Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
174 MAHAVAGGA. 4, SUNDARIKABHARADVAGASUTTA. Buddha shows to Sundarikabha4radv4ga on whom to bestow oblations, and the Brahmas is finally converted. So it was heard by me: At one time Bhagavat dwelt in Kosala on the bank of the river Sundariké. And during that time the Brahmama Sundarikabharadvaga made offerings to the fire and worshipped the fire. Then the Brahmaza Sundarikabharadvaga, having made offerings to the fire and worshipped the fire, and having risen from his seat, looked about him on all sides towards the four quarters of the globe, saying : ‘Who is to enjoy the rest of this oblation?’ The Brahmaza Sundarikabharadvaga saw Bhagavat sitting not far off at the root of a tree, wrapped up head and body; and seeing him he, after taking the rest of the oblation with his left hand and the waterpot with his right hand, went up to Bhagavat. Then Bhagavat, on hearing the footsteps of Sundarikabharadvaga, the Brahmaza, uncovered his head. Then the Braéhmaza Sundarikabharadvaga thought: ‘This man is shaved, this man is a shaveling,’ and he wished to return again from there. Then this came to the mind of Sundarikabh4radvaga, the Brahmaza: ‘Some Brahmamas also here are shaved, I think I shall go up and ask him about his descent.’ Then the Brahmaza Sundarikabh4radv4ga went up to Bhagavat, and having gone up he said this: ‘Of what family art thou ?’ Then Bhagavat answered Sundarikabharadvaga, the Brahmaza, in stanzas: 1. ‘No Brahmaza am I, nor a king’s son, nor any SUNDARIKABHARADVAGASUTTA. 75 Vessa; having thoroughly observed the class of common people, I wander about the world reflectingly, possessing nothing. (454) 2. ‘Dressed in a sangh4¢i’ and houseless I wander about, with my hair cut off, calm, not intermixing with people in this world. Thou askest me an unseasonable question about (my) family, O Brahmaza !’ (455) 3. Sundarikabh4radvaga: ‘Sir, Brahmazas together with Brahmamas ask truly, Art thou a Brdahmaza ?’ Bhagavat: ‘If thou sayest, I am a Brahmama, and callest me no Brahmaza, then I ask thee about the Savitti that consists of three padas and twentyfour syllables 2,’ (456) 4. Sundarikabhéradv4ga : ‘ For what (reason) did the Isis, men, Khattiyas, Brahmaas make offerings to the gods abundantly in this world ?’ Bhagavat: ‘ He who, perfect and accomplished at the time of offering, obtains the ear of one or the other (god), he will succeed, so I say.’ (457) 5. ‘Surely his offering will bear fruit,—so said the Brahmaza,—‘ because we saw such an accomplished man; for by not seeing such as you, somebody else will enjoy the oblation.’ (458) 6. Bhagavat: ‘Therefore, O Brahmaza, as you have come here to ask for something, ask; perhaps thou mightest here find one that is calm, without anger, free from pain, free from desire, one with a good understanding.’ (459) 1 See Rhys Davids, Buddhism, p. 166. 2 Tam Savittim puekhami Tipadam &atuvisatakkharam. (Rig-veda III, 62, 10.) 76 MAHAVAGGA.
