Book 7 ? Brahma?a Saüyutta

Sutta Pitaka
Samyutta Nikàya
Division I Y Sagàtha
Book 7 Y Brahma?a Saüyutta
Chapter 2 Y Upàsaka Vaggo

 

7. 2. 1.

(11) Kasi Y The Farmer Bhàradvàja

1. I heard thus. At one time the Blessed One was living in the Brahmin village Ekanaliya in the southern hills of Magadha.

2. At that time about five hundred ploughs were yoked to plough the fields of the brahmin Kasi Bhàradvàja.

3. The Blessed One putting on robes in the morning and taking bowl and robes approached the work place of the brahmin Kasi Bhàradvàja.

4. At that time the brahmin Kasi Bhàradvàja was attending to the distribution of food.

5. The Blessed One approached the place where the food was distributed and stood on a side.

6. The Brahmin Kasi Bhàradvàja seeing the Blessed One standing for alms said: ?Recluse, I plough, sow and then partake food. Recluse, you too plough, sow and then partake food.?

7. ?Brahmin, I too plough, sow and then partake food

8. ?We do?ot see good Gotama's yoke, or plough or ploughshare or goad or buffaloes, yet good Gotama says Brahmin I plough, sow and then partake food.?

9. Then the Brahmin Kasi Bhàradvàja said these stanzas to the Blessed One:

?We know the farmer well, we do not see him plough,
Farmer, we ask you, how do you plough??

(The Blessed One:)

10. ?Faith the seeds, austerities the rain, wisdom is my yoke and plough,
Shame is the pole, mind is the reins, mindfulness, is my ploughshare and goad
Protected bodily and verbally, I partake, the needful food.
Truthfully I do a mowing, forbearance is my release.
Effort is my bearing the load and I pull the yoke up to appeasement.
I go non-stop, gone there, it's without grief
With this farming the fruits are deathlessness.
Doing this farming, one is released from all unpleasantness.?

(Kasi:)

11. ?Good Gotama, partake. Good Gotama is a farmer.
Good Gotama ploughs, to cultivate the fruit of deathlessness.?

(The Blessed One:)

12. ?Look bramin, it is not suitable, that I should partake food reciting stanzas.
Enlightened Ones do not push along reciting stanzas.
It is becoming mindful of the right thing.
Offer the eatables and drinks to a perfect sage.
Who has destroyed desires and appeased doubts
It will be a field of merit for those who desire merit.?

Then the Brahmin Kasi Baradvaja said to the Blessed One: ?Good Gotama, now I understand. It's like something overturned is put upright. Something covered is made manifest. It's like one who was lost was shown the path. It's like a lamp lighted for the darkness, for those who have sight to see forms. In this and other ways the Teaching is well explained. Now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. I am a lay disciple who has taken refuge from today until I die.?

 

7. 2. 2.

(12) Udaya Y The Brahmin Udaya

1. The origin is Sàvatthi.

2. The Blessed One putting on robes in the morning and taking bowl and robes approached the Brahmin Udaya's house.

3. The Brahmin Udaya filled the Blessed One's bowl with rice.

4. For the second time, the Blessed One putting on robes in the morning and taking bowl and robes approached the Brahmin Udaya's house.

The Brahmin Udaya filled the Blessed One's bowl with rice.

5. For the third time, the Blessed One putting on robes in the morning and taking bowl and robes approached the Brahmin Udaya's house.

The Brahmin Udaya filled the Blessed One's bowl with rice and said: ?It is annoying the recluse Gotama comes again and again.?

6. Then the Blessed One said:

?Again and again the seeds are sown. Again and again the rain comes down.
Again and again the farmers till the field
Again and again food is provided for the country.
Again and again the benevolent give.
Again and again the benevolent giving gifts,
Again and again they procure a place in heaven.
Again and again the cows are milked.
Again and again the calf goes to its mother.
Again and again one tires and throbs.
Again and again the fool enters the womb.
Again and again someone is born and dies.
Again and again someone is carried to the grave.
Gaining the path some are not born again
The wise are not born again and again.?

7. Then the Brahmin Udaya said to the Blessed One: ?Good Gotama, now I understand. It's like something overturned is put upright. Something covered is made manifest. It's like one who was lost was shown the path. It's like a lamp lighted for the darkness, for those who have sight to see forms. In this and other ways the Teaching is well explained. Now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. I am a lay disciple who has taken refuge from today until I die.?

