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I. THE ARAHANTS
1 (1) Dhanañjanī


Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. Now on that occasion the wife of a certain brahmin of the Bhāradvāja clan, a brahmin lady named Dhanañjānī, had full confidence in the Buddha, the Dhamma, and the Sarigha.428 Once, while the brahmin lady Dhanañjānī was bringing the brahmin his meal, she stumbled, whereupon she uttered three times this inspired utterance: “Homage to the Blessed One, the Arahant, the Perfectly Enlightened One! Homage to the Blessed One, the Arahant, the Perfectly Enlightened One! Homage to the Blessed One, the Arahant, the Perfectly Enlightened One!”429
When this was said, the brahmin of the Bhāradvāja clan said to her: “For the slightest thing this wretched woman <345> spouts out praise of that shaveling ascetic! Now, wretched woman, I am going to refute the doctrine of that teacher of yours.ʺ430
“I do not see anyone, brahmin, in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans, who could refute the doctrine of the Blessed One, the Arahant, the Perfectly Enlightened One. But go, brahmin. When you have gone, you will understand.”
Then the brahmin of the Bhāradvāja clan, angry and displeased, approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side
[161] and addressed the Blessed One in verse:431
613 “Having slain what does one sleep soundly? Having slain what does one not sorrow? <346> What is the one thing, O Gotama,
Whose killing you approve?” [The Blessed One:]
614 “Having slain anger, one sleeps soundly; Having slain anger, one does not sorrow; The killing of anger, O brahmin,
With its poisoned root and honeyed tip:
This is the killing the noble ones praise, For having slain that, one does not sorrow.”
When this was said, the brahmin of the Bhāradvāja clan said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama! The Dhamma has been made clear in many ways by Master Gotama, as though he were turning upright what had been turned upside down, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go for refuge to Master Gotama, and to the Dhamma, and to the Bhikkhu Sarigha. May I receive the going forth under Master Gotama, may I receive the higher ordination?”
Then the brahmin of the Bhāradvāja clan received the going forth under the Blessed One, he received the higher ordination. And soon, not long after his higher ordination, dwelling alone, withdrawn, diligent, ardent, and resolute, the Venerable Bhāradvāja, by realizing it for himself with direct knowledge, in this very life entered and dwelt in that unsurpassed goal of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness. <347> He directly knew: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there
is no more for this state of being.”432 And the Venerable Bhāradvāja became one of the arahants.
2 (2) Abuse
On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. The brahmin Akkosaka Bhāradvāja, Bhāradvāja the Abusive, heard:433 “It is said that the brahmin of the Bhāradvāja clan has gone forth from the household life into homelessness under the ascetic Gotama.” Angry and displeased, he approached the Blessed One and [162] abused and reviled him with rude, harsh words.
When he had finished speaking, the Blessed One said to him: “What do you think, brahmin? Do your friends and colleagues, kinsmen and relatives, as well as guests come to visit you?”
“Sometimes they come to visit, Master Gotama.”
“Do you then offer them some food or a meal or a snack?” <348> “Sometimes I do, Master Gotama.”
“But if they do not accept it from you, then to whom does the food belong?”
“If they do not accept it from me, then the food still belongs to us.”
“So too, brahmin, we—who do not abuse anyone, who do not scold anyone, who do not rail against anyone—refuse to accept from you the abuse and scolding and tirade you let loose at us. It still belongs to you, brahmin! It still belongs to you, brahmin!
“Brahmin, one who abuses his own abuser, who scolds the one who scolds him, who rails against the one who rails at him—he is said to partake of the meal, to enter upon an exchange. But we do not partake of your meal; we do not enter upon an exchange. It still belongs to you, brahmin! It still belongs to you, brahmin!”
“The king and his retinue understand the ascetic Gotama to be an arahant, yet Master Gotama still gets angry.”434
[The Blessed One:]
615 “How can anger arise in one who is angerless, In the tamed one of righteous living, <349>
In one liberated by perfect knowledge,
In the Stable One who abides in peace?435
616 “One who repays an angry man with anger Thereby makes things worse for himself.
Not repaying an angry man with anger, One wins a battle hard to win.
617 “He practises for the welfare of both— His own and the other’s—
When, knowing that his foe is angry, He mindfully maintains his peace.
618 “When he achieves the cure of both— His own and the other’s—
The people who consider him a fool
Are unskilled in the Dhamma.”436 [163]
When this was said, the brahmin Akkosaka Bhāradvāja said to the Blessed One: “Magnificent, Master Gotama!… I go for refuge to Master Gotama, and to the Dhamma, and to the Bhikkhu Sarigha. May I receive the going forth under Master Gotama, may I receive the higher ordination?”