2166. 2 Tam Savittim puekhami Tipadam &atuvisatakkharam. (Rig-veda III, 62, 10.) 76 MAHAVAGGA. 7. Sundarikabhéradvaga: ‘I delight in offering, O Gotama, I desire to make an offering, but I do not understand it; do thou instruct me, tell me in what case the offering succeeds.’ (460) 8. Bhagavat: ‘Therefore, O Brahmaza, lend me thy ear, I will teach thee the Dhamma. (461) g. ‘Do not ask about descent, but ask about conduct ; from wood, it is true, fire is born; (likewise) a firm Muni, although belonging to a low family, may become noble, when restrained (from sinning) by humility. (462) 10. ‘He who is subdued by truth, endowed with temperance, accomplished, leading a religious life, on such a one in due time people should bestow oblations; let the Brahmaza who has good works in view, offer. (463) 11. ‘Those who, after leaving sensual pleasures, wander about houseless, well restrained, being like a straight shuttle, on such in due time people should bestow oblations; let the Brahmaza who has good works in view, offer. (464) 12. ‘Those whose passions are gone, whose senses are well composed, who are liberated like the moon out of the grasp of Rahu, on such in due time people should bestow oblations ; let the Brahmaza who has good works in view, offer. (465) 13. ‘Those who wander about in the world without clinging (to anything), always thoughtful, having left selfishness, on such in due time people should bestow oblations; let the Brahmaza who has good works in view, offer. (466) 14. ‘He who, after leaving sensual pleasures, wanders about victorious, he who knows the end of birth and death, who is perfectly happy (parinib- SUNDARIKABHARADVAGASUTTA. 77 buta), calm like a deep water, Tathagata deserves the oblation. (467) 15. ‘Just with the just and far from the unjust', TathAgata is possessed of infinite understanding ; undefiled both in this world and in the other, Tath4gata deserves the oblation. (468) 16. ‘He in whom there lives no deceit, no arrogance, he who is free from cupidity, free from selfishness, free from desire, who has banished anger, who is calm, the Brahmaza who has removed the taint of grief, Tathagata deserves the oblation. (469) 17. ‘He who has banished (every) resting-place of the mind, he for whom there is no grasping, he who covets nothing either in this world or in the other, TathAgata deserves the oblation 2. (470) 18. ‘He who is composed, who has crossed over the stream (of existence) and knows the Dhamma by (taking) the highest view (of it), he whose passions are destroyed, who is wearing the last body, Tathdgata deserves the oblation. (471) 19. ‘He whose passion for existence and whose harsh talk are destroyed, are perished, (and therefore) exist not, he the accomplished and in every respect liberated Tathagata deserves the oblation. (472)
3(471) 19. ‘He whose passion for existence and whose harsh talk are destroyed, are perished, (and therefore) exist not, he the accomplished and in every respect liberated Tathagata deserves the oblation. (472) 20. ‘He who has shaken off all ties, for whom there are no ties, who amongst arrogant beings is free from arrogance, having penetrated pain together with its domain and subject, Tathagata deserves the oblation. (473) 21. ‘He who, without giving himself up to desire, sees seclusion (i.e. Nibb4na), who has overcome the view that is to be taught by others, to whom there 1 Samo samehi visamehi dfre. 2 Comp. Dhp. v. 20. 78 MAHAVAGGA. are no objects of sense whatever, Tathagata deserves the oblation?. (474) 22. ‘He to whom all Dhammas of every description, after he has penetrated them, are destroyed, are perished, (and therefore) exist not, he who is calm, liberated in the destruction of attachment (i. e. Nibbana), Tath4gata deserves the oblation. (475) 23. ‘He who sees the destruction of bond and birth, who has totally evaded the path of passion, (who is) pure, faultless, spotless, undepraved, Tath4gata deserves the oblation. (476) 24. ‘He who does not measure himself by himself, who is composed, upright, firm, without desire, free from harshness (akhila), free from doubt, Tathagata deserves the oblation. (477) 25. ‘He to whom there is no cause of folly, who has a supernatural insight in all Dhammas, who wears the last body, and who has acquired perfect enlightenment, the highest, the blessed, (for him) thus a Yakkha’s purification (takes place)*.’ (478) 26. Sundarikabharadvaga: ‘May my offering be a true offering, because I met with such a one out of the accomplished; Brahman is my witness, may Bhagavat accept me, may Bhagavat enjoy my oblation.’ (479) 27. Bhagavat: ‘What is obtained by stanzas is not to be enjoyed by me, this is not the custom of the clearly-seeing, O Brahmaza; Buddhas reject what is obtained by stanzas. While the Dhamma 1 Asam aniss4ya vivekadasst Paravediyam * difvhim uptivatto Arammanf yassa na santi keki, &c. 3 Comp. Kalahavivadasutta, v. 14. * Paravediyan ti parehi iApetabbam. Commentator. SUNDARIKABHARADVAGASUTTA. 79 exists, O Brahmama, this is the practice (of the Buddhas). (480) 28. ‘With other food and drink must thou serve one that is perfect, a great Isi, whose passions are destroyed, and whose misbehaviour has ceased, for this is a field for one who looks for good works!” (481) 29. Sundarikabharadvaga: ‘Good, O Bhagavat, then I should like to know, who will enjoy a gift from one like me, and whom I shall seek at the time of sacrifice (as one worthy of offerings) after having accepted thy doctrine.’ (482) | 30. Bhagavat : ‘ Whosoever has no quarrels, whose mind is untroubled, and who has freed himself from lusts, whose sloth is driven away, (483) 31. ‘Whosoever conquers his sins, knows birth and death, the Muni who is endowed with wisdom 2, such a one who has resorted to offering, (484)
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
174 MAHAVAGGA. 4, SUNDARIKABHARADVAGASUTTA. Buddha shows to Sundarikabha4radv4ga on whom to bestow oblations, and the Brahmas is finally converted. So it was heard by me: At one time Bhagavat dwelt in Kosala on the bank of the river Sundariké. And during that time the Brahmama Sundarikabharadvaga made offerings to the fire and worshipped the fire. Then the Brahmaza Sundarikabharadvaga, having made offerings to the fire and worshipped the fire, and having risen from his seat, looked about him on all sides towards the four quarters of the globe, saying : ‘Who is to enjoy the rest of this oblation?’ The Brahmaza Sundarikabharadvaga saw Bhagavat sitting not far off at the root of a tree, wrapped up head and body; and seeing him he, after taking the rest of the oblation with his left hand and the waterpot with his right hand, went up to Bhagavat. Then Bhagavat, on hearing the footsteps of Sundarikabharadvaga, the Brahmaza, uncovered his head. Then the Braéhmaza Sundarikabharadvaga thought: ‘This man is shaved, this man is a shaveling,’ and he wished to return again from there. Then this came to the mind of Sundarikabh4radvaga, the Brahmaza: ‘Some Brahmamas also here are shaved, I think I shall go up and ask him about his descent.’ Then the Brahmaza Sundarikabh4radv4ga went up to Bhagavat, and having gone up he said this: ‘Of what family art thou ?’ Then Bhagavat answered Sundarikabharadvaga, the Brahmaza, in stanzas: 1. ‘No Brahmaza am I, nor a king’s son, nor any SUNDARIKABHARADVAGASUTTA. 75 Vessa; having thoroughly observed the class of common people, I wander about the world reflectingly, possessing nothing. (454) 2. ‘Dressed in a sangh4¢i’ and houseless I wander about, with my hair cut off, calm, not intermixing with people in this world. Thou askest me an unseasonable question about (my) family, O Brahmaza !’ (455) 3. Sundarikabh4radvaga: ‘Sir, Brahmazas together with Brahmamas ask truly, Art thou a Brdahmaza ?’ Bhagavat: ‘If thou sayest, I am a Brahmama, and callest me no Brahmaza, then I ask thee about the Savitti that consists of three padas and twentyfour syllables 2,’ (456) 4. Sundarikabhéradv4ga : ‘ For what (reason) did the Isis, men, Khattiyas, Brahmaas make offerings to the gods abundantly in this world ?’ Bhagavat: ‘ He who, perfect and accomplished at the time of offering, obtains the ear of one or the other (god), he will succeed, so I say.’ (457) 5. ‘Surely his offering will bear fruit,—so said the Brahmaza,—‘ because we saw such an accomplished man; for by not seeing such as you, somebody else will enjoy the oblation.’ (458) 6. Bhagavat: ‘Therefore, O Brahmaza, as you have come here to ask for something, ask; perhaps thou mightest here find one that is calm, without anger, free from pain, free from desire, one with a good understanding.’ (459) 1 See Rhys Davids, Buddhism, p. 166. 2 Tam Savittim puekhami Tipadam &atuvisatakkharam. (Rig-veda III, 62, 10.) 76 MAHAVAGGA.