 

7. 2. 3.

(13) Devahito Y The Brahmin Devahita

1. The origin is Sàvatthi.

2. At that time the Blessed One was suffering from airiness and venerable Upavana was attending on the Blessed One.

3. The Blessed One addressed venerable Upavana saying: ?Upavana provide me some warm water.?

4. Venerable Upavana saying, ?Yes, venerable sir.? Put on his robes and taking bowl and robes approached the house of the Brahmin Devahita and stood on a side silently.

5. The Brahmin Devahita seeing venerable Upavana standing silently on a side said this stanza:

?The good one is standing silently, head shaven and fully robed,
What do you desire, in need of what did you come??

(Upavana:)

6. ?The Worthy, Well Gone Sage, is suffering from airiness,
Brahmin, if there is warm water, give it to the sage.
If there is an offering to the worthy to be offered
Respect to the worthy of respect
And esteem to the worthy to be esteemed
I desire to carry it.?

7. The Brahmin Devahita gave venerable Upavana some warm water with a pingo and a man to carry it and some molasses in a bag.

8. Then venerable Upavana approached the Blessed One, bathed the Blessed One in the warm water and gave the molasses mixed in warm water to the Blessed One.

9. The Blessed One overcame that illness.

10. The Brahmin Devahita, then approached the Blessed One, exchanged friendly greetings and sat on a side.

11. Seated, the Brahmin Devahita said this stanza to the Blessed One:

?Given where does it become a gift, given to whom is it of great fruit?
How does the gift bring fruits to the one making the offering??

(The Blessed One:)

12. ?He knows previous births and sees heaven and hell
The sage has destroyed birth and is versed in knowledge.
Given here, it is a gift, given to him it is of great fruit.?

13. Then the Brahmin Devahita said to the Blessed One: ?Good Gotama, now I understand. It's like something overturned is put upright. Something covered is made manifest. It's like one who was lost was shown the path. It's like a lamp lighted for the darkness, for those who have sight to see forms. In this and other ways the Teaching is well explained. Now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. I am a lay disciple who has taken refuge from today until I die.?

 

7. 2. 4.

(14) Mahàsà?a or Lukapapurana Y Decayed Cloak

1. The origin is Sàvatthi.

2. A certain Brahmin who had huge halls, dressed in a decayed cloak approached the Blessed One, exchanged friendly greetings, and sat on side.

3. Then the Blessed One asked the Brahmin: ?Brahmin, why are you dressed in a decayed cloak??

4. ?Listen good Gotama, I had four sons, they discussed with their wives and sent me out of the house.?

5. ?Brahmin, learn these stanzas, go to places where many people gather, and when your sons are also seated there, recite them:

?I rejoiced when they were born, I desired their growth,
They discussing with their wives, chase me out as though a pig.
My sons are unruly, although they are dear ones,
They are demons in the guise of sons, throw me out when aged
A decayed horse is not wealth, what it eats goes waste.
The aged father of the foolish, beg from other people's houses.
A stick is better for me, rather than dissatisfaction with my sons,
It protects me, from rough bulls and rough dogs.
Earlier I did not know what to do, now I know.
I stumble and with the help of the stick, find my balance.?

6. The Brahmin who had large halls learned these stanzas from the Blessed One, went to places where people gathered and when his sons were also seated he said these stanzas.

?I rejoiced when they were born, I desired their growth,
They discussing with their wives, chase me out as though a pig.
My sons are unruly, although they are dear ones,
They are demons in the guise of sons, throw me out when aged
A decayed horse is not wealth, what it eats goes waste.
The aged father of the foolish, beg from other people's houses.
A stick is better for me, rather than dissatisfaction with my sons,
It protects me, from rough bulls and rough dogs.
Earlier I did not know what to do, now I know.
I stumble and with the help of the stick, find my balance.?

7. Then the sons of the Brahmin who had large halls took him home, bathed him and each dressed him in a pair of new clothes

8. The Brahmin who had many halls taking a pair of clothes approached the Blessed One, exchanged friendly greetings and sat on a side.