Then the brahmin of the Bhāradvāja clan received the going forth under the Blessed One, he received the higher ordination. And soon, not long after
his higher ordination, dwelling alone … <350> … the Venerable Bhāradvāja became one of the arahants.
3 (3) Asurindaka
On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. The brahmin Asurindaka Bhāradvāja heard:437 “It is said that the brahmin of the Bhāradvāja clan has gone forth from the household life into homelessness under the ascetic Gotama.” Angry and displeased, he approached the Blessed One and abused and reviled him with rude, harsh words.
When he had finished speaking, the Blessed One remained silent. Then the brahmin Asurindaka Bhāradvāja said to the Blessed One: “You’re beaten, ascetic! You’re beaten, ascetic!”
[The Blessed One:]
619 “The fool thinks victory is won When, by speech, he bellows harshly; But for one who understands,
Patient endurance is the true victory.438
620-22 “One who repays an angry man with anger
… (verses = 616-18) … <351>
Are unskilled in the Dhamma.” [164]
When this was said, the brahmin Asurindaka Bhāradvāja said to the Blessed One: “Magnificent, Master Gotama!…” And the Venerable Bhāradvāja became one of the arahants.
4 (4) Bilaṅgika
On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. The brahmin Bilarigika Bhāradvāja
heard:439 “It is said that the brahmin of the Bhāradvāja clan has gone forth from the household life into homelessness under the ascetic Gotama.” Angry and displeased, he approached the Blessed One and silently stood to one side.440 <352>
Then the Blessed One, having known with his own mind the reflection in the brahmin Bilarigika Bhāradvāja’s mind, addressed him in verse:
623 “If one wrongs an innocent man, A pure person without blemish,
The evil falls back on the fool himself Like fine dust thrown against the wind.”
When this was said, the brahmin Bilarigika Bhāradvāja said to the Blessed One: “Magnificent, Master Gotama!…” And the Venerable Bhāradvāja became one of the arahants.
5 (5) Ahiṃsaka
At Sāvatthī. Then the brahmin Ahiṃsaka Bhāradvāja, Bhāradvāja the Harmless, approached the Blessed One and exchanged greetings with him.441 When they had concluded their greetings and cordial talk, he sat down to one side [165] and said to the Blessed One: “I am Ahiṃsaka the Harmless, Master Gotama. I am Ahiṃsaka the Harmless, Master Gotama.”
[The Blessed One:] <353>
624 “If one were as one’s name implies You would be a harmless one.
But it is one who does no harm at all By body, speech, or mind,
Who really is a harmless one As he does not harm others.”
When this was said, the brahmin Ahiṃsaka Bhāradvāja said to the Blessed One: “Magnificent, Master Gotama!…” And the Venerable Ahiṃsaka Bhāradvāja became one of the arahants.
6 (6) Tangle
At Sāvatthī. Then the brahmin Jaṭā Bhāradvāja, Bhāradvāja of the Tangle, approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and addressed the Blessed One in verse:
625 “A tangle inside, a tangle outside, This generation is entangled in a tangle. I ask you this, O Gotama,
Who can disentangle this tangle?” <354> [The Blessed One:]
626 “A man established on virtue, wise, Developing the mind and wisdom,
A bhikkhu ardent and discreet:
He can disentangle this tangle.
627 “Those for whom lust and hatred Along with ignorance have been expunged, The arahants with taints destroyed:
For them the tangle is disentangled.
628 “Where name-and-form ceases, Stops without remainder,
And also impingement and perception of form: It is here this tangle is cut.”
When this was said, the brahmin Jaṭā Bhāradvāja said to the Blessed One: “Magnificent, Master Gotama!…” And the Venerable Bhāradvāja became one of the arahants.
7 (7) Suddhika
At Sāvatthī. Then the brahmin Suddhika Bhāradvāja approached the Blessed One <355> and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side [166] and recited this verse in the presence of the Blessed One:
629 “In the world no brahmin is ever purified Though he be virtuous and austere in practice;
One accomplished in knowledge and conduct is purified,
Not the others, the common folk.”442 [The Blessed One:]
630 “Even though one mutters many chants, One does not become a brahmin by birth
If one is rotten within and defiled, Supporting oneself by fraudulent means.
631 “Whether khattiya, brahmin, vessa, sudda, Caṇḍāla or scavenger,
If one is energetic and resolute, Always firm in exertion,
One attains the supreme purity:
Know, O brahmin, that this is so.” <356>
When this was said, the brahmin Suddhika Bhāradvāja said to the Blessed One: “Magnificent, Master Gotama!”… And the Venerable Bhāradvāja became one of the arahants.