2166. 2 Tam Savittim puekhami Tipadam &atuvisatakkharam. (Rig-veda III, 62, 10.) 76 MAHAVAGGA. 7. Sundarikabhéradvaga: ‘I delight in offering, O Gotama, I desire to make an offering, but I do not understand it; do thou instruct me, tell me in what case the offering succeeds.’ (460) 8. Bhagavat: ‘Therefore, O Brahmaza, lend me thy ear, I will teach thee the Dhamma. (461) g. ‘Do not ask about descent, but ask about conduct ; from wood, it is true, fire is born; (likewise) a firm Muni, although belonging to a low family, may become noble, when restrained (from sinning) by humility. (462) 10. ‘He who is subdued by truth, endowed with temperance, accomplished, leading a religious life, on such a one in due time people should bestow oblations; let the Brahmaza who has good works in view, offer. (463) 11. ‘Those who, after leaving sensual pleasures, wander about houseless, well restrained, being like a straight shuttle, on such in due time people should bestow oblations; let the Brahmaza who has good works in view, offer. (464) 12. ‘Those whose passions are gone, whose senses are well composed, who are liberated like the moon out of the grasp of Rahu, on such in due time people should bestow oblations ; let the Brahmaza who has good works in view, offer. (465) 13. ‘Those who wander about in the world without clinging (to anything), always thoughtful, having left selfishness, on such in due time people should bestow oblations; let the Brahmaza who has good works in view, offer. (466) 14. ‘He who, after leaving sensual pleasures, wanders about victorious, he who knows the end of birth and death, who is perfectly happy (parinib- SUNDARIKABHARADVAGASUTTA. 77 buta), calm like a deep water, Tathagata deserves the oblation. (467) 15. ‘Just with the just and far from the unjust', TathAgata is possessed of infinite understanding ; undefiled both in this world and in the other, Tath4gata deserves the oblation. (468) 16. ‘He in whom there lives no deceit, no arrogance, he who is free from cupidity, free from selfishness, free from desire, who has banished anger, who is calm, the Brahmaza who has removed the taint of grief, Tathagata deserves the oblation. (469) 17. ‘He who has banished (every) resting-place of the mind, he for whom there is no grasping, he who covets nothing either in this world or in the other, TathAgata deserves the oblation 2. (470) 18. ‘He who is composed, who has crossed over the stream (of existence) and knows the Dhamma by (taking) the highest view (of it), he whose passions are destroyed, who is wearing the last body, Tathdgata deserves the oblation. (471) 19. ‘He whose passion for existence and whose harsh talk are destroyed, are perished, (and therefore) exist not, he the accomplished and in every respect liberated Tathagata deserves the oblation. (472)
3(471) 19. ‘He whose passion for existence and whose harsh talk are destroyed, are perished, (and therefore) exist not, he the accomplished and in every respect liberated Tathagata deserves the oblation. (472) 20. ‘He who has shaken off all ties, for whom there are no ties, who amongst arrogant beings is free from arrogance, having penetrated pain together with its domain and subject, Tathagata deserves the oblation. (473) 21. ‘He who, without giving himself up to desire, sees seclusion (i.e. Nibb4na), who has overcome the view that is to be taught by others, to whom there 1 Samo samehi visamehi dfre. 2 Comp. Dhp. v. 20. 78 MAHAVAGGA. are no objects of sense whatever, Tathagata deserves the oblation?. (474) 22. ‘He to whom all Dhammas of every description, after he has penetrated them, are destroyed, are perished, (and therefore) exist not, he who is calm, liberated in the destruction of attachment (i. e. Nibbana), Tath4gata deserves the oblation. (475) 23. ‘He who sees the destruction of bond and birth, who has totally evaded the path of passion, (who is) pure, faultless, spotless, undepraved, Tath4gata deserves the oblation. (476) 24. ‘He who does not measure himself by himself, who is composed, upright, firm, without desire, free from harshness (akhila), free from doubt, Tathagata deserves the oblation. (477) 25. ‘He to whom there is no cause of folly, who has a supernatural insight in all Dhammas, who wears the last body, and who has acquired perfect enlightenment, the highest, the blessed, (for him) thus a Yakkha’s purification (takes place)*.’ (478) 26. Sundarikabharadvaga: ‘May my offering be a true offering, because I met with such a one out of the accomplished; Brahman is my witness, may Bhagavat accept me, may Bhagavat enjoy my oblation.’ (479) 27. Bhagavat: ‘What is obtained by stanzas is not to be enjoyed by me, this is not the custom of the clearly-seeing, O Brahmaza; Buddhas reject what is obtained by stanzas. While the Dhamma 1 Asam aniss4ya vivekadasst Paravediyam * difvhim uptivatto Arammanf yassa na santi keki, &c. 3 Comp. Kalahavivadasutta, v. 14. * Paravediyan ti parehi iApetabbam. Commentator. SUNDARIKABHARADVAGASUTTA. 79 exists, O Brahmama, this is the practice (of the Buddhas). (480) 28. ‘With other food and drink must thou serve one that is perfect, a great Isi, whose passions are destroyed, and whose misbehaviour has ceased, for this is a field for one who looks for good works!” (481) 29. Sundarikabharadvaga: ‘Good, O Bhagavat, then I should like to know, who will enjoy a gift from one like me, and whom I shall seek at the time of sacrifice (as one worthy of offerings) after having accepted thy doctrine.’ (482) | 30. Bhagavat : ‘ Whosoever has no quarrels, whose mind is untroubled, and who has freed himself from lusts, whose sloth is driven away, (483) 31. ‘Whosoever conquers his sins, knows birth and death, the Muni who is endowed with wisdom 2, such a one who has resorted to offering, (484)
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
No commentary for this page.