or father, brother, sister, or mother-in-law, let one know him as an outcast. (124) 11. 'Whosoever, being asked about what is good, teaches what is bad and advises (another, while) concealing (something from him), let one know him as (125) an outcast. 12. 'Whosoever, having committed a bad deed, hopes (saying), “Let no one know me" (as having done it, who is) a dissembler, let one know him as an outcast. (126) 13. Whosoever, having gone to another's house and partaken of his good food, does not in return honour him when he comes, let one know him as an outcast. (127) 14. 'Whosoever by falsehood deceives either a Brâhmana or a Samana or any other mendicant, let one know him as an outcast. (128) 15. 'Whosoever by words annoys either a Brâhmana or a Samana when meal-time has come and does not give (him anything), let one know him as (129) 16. 'Whosoever enveloped in ignorance in this world predicts what is not (to take place), coveting a trifle, let one know him as an outcast. an outcast. (130) 17. 'Whosoever exalts himself and despises others, being mean by his pride, let one know him as an (131) outcast. 18. 'Whosoever is a provoker and is avaricious, has sinful desires, is envious, wicked, shameless, and fearless of sinning, let one know him as an outcast. (132) 19. 'Whosoever reviles Buddha or his disciple, be he a wandering mendicant (paribbâga) or a householder (gahattha), let one know him as an outcast. (133) 20. 'Whosoever without being a saint (arahat) pretends to be a saint, (and is) a thief in all the worlds including that of Brahman, he is indeed the lowest outcast; (all) these who have been described by me to you are indeed called outcasts. (134) 21. 'Not by birth does one become an outcast, not by birth does one become a Brâhmana; by deeds one becomes an outcast, by deeds one becomes a Brâhmana. (135) 22. Know ye this in the way that this example of mine (shows): There was a Kandala of the Sopâka caste, well known as Mâtanga. (136) 23. 'This Mâtanga reached the highest fame, such as was very difficult to obtain, and many Khattiyas and Brahmanas went to serve him. (137) 24. 'He having mounted the vehicle of the gods, (and entered) the high road (that is) free from dust, having abandoned sensual desires, went to the Brahma world. (138) 25. His birth did not prevent him from being re-born in the Brahma world; (on the other hand) there are Brahmanas, born in the family of preceptors, friends of the hymns (of the Vedas), (139) 26. 'But they are continually caught in sinful deeds, and are to be blamed in this world, while in the coming (world) hell (awaits them); birth does not save them from hell nor from blame. (140) 27. (Therefore) not by birth does one become an outcast, not by birth does one become a Brâhmana, by deeds one becomes an outcast, by deeds one becomes a Brâhmana.' (141) This having been said, the Brahmana Aggikabhâradvâga answered Bhagavat as follows: 'Excellent, O venerable Gotama! Excellent, O venerable Gotama! As one, O venerable Gotama, raises what has been overthrown, or reveals what has been hidden, or tells the way to him who has gone astray, or holds out an oil lamp in the dark that those who have eyes may see the objects, even so by the venerable Gotama in manifold ways the Dhamma has been illustrated; I take refuge in the venerable Gotama and in the Dhamma and in the Assembly of Bhikkhus. Let the venerable Gotama accept me as an upâsaka (a follower, me) who henceforth for all my life have taken refuge (in him).' Vasalasutta is ended. 8. METTASUTTA. A peaceful mind and goodwill towards all beings are praised.—Text by Grimblot in Journal Asiatique, t. xviii (1871), p. 250, and by Childers in Khuddaka Pâtha, p. 15; translation (?) by Gogerly in the Ceylon Friend, 1839, p. 211, by Childers in Kh. Pâtha and by L. Feer in Journal Asiatique, t. xviii (1871), p. 328. 1. Whatever is to be done by one who is skilful in seeking (what is) good, having attained that tranquil state (of Nibbâna):—Let him be able and upright and conscientious and of soft speech, gentle, not proud, (142) 2. And contented and easily supported and having few cares, unburdened and with his senses calmed and wise, not arrogant, without (showing) greediness (when going his round) in families. (143) 3. And let him not do anything mean for which others who are wise might reprove (him); may all beings be happy and secure, may they be happyminded. (144) 4. Whatever living beings there are, either feeble or strong, all either long or great, middle-sized, short, small or large, (145) 5. Either seen or which are not seen, and which live far (or) near, either born or seeking birth, may all creatures be happy-minded. (146) 6. Let no one deceive another, let him not despise (another) in any place, let him not out of anger or resentment wish harm to another. (147) 7. As a mother at the risk of her life watches over her own child, her only child, so also let every one cultivate a boundless (friendly) mind towards all beings. (148) 8. And let him cultivate goodwill towards all the world, a boundless (friendly) mind, above and below and across, unobstructed, without hatred, without enmity. (149) 9. Standing, walking or sitting or lying, as long as he be awake, let him devote himself to this mind; this (way of) living they say is the best in this world. (150) Io. He who, not having embraced (philosophical) views, is virtuous, endowed with (perfect) vision, after subduing greediness for sensual pleasures, will never again go to a mother's womb. (151) Mettasutta is ended. 9. HEMAVATASUTTA. A dialogue between two Yakkhas on the qualities of Buddha. They go to Buddha, and after having their questions answered they, together with ten hundred Yakkhas, become the followers of Buddha. 1. To-day is the fifteenth, a fast day; a lovely night has come,'-so said the Yakkha Sâtâgira,-'let us (go and) see the renowned Master Gotama.' (152) 2. 'Is the mind of such a one well disposed towards all beings?'-so said the Yakkha Hemavata,-' are his thoughts restrained as to things wished for or not wished for?' (153) 3. His mind is well disposed towards all beings, (the mind) of such a one,'-so said the Yakkha Sâtâgira,—and his thoughts are restrained as to things wished for or not wished for.' (154) 4. Does he not take what has not been given (to him)?'-so said the Yakkha Hemavata,-' is he selfcontrolled (in his behaviour) to living beings? is he far from (a state of) carelessness? does he not abandon meditation?' (155) 5. 'He does not take what has not been given (to him),'—so said the Yakkha Sâtâgira,—' and he is self-controlled (in his behaviour) to living beings, and he is far from (a state of) carelessness; Buddha does not abandon meditation.' (156) 6. Does he not speak falsely?'-so said the Yakkha Hemavata, is he not harsh - spoken? does he not utter slander? does he not talk nonsense?' (157) 7. 'He does not speak falsely,'-so said the Yakkha Sâtâgira, he is not harsh-spoken, he does not utter slander, with judgment he utters what is good sense.' (158) 8. 'Is he not given to sensual pleasures?'-so said the Yakkha Hemavata,-'is his mind undisturbed? has he overcome folly? does he see clearly in (all) things (dhammas)?' (159) 9. 'He is not given to sensual pleasures,'-so said the Yakkha Sâtâgira, and his mind is undis |