8 (8) Aggika
On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. Now on that occasion milk-rice with ghee had been set out for the brahmin Aggika Bhāradvāja, who had thought: “I will offer a fire sacrifice, I will perform the fire oblation.”443
Then, in the morning, the Blessed One dressed and, taking bowl and robe, entered Rājagaha for alms. Walking for alms on uninterrupted alms round in Rājagaha, the Blessed One approached the residence of the brahmin Aggika Bhāradvāja and stood to one side. The brahmin Aggika Bhāradvāja saw the Blessed One standing for alms and addressed him in verse: <357>
632 “One endowed with the triple knowledge, Of proper birth, of ample learning, Accomplished in knowledge and conduct,
Might partake of this milk-rice meal.”444 [The Blessed One:]
633 “Even though one mutters many chants, One does not become a brahmin by birth
If one is rotten within and defiled,
With followers gained by fraudulent means. [167]
634 “One who has known his past abodes, Who sees heaven and the plane of woe, Who has reached the destruction of birth,
A sage consummate in direct knowledge:445
635 “By means of these three kinds of knowledge One is a triple-knowledge brahmin.
This one accomplished in knowledge and conduct Might partake of this milk-rice meal.” <358>
[The brahmin Aggika Bhāradvāja:] “Let Master Gotama eat. The worthy is a brahmin.”
[The Blessed One:]
636 “Food over which verses have been sung Is not fit to be eaten by me.
This, brahmin, is not the principle
Observed by those who see.
The Enlightened Ones reject such food Over which verses have been sung.
As such a principle exists, O brahmin, This is their rule of conduct.
637 “Serve with other food and drink The consummate one, the great seer
With taints destroyed and remorse stilled, For he is the field for one seeking merit.”446
When this was said, the brahmin Aggika Bhāradvāja said to the Blessed One: “Magnificent, Master Gotama!”… And the Venerable Aggika Bhāradvāja became one of the arahants.
9 (9) Sundarika
On one occasion the Blessed One was dwelling among the Kosalans on the bank of the river Sundarika. Now on that occasion <359> the brahmin Sundarika Bhāradvāja was offering a fire sacrifice and performing the fire oblation on the bank of the river Sundarika. Then the brahmin Sundarika Bhāradvāja, having offered the fire sacrifice and performed the fire oblation, rose from his seat and surveyed the four quarters all around, wondering: “Who now might eat this sacrificial cake?”447
The brahmin Sundarika Bhāradvāja saw the Blessed One sitting at the foot of a tree with his head covered. Having seen him, he took the sacrificial cake in his left hand and the waterpot in his right hand and approached the Blessed One. When the Blessed One heard the sound of the brahmin’s footsteps, he uncovered his head. Then the brahmin Sundarika Bhāradvāja, thinking, “This worthy is shaven-headed, [168] this worthy is a shaveling,” wanted to turn back; <360> but it occurred to him: “Some
brahmins here are also shaven-headed. Let me approach him and inquire about his birth.”
Then the brahmin Sundarika Bhāradvāja approached the Blessed One and said to him: “What is the worthy one’s birth?”
[The Blessed One:]
638 “Ask not of birth but ask of conduct:
Fire is indeed produced from any wood. A resolute sage, though from low family,
Is a thoroughbred restrained by a sense of shame.448
639 “The sacrificer should invoke this one:
One tamed by truth, perfect by taming, Who has reached the end of knowledge, A fulfiller of the holy life.
Then he makes a timely oblation
To one worthy of offerings.”449 <361> [The brahmin Sundarika Bhāradvāja:]
640 “Surely my sacrifice is well performed As I have seen such a knowledge-master.
Because I had not seen those like yourself Other people ate the sacrificial cake.
“Let Master Gotama eat. The worthy is a brahmin.” [The Blessed One:]
641-42 “Food over which verses have been sung
… (verses = 636-37) …
For he is the field for one seeking merit.” <362>
“Then, Master Gotama, should I give this sacrificial cake to someone else?”
“I do not see anyone, brahmin, in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans, who could eat and properly digest this sacrificial cake [169] except the Tathāgata or a disciple of the Tathāgata.450 Therefore, brahmin, throw away the sacrificial cake in a place where there is sparse vegetation or dispose of it in water where there are no living beings.”
Then the brahmin Sundarika Bhāradvāja disposed of that sacrificial cake in water where there were no living beings. When it was disposed of in the water, that sacrificial cake sizzled and hissed and gave off steam and smoke.451 Just as a ploughshare, heated all day, sizzles and hisses and gives off steam and smoke if placed in water, so too that sacrificial cake,
<363> when disposed of in the water, sizzled and hissed and gave off steam and smoke.
