The Greater Chapter (Mahāvagga)

1. On Going Forth Into The Ascetic Life (Pabbajjā Sutta)

VERSE 405

[Venerable Ānanda:]

I will glorify the going forth [into the ascetic life] as accomplished by the Seer, in which he, examining [the nature of reality], found pleasure in going forth [into the ascetic life].

Pabbajjaṃ kittayissāmi yathā pabbaji cakkhumā
Yathā vīmaṃsamāno so pabbajjaṃ samarocayi

COMMENT

After the meeting recorded here, King Bimbisāra requested the Bodhisatta to return to Rājagaha when he had attained Enlightenment. But in verse 408, Ānanda, perhaps out of respect, calls the Bodhisatta ‘the Buddha’. By comparison, the Buddha referred to himself in this era as ‘being the unenlightened Bodhisatta’ (anabhisambuddhassa bodhisattasseva sato, e.g. M.1.17). The discourse was expounded by Venerable Ānanda, says the commentary.

COMMENT

Vīmaṃsamāno: ‘examining [the nature of reality].’ We follow the phrase dhammaṃ parivīmaṃsamāno at Sn.v.975.

 

VERSE 406

Seeing the household life as inwardly troublesome, a sphere of defilement, and going forth [into the ascetic life] as the deliverance, he went forth [into the ascetic life].

Sambādhoyaṃ gharāvāso rajassāyatanaṃ iti
Abbhokāsova pabbajjā iti disvāna pabbaji

COMMENT

Gharāvāso: ‘the household life.’ Ghara superficially means house. We treat it as agāra which likewise means house or hut but ‘usually implying the comforts of living at home,’ says PED (sv Agāra). DOP calls agāra ‘the household life,’ and anagāra ‘the homeless state; the ascetic life.’ We treat gharāvāso as a synonym of ghara.

COMMENT

Sambādha: ‘inwardly troublesome.’ Sambādha means ‘crowding, pressure,’ but in its figurative sense means ‘difficulty, trouble,’ says PED.

COMMENT

Abbhokāsova: ‘the deliverance.’ Abbhokāsaṃ means ‘the open air.’ We call it deliverance for two reasons:

1) In this verse it is the remedy to sambādha.

2) In the Sambādha Sutta (A.4.449-451) okāsāṃ means ‘deliverance,’ where it is set against sambādha:

• The one of extensive wisdom has indeed discovered the deliverance from what is inwardly troublesome
Sambādhe vata okāsaṃ avindi bhūrimedhaso.

COMMENT

Pabbaji: ‘he went forth [into the ascetic life].’ Pabbajito means anagāriyaṃ pabbajito. See IGPT sv Agārasmā anagāriyaṃ pabbajito.

 

VERSE 407

Having gone forth, he shunned unvirtuous bodily conduct; he abandoned misconduct in speech; he purified his means of livelihood.

Pabbajitvāna kāyena pāpakammaṃ vivajjayi
Vacīduccaritaṃ hitvā ājīvaṃ parisodhayi

 

VERSE 408

The Buddha approached Rājagaha, the Mountain Stronghold of the Magadhans, and walked for alms, his body besprent with excellent physical features.

Agamā rājagahaṃ buddho magadhānaṃ giribbajaṃ
Piṇḍāya abhihāresi ākiṇṇavaralakkhaṇo

COMMENT

Magadhānaṃ giribbajaṃ: ‘the Mountain Stronghold of the Magadhans.’ Giribbaja is the old town. The sentence suggests that Rājagaha and Giribbaja are synonyms, and that the new Rājagaha was yet to come.

 

VERSE 409

King Bimbisāra, standing in his palace, saw him. Noticing his excellent features, he said this:

Tamaddasā bimbisāro pāsādasmiṃ patiṭṭhito
Disvā lakkhaṇasampannaṃ imamatthaṃ abhāsatha

 

VERSE 410-411

‘Look at this one, sirs: handsome, tall, endowed with pure conduct, looking ahead just a yoke’s length, with downcast eyes, mindful. This one is certainly not from a low-class family. May the royal messengers run out and find where the bhikkhu goes.’

Imaṃ bhonto nisāmetha abhirūpo brahā suci
Caraṇena ca sampanno yugamattañca pekkhati

Okkhittacakkhu satimā nāyaṃ nīcakulāmiva
Rājadūtābhidhāvantu kuhiṃ bhikkhu gamissati

 

VERSE 412

Having been sent out, the royal messengers followed right behind him, thinking, ‘Where will the bhikkhu go? Where will his abiding place be?’

Te pesitā rājadūtā piṭṭhito anubandhisuṃ
Kuhiṃ gamissati bhikkhu kattha vāso bhavissati

 

VERSE 413

Going on uninterrupted house-to-house almsround, with sense portals guarded [by mindfulness], [bodily] well-restrained, fully conscious, and mindful, he quickly filled his almsbowl.

Sapadānaṃ caramāno guttadvāro susaṃvuto
Khippaṃ pattaṃ apūresi sampajāno patissato

COMMENT

Gutta: ‘guarded [by mindfulness].‘ See IGPT sv Gutta.

COMMENT

Susaṃvuto: ‘[bodily] well-restrained.’ The parenthesis derives from this rule:

• In the village you should walk [bodily] well-restrained. If, disrespectful [of the rule], one walks in the village playing with one’s hands or feet it is a dukkaṭa offence.
Susaṃvutena antaraghare gantabbaṃ yo anādariyaṃ paṭicca hatthaṃ vā pādaṃ vā kīḷapento antaraghare gacchati āpatti dukkaṭassa (Vin.4.186).

See IGPT sv Saṃvara.

 

VERSE 414

Having walked on almsround, having left the city, the Sage went to Mount Paṇḍava, thinking, ‘Here my abiding place will be.’

Piṇḍacāraṃ caritvāna nikkhamma nagarā muni
Paṇḍavaṃ abhihāresi ettha vāso bhavissati

 

VERSE 415

Having seen him reach his abiding place, the messengers stayed nearby, but one returned and informed the king.

Disvāna vāsūpagataṃ tato dūtā upāvisuṃ
Tesu ekova āgantvā rājino paṭivedayi

 

VERSE 416

‘That bhikkhu, great king, is seated on this side of Mount Paṇḍava, like a tiger, a bull, or a lion in a mountain cleft.’

Esa bhikkhu mahārāja paṇḍavassa puratthato
Nisinno byagghusabhova Sīho va girigabbhare

COMMENT

Paṇḍavassa puratthato: ‘on this side of Mount Paṇḍava.’ The Buddha was not sitting on the ‘east side of Paṇḍava,’ because:

1) Puratthato means ‘in front.’

2) In verse 422 the Buddha points to his homeland to the north-west, and says ‘Straight ahead in that direction’ (ujuṃ).

 

VERSE 417

Having received the messenger’s report, the king hurriedly set out in the state carriage for Mount Paṇḍava.

Sutvāna dūtavacanaṃ bhaddayānena khattiyo
Taramānarūpo niyyāsi yena paṇḍavapabbato

 

VERSE 418

Having gone as far as the ground was suitable for vehicles, the king alighted from the carriage, approached [the Bodhisatta] on foot, and drew near to him.

Sa yānabhūmiṃ yāyitvā yānā oruyha khattiyo
Pattiko upasaṅkamma āsajja naṃ upāvisi

 

VERSE 419

Having sat down, having exchanged greetings and words of cordiality the king said this:

Nisajja rājā sammodi kathaṃ sārāṇīyaṃ tato
Kathaṃ so vītisāretvā imamatthaṃ abhāsatha

 

VERSE 420-421

[Bimbisāra:]

‘You are a young man, a youngster, a lad in early youth with an excellent complexion and stature, like a khattiya of good ancestry bestowing glory on the van of the army at the head of a group of elephants. I will give you riches. Enjoy them. But asked by me, tell me your background.’

Yuvā ca daharo cāsi paṭhamuppattiko susu
Vaṇṇārohena sampanno jātimā viya khattiyo

Sobhayanto anīkaggaṃ nāgasaṅghapurakkhato
Dadāmi bhoge bhuñjassu jātiṃ akkhāhi pucchito

 

VERSE 422

[The Bodhisatta:]

‘Straight ahead in that direction, king, there is a people on the flank of the Himalayas endowed with wealth and energy, dwelling amongst the Kosalan people.

Ujuṃ janapado rāja himavantassa passato
Dhanaviriyena sampanno kosalesu niketino

COMMENT

Niketino: ‘dwelling.‘ See IGPT sv Niketa.

 

VERSE 423

‘They are Ādicca by clan and Sakyan by descent. From that family I went forth [into the ascetic life], not desiring sensuous pleasures.

Ādiccā nāma gottena sākiyā nāma jātiyā
Tamhā kulā pabbajitomhi na kāme abhipatthayaṃ

 

VERSE 424

‘Seeing danger in sensuous pleasures, and safety in the practice of unsensuousness, I shall continue [the ascetic life] in order to inwardly strive. In this my mind delights.’

Kāmesvādīnavaṃ disvā nekkhammaṃ daṭṭhu khemato
Padhānāya gamissāmi ettha me rañjati mano ti

COMMENT

Nekkhammaṃ: ‘the practice of unsensuousness.’ See IGPT sv Nekkhamma.

COMMENT

Daṭṭhu: ‘seeing.’ Absolutive of dassati, says PED.

 

2. On Inward Striving (Padhāna Sutta)

VERSE 425-426

[The Blessed One:]

While I was nearby the Nerañjara River, resolutely applied to inward striving, applying myself with all my strength to the attainment of safety from [the danger of] bondage [to individual existence], Namuci approached me, uttering sympathetic words: ‘You are thin and sallow-faced. You are nearly dead.

Taṃ maṃ padhānapahitattaṃ nadiṃ nerañjaraṃ pati
Viparakkamma jhāyantaṃ yogakkhemassa pattiyā

Namuci karuṇaṃ vācaṃ bhāsamāno upāgami
Kiso tvamasi dubbaṇṇo santike maraṇaṃ tava

COMMENT

Karuṇaṃ: ‘sympathetic.’ Treating karuṇaṃ as anuddayaṃ. Commentary: Karuṇaṃ vācan ti anuddayāyuttaṃ vācaṃ. See IGPT sv Karuṇā.

COMMENT

Pahitattaṃ: ‘resolutely applied.’ See IGPT sv Pahitatta.

COMMENT

Jhāyantaṃ: ‘applying myself.’ See IGPT sv Jhāyati.

