Dialogues of the Buddha, Part II — trans. T. W. and C. A. F. Rhys Davids (1910)

43. Then the High Steward had a new rest-house built eastward of the city, and there for the four months of the rains he meditated, rapt in the Ecstasy of Pity ; nor did any one have access to him save one who brought him his meals. But when the four rainy months were over, then verily came disappointment and anguish over him as he thought : ' Here have I heard aged and venerable brahmins, teachers and their pupils, say : "He who remains in meditation the four months of the rains, and practises the Ecstasy of Pity, he sees Brahma, communes, converses, and takes counsel with Brahma." But I see not Brahma, I commune not, nor converse, nor take counsel with Him.'

44. Then Brahma, the Eternal Youth, when in his mind he knew the thoughts [240] of the High Steward's mind, vanished from his heaven, and, like a strong man shooting his arm out or drawing back his out-shot arm, appeared before the High Steward. Then verily came fear, then came trembling upon the High Steward, then did the hair of his flesh stand up * when he saw this thing that had never been seen before. And he, full of fear and dread with stiffening hair, addressed Brahma the Eternal Youth in these verses : —

1 See above, p. 240.

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J

' O Vision fair, O glorious and divine !
Who art thou, lord ? knowing thee not we ask,
That we may know ! '

1 In heaven supreme I'm known
As the Eternal Youth. All know me there.
Know me e'en thou, Govinda.'

' To a Brahma Blest Let seat and water for the feet and sweet Cooked cakes and drink be brought. We ask what gift The Lord would take. Would he himself decide The form for us V

' Hereby we take thy gift,
And now — whether it be for good and gain
In this thy present life, or for thy weal
In that which shall be — Thou hast leave. Come, ask,
Govinda, whatsoe'er thou fain would'st have ? '

45. Then the High Steward thought: 'Leave is given me by Brahma the Eternal Youth ! What now shall I ask of him, some good thing for this life, or a future good ? ' [24l] Then it occurred to him : ' I am an expert regarding what is profitable for this life. Even others consult me about that. What now if I were to ask Brahma the Eternal Youth for something of advantage in a life to come ? ' And he addressed the god in these verses : —

' I ask the Brahma, the Eternal Youth,
Him past all doubt I, doubting, ask anent
The things that others would fain know about.
Wherein proficient, in what method trained
Can mortal reach th' immortal world of Brahm ? '

1 The expressions here are all elliptical, and it is not certain that the meanings supplied are quite right as the idioms agghe pucchati and aggha7« no karoti do not occur elsewhere. The sequence of ideas would seem to be : ' Only such and such are fit to be offered as a mark of respect to so holy a deity. But not knowing which is best, I ask. Let the Holy One make it right.' Then the deity, who wants nothing, taking the will for the deed, says he accepts ; and offers a boon.

III.

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' He among men, O Brahmin, who eschews
All claims of " me " and " mine " ; he in whom thought
Rises in lonely calm, in pity rapt,
Loathing all foul things, dwelling in chastity, —
Herein proficient, in such matters trained,
Mortal can reach th' immortal heav'n of Brahm.'

46. 'What the Lord saith touching "eschewing all claims of 'me' and 'mine' I understand. It is to renounce all property whether it be small or large, and to renounce all family life, whether the circle of one's kin be small or large, and with hair and beard cut off and yellow robes donned, to go forth from the home into the homeless life. Thus do I understand this.

' What the Lord saith touching " thought rising in lonely calm" I understand. It is when one chooses a solitary abode — the forest, at the foot of a tree, a mountain brae, a grotto, a rock-cavern, a cemetery, or a heap of grass out in the open field. Thus do I understand this [242].