Then the brahmin Sundarika Bhāradvāja, shocked and terrified, approached the Blessed One and stood to one side. The Blessed One then addressed him with verses:
643 “When kindling wood, brahmin, do not imagine This external deed brings purity;
For experts say no purity is gained By one who seeks it outwardly.
644 “Having given up the fire made from wood, I kindle, O brahmin, the inner light alone.
Always ablaze, my mind always concentrated, I am an arahant living the holy life.
645 “Conceit, O brahmin, is your shoulder-load, <364> Anger the smoke, false speech the ashes;
The tongue is the ladle, the heart the altar, A well-tamed self is the light of a man.452
646 “The Dhamma is a lake with fords of virtue— Limpid, praised by the good to the good—
Where the knowledge-masters go to bathe, And, dry-limbed, cross to the far shore.453
647 “Truth, Dhamma, restraint, the holy life, Attainment of Brahmā based on the middle: [170] Pay homage, O brahmin, to the upright ones;
I call that person one impelled by Dhamma.”454
When this was said, the brahmin Sundarika Bhāradvāja said to the Blessed One: “Magnificent, Master Gotama!”… And the Venerable Sundarika Bhāradvāja became one of the arahants. <365>
10 (10) Many Daughters
On one occasion the Blessed One was dwelling among the Kosalans in a certain woodland thicket. Now on that occasion fourteen oxen belonging to a certain brahmin of the Bhāradvāja clan had gotten lost. Then the brahmin of the Bhāradvāja clan, while searching for those oxen, went to the woodland thicket where the Blessed One was staying. There he saw the Blessed One sitting with his legs folded crosswise, holding his body erect, having set up mindfulness in front of him. Having seen him, he approached the Blessed One and recited these verses in the presence of the Blessed One:
648 “Surely this ascetic does not have Fourteen oxen [that have gotten lost], Not seen now for the past six days: Hence this ascetic is happy.455
649 “Surely this ascetic does not have A field of blighted sesamum plants,
Some with one leaf, some with two: Hence this ascetic is happy. <366>
650 “Surely this ascetic does not have Rats inside an empty barn
Dancing around merrily:
Hence this ascetic is happy.
651 “Surely this ascetic does not have A blanket that for seven months
Has been covered with swarms of vermin: Hence this ascetic is happy.
652 “Surely this ascetic does not have Seven daughters left for widows, Some with one son, some with two: Hence this ascetic is happy.456
653 “Surely this ascetic does not have A tawny wife with pockmarked face Who wakes him up with a kick: Hence this ascetic is happy.
654 “Surely this ascetic does not have Creditors who call at dawn,
Chiding him, ‘Pay up! Pay up!’: <367> Hence this ascetic is happy.”
[The Blessed One:]
655 “Surely, brahmin, I do not have Fourteen oxen [that have gotten lost],
Not seen now for the past six days: Hence, O brahmin, I am happy. [171]
656 “Surely, brahmin, I do not have A field of blighted sesamum plants, Some with one leaf, some with two: Hence, O brahmin, I am happy.
657 “Surely, brahmin, I do not have Rats inside an empty barn
Dancing around merrily:
Hence, O brahmin, I am happy.
658 “Surely, brahmin, I do not have A blanket that for seven months
Has been covered with swarms of vermin: Hence, O brahmin, I am happy.
659 “Surely, brahmin, I do not have Seven daughters left for widows, Some with one son, some with two: Hence, O brahmin, I am happy. <368>
660 “Surely, brahmin, I do not have A tawny wife with pockmarked face Who wakes me up with a kick: Hence, O brahmin, I am happy.
661 “Surely, brahmin, I do not have Creditors who call at dawn,
Chiding me, ‘Pay up! Pay up!’:
Hence, O brahmin, I am happy.”
When this was said, the brahmin of the Bhāradvāja clan said to the Blessed One: “Magnificent, Master Gotama!”… And the Venerable Bhāradvāja became one of the arahants.457 <369>
[172]
II. THE LAY FOLLOWERS
11 (1) Kasi Bhāradvāja
Thus have I heard.458 On one occasion the Blessed One was dwelling among the Magadhans at Dakkhiṇāgiri near the brahmin village of Ekanāḷa. Now on that occasion the brahmin Kasi Bhāradvāja, Bhāradvāja the Ploughman, had five hundred ploughs fastened to their yokes at the time of sowing.459 Then, in the morning, the Blessed One dressed and, taking bowl and robe, went to the place where the brahmin Kasi Bhāradvāja was at work.
