked the eminent Muni about the best wisdom, when the time of Asita’s order had come. (698)
The Vatthugathds are ended.
21. ‘These words of Asita are acknowledged true (by me), therefore we ask thee, O Gotama, who art perfect in all things (dhamma). (699)
22. ‘O Muni, to me who am _ houseless, and who wish to embrace a_ Bhikkhu’s life, explain when asked the highest state, the state of wisdom (moneyya).’ (700)
23. ‘I will declare to thee the state of wisdom,’ —so said Bhagavat,—‘difficult to carry out, and difficult to obtain; come, I will explain it to thee, stand fast, be firm. (701)
24. ‘Let a man cultivate equanimity: which is (both) reviled and praised in the village, let him take care not to corrupt his mind, let him live calm, and without pride. (702)
25. ‘Various (objects) disappear, like a flame of fire in the wood!; women tempt the Muni, let them not tempt him. (703)
26. ‘Let him be disgusted with sexual - intercourse, having left behind sensual pleasures of all kinds, being inoffensive and dispassionate towards living creatures, towards anything that is feeble or strong. (704)
27. ‘As I am so are these, as these are so am I, identifying himself with others, let him not kill nor cause (any one) to kill* (705)
28. ‘Having abandoned desire and covetousness let him act as one that sees clearly where a common man sticks, let him cross over this hell. (706)
29. ‘Let him be with an empty stomach, taking little food, let him have few wants and not be covetous; not being consumed by desire he will without desire be happy. (707)
30. ‘Let the Muni, after going about for alms, repair to the outskirts of the wood, let him go and sit down near the root of a tree. (708)
31. ‘Applying himself to meditation, and being wise, let him find his pleasure in the outskirts of the wood, let him meditate at the root of a tree enjoying himself. (709)
32. ‘Then when night is passing away let him repair to the outskirts of the village, let him not delight in being invited nor in what is brought away from the village. (710)
33- ‘Let not the Muni, after going to the village, walk about to the houses in haste; cutting off (all) talk while seeking food, let him not utter any coherent speech}. (711)
34. ‘“ What I have obtained that is good,” “I did not get (anything that is) good,” so thinking in both cases he returns to the tree unchanged?. (712)
35. ‘Wandering about with his alms-bow] in his
Attanam upamam katva
Na haneyya na ghataye. Comp. Dhp. v. 129.
1 Na vadam payutam bhaze.
2 Alattham yad idam sddhu Nalattham kusalam iti, Ubhayen’ eva so tadi * Rukkham va upanivattati.
* Tadi=nibbikaro. Commentator.
{10] Kp. 130 hand, considered dumb without being dumb, let him not blush at a little gift, let him not despise the giver. . (713)
1 Na vadam payutam bhaze.
2 Alattham yad idam sddhu Nalattham kusalam iti, Ubhayen’ eva so tadi * Rukkham va upanivattati.
* Tadi=nibbikaro. Commentator.
{10] Kp. 130 hand, considered dumb without being dumb, let him not blush at a little gift, let him not despise the giver. . (713)
36. ‘Various are the practices illustrated by the Samana, they do not go twice to the other shore, this (is) not once thought!. (?) (714)
37. ‘For whom there is no desire, for the Bhikkhu who has cut off the stream (of existence) and abandoned all kinds of work, there is no pain. (715)
38. ‘I will declare to thee the state of wisdom, — so said Bhagavat,—‘let one be like the edge of a razor, having struck his palate with his tongue, let him be restrained in (regard to his) stomach. (716)
39. ‘Let his mind be free from attachment, let him not think much ? (about worldly affairs), let him be without defilement, independent, and devoted to a religious life. (717)
40. ‘For the sake of a solitary life and for the sake of the service that is to be carried out by Samazas, let him learn, solitariness is called wisdom *; alone indeed he will find pleasure. (718)
41. ‘Then he will shine through the ten regions, having heard the voice of the wise, of the meditating, of those that have abandoned sensual pleasures, let my adherent then still more devote himself to modesty and belief. (719)
42. ‘Understand this from the waters in chasms
1 Ukkavaka hi pafipada Samazena pakAsita, Na param digusam yanti, Na idam ekagunam mutam.
2 Na £4pi bahu Aintaye.
* Ekattam monam akkhatam.
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and cracks: noisy go the small waters, silent goes the vast ocean}, (720)
43. ‘What is deficient that makes a noise, what is full that is calm; the fool is like a half-(filled) waterpot, the wise is like a full pool. (721)
44. ‘When the Samaza speaks much that is possessed of good sense, he teaches the Dhamma while knowing it, while knowing it he speaks much?, (722)
45. ‘But he who while knowing it is self-restrained, and while knowing it does not speak much, such a Muni deserves wisdom (mona), such a Muni has attained to wisdom (mona) *’ (723)
NAlakasutta is ended.
