Author: buddha21_wp

 8. Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Eastern monastery, in the pavilion of Visâkha-migâramâta.

   Now at that time, the dearly loved grandson of Visâkha-migâramâta died.

   And Visâkha-migâramâta went at unseasonable hours, with hands and hair wet (with tears)¹, to where the Blessed One was and drawing near she saluted the Blessed One and sat down apart. And the Blessed One said to Visâkha-migâramâta, as he sat there: Wherefore, O Visâkha, do you come here at unseasonable hours, with hands and hair wet (with tears)?”

   “Sire, my dearly loved grandson is dead; that is why I come here, at unseasonable hours, with hands and hair wet (with tears).”

   “Do you find, O Visâkha, that there are sons and grandsons p. 127 in proportion to the number of men in Savatthi?”

   “I find, Blessed One, that there are sons and grandsons in proportion to the number of men.”

   “And how many men of Savatthi, Visâkha, die daily?”

   “Sometimes, Sire, ten men of Savatthi die daily, sometimes nine, eight, seven, six, five, four, three, two; sometimes, Sire, only one man dies in the day. Of men dying in Savatthi, there is no lack, Sire.”

   “What think you, Visâkha; have you found at any time or anywhere, men whose garments have been unwetted (by tears), whose hair has been unwetted (by tears)?”

   “Not so, Sire; how is that possible with so many sons and grandsons?”

   “Those, Visâkha, who have a hundred dear ones, have a hundred sorrows, these who have ninety dear ones, have ninety sorrows, these who have eighty dear ones, have eighty sorrows etc. those who have one dear one, have one sorrow.

   Those who have no dear one, for them there is no sorrow.

   These, I declare, are the griefless ones, free from human passion, without despair.

“Whatsoever of sorrow, lamentation and pain is in the world,    All this arises from clinging, where clinging is not, these are not.    Therefore happy and sorrowless are those who cling not to any thing in the world.    Set not your affections on things on earth.”

There are five gains, O housholders, to the virtuous p. 121 man, through the practise of virtue. What are these five?

   (1) In this world, O housholders, the upright man who practises virtue, by means of diligence acquires abundant possessions. This is the first gain to an upright man who practises virtue.

   (2) Further, O housholders, in the case of an upright man who practises virtue, there arises a fair repute. This is the second gain to an upright man who practises virtue.

   (3) Further, O housholders, whenever an upright man who practises virtue, approaches assemblies whether of Khattiyas, or Brahmanas, or laymen, or Samanas, he is not ashamed or troubled when he approaches them. This is the third gain to the upright man who practises virtue.

   (4) Further, O housholders, the upright man who practises virtue, dies peacefully. This is the fourth gain to an upright man, who practises virtue.

   (5) Further, O housholders, the upright man who practises virtue, on the dissolution of the body after death, is born into a state of happiness, in heaven. This is the fifth gain to an upright man who practises virtue. These, O housholders, are the five gains to the upright man who practises virtue.”

   And the Blessed One having instructed, aroused, animated and gladdened the lay-disciples with this religious discourse, dismissed them, saying: “The night, O housholders, is far spent. Do now as seemeth fit to you.”

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   And the Blessed One, robing himself in the forenoon and taking his alms-bowl and tunic, went, together with the Brethren, to the rest-house. And when the Blessed One arrived there, having washed his feet, he entered the rest-house and sat down near the centre pillar, facing the East, and the Brethren, also, having washed their feet, entered the rest-house and sat down near the centre wall, facing the East, the Blessed One being in front of them; p. 120 and the lay-disciples of Pâtâligâma, having washed their feet, entered the rest-house and sat down near the Eastern wall with their faces to the West, the Blessed One in front of them.

   And the Blessed One thus addressed the lay-disciples of Pâtâligâma:

   “Five losses, O housholders, result to the wrong-doer through his want of rectitude. What are these five?

   (1) In this world, O housholders, the wrong-doer failing in rectitude, in consequence of sloth, suffers great loss of property. This is the first loss to the wrong-doer through want of rectitude.