Now on that occasion the brahmin Kasi Bhāradvāja’s food distribution was taking place.460 Then the Blessed One approached the place of the food distribution <370> and stood to one side. The brahmin Kasi Bhāradvāja saw the Blessed One standing for alms and said to him:
“Recluse, I plough and sow, and when I have ploughed and sown I eat. You too, ascetic, ought to plough and sow; then, when you have ploughed and sown, you will eat.”
“I too, brahmin, plough and sow, and when I have ploughed and sown I eat.”
“But we do not see Master Gotama’s yoke or plough or ploughshare or goad or oxen; yet Master Gotama says, ‘I too, brahmin, plough and sow, and when I have ploughed and sown I eat.’”
Then the brahmin Kasi Bhāradvāja addressed the Blessed One in verse:
<371>
662 “You claim to be a man who works the plough, But I do not see your ploughing.
If you’re a ploughman, answer me:
How should we understand your ploughing?” [The Blessed One:]
663 “Faith is the seed, austerity the rain, Wisdom my yoke and plough;
Shame is the pole, mind the yoke-tie, Mindfulness my ploughshare and goad.461
664 “Guarded in body, guarded in speech, Controlled in my appetite for food,
I use truth as my weeding-hook,
And gentleness as my unyoking.462 [173]
665 “Energy is my beast of burden, Carrying me to security from bondage. It goes ahead without stopping
To where, having gone, one does not sorrow .463
666 “In such a way this ploughing is done Which has the Deathless as its fruit.
Having finished this work of ploughing, <372> One is released from all suffering.”
“Let Master Gotama eat! The worthy is a ploughman, since Master Gotama does ploughing that has even the Deathless as its fruit.”
667-68 “Food over which verses have been sung
… (verses = 636-37) …
For he is the field for one seeking merit.”
When this was said, the brahmin Kasi Bhāradvāja said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama! The Dhamma has been made clear in many ways by Master Gotama, as though he were turning upright what had been turned upside down, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. <373> I go for refuge to Master Gotama, and to the Dhamma, and to the Bhikkhu Sarigha. Let Master Gotama remember me as a lay follower who from today has gone for refuge for life.”
12 (2) Udaya
At Sāvatthī. Then, in the morning, the Blessed One dressed and, taking bowl and robe, approached the residence of the brahmin Udaya. Then the brahmin Udaya filled the Blessed One’s bowl with rice. A second time in the morning the Blessed One dressed and, taking bowl and robe, approached the residence of the brahmin Udaya…. A third time in the morning the Blessed One dressed and, taking bowl and robe, approached the residence of the brahmin Udaya.464 Then a third time the brahmin Udaya filled the Blessed One’s bowl with rice, [174] after which he said to the Blessed One: “This pesky ascetic Gotama keeps coming again and again.”465
[The Blessed One:]
669 “Again and again, they sow the seed;
Again and again, the sky-god sends down rain; <374> Again and again, ploughmen plough the field;
Again and again, grain comes to the realm.
670 “Again and again, the mendicants beg; Again and again, the donors give;
When donors have given again and again, Again and again they go to heaven.
671 “Again and again, the dairy folk draw milk; Again and again, the calf goes to its mother; Again and again, one wearies and trembles; Again and again, the dolt enters the womb; Again and again, one is born and dies;
Again and again, they take one to the cemetery.
672 “But when one has obtained the path That leads to no more renewed existence, Having become broad in wisdom,
One is not born again and again!”
When this was said, the brahmin Udaya said to the Blessed One : “Magnificent, Master Gotama! Magnificent, Master Gotama!… Let Master Gotama remember me as a lay follower Gotama!... Let Master Gotama remember me as a lay follower who from today has gone for refuge for life.” <375>
13 (3) Devahita
At Sāvatthī. Now on that occasion the Blessed One was afflicted by winds and the Venerable Upavāṇa was his attendant.466 Then the Blessed One addressed the Venerable Upavāṇa thus: “Come now, Upavāṇa, find some hot water for me.”
“Yes, venerable sir,” the Venerable Upavāṇa replied. Then he dressed and, taking bowl and robe, went to the residence of the brahmin Devahita, where he stood silently to one side. The brahmin Devahita saw the Venerable Upavāṇa standing silently to one side and addressed him in verse: [175]
673 “Silent, the worthy one stands, Shaven-headed, clad in a stitched robe. What do you want, what do you seek, What have you come here to beg?”
[The Venerable Upavāṇa:]
674 “The Arahant, the Fortunate One in the world, The Sage, is afflicted with winds. <376>
If there is any hot water, brahmin, Please give it for the Sage.
675 “He is worshipped by those worthy of worship, Honoured by those worthy of honour,
Respected by those worthy of respect:
It is to him that I wish to take it.”