COMMENT

Viparakkamma: ‘with all my strength.’ ‘Endeavouring strongly, with all one's might,’ says PED. The absolutive of vi+parakkamati.

COMMENT

Yogakkhemassa: ‘safety from [the danger of] bondage [to individual existence].‘ See IGPT sv Yogakkhema.

 

VERSE 427

‘A thousand parts of you are death; only one part of you is life. Live, sir. Life is better [than death]. If you live you can perform meritorious deeds.

Sahassabhāgo maraṇassa ekaṃso tava jīvitaṃ
Jīva bho jīvitaṃ seyyo jīvaṃ puññāni kāhasi

 

VERSE 428

‘By living the religious life, by making offerings to the sacrificial fire, much merit will be heaped up by you.

Carato ca te brahmacariyaṃ aggihuttañca juhato
Pahūtaṃ cīyate puññaṃ kiṃ padhānena kāhasi

COMMENT

Carato ca te brahmacariyaṃ: ‘By living the religious life.’ Māra invites the Buddha to return to lay life, and calls it brahmacariyaṃ. For the double meaning of brahmacariya (religious life, and celibate life) see IGPT sv Brahmacariya.

 

VERSE 429

‘The path of striving is hard: hard to undertake, and hard to bear.’ Māra stood near the Buddha reciting these verses.

Duggo maggo padhānāya dukkaro durabhisambhavo
Imā gāthā bhaṇaṃ māro aṭṭhā buddhassa santike

COMMENT

Verses 429 and 430 include comments by a second narrator.

 

VERSE 430

The Blessed One said this to that [wretched] Māra who had spoken thus: ‘You have come here for your own ends, Maleficent One, O kinsman of the negligent.

Taṃ tathāvādinaṃ māraṃ bhagavā etadabravi
Pamattabandhu pāpima senatthena idhāgato

COMMENT

Taṃ: ‘that [wretched].’ See comment on verse 8.

 

VERSE 431

‘I do not need even the slighest merit. Māra should speak to those in need of merit.

Aṇumattenapi puññena attho mayhaṃ na vijjati
Yesañca attho puññānaṃ te māro vattumarahati.

 

VERSE 432

‘Faith, energy, and wisdom are found in me. Why do you ask about life when I am thus resolutely applied [to inward striving].

Atthi saddhā tathā viriyaṃ paññā ca mama vijjati
Evaṃ maṃ pahitattampi kiṃ jīvamanupucchasi

COMMENT

Pahitattampi: ‘I am thus resolutely applied [to inward striving].’ Verse 425 gives the parenthesis: padhānapahitattaṃ. See IGPT sv Pahitatta.

 

VERSE 433

‘This wind could dry up even the rivers and streams. When I am resolutely applied [to inward striving], why should my blood not be dried up also?

Nadīnamapi sotāni ayaṃ vāto visosaye
Kiñca me pahitattassa lohitaṃ nupasussaye

 

VERSE 434

‘When my blood dries up, the bile and gastric mucus also dry up. [But] as the flesh wastes away, my mind becomes serene. My mindfulness, penetrative discernment, and inward collectedness stand firmly all the more.

Lohite sussamānamhi pittaṃ semhañca sussati
Maṃsesu khīyamānesu bhiyyo cittaṃ pasīdati
Bhiyyo sati ca paññā ca samādhi mama tiṭṭhati

 

VERSE 435

‘Abiding thus, having reached the extremity of physical pain, still my mind has no desire for sensuous pleasures. See the purity of the Bodhisatta.

Tassa m’evaṃ viharato pattassuttamavedanaṃ
Kāmesu nāpekkhate cittaṃ passa sattassa suddhataṃ

COMMENT

Vedanaṃ: ‘physical pain.’ Painful feelings are usually called dukkhā vedanā, like this:

• Strong painful feelings are increasing in me
bāḷhā me dukkhā vedanā abhikkamanti (S.4.56).

But with the Buddha, the term dukkhā is often omitted, and vedanā means dukkhā vedanā:

• Strong, deadly pains assailed him.
Bāḷhā vedanā vattanti māraṇantikā (D.2.99).

• Severe pains assailed the Blessed One
bhusā sudaṃ bhagavato vedanā vattanti (S.1.27).

COMMENT

Kāmesu nāpekkhate: ‘still my mind has no desire for sensuous pleasures.’ This is because the Bodhisatta was free of the proclivity to attachment to sensuous pleasure, as explained in this quote:

• Being affected by an unpleasant sense impression, [the ignorant Everyman] longs for sensuous pleasure. For what reason? Because he does not discern any deliverance from unpleasant sense impression other than through sensuous pleasure. When he longs for sensuous pleasure, the proclivity to attachment to pleasant sense impression lurks within him.
so dukkhāya vedanāya phuṭṭho samāno kāmasukhaṃ abhinandati. Taṃ kissa hetu na bhikkhave pajānāti assutavā puthujjano aññatra kāmasukhā dukkhāya vedanāya nissaraṇaṃ tassa kāmasukhaṃ abhinandato yo sukhāya vedanāya rāgānusayo so anuseti. (S.4.208-9).

COMMENT

Passa sattassa suddhataṃ: ‘See the purity of the Bodhisatta.’ We take sattassa as an abbreviation for bodhisattassa. ‘Purity’ means that the proclivity to attachment to pleasant sense impression did not lurk within the Bodhisatta, even under extreme stress.

 

VERSE 436

‘Sensuous pleasure is your first army. Disgruntlement [with the celibate life], your second. Third is hunger and thirst. The fourth is called craving.

Kāmā te paṭhamā senā dutiyā arati vuccati
Tatiyā khuppipāsā te catutthī taṇhā pavuccati

COMMENT

Arati: ‘disgruntlement [with the celibate life].’ See IGPT sv Rati.

 

VERSE 437

‘Lethargy and torpor are your fifth. The sixth is called fear. Your seventh is doubt [about the significance of abandoning spiritually unwholesome factors and undertaking spiritually wholesome factors]. Denigration and obstinacy are your eighth.

Pañcamaṃ thīnamiddhaṃ te chaṭṭhā bhīru pavuccati
Sattamī vicikicchā te makkho thambho te aṭṭhamo

COMMENT

Sattamī vicikicchā te: ‘your seventh is doubt [about the significance of abandoning spiritually unwholesome factors and undertaking spiritually wholesome factors].’ Usually we would call vicikicchā ‘doubt [about the excellence of the teaching].’ See IGPT sv Vicikicchā. But here, as yet, there is no Buddha or teaching. We therefore take the object of vicikicchā to be kusalesu dhammesu from this quote:

• Abandoning doubt [about the excellence of the teaching], he abides having overcome doubt [about the excellence of the teaching], with no uncertainty about [the significance of abandoning spiritually unwholesome factors and undertaking] spiritually wholesome factors.
Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu (M.3.136; D.1.204).

Accordingly, Māra’s seventh army is ‘doubt [about the significance of abandoning spiritually unwholesome factors and undertaking spiritually wholesome factors]’. This also accords with the nature of the Bodhisatta’s search at that time:

• Having gone forth [into the ascetic life] in search of what is spiritually wholesome, seeking the supreme state of sublime peace, I approached Āḷāra Kālāma.’
So evaṃ pabbajito samāno kiṃkusalagavesī anuttaraṃ santivarapadaṃ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṃ (M.1.163).

COMMENT

Middha: ‘torpor.’ See IGPT sv Middha.

 

VERSE 438

‘Gain, renown, honour, and ill-gotten prestige [are your ninth]. Extolling oneself and despising others, [considering them inferior due to conceit, is your tenth].

Lābho siloko sakkāro micchāladdho ca yo yaso
Yo cattānaṃ samukkaṃse pare ca avajānati

COMMENT

Yaso: ‘prestige.’ See IGPT sv Yasa.

COMMENT

Yo cattānaṃ samukkaṃse pare ca avajānati: ‘Extolling oneself and despising others, [considering them inferior due to conceit, is your tenth].’ The Pāli says ‘Whoever extols himself and despises others,’ which does not quite fit. We base our translation on verse 132.

 

VERSE 439

‘That is your army, Namuci, the forces of inward darkness. None but the heroic will conquer it. Having conquered it one finds happiness.’

Esā namuci te senā kaṇhassābhippahārinī
Na naṃ asūro jināti jetvā ca labhate sukhaṃ

 

VERSE 440

‘I fly the ribbon that denies surrender. Woe upon life here! Death in battle is better for me than to [surrender and] live on defeated.

Esa muñjaṃ parihare dhiratthu ida jīvitaṃ
Saṅgāme me mataṃ seyyo yaṃ ce jīve parājito

COMMENT

Esa muñjaṃ parihare: ‘I fly the ribbon that denies surrender.’ This follows Ñāṇamoli’s: ‘I fly the ribbon that denies retreat.’ (The Life of the Buddha, p.20).

 

VERSE 441

‘Plunged into this [battle] some ascetics and Brahmanists are lost. They know not the path travelled by those with noble practices.’

Pagāḷhettha na dissanti eke samaṇabrāhmaṇā
Tañca maggaṃ na jānanti yena gacchanti subbatā

COMMENT

Brāhmaṇā: ‘Brahmanists.’ See IGPT sv Brāhmaṇa.

COMMENT

Na dissanti: ‘lost.’ Na dissanti has these meanings:

1) No longer seen:

• They were seen entering this mountain: having entered, they were no longer seen.
Te imaṃ pabbataṃ pavisantā dissanti paviṭṭhā na dissanti (M.3.68).

2) Inconspicuous:

• Good people shine forth from afar, like the Himalaya mountains. Bad people are inconspicuous, like arrows shot at night.
Dūre santo pakāsenti himavanto va pabbato
Asantettha na dissanti rattiṃ khittā yathā sarā
(Dh.v.304).

3) Invisible:

• [Those with psychic power] see from a distance but are invisible themselves even when close.
Te dūratopi passanti āsannāpi na dissanti (A.1.148).

4) Lost:

• Fourteen oxen lost for the last sixty days.
balivaddā catuddasa ajja saṭṭhi na dissanti (S.1.170).

COMMENT

Subbatā: ‘those with noble practices.‘ See IGPT sv Sīlabbata.

 

VERSE 442

Seeing the army on all sides armed and ready, and Māra on his elephant, [I thought to myself:] ‘I set out for battle. May he not move me from my stronghold.’