   (2) Further, O housholders, in the case of the wrong-doer, who fails in virtue, an evil repute arises. This is the second loss to the wrong-doer who fails in virtue.

   (3) Further, O housholders, whenever a wrong-doer, failing in virtue, approaches assemblies, whether of Khattiyas, or Brahmanas, or lay men, or Samanas, he feels ashamed and troubled in their presence. This is the third loss to a wrong-doer who fails in virtue.

   (4) Further, O housholders, the wrong-doer who fails in virtue, dies in a state of unrest. This is the fourth loss to a wrong-doer who fails in virtue.

   (5) Further, O housholders, the wrong-doer, wanting in rectitude, on the dissolution of the body, after death, is born into a state of punishment, of suffering, of torment, in hell. This is the fifth loss to a wrong-doer through want of rectitude.

   These, O housholders, are the five losses to the wrong-doer, through want of rectitude.

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 Now at that time the Sunîdhivassakâras followed the Blessed One, step by step, saying: “The gate by which the Samana Gotama this day departs, shall be called the Gotama gate, the ford by which he crosses the Ganga river, shall be called the Gotama ford.

   And the gate, by which the Blessed One passed out was called the Gotama gate.

   And the Blessed One came to where the river Ganga was. Now at that time, the river was full, up to the bank, so that a crow could have drunk from it. Some men, eager to cross, were in search of a boat, some in search of a raft, others were engaged in constructing a raft.

   And the Blessed One, just as if a strong man should out-stretch his bent arm or bend back his out-stretched arm, even so he vanished from the hither bank of the river Ganga and stood upon the opposite bank with the Brethren.

   And the Blessed One beheld those men, eager to cross, p. 125 some in search of a boat, some in search of a raft, and others engaged in constructing a raft.

   And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:

“Those who cross the ocean, having built a bridge, forsaking the marshes–    While the world is constructing rafts–these wise ones escape.”1

“To the giver merit is increased;    When the senses are controlled anger arises not.    The Wise forsake evil,    By the destruction of desire, sin and infatuation,    A man attains to Nirvana.” – Buddha

3. Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika.

   Now at that time the Blessed One was instructing, arousing, animating and gladdening the Bhikkhus with a religious discourse on the subject of Nirvana.

   And these Bhikkhus grasping the meaning, thinking it out and accepting with their hearts the whole doctrine, listened attentively.

And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:

   “There is, O Bhikkhus, an unborn, unoriginated, uncreated, unformed. Were there not, O Bhikkhus, this unborn, unoriginated, uncreated, unformed, there would be no escape from the world of the born, originated, created, formed.

   Since, O Bhikkhus, there is an unborn, unoriginated. uncreated, unformed, therefore is there an escape from the born, originated, created, formed”.

   4. [same as N^o 3] And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:

   “Where there is dependence, there is instability, where there is no dependence, there is no instability, where there is no instability, there is quietude, where there is quietude, there is no desire, where there is no desire, there is no coming and going, where there is no coming or going, there is no birth or death, where there is no birth or death, there is neither this world nor that world, nor both: that is the end of sorrow”.

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Patalagami.

   1. Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika.

   Now at that time the Blessed One was instructing, arousing, animating and gladdening the Bhikkhus with a religious discourse on the subject of Nirvana.

   And these Bhikkhus grasping the meaning, thinking it out and accepting with their hearts the whole doctrine, listened attentively.

   And the Blessed one, in this connection, on that occasion, breathed forth this solemn utterance:

   “There is, O Bhikkhus, a state where there is neither earth, nor water, nor heat nor air, neither infinity of space, nor infinity of consciousness, nor nothingness, nor perception, nor non-perception, neither this world nor that world, both sun und moon.

   That, O Bhikkhus, I term neither coming nor going, nor standing, neither death nor birth. It is without stability, without procession, without a basis: that is the end of sorrow”.

   2. [same as N° 1.] And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:

p. 112

“Hard is it to realize the essential,    The truth is not easily preceived,    Desire is mastered by him who knows’,    To him who sees (aright) all things are naught.