9. The seated Brahmin said to the Blessed One: ?Good Gotama, I wish to do the duty of honoring a Brahmin teacher.?

10. The Blessed One accepted this gift out of compassion.?

11. Then the Brahmin who had many halls said to the Blessed One: ?Good Gotama, now I understand. It's like something overturned is put upright. Something covered is made manifest. It's like one who was lost was shown the path. It's like a lamp lighted for the darkness, for those who have sight to see forms. In this and other ways the Teaching is well explained. Now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. I am a lay disciple who has taken refuge from today until I die.?

 

7. 2. 5.

(15) Mànatthaddo Y The Conceited Brahmin

1. The origin is Savatthli.

2. At that time, a Brahmin named Mànatthadda lived in Sàvatthi. He never worshipped mother or father, his teacher or elder brother.

3. At that time the Blessed One was preaching a large gathering.

4. And it occurred to the Brahmin Mànatthadda: ?This recluse Gotama is preaching to a large gathering, what if I too approach. If the recluse Gotama speaks to me, I will speak. If he does not speak to me, I too will not speak to him.?

5. Then the Brahmin Mànatthadda approached the Blessed One and silently stood on a side.

6. The Blessed One did not speak to him.

7. The Brahmin Mànatthadda, thinking the recluse Gotama does not know anything about me, liked to stay there longer.

8. The Blessed One knowing the thought and thought process of the Brahmin Mànatthadda said this stanza:

?Brahmin, pride is not good, it did not help any person in this world,
For what reason did you come, tell us your intention?

9. Then the Brahmin Mànatthadda, knowing, ?The recluse Gotama knows my mind,? put his head at the feet of the Blessed One, kissed the feet and stroked the feet with his hands and made his name heard saying, ?I am Mànatthadda. Good Gotama. I am Mànatthadda.?

10. The gathering was astonished and said, ?This brahmin Mànatthadda never worshipped mother or father, his teacher or elder brother Yet he falls low at the feet of the Blessed One with devotion.?

11. Then the Blessed One said to the Brahmin Mànatthadda: ?That's enough Brahmin, sit on your seat, I know that you are pleased about me.?

12. The Brahmin Mànatthadda sat on his own seat and said these stanzas to the Blessed One:

?How should I be not conceited, to whom should respects be paid?
Whom should I esteem and who should be highly honored??

(The Blessed One:)

13. ?Mother and father and also the elder brother,
Fourth is your teacher, towards them do not show conceit
Revere them and esteem them, they are suitable to be venerated.
The cooled worthy ones, who have destroyed desires,
And done their duties are the incomparably worthy of reverence,
Worship them without conceit and without a hard heart.?

14. Then the Brahmin Mànatthadda said to the Blessed One: ?Good Gotama, now I understand. It's like something overturned is put upright. Something covered is made manifest. It's like one who was lost was shown the path. It's like a lamp lighted for the darkness, for those who have sight to see forms. In this and other ways the Teaching is well explained. Now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. I am a lay disciple who has taken refuge from today until I die.?

 

7. 2. 6.

(16) Paccan?ka Y The Brahmin Paccan?ka

1. The origin is Savatthli.

2. At that time, a Brahmin named Paccan?kasata lived in Sàvatthi.

3. It occurred to the Brahmin Paccan?kasata ?If I were to approach the recluse Gotama, to whatever the recluse Gotama says, I will speak adversely to those words.?

4. At that time the Blessed One was walking with mindful awareness in open space.

5. The Brahmin Paccan?kasata approached the Blessed One's walk and followed him when walking and said: ?Recluse, preach me.?

6. ?Those with adverse thoughts cannot understand well said words.
They are with defiled minds and a lot of anger.
If you tame your adverse nature and dissatisfaction
And dispel your anger know that it is speaking good words.?

7. Then the Brahmin Paccan?kasata said to the Blessed One: ?Good Gotama, now I understand. It's like something overturned is put upright. Something covered is made manifest. It's like one who was lost was shown the path. It's like a lamp lighted for the darkness, for those who have sight to see forms. In this and other ways the Teaching is well explained. Now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. I am a lay disciple who has taken refuge from today until I die.?

 

7. 2. 7.

(17) Navakammika Y The Builder Brahmin

1. At that time the Blessed One was living in a stretch of forest in the country of Kosala.

2. At that time the builder Bhàradvàja Brahmin was getting some work done in that forest stretch.

3. The builder Bhàradvàja Brahmin saw the Blessed One sitting at the root of a certain Sal tree, legs crossed, keeping the body straight and mindfulness established in front of him.

