seasons, purify a mortal who has not conquered his doubt1. (248) 12. The wise man wanders about with his organs of sense guarded, and his senses conquered, standing firm in the Dhamma, delighting in what is right and mild; having overcome all ties and left behind all pain, he does not cling to what is seen and heard.' (249) 13. Thus Bhagavat preached this subject again and again, (and the Brahmana) who was accomplished in the hymns (of the Vedas) understood it; the Muni who is free from defilement, independent, and difficult to follow, made it clear in various stanzas. (250) 14. Having heard Buddha's well-spoken words, which are free from defilement and send away all pain, he worshipped Tathagata's (feet) in humility, and took orders at once. Âmagandhasutta is ended. (251) 3. HIRISUTTA. On true friendship. 1. He who transgresses and despises modesty, who says, 'I am a friend,' but does not undertake any work that can be done, know (about) him: 'he is not my (friend).' (252) 2. Whosoever uses pleasing words to friends without effect2, him the wise know as one that (only) talks, but does not do anything. (253) 3. He is not a friend who always eagerly suspects a breach and looks out for faults; but he with whom he dwells as a son at the breast (of his mother), 1 Comp. Dhp. v. 141. 2 Ananvayan ti yam attham dassâmi karissâmîti bhâsati tena ananugatam. Commentator. he is indeed a friend that cannot be severed (from him) by others. (254) 4. He who hopes for fruit, cultivates the energy that produces joy and the pleasure that brings praise, (while) carrying the human yoke'. (255) 5. Having tasted the sweetness of seclusion and tranquillity one becomes free from fear and free from sin, drinking in the sweetness of the Dhamma. (256) Hirisutta is ended. 4. MAHAMANGALASUTTA. Buddha defines the highest blessing to a deity.-Text by Grimblot in Journal Asiatique, t. xviii (1871), p. 229, and by Childers in Kh. Pâtha, p. 4; translation by Gogerly in the Ceylon Friend, 1839, p. 208; by Childers in Kh. Pâtha, p. 4; and by L. Feer in Journal Asiatique, t. xviii (1871), p. 296. So it was heard by me: At one time Bhagavat dwelt at Sâvatthi, in Getavana, in the park of Anâthapindika. Then, when the night had gone, a deity of beautiful appearance, having illuminated the whole Getavana, approached Bhagavat, and having approached and saluted him, he stood apart, and standing apart that deity addressed Bhagavat in a stanza : 1. Many gods and men have devised blessings, longing for happiness, tell thou (me) the highest blessing.' (257) 2. Buddha said: 'Not cultivating (the society of) 1 Pâmuggakaranam thânam 2 Vahanto porisam dhuram. Comp. Dhp. v. 205. * Phalam patikankhamâno phalânisamso. Commentator. fools, but cultivating (the society of) wise men, worshipping those that are to be worshipped, this is the highest blessing. (258) 3. To live in a suitable country, to have done good deeds in a former (existence), and a thorough study of one's self, this is the highest blessing. (259) 4. Great learning and skill, well-learnt discipline, and well-spoken words, this is the highest blessing. (260) 5. 'Waiting on mother and father, protecting child and wife, and a quiet calling, this is the highest blessing. (261) 6. 'Giving alms, living religiously, protecting relatives, blameless deeds, this is the highest blessing. (262) 7. Ceasing and abstaining from sin, refraining from intoxicating drink, perseverance in the Dhammas, this is the highest blessing. (263) 8. Reverence and humility, contentment and gratitude, the hearing of the Dhamma at due seasons, this is the highest blessing. (264) 9. Patience and pleasant speech, intercourse with Samanas, religious conversation at due seasons, this is the highest blessing. (265) 10. Penance and chastity, discernment of the noble truths, and the realisation of Nibbâna, this is the highest blessing. (266) II. He whose mind is not shaken (when he is) touched by the things of the world (lokadhamma), (but remains) free from sorrow, free from defilement, and secure, this is the highest blessing. (267) 12. Those who, having done such (things), are undefeated in every respect, walk in safety everywhere, theirs is the highest blessing.' (268) Mahâmangala is ended. 5. SÛKILOMASUTTA. The Yakkha Sûkiloma threatens to harm Buddha, if he cannot answer his questions. Buddha answers that all passions proceed from the body. So it was heard by me: At one time Bhagavat dwelt at Gayâ (seated) on a stone seat in the realm of the Yakkha Sûkiloma. And at that time the Yakkha Khara and the Yakkha Sûkiloma passed by, not far from Bhagavat. And then the Yakkha Khara said this to the Yakkha Sûkiloma: Is this man a Samana ?' Sûkiloma answered: 'He is no Samana, he is a Samanaka (a wretched Samana); however I will ascertain whether he is a Samana or a Samanaka.' Then the Yakkha Sûkiloma went up to Bhagavat, and having gone up to him, he brushed against Bhagavat's body. Then Bhagavat took away his body. Then the Yakkha Sûkiloma said this to Bhagavat: O Samana, art thou afraid of me?' Bhagavat answered: 'No, friend, I am not afraid of thee, but thy touching me is sinful.' Sukiloma said: 'I will ask thee a question, O Samana; if thou canst not answer it I will either scatter thy thoughts or cleave thy heart, or take thee by the feet and throw thee over to the other shore of the Gangâ.' Bhagavat answered: 'I do not see, O friend, neither in this world together with the world of the Devas, Mâras, Brahmans, nor amongst the generation of Samana and Brâhmanas, gods and men, the one who can either scatter my thoughts or cleave my heart, or take me by the feet and throw me over to the other shore of the Gangâ. However ask, O friend, what thou pleasest.' Then the Yakkha Sûkiloma addressed Bhagavat in a stanza: 1. 'What origin have passion and hatred, disgust, delight, and horror? wherefrom do they arise? whence arising do doubts vex the mind, as boys vex a crow?' (269) 2. Buddha said: 'Passion and hatred have their origin from this (body), disgust, delight, and horror arise from this body; arising from this (body) doubts vex the mind, as boys vex a crow. (270) 3. They originate in desire, they arise in self, like the shoots of the banyan tree; far and wide they are connected with sensual pleasures, like the mâluvâ creeper spread in the wood. (271) 4. 'Those who know whence it (sin) arises, drive it away. Listen, O Yakkha! They cross over this stream that is difficult to cross, and has not been crossed before, with a view to not being born again.' Sûkilomasutta is ended. (272) 6. DHAMMAKARIYASUTTA OR KAPILA SUTTA. The Bhikkhus are admonished to rid themselves of sinful persons, and advised to lead a pure life. 1. A just life, a religious life, this they call the if any one has gone forth from house-life best gem, (273) 2. But if he be harsh-spoken, and like a beast delighting in injuring (others), then the life of such a one is very wicked, and he increases his own pollution. (274) |