Samantā dhajiniṃ disvā yuttaṃ māraṃ savāhanaṃ
Yuddhāya paccuggacchāmi mā maṃ ṭhānā acāvayi

COMMENT

Māraṃ savāhanaṃ: ‘Māra on his elephant’. PED (sv Vāhana): māra savāhana: ‘with his elephant.’ Commentary: girimekhalaṃ hatthirājānaṃ. Māra’s elephant, Girimekhalā, is one hundred and fifty leagues in height (BDPPN).

 

VERSE 443

[I said to Māra:] ‘That army of yours which the world [of beings] with its devas cannot overpower, I will destroy with penetrative discernment, like [destroying] an unfired pot with a rock.

Yaṃ te taṃ napasahati senaṃ loko sadevako
Taṃ te paññāya bhecchāmi āmaṃ pattaṃva asmanā

 

VERSE 444

‘Having brought my mind under control, with mindfulness well-established, I will wander from country to country training many disciples.

Vasiṃ karitvā saṅkappaṃ satiñca sūpatiṭṭhitaṃ
Raṭṭhā raṭṭhaṃ vicarissaṃ sāvake vinayaṃ puthū

COMMENT

Saṅkappaṃ: ‘mind.’ See IGPT sv Saṅkappa.

 

VERSE 445

‘The diligent and resolute practisers of my training system will go without your approval where, having gone, they will not grieve.’

Te appamattā pahitattā mama sāsanakārakā
Akāmā te gamissanti yattha gantvā na socare

COMMENT

Pahitattā: ‘resolute.’ See IGPT sv Pahitatta.

COMMENT

Sāsana: ‘training system.’ See IGPT sv Sāsana.

 

VERSE 446

[Māra replied:] ‘For seven years I have trailed the Blessed One step by step without finding a chance [to attack] the Perfectly Enlightened One, who is possessed of mindfulness.

Satta vassāni bhagavantaṃ anubandhiṃ padā padaṃ
Otāraṃ nādhigacchissaṃ sambuddhassa satimato

COMMENT

Otāraṃ: ‘chance [to attack].’ Otāraṃ is usually linked to its synonym ārammaṇaṃ (‘opportunity [to attack]’):

• Keep to your own sphere of personal application, to your ancestral haunts. If you do so, Māra will not get his chance, his opportunity [to attack] you.
Gocare bhikkhave caratha sake pettike visaye. Gocare bhikkhave carataṃ sake pettike visaye na lacchati māro otāraṃ na lacchati māro ārammaṇaṃ (D.3.58).

 

VERSE 447

‘A crow circled a stone which looked like a piece of fat, thinking: “Perhaps we will find something tender here; perhaps it will be something tasty.”

Medavaṇṇaṃva pāsāṇaṃ vāyaso anupariyagā
Apettha muduṃ vindema api assādanā siyā

 

VERSE 448

‘Finding nothing tasty, the crow departed. Like the crow attacking a rock and becoming weary of it, attacking Gotama and becoming weary of it, we leave.’

Aladdhā tattha assādaṃ vāyasetto apakkame
Kākova selaṃ āsajja nibbijjāpema gotamaṃ

COMMENT

Āsajja (‘attacking’) and nibbijja (‘becoming weary’) are absolutives and indeclinable, so can take as subjects both crow and Māra. Apakkame likewise operates as the common verb, but needs to cover both past and present tenses: ‘it left’ and ‘we leave’. This explains the confusion expressed by commentators and editors, and noted by Norman, about the correct suffix.

 

VERSE 449

Overcome by grief, the lute fell from under his arm. Then that miserable spirit instantaneously disappeared.

Tassa sokaparetassa vīṇā kacchā abhassatha
Tato so dummano yakkho tatthevantaradhāyathā ti

 

3. On Well-Spoken Speech (Subhāsita Sutta)

PTS PAGE 78(L6-10)

Thus have I heard:

At one time the Blessed One was dwelling in Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Monastery. Then the Blessed One addressed the bhikkhus: ‘Bhikkhus.’ ‘Venerable Sir’ the bhikkhus replied. The Blessed One spoke thus: ‘Possessed of four factors speech is well-spoken, not ill-spoken, blameless, and not criticised by the wise. Which four?

Evaṃ me sutaṃ eka samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi bhikkhavo ti. Bhadante ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca. Catūhi bhikkhave aṅgehi samannāgatā vācā subhāsitā hoti na dubbhāsitā anavajjā ca ananuvajjā ca viññūnaṃ. Katamehi catūhi?

 

PTS PAGE 78(L10-16)

1) ‘In this regard, a bhikkhu speaks only what is well-spoken [i.e. speech spoken gently, and with a mind of unlimited goodwill]; not what is ill-spoken [i.e. speech spoken harshly, and with inner hatred].

2) ‘He speaks only what is righteous [i.e. at the right time], not what is unrighteous [i.e. at the wrong time].

3) ‘He speaks only what is agreeable [i.e. speech conducive to spiritual well-being], not what is disagreeable [i.e. speech with odious consequences].

4) ‘He speaks only what is true, not what is false.

‘Possessed of these four factors speech is well-spoken, not ill-spoken, blameless, and not criticised by the wise.

1) Idha bhikkhave bhikkhu subhāsitaṃyeva bhāsati no dubbhāsitaṃ

2) dhammaṃyeva bhāsati no adhammaṃ

3) piyaṃyeva bhāsati no appiyaṃ

4) saccaṃyeva bhāsati no alikaṃ.

Imehi kho bhikkhave catūhi aṅgehi samannāgatā vācā subhāsitā hoti no dubbhāsitā anavajjā ca ananuvajjā ca viññūnan ti.

COMMENT

Catūhi bhikkhave aṅgehi samannāgatā vācā subhāsitā hoti: ‘Possessed of four factors speech is well-spoken.’ To resolve the problems of this Subhāsita Sutta, we will compare it to the Subhāsitavācā Sutta (A.3.243-4) which says well-spoken speech has five factors:

1) It is spoken at the right time.
Kālena ca bhāsitā hoti.

2) What is spoken is true.
Saccā ca bhāsitā hoti

3) It is spoken gently.
saṇhā ca bhāsitā hoti

4) What is spoken is conducive to spiritual well-being.
atthasaṃhitā ca bhāsitā hoti

5) It is spoken with a mind of [unlimited] goodwill.
mettacittena ca bhāsitā hoti (A.3.243-4).

The passage from the Subhāsita Sutta needs resolving for the following reasons:

1) It defines speech that is subhāsitā in terms of four factors, the first of which is that a bhikkhu speaks subhāsita. Therefore subhāsitā must have a second meaning, which is explained by Venerable Vaṅgīsa in verse 451 as ‘that speech which is neither a torment to oneself, nor harmful to others’. This corresponds to factors 3 and 5 of the Subhāsitavācā Sutta: ‘It is spoken gently, and with a mind of [unlimited] goodwill’. Therefore speaking subhāsitaṃyeva can be parenthesised, ‘speaking what is well-spoken [i.e. speech spoken gently, and with a mind of unlimited goodwill].’ The opposite of [unlimited] goodwill is given in the Codanā Sutta as inner hatred, as follows:

• I will speak with a mind of [unlimited] goodwill not with inner hatred
mettacittena vakkhāmi no dosantarenā ti (A.3.196).

2) It says a bhikkhu speaks only what is dhammaṃ. This corresponds to factor 1 of the Subhāsitavācā Sutta. Therefore speaking dhammaṃ means ‘speaking what is righteous [i.e. at the right time]’.

3) It says a bhikkhu speaks piyaṃyeva. This corresponds to factor 4 of the Subhāsitavācā Sutta: ‘What is spoken is conducive to spiritual well-being.’ This correspondence is confirmed by Vaṅgīsa in verse 452:

• Speech that does not have odious consequences for others is agreeable.
Yaṃ anādāya pāpāni paresaṃ bhāsate piyaṃ (Sn.v.452).

 

PTS PAGE 78(L16-17)

The Blessed One said this. When the Sublime One had said this, the Teacher further said:

Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā

 

VERSE 450

[The Blessed One:]

‘The wise say that [speaking] what is well-spoken [i.e. speech spoken gently, and with a mind of unlimited goodwill] is of first importance. Secondly, one should speak what is righteous [i.e. at the right time], not what is unrighteous [i.e. at the wrong time]. Thirdly, one should speak what is agreeable [i.e. speech conducive to spiritual well-being], not what is disagreeable [i.e. speech with odious consequences]. Fourth, one should speak what is true, not what is untrue.’

Subhāsitaṃ uttamamāhu santo dhammaṃ bhaṇe nādhammaṃ taṃ dutiyaṃ; piyaṃ bhaṇe nāppiyaṃ taṃ tatiyaṃ saccaṃ bhaṇe nālikaṃ taṃ catutthan ti.

 

PTS PAGE 79(L1-6)

Then Venerable Vaṅgīsa rose from his seat, placed his robe over one shoulder, saluted the Blessed One with joined palms, and said this: ‘Something has just occurred to me, Blessed One. Something has just occurred to me, Sublime One.’ ‘May it occur to you to speak it, Vaṅgīsa,’ the Blessed One said. Then, face to face, Venerable Vaṅgīsa extolled the Blessed One with suitable verses.

Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca paṭibhāti maṃ bhagavā paṭibhāti maṃ sugatā ti. Paṭibhātu taṃ vaṅgīsā ti bhagavā avoca. Atha kho āyasmā vaṅgīso bhagavantaṃ sammukhā sāruppāhi gāthāhi abhitthavi

 

VERSE 451

[Venerable Vaṅgīsa:]

‘One should speak only that speech which is neither a torment to oneself, nor harmful to others. That speech [i.e. speech spoken gently, and with a mind of unlimited goodwill] is indeed well-spoken.

Tameva vācaṃ bhāseyya yāyattānaṃ na tāpaye
Pare ca na vihiṃseyya sā ve vācā subhāsitā

COMMENT

Attānaṃ na tāpaye: ‘neither a torment to oneself.’ This is the torment of regret:

• Thinking, ‘I have undertaken bad speech,’ he is tormented [by regret]. Thinking, ‘I have not undertaken good speech,’ he is tormented [by regret].
vacīduccaritaṃ me katanti tappati akataṃ me vacīsucaritan ti tappati (A.1.49).

COMMENT

Sā ve vācā: ‘that speech [i.e. speech spoken gently, and with a mind of unlimited goodwill].’ Parenthesis as discussed above.

 

VERSE 452

‘One should speak that speech which is agreeable and welcomed. Speech that does not have odious consequences for others is agreeable.

Piyavācameva bhāseyya yā vācā paṭinanditā
Yaṃ anādāya pāpāni paresaṃ bhāsate piyaṃ

COMMENT

Pāpāni: ‘odious consequences.’ See IGPT sv Pāpaka.