4. Seeing the Blessed One it occurred to him: ?I enjoy doing some work in this stretch of forest. This recluse Gotama, doing what, does he enjoy in this forest stretch??

5. Then the builder, the Bhàradvàja Brahmin approached the Blessed One and said this stanza:

?Bhikkhu, what work do you do in this Sal grove?
Gotama does enjoy the loneliness in the forest.?

6. I have no duties here, in the forest my roots are pulled out,
My craving is dried up, arrow pulled out, I am without lust,
Dispelling the non attachment, to loneliness I enjoy it.

7. Then the builder Bhàradvàja Brahmin said to the Blessed One: ?Good Gotama, now I understand. It's like something overturned is put upright. Something covered is made manifest. It's like one who was lost was shown the path. It's like a lamp lighted for the darkness, for those who have sight to see forms. In this and other ways the Teaching is well explained. Now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. I am a lay disciple who has taken refuge from today until I die.?

 

7. 2. 8.

(18) Ka??hahàra Y Firewood Collectors

1. At that time the Blessed One was living in a stretch of forest in the country of Kosala.

2. At that time many young men were collecting fire wood for a certain Brahmin of the Bhàradvàja clan and the young men entered that forest stretch.

3. They saw the Blessed One sitting there, legs crossed, keeping the body straight and mindfulness established in front of him. Seeing the Blessed One they approached the Brahmin of the Bhàradvàja clan.

4. Approaching him they said: ?Good sir, in that forest stretch there is a recluse sitting, legs crossed, keeping the body straight and mindfulness established in front of him.?

5. Then the Brahmin of the Bhàradvàja clan approached that stretch of forest with the young men and saw the Blessed One sitting, legs crossed, keeping the body straight and mindfulness established in front of him. Seeing he approached the Blessed One and said these stanzas:

?In an exceptionally fearful forest plunged into a place without humans
Without fearing the wild animals, the bhikkhu concentrates. It's charming.
Here, there's no song or music. The sage is a lone dweller in the forest.
I say it is marvelous. You look so happy, alone in the forest.
I think you aim the company of the leading gods.
Do you desire the incomparable heaven of the thirty-three?
Why do you choose the forest without people?
Are you practicing austerities to attain the highest good??

6. ?All doubts, all enjoyments or to be established in various elements forever
Spring from desires not knowing the root cause
I have destroyed them completely
I am without doubts free from greed and undertakings
I have a pure vision of all things
I have attained incomparable rightful enlightenment.
Brahmin, I concentrate secretly, with confidence.?

Then the brahmin of the Bhàradvàja clan said to the Blessed One: ?Good Gotama, now I understand. It's like something overturned is put upright. Something covered is made manifest. It's like one who was lost was shown the path. It's like a lamp lighted for the darkness, for those who have sight to see forms. In this and other ways the Teaching is well explained. Now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. I am a lay disciple who has taken refuge from today until I die.?

 

7. 2. 9.

(19) Matuposako Y The Brahmin who Nourished His Mother

1. The origin is Sàvatthi.

2. Then the brahmin who nourished his mother approached the Blessed One, exchanged friendly greetings and sat on a side.

3. And the Brahmin who nourished his mother said to the Blessed One: ?Good Gotama, I earn righteously and nourish mother and father. Good Gotama, acting thus am I doing my duties??

4. Brahmin, acting thus you are doing your duties. Brahmin, he who earns by righteous means and nourishes his mother and father accrues much merit.

He that nourishes mother and father by righteous means
By his services he becomes a wise man to his parents.
In this world he rejoices, after death he enjoys heavenly bliss.

5. Then the Brahmin Matuposaka said to the Blessed One: ?Good Gotama, now I understand. It's like something overturned is put upright. Something covered is made manifest. It's like one who was lost was shown the path. It's like a lamp lighted for the darkness, for those who have sight to see forms. In this and other ways the Teaching is well explained. Now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. I am a lay disciple who has taken refuge from today until I die.?

 

7. 2. 10.

(20) Bhikkhako Y The begging Brahmin

1. The origin is Sàvatthi.

2. Then the brahmin who begged for his food approached the Blessed One, exchanged friendly greetings and sat on a side.

3. And the Brahmin who begged for his food said to the Blessed One: ?Good Gotama, I beg my food, and the good one too begs food. What is the difference between us??