Then the brahmin Devahita ordered a man to bring a carrying pole with hot water and presented a bag of molasses to the Venerable Upavāṇa. Then the Venerable Upavāṇa approached the Blessed One. He had the Blessed One bathed with the hot water, and he mixed the molasses with hot water and offered it to him. Then the Blessed One’s ailment subsided.
Then the brahmin Devahita approached the Blessed One and exchanged greetings with him, after which he sat down to one side and addressed the Blessed One in verse:
676 “Where should one give a proper gift? <377> Where does a gift bear great fruit?
How, for one bestowing alms,
Does an offering bring success—just how?”467 [The Blessed One:]
677 “One who has known his past abodes, Who sees heaven and the plane of woe, Who has reached the destruction of birth, A sage consummate in direct knowledge:
678 Here one should give a proper gift, Here a gift bears great fruit.
That’s how, for one bestowing alms, An offering brings success—just so!”
When this was said, the brahmin Devahita said to the Blessed One: “Magnificent , Master Gotama! Magnificent, Master Gotama!… Let Master Gotama remember me as a lay follower who from today has gone for refuge for life.”
14 (4) The Affluent One
At Sāvatthī.468 Then a certain affluent brahmin, shabby, clad in a shabby cloak, [176] approached the Blessed One <378> and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side, and the Blessed One then said to him: “Why now, brahmin, are you so shabby, clad in a shabby cloak?”
“Here, Master Gotama, my four sons, instigated by their wives, have expelled me from the house.”
“Well then, brahmin, learn these verses and recite them when the multitude has assembled in the meeting hall with your sons sitting together there:
679 “Those at whose birth I took delight And whose success I much desired, Being instigated by their wives,
Chase me out as dogs chase swine.
680 “These evil fellows are indeed mean, Although they call me, ‘Dad, dear Dad.’ They’re demons in the guise of sons <379> To abandon me when I’ve grown old.
681 “As an old horse of no more use Is led away from its fodder,
So the old father of those boys Begs for alms at others’ homes.
682 “Better for me is the staff I use Than those disobedient sons;
For the staff drives off the wild bull And drives away the wild dog.
683 “In the dark it goes before me, In the deep it gives me support.
By the gracious power of the staff, If I stumble I still stand firm.”
Then that affluent brahmin, having learned these verses in the presence of the Blessed One, recited them when the multitude had assembled in the meeting hall with his sons sitting together there:
684-88 “Those at whose birth I took delight … <380> If I stumble I still stand firm.” [177]
Then the sons led that affluent brahmin to their house, bathed him, and each gave him a pair of clothes. Then that affluent brahmin, having taken one pair of clothes, approached the Blessed One and exchanged greetings with him. <381> Then he sat down to one side and said to the Blessed One: “Master Gotama, we brahmins seek a teacher’s fee for our teacher. Let Master Gotama accept a teacher’s fee from me.” The Blessed One accepted out of compassion.
Then that affluent brahmin said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama!… Let Master Gotama remember me as a lay follower who from today has gone for refuge for life.”
15 (5) Mānatthaddha
At Sāvatthī. Now on that occasion a brahmin named Mānatthaddha, Stiff with Conceit, was residing at Sāvatthī.469 He did not pay homage to his mother or father, nor to his teacher or eldest brother. Now on that occasion the Blessed One was teaching the Dhamma surrounded by a large assembly.
<382> Then it occurred to the brahmin Mānatthaddha: “This ascetic Gotama is teaching the Dhamma surrounded by a large assembly. Let me approach him. If the ascetic Gotama addresses me, then I will address him in turn. But if he does not address me, neither will I address him.”
Then the brahmin Mānatthaddha approached the Blessed One and stood silently to one side, but the Blessed One did not address him. Then the brahmin Mānatthaddha, thinking, “This ascetic Gotama doesn’t know anything,”470 wanted to turn back, [178] but the Blessed One, having known with his own mind the reflection in the brahmin’s mind, addressed the brahmin Mānatthaddha in verse:
689 “The fostering of conceit is never good For one keen on his welfare, brahmin.
You should instead foster that purpose
Because of which you’ve come here.”471 <383>
Then the brahmin Mānatthaddha, thinking, “The ascetic Gotama knows my mind,” prostrated himself right there with his head at the Blessed One’s feet. He kissed the Blessed One’s feet, stroked them with his hands, and announced his name thus: “I am Mānatthaddha, Master Gotama! I am Mānatthaddha, Master Gotama!”
Then that assembly was struck with amazement and the people said: “It is wonderful indeed, sir! It is amazing indeed, sir! This brahmin Mānatthaddha does not pay homage to his mother and father, nor to his teacher or eldest brother, yet he shows such supreme honour towards the ascetic Gotama.”472
Then the Blessed One said to the brahmin Mānatthaddha: “Enough, brahmin! Get up and sit in your own seat, as your mind has confidence in me.”