 

VERSE 453

‘Truthfulness is indeed the speech [that leads to] the Deathless: this is a timeless law. The [attainment of the] supreme goal and of Truth [is] grounded on truthfulness, say the wise.

Saccaṃ ve amatā vācā esa dhammo sanantano
Sacce atthe ca dhamme ca āhu santo patiṭṭhitā.

COMMENT

Amatā vācā: ‘the speech [that leads to] the Deathless’

Norman treats amatā and vācā as nominatives:

• Truth indeed is the undying word.

Bodhi (translation of S.1.189) likewise says:

• Truth, indeed, is deathless speech.

But to say that a word, any word, is immortal or deathless is not in accordance with the Buddha’s teaching. Resolving this pāda can be accomplished with the parenthesis ‘[that leads to],’ in accordance with the following verse 454, where the best of words is said to be spoken ‘for the attainment of nibbāna’ (nibbānapattiyā).

COMMENT

Sacce atthe ca dhamme ca āhu santo patiṭṭhitā: ‘The [attainment of the] supreme goal and of Truth [is] grounded on truthfulness, say the wise.’ Norman says that atthe and dhamme are nominatives, not locatives. Sacce is a locative. Thus he translates pādas c and d as:

• In truth, the good say, the goal and the doctrine are grounded.

Bodhi likewise says:

• The goal and the Dhamma, the good say, are established upon truth.

But whatever the grammar, nibbāna is not grounded in or upon anything:

• It is neither fixed, nor moving, and has no foundation.
appatiṭṭhaṃ appavattaṃ anārammaṇamevetaṃ (Ud.80).

Resolving this pāda, too, can be accomplished with the parenthesis ‘[attainment of the],’ in accordance with verse 454.

 

VERSE 454

‘The sure word which the Buddha speaks for the realisation of the Untroubled, for putting an end to suffering, is indeed the best of words.’

Yaṃ buddho bhāsati vācaṃ khemaṃ nibbānapattiyā;
Dukkhassantakiriyāya sā ve vācānamuttamā ti.

COMMENT

Nibbāna: ‘the Untroubled.’ See IGPT sv Nibbāna.

 

4. With Sundarika Bhāradvāja (Sundarikabhāradvāja Sutta)

PTS PAGES 79(L18-)-80(L4)

Thus have I heard:

At one time the Blessed One was dwelling amongst the Kosalan people on the bank of the river Sundarikā. At that time the brahman Sundarika Bhāradvāja was making offerings to fire and venerating the sacrificial fire on the bank of the River Sundarikā. Having done so, and having risen from his seat, he looked around in the four directions to see who might eat the remains of the oblation. He saw the Blessed One nearby at the root of some tree, sitting with his head covered. Taking the remains of the oblation in his left hand, and a waterpot in his right, he approached the Blessed One.

Evaṃ me sutaṃ ekaṃ samayaṃ bhagavā kosalesu viharati sundarikāya nadiyā tīre. Tena kho pana samayena sundarikabhāradvājo brāhmaṇo sundarikāya nadiyā tīre aggiṃ juhati, aggihuttaṃ paricarati. Atha kho sundarikabhāradvājo brāhmaṇo aggiṃ juhitvā aggihuttaṃ paricaritvā uṭṭhāyāsanā samantā catuddisā anuvilokesi ko nu kho imaṃ havyasesaṃ bhuñjeyyā ti? Addasā kho sundarikabhāradvājo brāhmaṇo bhagavantaṃ avidūre aññatarasmiṃ rukkhamūle sasīsaṃ pārutaṃ nisinnaṃ disvāna vāmena hatthena havyasesaṃ gahetvā dakkhiṇena hatthena kamaṇḍaluṃ gahetvā yena bhagavā tenupasaṅkami.

COMMENT

Kamaṇḍaluṃ: ‘waterpot in his right,’ i.e. for washing the recipient’s bowl and hands.

• When his hands are washed, the bowl is washed.
Hatthesu dhotesu patto dhoto hoti (M.2.138).

 

PTS PAGE 80(L5-15)

At the sound of the footsteps, the Blessed One uncovered his head. Sundarika Bhāradvāja thought: ‘This reverend is shaven-headed; this reverend is a shaveling.’ He wanted to turn back but then thought: ‘Some brahmans are also shaven-headed. How about if I approached and asked him about his ancestry?’ He did so, asking, ‘What is the Venerable’s ancestry?’ Then the Blessed One addressed the brahman Sundarika Bhāradvāja with [these] verses:

Atha kho bhagavā sundarikabhāradvājassa brāhmaṇassa padasaddena sīsaṃ vivari. Atha kho sundarikabhāradvājo brāhmaṇo muṇḍo ayaṃ bhavaṃ, muṇḍako ayaṃ bhavan ti tatova puna nivattitukāmo ahosi. Atha kho sundarikabhāradvājassa brāhmaṇassa etadahosi muṇḍāpi hi idhekacce brāhmaṇā bhavanti, yaṃnūnāhaṃ upasaṅkamitvā jātiṃ puccheyyan ti. Atha kho sundarikabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṃ etadavoca kiṃjacco bhavan ti? Atha kho bhagavā sundarikabhāradvājaṃ brāhmaṇaṃ gāthāhi ajjhabhāsi

 

VERSE 455

[The Blessed One:]

‘I am neither a brahman, nor a prince, nor a vessa, nor anyone at all. Having profoundly understood the genealogy of common men, I live the religious life in the world, a sage, liberated from the perception of existence.

Na brāhmaṇo nomhi na rājaputto na vessāyano uda koci nomhi
Gottaṃ pariññāya puthujjanānaṃ akiñcano manta carāmi loke.

COMMENT

Gottaṃ pariññāya puthujjanānaṃ: ‘having profoundly understood the genealogy of common men.’ The Buddha’s understanding of geneology is expressed in verse 648.

COMMENT

Akiñcano: ‘liberated from the perception of existence.’ See IGPT sv Ākiñcañña.

COMMENT

Manta: ‘a sage.’ We take this as mantā, as does Norman.

 

VERSE 456

‘Clad in robes, I live the religious life without a home, with a shaven head, with ego completely extinguished, untarnished in the world by [attachment to] human beings. You asked about my ancestry, brahman, but the question is unfitting.’

Saṅghāṭivāsī agaho carāmi nivuttakeso abhinibbutatto
Alippamāno idha māṇavehi akallaṃ maṃ brāhmaṇa pucchasi gottapañhaṃ.

COMMENT

Alippamāno idha māṇavehi: ‘untarnished in the world by [attachment to] human beings.’ Compare:

• ‘like the lotus is untarnished by [contact with] water’
Padumaṃ va toyena alippamāno, (Sn.v.71).

See IGPT sv Limpati.

 

VERSE 457

[Sundarika Bhāradvāja:]

‘But, sir, when brahmans meet each other, they ask “Is the venerable a brahman?”’

[The Blessed One:]

‘If you call yourself a brahman and me a non-brahman, then I invite you [to test me] on the Sāvittī with three lines and twenty-four syllables.’

Pucchanti ve bho brāhmaṇā brāhmaṇebhi saha brāhmaṇo no bhavan ti

Brāhmaṇo hi ce tvaṃ brūsi mañca brūsi abrāhmaṇaṃ
Taṃ taṃ sāvittiṃ pucchāmi tipadaṃ catuvīsatakkharaṃ.

COMMENT

Pucchāmi: ‘I invite you [to test me].’ This parenthesis helps makes sense of the dialogue that follows, where Sundarika questions the Buddha and is delighted that he is able to quote sacred knowledge from the brahman scriptures. The Buddha’s answer is two pādas and twenty-three syllables, but would have been originally in Sanskrit, which explains Norman’s comment on verses 457-461: ‘The metre of these verses is strange.’

 

VERSE 458

[Sundarika Bhāradvāja:]

‘For what reason have seers, men, khattiyas, and brahmans, so many of them, offered gifts to devas here in the world?’

[The Blessed One:]

‘If one who has completed [his scriptural education], who is blessed with profound knowledge, should receive an offering at the time of an alms bestowal, then, I declare, the offering would have a good result.’

Kiṃ nissitā isayo manujā khattiyā brāhmaṇā
Devatānaṃ yaññamakappayiṃsu puthū idha loke

Yadantagū vedagū yaññakāle
Yassāhutiṃ labhe tassijjheti brūmi.

COMMENT

The mismatch between Sundarika’s question and the Buddha’s answer is easily explained. The original question has been lost and been replaced by Puṇṇaka’s question, copied from verse 1043.

COMMENT

Antagū: ‘one who has completed [his scriptural education].’ Although antagū is unqualified here, it is clarified as vedantagū in verse 463. Sundarika Bhāradvāja would be unaware of the significance of these words to Buddhists, and would have considered antagū and vedagū as meaning knowledgeable in the Vedas. For Buddhists, both terms mean arahantship. See IGPT sv Antagū and Vedagū.

 

VERSE 459

[Sundarika Bhāradvāja:]

‘Then certainly this offering will have a good result since we have seen one like you who is [so] knowledgeable. Had I not seen you, another person would have consumed my oblation.’

Addhā hi tassa hutamijjhe yaṃ tādisaṃ vedagumaddasāma
Tumhādisānañhi adassanena añño jano bhuñjati pūraḷāsaṃ

COMMENT

Vedagu: ‘[so] knowledgeable’ i.e. knowledgeable about the Sāvittī.

 

VERSE 460

[The Blessed One:]

‘Therefore, brahman, since you are seeking some benefit, approach me and ask [about it]. Perhaps you will find someone here who is peaceful, not smoldering with desire, rid of spiritual defilement, free of expectations, one of great wisdom.’

Tasmātiha tvaṃ brāhmaṇa atthena atthiko upasaṅkamma puccha
Santaṃ vidhūmaṃ anīghaṃ nirāsaṃ appevidha abhivinde sumedhaṃ.

COMMENT

Anīghaṃ: ‘rid of spiritual defilement.’ See IGPT sv Anīgha.

COMMENT

Nirāsaṃ: ‘free of expectations.’ See IGPT sv Āsā.

 

VERSE 461

[Sundarika Bhāradvāja:]

‘I take delight in sacrifices, Master Gotama. I want to sacrifice but I do not discern [any good result]. May your reverence instruct me. Tell me in what way a sacrifice is successful.’

[The Blessed One:]

‘Then listen, brahman: I will explain the teaching to you.’