   10. Thus have I heard. On a certain occasion the Blessed One dwelt in the Ghosita garden, at Kosambi.

   Now at that time the palace set apart for the royal ladies in the garden of King Udena was burnt down and 500 women perished with Sâmâvati at their head.

   And a large number of Bhikkhus robing themselves in the forenoon and taking their alms-bowls and tunics entered Kosambi for alms. And when they had gone their rounds and finished their meal, they went to where the Blessed One was and drawing near they saluted the Blessed One p. 110 and sat down apart, and while thus sitting they said to the Blessed One: “Just now, Sire, the palace set apart for the royal ladies in the garden of King Udena was burnt down and 500 women perished with Sâmâvati at their head. Whither have these female votaries departed, and what will be their future condition?”

   “There are, O Bhikkhus, some lay disciples who have entered the stream, some who return (to this world) once again, some who never return. All these lay disciples who perished are not without reward.”

   And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:–

“This world of delusions appears good;    The fool surrounded by darkness, bound by ‘Upadhi’,1    Regards it as eternal.    To him who sees aright, it is all nothing.”

 9. Thus have I heard. At that time the Blessed One, in company with the Brotherhood, was traversing the Malla p. 108 country and he came to Thuna, a Brahman village, in the Malla country.

   And the Brahman housholders of Thuna, on hearing that the Samana Gotama–he who had gone forth from a Sakya family–was traversing the Malla country in company with the Brotherhood and had arrived at Thuna, they filled up the well to the brim with grass and straw, so that these shaven monks, as they called them, should not obtain water to drink.

   And the Blessed One, leaving the road, went to the foot of a tree and drawing near sat down on the appointed seat and while thus sitting he said to Ananda: “Bring me, I pray, Ananda, some water from that well.”

   When these words had been spoken, the venerable Ananda said to the Blessed One: “That well, Sire, has been filled up to the brim with grass and straw by the Brahman housholders of Thuna, so that we, shaven monks, as they call us, may not obtain water to drink.”

   A second time the Blessed One said to the venerable Ananda: “Bring me, I pray thee, Ananda, some water from that well.”

   A second time the venerable Ananda said to the Blessed One: ‘That well, Sire, has been filled up etc. [as above. Transl.].

   A third time the Blessed One said to the venerable Ananda: “Bring me, I pray thee, Ananda, some water from that well.”

   “So be it, Sire” said the venerable Ananda in assent to the Blessed One and he went to the well, taking with him a bowl.

   And when he arrived at the well he found that all the grass and straw had been removed and that it was full p. 109 to the brim, even to overflowing, of pure, clear, translucent water.

   And the thought occurred to the venerable Ananda: “How astonishing, how marvellous is the mighty power and great strength of the Perfect One, that on my arrival all the grass and straw were removed and the well was full to the brim, even to overflowing, of clear, pure, translucent water.”

   And taking some water in the bowl, he went to where the Blessed One was and said to the Blessed One: “How astonishing, how marvellous, is the mighty power and great strength of the Perfect One, by which the grass and straw was removed etc. [as above. Transl.].

   Drink, Exalted One, of the water: Drink, Happy One, of the water.”

   And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:–

“When there is water everywhere, what need of a well?    When desire has been uprooted,    In search of what should a man wander?”

   8. Thus have I heard. On a certain occasion the Blessed One dwelt at Savatthi, in the Jetavana, the garden of Anâthapindika.

   Now at that time the venerable Mahakaccana was sitting, not far from the Blessed One, in a cross-legged position, with body erect, thoroughly setting before him subjective reflection on the impurity of the body.

   And the Blessed One beheld the venerable Mahakaccana, sitting near, in a cross-legged position with body erect, thoroughly setting before him subjective reflection on the impurity of the body.

   And the Blessed One, in this connection, on that occasion, breathed forth this solemn utterance:

  “He who at all times and continually meditates on the impurity of the body;
   (It is not, to me it may not be, it will not be, to me it will not be):
   He, passing on from state to state, in due course,
   Will cross the poison-streams of desire.”

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