Then the brahmin Mānatthaddha sat down in his own seat and addressed the Blessed One in verse:
690 “Towards whom should one avoid conceit? Towards whom should one show reverence?
To whom should one be ever respectful? <384> Whom is it proper to venerate deeply?”
[The Blessed One:]
691 “First one’s own mother and father, Then one’s eldest family brother,
Then one’s teacher as the fourth:
Towards these one should avoid conceit; Towards these one should be reverential; These should be well respected;
These it is good to venerate deeply.
692 “Having struck down conceit, humble, One should pay homage to the arahants, Those cool of heart, their tasks done,
The taintless ones, unsurpassed.”
When this was said, the brahmin Mānatthaddha said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama!… <385> Let Master Gotama remember me as a lay follower who from today has gone for refuge for life.” [179]
16 (6) Paccanīka
At Sāvatthī. Now on that occasion a brahmin named Paccanīkasāta, Relisher of Contradiction, was residing at Sāvatthī. Then it occurred to the brahmin Paccanīkasāta: “Let me approach the ascetic Gotama and contradict whatever he says.”
Now on that occasion the Blessed One was walking back and forth in the open. Then the brahmin Paccanīkasāta approached the Blessed One and
said to him while he was walking back and forth: “Speak Dhamma, ascetic!”
[The Blessed One:]
693 “Well-spoken counsel is hard to understand By one who relishes contradiction,
By one with a corrupt mind <386> Who is engrossed in aggression.
694 “But if one has removed aggression And the distrust of one’s heart,
If one has cast away aversion,
One can understand well-spoken counsel.”
When this was said, the brahmin Paccanīkasāta said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama!… Let Master Gotama remember me as a lay follower who from today has gone for refuge for life.”
17 (7) Navakammika
On one occasion the Blessed One was dwelling among the Kosalans in a certain woodland thicket. Now on that occasion the brahmin Navakammika Bhāradvāja was getting some work done in that woodland thicket.473 The brahmin Navakammika Bhāradvāja saw the Blessed One sitting at the foot of a certain sal tree with his legs folded crosswise, holding his body erect, having set up mindfulness in front of him. Having seen him, he thought:
<387> “I take delight in getting work done in this woodland thicket. What does this ascetic Gotama take delight in getting done?”
Then the brahmin Navakammika Bhāradvāja approached the Blessed One [180] and addressed him in verse:
695 “With what kind of work are you engaged Here in this sal woods, bhikkhu,
By reason of which you find delight Alone in the forest, Gotama?”
[The Blessed One:]
696 “There is nothing in the woods I need to do; Cut down at the root, my woods is dried up.
Woodless and dartless, discontent cast off,
I find delight alone in the woods.”474 <388>
When this was said, the brahmin Navakammika Bhāradvāja said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama!… Let Master Gotama remember me as a lay follower who from today has gone for refuge for life.”
18 (8) The Wood Gatherers
On one occasion the Blessed One was dwelling among the Kosalans in a certain woodland thicket. Now on that occasion a number of brahmin boys, students of a certain brahmin of the Bhāradvāja clan, approached that woodland thicket while collecting firewood. Having approached, they saw the Blessed One sitting in that woodland thicket with his legs folded crosswise, holding his body erect, having set up mindfulness in front of him. Having seen him, they approached the brahmin of the Bhāradvāja clan and said to him: “See now, master, you should know that in such and such a woodland thicket an ascetic is sitting with his legs folded crosswise, holding his body erect, having set up mindfulness in front of him.”
Then the brahmin of the Bhāradvāja clan, together with those brahmin boys, went to that woodland thicket. He saw the Blessed One sitting there
… <389> … having set up mindfulness in front of him. He then approached the Blessed One and addressed him in verse:
697 “Having entered the empty, desolate forest, Deep in the woods where many terrors lurk, [181] With a motionless body, steady, lovely,
How you meditate, bhikkhu, so beautifully!475
698 “In the forest where no song or music sounds, A solitary sage has resorted to the woods!
This strikes me as a wonder—that you dwell With joyful mind alone in the woods.
699 “I suppose you desire the supreme triple heaven, The company of the world’s divine lord. <390> Therefore you resort to the desolate forest:
You practise penance here for attaining Brahmā.ʺ476 [The Blessed One:]
700 “Whatever be the many desires and delights That are always attached to the manifold elements, The longings sprung from the root of unknowing: All I have demolished along with their root.477
701 “I am desireless, unattached, disengaged; My vision of all things has been purified.