Yaññe ratohaṃ bho gotama yaññaṃ yiṭṭhukāmo nāhaṃ pajānāmi
Anusāsatu maṃ bhavaṃ yattha hutaṃ ijjhate brūhi me taṃ.

Tena hi tvaṃ brāhmaṇa odahassu sotaṃ dhammaṃ te desessāmi

COMMENT

Nāhaṃ pajānāmi: ‘I do not discern.’ See IGPT sv Pajānāti.

 

VERSE 462

[The Blessed One:]

‘Do not ask about ancestry: ask about conduct. [Just as] fire comes from wood, [likewise] a sage who is resolute and restrained by shame of wrongdoing becomes a thoroughbred even though he is of lowly birth.

Mā jātiṃ pucchī caraṇañca puccha kaṭṭhā have jāyati jātavedo
Nīcākulīnopi munī dhitimā ājāniyo hoti hirīnisedho.

 

VERSE 463

‘To one who has been inwardly tamed by truth, who has submitted to inward taming, completed his scriptural education, fulfilled the religious life, to him, at the right time, a brahman who is looking for merit should bestow an offering; he should offer him a gift.

Saccena danto damasā upeto vedantagū vusitabrahmacariyo
Kālena tamhi havyaṃ pavecche yo brāhmaṇo puññapekkho yajetha.

COMMENT

Upeto: ‘submitted.’ See IGPT sv Upeti.

 

VERSE 464

‘To those who have abandoned sensuous pleasures, who live the religious life without a home, with egos well-restrained, who are as straight as a die, to them, at the right time, a brahman who is looking for merit should bestow an offering; he should offer them a gift.

Ye kāme hitvā agahā caranti susaṃyatattā tasaraṃva ujjuṃ
Kālena tesu havyaṃ pavecche yo brāhmaṇo puññapekkho yajetha.

COMMENT

Tasaraṃva ujjuṃ: ‘straight as a die.’ Pāli says ‘straight as a shuttle.’

 

VERSE 465

‘To those who are free of attachment, whose [mental] faculties are well collected, who are freed [from individual existence] like the moon is free from the grasp of Rāhu’s [mouth], to them, at the right time, a brahman who is looking for merit should bestow an offering; he should offer them a gift.

Ye vītarāgā susamāhitindriyā candova rāhuggahaṇā pamuttā
Kālena tesu havyaṃ pavecche yo brāhmaṇo puññapekkho yajetha

COMMENT

Susamāhitindriyā: ‘[mental] faculties are well collected.’ See IGPT sv Vippasannāni indriyāni.

COMMENT

‘Like the moon is free from the grasp of Rāhu’s [mouth].’ The mouth of Rāhu, Lord of the Asuras, is blamed for solar and lunar eclipses in the Upakkilesa Sutta (A.2.53). The same mouth is held responsible for capturing Candimā and Suriya, the devas of the moon and sun, in the Candimā and Suriya Suttas (S.1.50-1), though these devas seem synonymous with the sun and moon themselves. That the mouth is involved is indicated in the Suriya Sutta (mā rāhu gilī, S.1.51), and the commentary (see BDPPN).

COMMENT

Pamuttā: ‘freed [from individual existence].’ We regard pamutta as a synonym of mutta and vippamutta.’ See IGPT sv Mutta.

 

VERSE 466

‘To those who do not adhere [to immaterial-factors-and-bodily-form], who roam the world ever mindfully having renounced their cherished possessions, to them, at the right time, a brahman who is looking for merit should bestow an offering; he should offer them a gift.

Asajjamānā vicaranti loke sadā satā hitvā mamāyitāni
Kālena tesu havyaṃ pavecche yo brāhmaṇo puññapekkho yajetha

COMMENT

Asajjamānā: ‘To those who do not adhere [to immaterial-factors-and-bodily-form].’ Asajjamānā occurs here without an object, so we take the object from its occurrence in the following passage:

• The bonds [to individual existence] do not afflict one who is liberated from the perception of existence, who does not adhere to immaterial-factors-and-bodily-form
Taṃ nāmarūpasmimasajjamānaṃ akiñcanaṃ nānupatanti saṅgā ti (S.1.25).

 

VERSE 467

‘He who lives the religious life having abandoned and overcome sensuous yearnings, who has realised the end of birth and death, who has realised the Untroubled, who is as peaceful as a lake of water: the Perfect One is worthy of the oblation.

Yo kāme hitvā abhibhuyyacārī yo vedi jātīmaraṇassa antaṃ
Parinibbuto udakarahadova sīto tathāgato arahati pūraḷāsaṃ.

COMMENT

Cārī: ‘He who lives the religious life.’ See IGPT sv Eko care khaggavisāṇakappo.

COMMENT

Parinibbuto: ‘realised the Untroubled.’ See IGPT sv Nibbāna.

COMMENT

Udakarahadova sīto: ‘as peaceful as a lake of water.’ We would normally take sīto as standing for sītibhūta, ‘freed from inward distress.’ See IGPT sv Sītibhūta. But we cannot do that here because the same adjective has to fit with a lake. Neither could we say ‘cool,’ because that does not fit with the Buddha: ‘as cool as a lake of water.’

 

VERSE 468

‘He is on equal terms with those who are virtuous, and on distant terms with those who are unvirtuous. The Perfect One has endless wisdom. Not cleaving to this world or the next: the Perfect One is worthy of the oblation.

Samo samehi visamehi dūre tathāgato hoti anantapañño
Anupalitto idha vā huraṃ vā tathāgato arahati pūraḷāsaṃ.

COMMENT

Anupalitto: ‘Not cleaving.’ See IGPT sv Limpati.

COMMENT

Visamehi: ‘unvirtuous.’ It has the same meaning in verses 57 and 215.

 

VERSE 469

‘He in whom there is no deceit and no conceit, who is free of greed, free of selfishness, free of expectations, who has expelled anger, and whose ego is completely extinguished, that Brahman who has abandoned the stain of grief: the Perfect One is worthy of the oblation.

Yamhi na māyā vasati na māno yo vītalobho amamo nirāso
Panuṇṇakodho abhinibbutatto yo brāhmaṇo sokamalaṃ ahāsi
Tathāgato arahati pūraḷāsaṃ.

COMMENT

Nirāso: ‘free of expectations.’ See IGPT sv Āsā.

 

VERSE 470

‘He who has abandoned the attachment of the mind [to views and egocentric thoughts], in whom there is no possessiveness at all, not grasping anything in either this world or the world beyond: the Perfect One is worthy of the oblation.

Nivesanaṃ yo manaso ahāsi pariggahā yassa na santi keci
Anupādiyāno idha vā huraṃ vā tathāgato arahati pūraḷāsaṃ.

COMMENT

Nivesanaṃ manaso: ‘attachment of the mind [to views and egocentric thoughts].’ That the attachment of the mind is to views and egocentric thoughts is supported by the commentary and the suttas:

1) Commentary: taṇhādiṭṭhinivesanaṃ. The notion “I am” is imbued with taṇhā, says the Taṇhājālinī Sutta (A.2.212-3).

2) ‘Objects of attachment’ is linked in verse 846 to views and thoughts that are regarded as personal.

 

VERSE 471

‘He who is inwardly collected, who has crossed the flood [of suffering], who knows the nature of reality through the highest perception [of reality], whose āsavas are destroyed, one who bears his final body: the Perfect One is worthy of the oblation.

Samāhito yo udatāri oghaṃ dhammaṃ caññāsi paramāya diṭṭhiyā
Khīṇāsavo antimadehadhārī tathāgato arahati pūraḷāsaṃ.

COMMENT

Dhammaṃ: ‘nature of reality.’ See IGPT sv Dhamma.

COMMENT

Diṭṭhiyā: ‘perception [of reality].’ See IGPT sv Diṭṭhi. Verse 1070 says one crosses the flood [of suffering] through the perception of nonexistence, with the help of the reflection ‘It does not exist.’ This, then, would seem to be the highest perception [of reality].

 

VERSE 472

‘One in whom harsh speech is destroyed, and in whom perceptually obscuring states due to pursuing individual existence are destroyed, they do not exist, they have vanished; one who is blessed with profound knowledge, freed [from individual existence] in every respect: the Perfect One is worthy of the oblation.

Bhavāsavā yassa vacī kharā ca vidhūpitā atthaṅgatā na santi
Sa vedagū sabbadhi vippamutto tathāgato arahati pūraḷāsaṃ.

COMMENT

Bhavāsavā: ‘perceptually obscuring states due to pursuing individual existence.’ See IGPT sv Āsava.

COMMENT

Vedagū: ‘one who is blessed with profound knowledge.’ See IGPT sv Veda.

COMMENT

Vippamutto: ‘freed [from individual existence].’ See IGPT sv Mutta.

 

VERSE 473

‘One who has overcome the bonds [to individual existence], for whom there are no bonds [to individual existence], one who amidst beings filled with conceit is a being without conceit, who has profoundly understood what is intrinsically unsatisfactory, the planes of rebirth, and the bases [for the generating of merit]: the Perfect One is worthy of the oblation.

Saṅgātigo yassa na santi saṅgā yo mānasattesu amānasatto
Dukkhaṃ pariññāya sakhettavatthuṃ tathāgato arahati pūraḷāsaṃ.

COMMENT

Saṅgā: ‘bonds [to individual existence].’ See IGPT sv Saṅga.

COMMENT

Dukkhaṃ: ‘what is intrinsically unsatisfactory.’ Here dukkha is connected with pariññāya, and in the following quote with the etymologically related parijāneyya, the context makes it clear how dukkha should be rendered:

―What do you think, Aggivessana: when one adheres to what is intrinsically unsatisfactory, resorts to it, cleaves to it, regards it as this is “[in reality] mine,” this is “[in reality] what I am,” this is “my [absolute] Selfhood”’ could one ever profoundly understand what is intrinsically unsatisfactory or abide with what is intrinsically unsatisfactory destroyed?
Taṃ kiṃ maññasi aggivessana yo nu kho dukkhaṃ allīno dukkhaṃ upagato dukkhaṃ ajjhosito dukkhaṃ etaṃ mama eso’hamasmi eso me attā ti samanupassati api nu kho so sāmaṃ vā dukkhaṃ parijāneyya dukkhaṃ vā parikkhepetvā vihareyyāti.

―How could one, Master Gotama. No, Master Gotama.
Kiṃ hi siyā bho gotama. No hidaṃ bho gotamā ti (M.1.232-3).

COMMENT

Pariññāya: ‘profoundly understood.’ See IGPT sv Abhijānāti.

COMMENT

Sakhettavatthuṃ: ‘the planes of rebirth, and the bases [for the generating of merit].’