12. DVAYATANUPASSANASUTTA.
All pain in the world arises from upadhi, avigga, samkhard, vitifiana, phassa, vedand, tazh4, upadana, 4rambha, ahara, ifigita, nissaya, rapa, mosadhamma, sukha.
So it was heard by me: At one time Bhagavat dwelt at SAvatthi in Pubbérama, Mig4ramétar’s mansion. At that time
2 Yam samazo bahu bhasati Upetam atthasamhitam Ganam so dhammam deseti GAanam so bahu bhisati.
5 Yo ka ginam samyatatto GAnam na bahu bhAsati Sa munf monam arahati Sa munt monam agghagé.
* See Rhys Davids, Buddhism, p. 140.
K 2
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2 Yam samazo bahu bhasati Upetam atthasamhitam Ganam so dhammam deseti GAanam so bahu bhisati.
5 Yo ka ginam samyatatto GAnam na bahu bhAsati Sa munf monam arahati Sa munt monam agghagé.
* See Rhys Davids, Buddhism, p. 140.
K 2
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it being full moon, in the evening was sitting in the open air, surrounded by the assembly of Bhikkhus. Then Bhagavat surveying the silent assembly of Bhikkhus addressed them (as follows) :
‘Whichever Dhammas there are, O Bhikkhus, good, noble, liberating, leading to perfect enlightenment,—what is the use to you of listening to these good, noble, liberating Dhammas, leading to perfect enlightenment? If; O Bhikkhus, there should be people that ask so, they shall be answered thus: Yes, for the right understanding of the two Dhammas.’ ‘Which two do you mean ?’ ‘(I mean), “this is pain, this is the origin of pain,” this is one consideration, “this is the destruction of pain, this is the way leading to the destruction of pain,” this is the second consideration ; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly}, is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an AndgAmin (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke :
1. ‘Those who do not understand pain and the origin of pain, and where pain wholly and totally is stopped, and do not know the way that leads to the cessation of pain, (724)
and the emancipation of knowledge, are unable to put an end (to samséra), they will verily continue to undergo birth and decay. (725)
3. ‘And those who understand pain and the origin of pain, and where pain wholly and totally is stopped, and who know the way that leads to the cessation of pain, (726)
4. ‘They, endowed with the emancipation of thought and the emancipation of knowledge, are able to put an end (to sams4ra), they will not ' undergo birth and decay. (727)
‘They, endowed with the emancipation of thought and the emancipation of knowledge, are able to put an end (to sams4ra), they will not ' undergo birth and decay. (727)
‘«“ Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “ Whatever pain arises is all in consequence of the upadhis (elements of existence),” this is one consideration, “but from the complete destruction of the upadhis, through absence of passion, there is no origin of pain,” this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anag4min (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke :
5. ‘Whatever pains there are in the world, of many kinds, they arise having their cause in the upadhis ; he who being ignorant creates upadhi, that fool again undergoes pain; therefore being wise do not create upadhi, considering what is the birth and origin of pain. (728)
‘« Should there be a perfect consideration of the
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Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “Whatever pain arises is all in consequence of avigg4 (ignorance),” this is one consideration, “ but from the complete destruction of avigga, through absence of passion, there is no origin of pain,” this is the second consideration ; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anag4min (one that does not return)’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke :
6. ‘Those who again and again go to samsdra with birth and death, to existence in this way or in that way,—that is the state of avigga. (729)
7. ‘For this avigga is the great folly by which this (existence) has been traversed long, but those beings who resort to knowledge do not go to rebirth. (730)
‘“ Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “ Whatever pain arises is all in consequence of the samkh4ras (matter),” this is one consideration, “but from the complete destruction of the samkh4ras, through absence of passion, there is no origin of pain,” this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state
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p. 135
of an Anagdmin (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke:
8. ‘Whatever pain arises is all in consequence of the samkh4ras, by the destruction of the samkharas there will be no origin of pain. (731)
g. ‘Looking upon this pain that springs from the samkharas as misery, from the cessation of all the samkhfras, and from the destruction of consciousness will arise the destruction of pain, having understood this exactly, (732)
to. ‘The wise who have true views and are accomplished, having understood (all things) completely, and having conquered all association with Mara, do not go to re-birth. (733)
‘“Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “ Whatever pain arises is all in consequence of vi##4na (consciousness),” this is one consideration, “but from the complete destruction of vi#i#4na, through absence of passion, there , is no origin of pain,” this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an AnégAmin (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke:
11. ‘Whatever pain arises is all in consequence of vi##&na, by the destruction of vi##4na there is no origin of pain. (734)
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12. ‘Looking upon this pain that springs from viawana as misery, from the cessation of viz#ana a Bhikkhu free from desire (will be) perfectly happy (parinibbuta). (735)