Having attained the auspicious—supreme enlightenment— Self-confident, brahmin, I meditate alone.”478
When this was said, the brahmin of the Bhāradvāja clan said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama!… Let Master Gotama remember me as a lay follower who from today has gone for refuge for life.”
19 (9) The Mother Supporter
<391> At Sāvatthī. Then a brahmin who supported his mother approached the Blessed One … and said to him: “Master Gotama, I seek almsfood
righteously and thereby support my mother and father. In doing so, am I doing my duty?”
“For sure, brahmin, in doing so you are doing your duty. One who seeks almsfood righteously [182] and thereby supports his mother and father generates much merit.
702 “When a mortal righteously supports his parents, Because of this service to them
The wise praise him here in this world,
And after death he rejoices in heaven.” <392>
When this was said, the brahmin who supported his mother said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama!… Let Master Gotama remember me as a lay follower who from today has gone for refuge for life.”
20 (10) The Mendicant
At Sāvatthī. Then a mendicant brahmin approached the Blessed One … and said to him: “Master Gotama, I am a mendicant and you are a mendicant.
What is the difference between us in this respect?”479 [The Blessed One:]
703 “It is not thus that one becomes a mendicant, Just because one begs others for alms.
If one has taken up a domestic practice, One still has not become a bhikkhu.480
704 “But one here who leads the holy life, Having expelled merit and evil, <393>
Who fares in the world with comprehension:
He is truly called a bhikkhu.”
When this was said, the mendicant brahmin said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama!… Let Master
Gotama remember me as a lay follower who from today has gone for refuge for life.”
21 (11) Saṅgārava
At Sāvatthī. Now on that occasion a brahmin named Sarigārava was residing at Sāvatthī. He was a practitioner of water-purification, one who believed in purification by water, who dwelt devoted to the practice of immersing himself in water at dusk and at dawn.
Then, in the morning, the Venerable Ānanda dressed and, taking bowl and robe, entered Sāvatthī for alms. Having walked for alms in Sāvatthī, when he had returned from his alms round, after his meal he approached the Blessed One, paid homage to him, sat down to one side, [183] and said to him:
“Here, venerable sir, a brahmin named Sarigārava is residing at Sāvatthī. He is a practitioner of water-purification … devoted to the practice of immersing himself in water at dusk and at dawn. It would be good, venerable sir, if the Blessed One would approach the residence of the brahmin Sarigārava <394> out of compassion.” The Blessed One consented by silence.
Then, in the morning, the Blessed One dressed and, taking bowl and robe, approached the brahmin Sarigārava’s residence, where he sat down in the appointed seat. Then the brahmin Sarigārava approached the Blessed One and exchanged greetings with him, after which he sat down to one side. The Blessed One then said to him: “Is it true, brahmin, that you are a practitioner of water-purification, one who believes in purification by water, devoted to the practice of immersing yourself in water at dusk and at dawn?”
“Yes, Master Gotama.”
“Considering what benefit do you do this, brahmin?”
“Here, Master Gotama, whatever evil deed I have done during the day I wash away by bathing at dusk. Whatever evil deed I have done at night I
wash away by bathing at dawn.” <395> [The Blessed One:]
705 “The Dhamma, brahmin, is a lake with fords of virtue— A limpid lake the good praise to the good—
Where the knowledge-masters go to bathe, And, dry-limbed, cross to the far shore.”481
When this was said, the brahmin Sarigārava said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama!… Let Master Gotama remember me as a lay follower who from today has gone for refuge for life.” [184]
22 (12) Khomadussa
Thus have I heard. On one occasion the Blessed One was dwelling among the Sakyans where there was a town of the Sakyans named Khomadussa.482 Then the Blessed One dressed and, taking bowl and robe, entered Khomadussa for alms.
Now on that occasion the brahmin householders of Khomadussa had assembled in council on some business matter while it was drizzling. <396> Then the Blessed One approached the council. The brahmin householders of Khomadussa saw the Blessed One coming in the distance and said: “Who are these shaveling ascetics? Don’t they know the rule of order?”483
Then the Blessed One addressed the brahmin householders of Khomadussa in verse:
706 “That is no council where the good are absent; They are not the good who don’t speak Dhamma. But having abandoned lust, hate, and delusion, Those speaking on Dhamma are alone the good.”
When this was said, the brahmin householders of Khomadussa said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama! The Dhamma has been made clear in many ways by Master Gotama, as
though he were turning upright what had been turned upside down, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. We go for refuge to Master Gotama, and to the Dhamma, and to the Bhikkhu Sarigha. Let Master Gotama remember us as lay followers who from today have gone for refuge for life.” <397>
[185] <398>
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