4. For the reason that others feed you, you are not a bhikkhu
Even observing all the rules does not make a bhikkhu.
If one gives up merit and demerit and leads the holy life esteeming it,
he is called a bhikkhu.

5. Then the Brahmin who begged food said to the Blessed One: ?Good Gotama, now I understand. It's like something overturned is put upright. Something covered is made manifest. It's like one who was lost was shown the path. It's like a lamp lighted for the darkness, for those who have sight to see forms. In this and other ways the Teaching is well explained. Now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. I am a lay disciple who has taken refuge from today until I die.?

 

7. 2. 11.

(21) Sangarava Y The Brahmin Sangarava

1. The origin is Sàvatthi.

2. At that time a Brahmin by the name Sangarava was living in Sàvatthi. He did water ablution, believing purity through water. He lived yoked to diving in the water at dawn and dusk.

3. Venerable ananda putting on robes in the morning and taking bowl and robes entered Sàvatthi for alms. Going the alms round in Sàvatthi and after the meal approached the Blessed One, worshipped and sat on a side.

4. Seated, venerable ananda said to the Blessed One: ?Venerable sir, a Brahmin by the name Sangarava living in Sàvatthi does water ablution, believing purity through water, he lives yoked to diving in the water at dawn and dusk. Venerable sir, it is good, if the Blessed One approaches him out of compassion.?

5. The Blessed One accepted it in silence.

6. The Blessed One put on robes in the morning and taking bowl and robes approached the house of the Brahmin Sangarava and sat on the prepared seat.

7. Then the Brahmin Sangarava approached the Blessed One, exchanged friendly greetings and sat on a side.

8. To the Brahmin Sangarava, seated on a side the Blessed One said: ?Brahmin, is it true that you do water ablution, believing purity through water. Do you live, with the habit of diving in the water at dawn and dusk??

9. ?Yes, good Gotama, I do it.?

10. ?Brahmin, seeing what benefit do you do the water ablution, believing purity through water and live yoked to diving in the water at dawn and dusk??

11. ?Good Gotama, whatever demerit, had been done by me during the day is washed off at dusk. And whatever demerit, had been done by me during the night is washed off at dawn. Seeing this good, I do the water ablution, believing purity through water and live yoked to diving in the water at dawn and dusk.

12. ?Brahmin, the Teaching is a deep pond and virtues the ford.
When the water is undisturbed, it is constantly praised.
There, those who have attained knowledge take a bath,
And cross to the other shore with a not sticky body.?

13. Then the Brahmin Sangarava said to the Blessed One: ?Good Gotama, now I understand. It's like something overturned is put upright. Something covered is made manifest. It's like one who was lost was shown the path. It's like a lamp lighted for the darkness, for those who have sight to see forms. In this and other ways the Teaching is well explained. Now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. I am a lay disciple who has taken refuge from today until I die.?

 

7. 2. 12.

(22) Khomadussa Y In the Hamlet Khomadussa

1. I heard thus. At one time the Blessed One was living in the hamlet Khomadussa in the country of the Sakyas.

2. The Blessed One put on robes in the morning and taking bowl and robes entered the hamlet Khomadussa for the alms round.

3. At that time the Brahmin householders of the hamlet Khomadussa had gathered for some purpose and drops rain were also falling.

4. The Blessed One approached that gathering.

5. The Brahmin householders of the hamlet Khomadussa saw the Blessed One approaching in the distance.

6. Seeing they said: ?Who is that shaven headed recluse? Does he know, to conduct a meeting??

7. Then the Blessed One said a stanza to the Brahmin householders of the Khomadussa hamlet.

?Here, there is no calm, so there is no completeness.
When your words are not righteous, you are not calm,
Dispelling greed, hate and delusion, if you talk righteous words
That is how you become calm.?

7. Then the Brahmin brahmin householders of the hamlet Khomadussa said to the Blessed One: ?Good Gotama, now we understand. It's like something overturned is put upright. Something covered is made manifest. It's like one who was lost was shown the path. It's like a lamp lighted for the darkness, for those who have sight to see forms. In this and other ways the Teaching is well explained. Now we take refuge in good Gotama, in the Teaching and the Community of bhikkhus. We are lay disciples who have taken refuge from today until we die.?