‘«“ Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: ‘“ Whatever pain arises is all in consequence of phassa (touch),” this is one consideration, “but from the complete destruction of phassa, through absence of passion, there is no origin of pain,’ this is the second consideration ; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Andgamin (one that does not return). This said Bhagavat, (and) when Sugata had said this, the Master further _ spoke:
13. ‘For those who are ruined by phassa, who follow the stream of existence, who have entered a bad way, the destruction of bonds is far off. (736)
14. ‘But those who, having fully understood phassa, knowingly have taken delight in cessation, they verily from the comprehension of phassa, and being free from desire, are perfectly happy. (737)
(736)
14. ‘But those who, having fully understood phassa, knowingly have taken delight in cessation, they verily from the comprehension of phassa, and being free from desire, are perfectly happy. (737)
‘“ Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “Whatever pain arises is all in consequence of the vedan4s (sensations),” this is one consideration, “but from the complete destruction of the vedands, through absence of passion, there isp. 137 no origin of pain,” this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Andgdmin (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke :
15. ‘Pleasure or pain, together with want of pleasure and want of pain, whatever is perceived internally and externally, (738)
16. ‘Looking upon this as pain, having touched what is perishable and fragile, seeing the decay (of everything), the Bhikkhu is disgusted, having from the perishing of the vedan4s become free from desire, and perfectly happy. (739)
‘“ Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that,ask so, they shall be told, there is, and how there is: “ Whatever pain arises is all in consequence of tazh4 (desire),” this is one consideration, “but from the complete destruction of tazha, through absence of passion, there is no origin of pain,” this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Andg4min (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke:
17. ‘A man accompanied by tazh4, for a long time transmigrating into existence in this way orp. 138 that way, does not overcome transmigration (samsara). (740)
18. ‘Looking upon this as misery, this origin of the pain of tazh4, let the Bhikkhu free from tazhé, not seizing (upon anything), thoughtful, wander about. . (741)
that way, does not overcome transmigration (samsara). (740)
18. ‘Looking upon this as misery, this origin of the pain of tazh4, let the Bhikkhu free from tazhé, not seizing (upon anything), thoughtful, wander about. . (741)
‘“ Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “ Whatever pain arises is all in consequence of the up4ddnas (the seizures),” this is one consideration, “ but from the complete destruction of the upddanas, through absence of passion, there is no origin of pain,” this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anégamin (one that does not return). This said Bhagavat, (and) when Sugata had said this, the Master further spoke:
19. ‘The existence is in consequence of the upddanas; he who has come into existence goes to pain, he who has been born is to die, this is the origin of pain. (742)
20. ‘Therefore from the destruction of the upddanas the wise with perfect knowledge, having seen (what causes) the destruction of birth, do not go to re-birth. (743)
‘Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “ Whatever pain arises is all inp. 139 consequence of the 4rambhas (exertions),” this is one consideration, “but from the complete destruction of the 4rambhas, through absence of passion, there is no origin of pain,” this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anagamin (one that does not return). This said Bhagavat, (and) when Sugata had said this, the Master further spoke :.
21. ‘Whatever pain arises is all in consequence of the 4rambhas, by the destruction of the 4rambhas there is no origin of pain. (744)
22, 23. ‘Looking upon this pain that springs from the 4rambhas as misery, having abandoned all the 4rambhas, birth and transmigration have been crossed over by the Bhikkhu who is liberated in non-exertion, who has cut off the desire for existence, and whose mind is calm; there is for him no re-birth. (745, 746)
(745, 746)
‘“ Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “ Whatever pain arises is all in consequence of the 4h4ras (food?),” this is one consideration, “ but from the complete destruction of the aharas, through absence of passion, there is no origin of pain,” this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes stillp. 140 remain, the state of an Andgdmin (one that does not return).’ This said Bhagavat, (and) when Sugata had said this, the Master further spoke:
24. ‘Whatever pain arises is all in consequence of the 4haras, by the destruction of the 4haras there is no origin of pain. (747)
25. ‘ Looking upon this pain that springs from the aharas as misery, having seen the result of all 4haras, not resorting to all ahdaras, (748)
26. ‘ Having seen that health is from the destruction of desire, he that serves discriminatingly and stands fast in the Dhamma cannot be reckoned as existing, being accomplished'. (749)
‘“ Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “ Whatever pain arises is all in consequence of the i#gitas (commotions),” this is one consideration, “ but from the complete destruction of the izgitas, through absence of passion, there is no origin of pain,” this is the second consideration ; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Andg4min (one that does not return). This said Bhagavat, (and) when Sugata had said this, the Master further spoke:
27. ‘Whatever pain arises is all in consequence of the izgitas, by the destruction of the i#gitas there is no origin of pain. (750)