1) ‘The planes of rebirth: see verse 524.

2) There are three bases (vatthūni) for the generating of merit: the basis for the generating of merit comprised of generosity, or of virtue, or of spiritual cultivation
tīṇi puññakiriyavatthūni: dānamayaṃ puññakiriyavatthu, sīlamayaṃ puññakiriyavatthu, bhāvanāmayaṃ puññakiriyavatthu (D.3.218. It.51).

Khetta and vatthuṃ are part of a dvanda compound taking the form of a neuter singular, and become a collective, for example in hatthapādaṃ, the hands and feet (PGPL, para 543). Thus khetta and vatthuṃ are singular or plural.

 

VERSE 474

‘He who is not relying on [the fulfilment of any] expectation [for anything in the world], who has discovered seclusion [from sensuous pleasures and spiritually unwholesome factors], who has gone beyond the dogmatism experienced by others, and for whom there are no bases whatsoever [for the establishment of his stream of consciousness]: the Perfect One is worthy of the oblation.

Āsaṃ anissāya vivekadassī paravediyaṃ diṭṭhimupātivatto
Ārammaṇā yassa na santi keci tathāgato arahati pūraḷāsaṃ.

COMMENT

Āsaṃ: ‘[the fulfilment of any] expectation [for anything in the world].’ See IGPT sv Āsā.

COMMENT

Anissāya: ‘not relying.’ See IGPT sv Nissaya.

COMMENT

Viveka: ‘seclusion [from sensuous pleasures and spiritually unwholesome factors].’ The parenthesis corresponds to vivicceva kāmehi vivicca akusalehi dhammehi. See IGPT sv Viveka.

COMMENT

Diṭṭhim: ‘dogmatism.’ See IGPT sv Diṭṭhi.

COMMENT

Ārammaṇā: ‘bases whatsoever [for the establishment of his stream of consciousness].’ See IGPT sv Ārammaṇa. Commentary: Ārammaṇā ti paccayā punabbhavakāraṇānī ti vuttaṃ hoti. This suggests that ārammaṇaṃ viññāṇassa ṭhitiyā is meant, a phrase which occurs here, where ārammaṇaṃ is linked to punabbhava:

• Whatever one is intent upon, conceives of, and identifies with, this becomes the basis for the establishment of one’s stream of consciousness. When there is the basis, there is the establishment of one’s stream of consciousness. When one’s stream of consciousness is established and has [egoistically] matured, renewed states of individual existence and rebirth occur in the future.
yañca bhikkhave ceteti yañca pakappeti yañca anuseti ārammaṇametaṃ hoti viññāṇassa ṭhitiyā. Yañca ārammaṇe sati patiṭṭhā viññāṇassa hoti. Tasmiṃ patiṭṭhite viññāṇe virūḷhe āyatiṃ punabbhavābhinibbatti hoti (S.2.65).

 

VERSE 475

‘One for whom, having understood things through and through they are destroyed, they have vanished, they do not exist; one who is peaceful because of the destruction of grasping, liberated [from perceptually obscuring states]: the Perfect One is worthy of the oblation.

Parovarā yassa samecca dhammā vidhūpitā atthaṅgatā na santi
Santo upādānakkhaye vimutto tathāgato arahati pūraḷāsaṃ.

COMMENT

Upādānakkhaye: ‘because of the destruction of grasping.’ The locative case shows the cause, reason or motive of an action (PGPL, para.601).

COMMENT

The verse says that things are ‘destroyed,’ and this comes from understanding them. The insight into nonexistence is seen also in verse 645:

• A person for whom there is [nowhere] anything at all in either the past, the future, or the present, who is liberated from the perception of existence, free of grasping, he is what I call a Brahman.
Yassa pure ca pacchā ca majjhe ca natthi kiñcanaṃ
Akiñcanaṃ anādānaṃ tamahaṃ brūmi brāhmaṇaṃ
(Sn.v.645).

For further notes on nonexistence, see IGPT sv Ākiñcañña. For further notes on destruction, see comment on verses 738-739.

 

VERSE 476

‘One who has realised the end and destruction of the ties to individual existence and of birth, who has rejected the path of attachment completely, who is spiritually purified, faultless, free of [the three] spiritual stains, flawless: the Perfect One is worthy of the oblation.

Saṃyojanaṃ jātikhayantadassī yopānudi rāgapathaṃ asesaṃ
Suddho nidoso vimalo akāco tathāgato arahati pūraḷāsaṃ.

COMMENT

Vimalo: ‘free of [the three] spiritual stains.’ See comment on verse 378.

 

VERSE 477

‘He who does not behold an [absolute] Selfhood with an [absolute] Selfhood, who is inwardly collected, spiritually purified, inwardly unshakeable, he indeed is imperturbable, free of remissness in practising the teaching, and free of unsureness [about the excellence of the teaching]: the Perfect One is worthy of the oblation.

Yo attanāttānaṃ nānupassati samāhito ujjugato ṭhitatto
Sa ve anejo akhilo akaṅkho tathāgato arahati pūraḷāsaṃ.

COMMENT

Yo attanāttānaṃ nānupassati: ‘He who does not behold an [absolute] Selfhood with an [absolute] Selfhood.’ The view that ‘I perceive an [absolute] Selfhood with an [absolute] Selfhood’ (attanā' va attānaṃ sañjānāmī ti) arises from contemplating questions that should not be contemplated, like: Was I in the past? Shall I be in the future? Where has this being come from? Where will it go? See M.1.7-9.

COMMENT

Akhilo: ‘free of remissness in practising the teaching.’ See IGPT sv Khila.

COMMENT

Akaṅkho: ‘free of unsureness [about the excellence of the teaching].‘ See IGPT sv Vicikicchā.

 

VERSE 478

‘He in whom there are no moments of undiscernment of reality, and who has knowledge and vision of all phenomena [according to reality], who bears his last body, who has attained perfect enlightenment and unsurpassed good fortune on account of which there is purity of spirit: the Perfect One is worthy of the oblation.’

Mohantarā yassa na santi keci sabbesu dhammesu ca ñāṇadassī
Sarīrañca antimaṃ dhāreti patto ca sambodhimanuttaraṃ sivaṃ
Ettāvatā yakkhassa suddhi tathāgato arahati pūraḷāsaṃ.

COMMENT

Moha: ‘undiscernment of reality.’ See IGPT sv Moha.

COMMENT

Sabbesu dhammesu ca ñāṇadassī: ‘knowledge and vision of all phenomena [according to reality].’ See IGPT sv Dassana and sv Ñāṇa.

 

VERSE 479

[Sundarika Bhāradvāja:]

‘May my offering be a true offering since I have found one like you who is blessed with profound knowledge. Brahmā is my witness. May the Blessed One accept and consume my oblation.’

Hutañca mayhaṃ hutamatthu saccaṃ yaṃ tādisaṃ vedagunaṃ alatthaṃ
Brahmā hi sakkhi paṭigaṇhātu me bhagavā bhuñjatu me bhagavā pūraḷāsaṃ

COMMENT

Vedagunaṃ: ‘blessed with profound knowledge.’ By comparison in verse 459 we translated Sundarika’s ‘vedagu’ as knowledgeable. But here Sundarika is a different man. This is clear from his comments in verse 486. Although his allegiance to Brahmā seems unshaken, he is soon to become an arahant.

 

VERSE 480

[The Blessed One:]

‘Brahman, what is chanted for in verse should not be eaten by me. It is not the practice of those who see [the nature of reality]. Buddhas reject what has been chanted for in verse. As long as righteousness exists, brahman, this is their mode of conduct.

Gāthābhigītaṃ me abhojaneyyaṃ sampassataṃ brāhmaṇa nesa dhammo
Gāthābhigītaṃ panudanti buddhā dhamme sati brāhmaṇa vuttiresā.

COMMENT

This verse and the next repeat verses 81 and 82.

COMMENT

Sampassataṃ: ‘those who see [the nature of reality].‘ See IGPT sv Passati.

COMMENT

Dhamme: ‘righteousness.’ See IGPT sv Dhamma.

 

VERSE 481

‘Serve with other food and drink the one who is spiritually perfected, the great Seer, one whose āsavas are destroyed, whose fretting has subsided, for he is the [unsurpassed] field for one looking for merit.’

Aññena ca kevalinaṃ mahesiṃ khīṇāsavaṃ kukkuccavūpasantaṃ
Annena pānena upaṭṭhahassu khettaṃ hi taṃ puññapekkhassa hoti.

COMMENT

Kevalinaṃ: ‘the one who is spiritually perfected.‘ See IGPT sv Kevalin.

COMMENT

Kukkucca: ‘fretting.’ See IGPT sv Kukkucca. When Venerable Anuruddha complained that for all his meditation skill, his mind was still not released from the āsavas, Venerable Sāriputta called this kukkucca, fretting (A.1.281). The subsiding of fretting is therefore linked to arahantship. The association with khīṇāsavaṃ in this verse confirms it.

COMMENT

Khettaṃ: ‘the [unsurpassed] field.’ The parenthesis is usual:

• the unsurpassed field of merit for the world.
anuttaraṃ puññakkhettaṃ lokassāti (S.5.390).

• the unsurpassed field of merit
puññakhettamanuttaraṃ (Sn.v.486).

 

VERSE 482

[Sundarika Bhāradvāja:]

‘It is well, Blessed One, that, having received your advice, I can thus know who should consume an offering from one like me, and whom I should seek at the time of alms bestowal.’

Sādhāhaṃ bhagavā tathā vijaññaṃ yo dakkhiṇaṃ bhuñjeyya mādisassa
Yaṃ yaññakāle pariyesamāno pappuyya tava sāsanaṃ

COMMENT

Sāsanaṃ: ‘advice.’ Commentary: Tava sāsanan ti tava ovādaṃ. See IGPT sv Sāsana.

 

VERSE 483-485

[The Blessed One:]

‘One whose aggressiveness has vanished, whose mind is free of impurity, who is free of sensual yearnings, whose lethargy is expelled, the eliminator of unenlightening doctrines, one who is knowledgeable about birth and death, the Sage who is perfect in the practice of sagehood, the one of such good qualities who has come to the alms presentation, dispelling superciliousness, revere him with joined palms, honour him with food and drink. Thus your offerings will have a good result.’