28. ‘Looking upon this pain that springs from
1 Samkham népeti vedagt.
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the ivgitas as misery, and therefore having abandoned the i#gitas and having stopped the sazkhfras, let the Bhikkhu free from desire and not seizing (upon anything), thoughtful, wander about. (751)
‘Looking upon this pain that springs from
1 Samkham népeti vedagt.
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the ivgitas as misery, and therefore having abandoned the i#gitas and having stopped the sazkhfras, let the Bhikkhu free from desire and not seizing (upon anything), thoughtful, wander about. (751)
‘« Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “ For the nissita (dependent) there is vacillation,” this is one consideration, “the independent (man) does not vacillate,” this is the second consideration; thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anagamin (one that does not return). This said Bhagavat, (and) when Sugata had said this, the Master further spoke :
29. ‘The independent (man) does not vacillate, and the dependent (man) seizing upon existence in one way or in another, does not overcome samsara. (752)
30. ‘Looking upon this as misery (and seeing) great danger in things you depend upon, let a Bhikkhu wander about independent, not seizing (upon anything), thoughtful. (753)
‘“ Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “ The formless (beings), O Bhikkhus, are calmer than the rdpas (for ruppa, i.e. form-possessing),” this is one consideration, “cessation is calmer than the formless,” this is another consideration; thus, O Bhikkhus; by the Bhikkhu that conp. 142siders the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected : in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Anag4min (one that does not return). This said Bhagavat, (and) when Sugata had said this, the Master further spoke :
31. ‘Those beings who are possessed of form, and those who dwell in the formless (world), not knowing cessation, have to go to re-birth. (754)
32. ‘But those who, having fully comprehended the forms, stand fast in the formless (worlds), those who are liberated in the cessation, such beings leave death behind. (755)
(754)
32. ‘But those who, having fully comprehended the forms, stand fast in the formless (worlds), those who are liberated in the cessation, such beings leave death behind. (755)
‘“Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “ What has been considered true by the world of men, together with the gods, Mara, Brahman, and amongst the Samazas, Brahmazas, gods, and men, that has by the noble through their perfect knowledge been well seen to be really false,” this is one consideration; “ what, O Bhikkhus, has been considered false by the world of men, together with the gods, Mara, Brahman, and amongst the Samazas, Bréhmazas, gods, and men, that has by the noble through their perfect knowledge been well seen to be really true,” this is another consideration. Thus, O Bhikkhus, by the Bhikkhu that considers the Dyad duly, that is strenuous, ardent, resolute, of two fruits one fruit is to be expected: in this world perfect knowledge, or, if any of the (five) attributes still remain, the state of an Andgd4min (one that does not return). This said Bhagavat,
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(and) when Sugata had said this, the Master further spoke : .
33. ‘Seeing the real in the unreal, the world of men and gods dwelling in name and form?, he thinks : “ This is true.” (756)
34. ‘Whichever way they think (it), it becomes otherwise, for it is false to him, and what is false is perishable’, (?) (757)
35. ‘What is not false, the Nibbdna, that the noble conceive as true, they verily from the comprehension of truth are free from desire (and) perfectly happy *. (758)
‘“ Should there be a perfect consideration of the Dyad in another way,” if, O Bhikkhus, there are people that ask so, they shall be told, there is, and how there is: “ What, O Bhikkhus, has been considered pleasure by the world of men, gods, Mara, Brahman, and amongst the Samazas, Brahmazas, gods, and men, that has by the noble by (their) perfect knowledge been well seen to be really pain,” this is one consideration; “ what, O Bhikkhus, has been considered pain by the world of men, gods, Mara, Brahman, and amongst the Samamzas, Brahmazas, gods, and men, that has by the noble by their perfect knowledge been well seen to be really pleasure,” this is the second consideration. Thus, O
1 Namarfipasmim, ‘ individuality.’ ? Yena yena hi mafifianti Tato tam hoti avfatha, Tam hi tassa musa hoti, Mosadhammam hi ittaram. > Amosadhammam nibbanam Tad ariya sakkato vida, Te ve sakkabhisamaya Niksfata parinibbuta.