Sārambhā yassa vigatā cittaṃ yassa anāvilaṃ
Vippamutto ca kāmehi thīnaṃ yassa panūditaṃ

Sīmantānaṃ vinetāraṃ jātimaraṇakovidaṃ
Muniṃ moneyyasampannaṃ tādisaṃ yaññamāgataṃ

Bhakuṭiṃ vinayitvāna pañjalikā namassatha
Pūjetha annapānena evaṃ ijjhanti dakkhiṇā

COMMENT

Sārambhā: ‘aggressiveness.’ See IGPT sv Ārambha.

COMMENT

Anāvilaṃ: ‘free of impurity.’ See IGPT sv Āvila.

COMMENT

Sīmantānaṃ vinetāraṃ: ‘eliminator of unenlightening doctrines.’ See comment on verse 795.

COMMENT

Jātimaraṇakovidaṃ: ‘one who is knowledgeable about birth and death.’ See IGPT sv Kovida.

COMMENT

Sampannaṃ: ‘perfect.’ See IGPT sv Sampanna.

COMMENT

Moneyya: ‘the practice of sagehood.’ See comment on verse 698.

 

VERSE 486

[Sundarika Bhāradvāja:]

‘The Buddha, the reverend one, the unsurpassed field of merit, the [supreme] recipient of the offerings of the whole world, is worthy of the oblation. What is given to this reverend is of great fruit.’

Buddho bhavaṃ arahati pūraḷāsaṃ puññakhettamanuttaraṃ
Āyāgo sabbalokassa bhoto dinnaṃ mahapphalan ti.

 

PTS PAGE 86 (5-16)

Then the brahman Sundarika Bhāradvāja spoke thus to the Blessed One:

‘Wonderful, Master Gotama, wonderful. Just as one might set upright what was overturned, or reveal what was concealed, or point the way to one who had gone astray, or bring a lamp into the darkness so that those with eyes could see visible objects, likewise the teaching has been explained in many ways by Master Gotama. I go to Master Gotama for refuge, and to the teaching, and to the community of bhikkhus. May I receive the going forth [into the ascetic life] in the presence of Master Gotama. May I receive bhikkhu ordination.’

The brahman Sundarika Bhāradvāja received the going forth [into the ascetic life] in the presence of the Blessed One, he received bhikkhu ordination... Then the brahman Sundarika Bhāradvāja became one of the arahants.

Atha kho sundarikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca abhikkantaṃ bho gotama abhikkantaṃ bho gotama. Seyyathāpi bho gotama nikkujjitaṃ vā ukkujjeyya paṭicchannaṃ vā vivareyya mūḷhassa vā maggaṃ ācikkheyya andhakāre vā telapajjotaṃ dhāreyya cakkhumanto rūpāni dakkhintī ti evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ labheyyaṃ upasampadan ti. Alattha kho sundarikabhāradvājo brāhmaṇo…pe… arahataṃ ahosī ti.

 

5. With Māgha (Māgha Sutta)

PTS PAGES 86(L19)-87(L1)

Thus have I heard:

At one time the Blessed One was dwelling at Rājagaha on Mount Gijjhakūṭa. Then the young brahman Māgha approached the Blessed One; and having exchanged greetings and words of cordiality he sat down at a respectful distance. Sitting there, he said:

Evaṃ me sutaṃ ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho māgho māṇavo yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sārāṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho māgho māṇavo bhagavantaṃ etadavoca

 

PTS PAGE 87(L1-18)

[Māgha:]

‘Master Gotama, I am a giver, a liberal benefactor, hospitable, devoted to charity. I seek wealth righteously, and with wealth thus acquired and obtained I give offerings to one, two, three, ten, twenty, a hundred people, or more. In giving and offering like this, Master Gotama, do I beget much merit?’

[The Blessed One:]

‘Certainly, young man, in giving and offering like this, you beget much merit. One who is a giver, a liberal benefactor, hospitable, devoted to charity, who seeks wealth righteously, and with wealth thus acquired and obtained gives offerings to one, two, three, ten, twenty, a hundred people, or more, begets much merit.’

Then Māgha, the young brahman, addressed the Blessed One in verse:

Ahañhi bho gotama dāyako dānapati vadaññū yācayogo dhammena bhoge pariyesāmi dhammena bhoge pariyesitvā dhammaladdhehi bhogehi dhammādhigatehi ekassapi dadāmi dvinnampi tiṇṇampi catunnampi pañcannampi channampi sattannampi aṭṭhannampi navannampi dasannampi dadāmi vīsāyapi tiṃsāyapi cattālīsāyapi paññāsāyapi dadāmi satassapi dadāmi bhiyyopi dadāmi. Kaccāhaṃ bho gotama evaṃ dadanto evaṃ yajanto bahuṃ puññaṃ pasavāmī ti?

Taggha tvaṃ māṇava evaṃ dadanto evaṃ yajanto bahuṃ puññaṃ pasavasi. Yo kho māṇava dāyako dānapati vadaññū yācayogo dhammena bhoge pariyesati dhammena bhoge pariyesitvā dhammaladdhehi bhogehi dhammādhigatehi ekassapi dadāti…pe… satassapi dadāti bhiyyopi dadāti bahuṃ so puññaṃ pasavatī ti.

Atha kho māgho māṇavo bhagavantaṃ gāthāya ajjhabhāsi

 

VERSE 487

[Māgha:]

‘I ask the hospitable Gotama, clad in ochre robes, living the religious life without a home: For one who is a householder who offers gifts, seeking merit, looking for merit, devoted to charity, a liberal benefactor, giving food and drink to others in this world, in what way would the donor’s offering be spiritually purified?’

Pucchāmahaṃ gotamaṃ vadaññuṃ kāsāyavāsiṃ agahaṃ carantaṃ
Yo yācayogo dānapati gahaṭṭho puññatthiko yajatī puññapekkho
Dadaṃ paresaṃ idha annapānaṃ katthaṃ hutaṃ yajamānassa sujjhe

COMMENT

Carantaṃ: ‘living the religious life.’ See IGPT sv Eko care khaggavisāṇakappo.

 

VERSE 488

[The Blessed One:]

‘A householder who offers gifts, seeking merit, looking for merit, devoted to charity, a liberal benefactor, giving food and drink to others in this world, such a one would succeed in his quest on account of those who are worthy to receive offerings.’

Yo yācayogo dānapati gahaṭṭho puññatthiko yajati puññapekkho
Dadaṃ paresaṃ idha annapānaṃ ārādhaye dakkhiṇeyyebhi tādi

 

VERSE 489

[Māgha:]

‘For one who is a householder who offers gifts, seeking merit, looking for merit, devoted to charity, a liberal benefactor, giving food and drink to others in this world, tell me, Blessed One, about those who are worthy to receive offerings.’

Yo yācayogo dānapati gahaṭṭho puññatthiko yajati puññapekkho
Dadaṃ paresaṃ idha annapānaṃ akkhāhi me bhagavā dakkhiṇeyye

 

VERSE 490

[The Blessed One:]

‘Those who roam the world who are truly liberated [from individual existence], liberated from the perception of existence, spiritually perfected, with egos restrained: to them, at the right time, a brahman who is looking for merit should bestow an offering; he should offer them a gift.

Ye ve asattā vicaranti loke akiñcanā kevalino yatattā
Kālena tesu havyaṃ pavecche yo brāhmaṇo puññapekkho yajetha

COMMENT

Asattā: ‘liberated [from individual existence].‘ See IGPT sv Saṅga.

COMMENT

Akiñcanā: ‘liberated from the perception of existence.’ See IGPT sv Ākiñcañña.

COMMENT

Kevalino: ‘spiritually perfected.‘ See IGPT sv Kevalin.

 

VERSE 491

‘Those who have severed every tie and bond [to individual existence], inwardly tamed, liberated [from perceptually obscuring states], rid of spiritual defilement, free of expectations: to them, at the right time, a brahman who is looking for merit should bestow an offering; he should offer them a gift.

Ye sabbasaṃyojanabandhanacchidā dantā vimuttā anīghā nirāsā
Kālena tesu havyaṃ pavecche yo brāhmaṇo puññapekkho yajetha

COMMENT

Sabbasaṃyojanabandhanacchidā: ‘severed every tie and bond [to individual existence].’ See IGPT sv Saṃyojana and Bandhana.

COMMENT

Vimuttā: liberated [from perceptually obscuring states]. See IGPT sv Vimutta.

COMMENT

Anīghā: ‘rid of spiritual defilement.’ See IGPT sv Anīgha.

COMMENT

Nirāsā: ‘free of expectations.’ See IGPT sv Āsā.

 

VERSE 492

‘Those who are free from every tie to individual existence, inwardly tamed, liberated [from perceptually obscuring states], rid of spiritual defilement, free of expectations: to them, at the right time, a brahman who is looking for merit should bestow an offering; he should offer them a gift.

Ye sabbasaṃyojanavippamuttā dantā vimuttā anīghā nirāsā
Kālena tesu havyaṃ pavecche yo brāhmaṇo puññapekkho yajetha

 

VERSE 493

‘Those who have abandoned attachment, hatred, and undiscernment of reality, whose āsavas are destroyed, who have fulfilled the religious life, to them, at the right time, a brahman who is looking for merit should bestow an offering; he should offer them a gift.

Rāgañca dosañca pahāya mohaṃ khīṇāsavā vusitabrahmacariyā
Kālena tesu havyaṃ pavecche yo brāhmaṇo puññapekkho yajetha

COMMENT

Mohaṃ: ‘undiscernment of reality.’ See IGPT sv Moha.

 

VERSE 494

‘They in whom there is no deceit and no conceit, who are free of greed, free of selfishness, free of expectations, to them, at the right time, a brahman who is looking for merit should bestow an offering; he should offer them a gift.

Yesu na māyā vasati na māno vitalobhā amamā nirāsā
Kālena tesu havyaṃ pavecche yo brāhmaṇo puññapekkho yajetha

 

VERSE 495

‘Those who are not oppressed by craving, having crossed the flood [of suffering], who live the religious life free of selfishness, to them, at the right time, a brahman who is looking for merit should bestow an offering; he should offer them a gift.

Ye ve na taṇhāsu upātipannā vitareyya oghaṃ amamā caranti
Kālena tesu havyaṃ pavecche yo brāhmaṇo puññapekkho yajetha

COMMENT

Oghaṃ: ‘the flood [of suffering].‘ See IGPT sv Ogha.

COMMENT

Caranti: ‘live the religious life.’ See IGPT sv Eko care khaggavisāṇakappo.

 

VERSE 496

‘Those in whom there is no craving for anything in the world, in relation to any state of individual existence in this world or the world beyond, to them, at the right time, a brahman who is looking for merit should bestow an offering; he should offer them a gift.

Yesaṃ taṇhā natthi kuhiñci loke bhavābhavāya idha vā huraṃ vā
Kālena tesu havyaṃ pavecche yo brāhmaṇo puññapekkho yajetha

COMMENT

Bhavābhavāya: ‘any state of individual existence.’ See IGPT sv Bhavābhave.

 

VERSE 497

‘To those who have abandoned sensuous pleasures, who live the religious life without a home, with egos well-restrained, who are as straight as a die, to them, at the right time, a brahman who is looking for merit should bestow an offering; he should offer them a gift.

Ye kāme hitvā agahā caranti susaṃyatattā tasaraṃva ujjuṃ
Kālena tesu havyaṃ pavecche yo brāhmaṇo puññapekkho yajetha.

COMMENT

This verse equals verse 464.

 

VERSE 498

‘To those who are free of attachment, whose [mental] faculties are well collected, who are freed [from individual existence] like the moon is free from the grasp of Rāhu’s [mouth], to them, at the right time, a brahman who is looking for merit should bestow an offering; he should offer them a gift.

Ye vītarāgā susamāhitindriyā candova rāhuggahaṇā pamuttā
Kālena tesu havyaṃ pavecche yo brāhmaṇo puññapekkho yajetha

COMMENT

This verse equals verse 465.

COMMENT

Susamāhitindriyā: ‘[mental] faculties are well collected.’ See IGPT sv Vippasannāni indriyāni.

COMMENT

‘Like the moon is free from the grasp of Rāhu’s [mouth]’: see comment on verse 465.

 

VERSE 499

‘Those who are inwardly at peace, free of attachment, free of anger, for whom there are no renewed states of existence, having completely abandoned them in this world, to them, at the right time, a brahman who is looking for merit should bestow an offering; he should offer them a gift.

Samitāvino vītarāgā akopā yesaṃ gatī natthidha vippahāya
Kālena tesu havyaṃ pavecche yo brāhmaṇo puññapekkho yajetha

COMMENT

Vītarāgā: ‘free of attachment.’ See IGPT sv Rāga.

 

VERSE 500

‘Those who, having completely abandoned birth and death, have gone beyond uncertainty [about the excellence of the teaching], to them, at the right time, a brahman who is looking for merit should bestow an offering; he should offer them a gift.

Jahitvā jātimaraṇaṃ asesaṃ kathaṅkathiṃ sabbamupātivattā
Kālena tesu havyaṃ pavecche yo brāhmaṇo puññapekkho yajetha

COMMENT

Kathaṅkathiṃ: ‘uncertainty [about the excellence of the teaching].’ See IGPT sv Vicikicchā.

 

VERSE 501

‘Those who roam the world, spiritually self-reliant, liberated from the perception of existence, freed [from individual existence] in every respect, to them, at the right time, a brahman who is looking for merit should bestow an offering; he should offer them a gift.

Ye attadīpā vicaranti loke akiñcanā sabbadhi vippamuttā
Kālena tesu havyaṃ pavecche yo brāhmaṇo puññapekkho yajetha

COMMENT

Attadīpā: ‘spiritually self-reliant.’ Defined as:

• In this regard a bhikkhu abides contemplating the nature of the body, vigorously, fully consciously, and mindfully, having eliminated greed and dejection in regard to the world [of phenomena].
idhānanda bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ (S.5.154).

COMMENT

Akiñcanā: ‘liberated from the perception of existence.’ See IGPT sv Ākiñcañña.

COMMENT

Vippamuttā: ‘freed [from individual existence].’ See IGPT sv Mutta.

 

VERSE 502

‘Those in this world who discern according to reality ‘This is the last birth; there will be no renewed states of individual existence,’ to them, at the right time, a brahman who is looking for merit should bestow an offering; he should offer them a gift.

Ye hettha jānanti yathā tathā idaṃ ayamantimā natthi punabbhavo ti
Kālena tesu havyaṃ pavecche yo brāhmaṇo puññapekkho yajetha

 

VERSE 503

‘He who is blessed with profound knowledge, who takes delight in meditation, who is possessed of mindfulness, who has attained enlightenment, and who is a refuge to many, to him, at the right time, a brahman who is looking for merit should bestow an offering; he should offer him a gift.’

Yo vedagū jhānarato satimā sambodhipatto saraṇaṃ bahūnaṃ
Kālena tamhi havyaṃ pavecche yo brāhmaṇo puññapekkho yajetha

COMMENT

Vedagū: ‘one who is blessed with profound knowledge.‘ See IGPT sv Veda.

COMMENT

Jhāna: ‘meditation.’ See IGPT sv Jhāyati.

 

VERSE 504

[Māgha:]

‘Truly my question was not in vain. The Blessed One has told me about those who are worthy to receive offerings. You certainly know this matter according to reality; this matter is indeed known to you.

Addhā amoghā mama pucchanā ahu akkhāsi me bhagavā dakkhiṇeyye
Tvaṃ hettha jānāsi yathā tathā idaṃ tathā hi te vidito esa dhammo

COMMENT

Dhammo: ‘matter.’ See IGPT sv Dhamma.

 

VERSE 505

‘For one who is a householder who offers gifts, seeking merit, looking for merit, devoted to charity, a liberal benefactor, giving food and drink to others in this world, tell me, Blessed One, about the perfection of charity.’

Yo yācayogo dānapati gahaṭṭho puññatthiko yajati puññapekkho
Dadaṃ paresaṃ idha annapānaṃ akkhāhi me bhagavā yaññasampadaṃ

 

VERSE 506

[The Blessed One:]

‘Make offerings, Māgha, and while offering make your mind serene in every respect. For one making offerings, the act of charity is the basis [for spiritual development]. Based on this one abandons one’s spiritual flaws.

Yajassu yajamāno sabbattha ca vippasādehi cittaṃ
Ārammaṇaṃ yajamānassa yañño etthappatiṭṭhāya jahāti dosaṃ

COMMENT

Vippasādehi cittaṃ: ‘make your mind serene.’ See IGPT sv Pasīdati.

COMMENT

Ārammaṇaṃ: ‘basis [for spiritual development].’ See IGPT sv Ārammaṇa.

COMMENT

Dosaṃ: ‘spiritual flaws.’ See IGPT sv Dosa. The context supports a countable noun. Commentary says: lobhaṃ, kodhaṃ, mohaṃ.

 

VERSE 507

‘One who is free of attachment, who is continuously diligently applied [to the practice] night and day, should eliminate his spiritual flaws, developing a mind of unlimited goodwill. He suffuses all directions with a mind of unlimited goodwill.’

So vītarāgo pavineyya dosaṃ mettaṃ cittaṃ bhāvayamappamāṇaṃ
Rattindivaṃ satatamappamatto sabbā disā pharati appamaññaṃ

COMMENT

Dosaṃ: ‘spiritual flaws.’ Commentary: pañcanīvaraṇo.

COMMENT

Mettaṃ cittaṃ... appamaññaṃ: ‘a mind of unlimited goodwill.’ The practices of mettā, karuṇā, muditā and upekkhā are sometimes called the four divine abidings (cattāro brahmavihārā, D.2.196) and sometimes the four unlimited states (catasso appamaññā, D.3.223). The Mahāvedalla Sutta (M.1.298) and Godatta Sutta (S.4.296) say the ‘makers of limitation’ (pamāṇakaraṇo) are rāgo doso and moho (rāgo kho āvuso pamāṇakaraṇo doso pamāṇakaraṇo moho pamāṇakaraṇo). Therefore the four brahmavihāras should be practised unlimited by rāgo doso and moho.

 

VERSE 508

[Māgha:]

‘Who has purified [his accumulated demerit]? Who is freed [from individual existence]? Who is bound [to individual existence]? By what means does the Self go to the brahmā world? Being asked, sage, please tell me, one who does not know. The Blessed One is my witness. Today Brahmā has been seen. It is true that for us, you are equal to Brahmā. How is one reborn in the brahmā world, O glorious one?’

Ko sujjhati muccati bajjhatī ca kenattanā gacchati brahmalokaṃ
Ajānato me muni brūhi puṭṭho bhagavā hi me sakkhi brahmajjadiṭṭho
Tuvaṃ hi no brahmasamosi saccaṃ kathaṃ upapajjati brahmalokaṃ jutima

COMMENT

Sujjhati: ‘purified [his accumulated demerit].’ For brahmans, sujjhati refers to accumulated demerit (kaṇhakammo):

• The stream Bāhumatī: a fool may bathe there forever yet will not purify himself of accumulated demerit.
bāhumatiṃ nadiṃ niccampi bālo pakkhanno kaṇhakammo na sujjhati (M.1.39).

COMMENT

Muccati: ‘freed [from individual existence].’ See IGPT sv Mutta.

COMMENT

Bajjhatī: ‘bound [to individual existence].’ See IGPT sv Baddha.

 

VERSE 509

[The Blessed One:]

‘One who offers [charity] that is perfect in three aspects [namely, that neither before, during, nor afterwards does he regret the expense involved], such a one would succeed in his quest on account of those who are worthy to receive offerings. Having thus offered [charity] in a perfect way, one who is devoted to charity is reborn in the brahmā world, I declare.’

Yo yajati tividhaṃ yaññasampadaṃ ārādhaye dakkhiṇeyyebhi tādi
Evaṃ yajitvā sammā yācayogo upapajjati brahmalokanti brūmī ti

COMMENT

Tividhaṃ yaññasampadaṃ: ‘charity that is perfect in three aspects [namely, that neither before, during, nor afterwards does he regret the expense involved].’ When King Mahāvijita (Kūṭadanta Sutta: D.1.138) decided to make a sacrifice that would be for his long-lasting welfare and benefit, his chief priest said the sacrifice should have three modes (tisso vidhā), meaning that neither before nor during nor after the sacrifice should the king have any reget about the expense involved.

• ‘”A lot of money will be expended... is being expended... was expended by me”: Your Majesty should entertain no such regrets.’
mahā vata me bhogakkhandho vigacchissatī ti... vigacchatī ti... vigato ti so bhoto rañño vippaṭisāro na karaṇīyo ti (D.1.138).

 

PTS PAGE 91(L8-10)

When this was said, the young brahman Māgha spoke thus: ‘Wonderful, Master Gotama, wonderful... From today let Master Gotama consider me a lay follower who has gone to him for refuge for life.’

Evaṃ vutte māgho māṇavo bhagavantaṃ etadavoca abhikkantaṃ bho gotama…pe… ajjatagge pāṇupetaṃ saraṇaṃ gatan ti