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Spacemac Junior Artist Username: Spacemac Post Number: 690 Registered: 05-2012 Posted From: 49.37.154.79 Rating: N/A |
At SÄvatthÄ«. Now at that time there was a brahmin named Saá¹gÄrava staying in SÄvatthÄ«. He practiced purification by water, believing in purification by water. He lived committed to the practice of immersing himself in water at daybreak and dusk. A Saá¹gÄrava of SÄvatthÄ« appears in a number of discourses, and his spiritual progression can be traced. Here he practices purification in water, and (apparently later) asked the Buddha about sacrifice (AN 3.60). He further asked how hymns are remembered (SN 46.55, AN 5.193). In all these discourses he was said to have gone for refuge at the end. Finally he asks the more meaningful spiritual question about the near shore and far shore (AN 10.117, AN 10.169). It is possible that the teenage âstudentâ (mÄá¹ava) Saá¹gÄrava living at Caá¹á¸alakappa (MN 100) graduated and moved to nearby SÄvatthÄ« where he became known as the âbrahminâ Saá¹gÄrava. This would only make sense, however, if we disregard the statements on going for refuge, as he clearly followed the Brahmanical path for quite some time. See too note on SN 46.55:2.2. Then Venerable Änanda robed up in the morning and, taking his bowl and robe, entered SÄvatthÄ« for alms. He wandered for alms in SÄvatthÄ«. After the meal, on his return from almsround, he went to the Buddha, bowed, sat down to one side, and said to him, âSir, there is a brahmin named Saá¹gÄrava staying in SÄvatthÄ«. He practices purification by water, believing in purification by water. He lives devoted to ritual bathing at daybreak and dusk. Please visit him at his home out of sympathy.â The Buddha consented with silence. Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the brahmin Saá¹gÄrava, and sat down on the seat spread out. Then the brahmin Saá¹gÄrava went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. The Buddha said to him, âIs it really true, brahmin, that you practice purification by water, believing in purification by water; that you live committed to the practice of immersing yourself in water at daybreak and dusk?â âYes, worthy Gotama.â âBut brahmin, for what reason do you practice purification by water?â âItâs because, Worthy Gotama, whatever bad deeds Iâve done during the day I rinse off by bathing at dusk; and whatever bad deeds Iâve done during the night, I rinse off by bathing at dawn. This quasi-physical understanding of good and evil predates the Buddha, and is found among Jains as well. The practice of ritual bathing is also listed among the self-mortifications, but it seems to fit better here, as bathing in India is not unpleasant (MN 12:45.12). Thatâs the reason why I practice purification by water.â âThe teaching is a lake, brahmin, into which ethics are the stairs, unclouded, praised by the fine to the good. There the knowledge masters go to bathe, and cross to the far shore with dry limbs.â When he had spoken, Saá¹gÄrava said to the Buddha, âExcellent, worthy Gotama! Excellent! ⦠From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.â | ||
Spacemac Junior Artist Username: Spacemac Post Number: 689 Registered: 05-2012 Posted From: 49.37.154.79 Rating: N/A |
At SÄvatthÄ«. Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the brahmin Udaya. Then Udaya filled the Buddhaâs bowl with rice. The next day ⦠Udaya again filled the Buddhaâs bowl with rice. But when he had filled the Buddhaâs bowl on the third day, he said to the Buddha, âThis ascetic Gotama is such a drag! He keeps coming back again and again!â Pakaá¹á¹haka (âdragâ) is unique. Commentary glosses âgreedy for tastesâ (rasagiddha). The basic sense is one who farms by drawing a plough, and the intensive prefix pa conveying someone who does that repeatedly, becoming annoying by drawing out or extracting. âAgain and again, they sow the seed; again and again, the king of the heavens sends rain; The âking of the heavensâ (devarÄjÄ) is Indra, god of the rain and thunder. This clarifies the common Pali idiom devo vassati, literally âthe god rainsâ; the god is in fact Indra. In Pali this use of deva straddles the naturalistic and the religious. Often it is just an idiom expressing rainfall, while in other cases, as here, it has a religious connotation. For this reason I use âthe heavensâ for deva in such cases. It is a Vedic idiom (eg. Rig Veda 5.84.3 divo vará¹£anti; 9.108.10 vá¹á¹£á¹iá¹ divaḥ pavasva; Åatapatha BrÄhmaá¹a 4.3.1.16 divo vará¹£ati). again and again, farmers plough the field; again and again, grain is produced for the nation. Again and again, the beggars beg; again and again, the donors give. Again and again, when the donors have given, again and again, they take their place in heaven. Again and again, dairy farmers milk; again and again, a calf cleaves to its mother; again and again, oppressing and intimidating, These verbs occur together in a list of crimes (SN 24.6:1.3). that dullard returns to the womb again and again. Again and again, youâre reborn and die; again and again, you get carried to a charnel ground. But when theyâve gained the path for no further rebirth, one of vast wisdom is not reborn again and again.â When he had spoken, the brahmin Udaya said to the Buddha, âExcellent, worthy Gotama ⦠From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life. | ||
Spacemac Junior Artist Username: Spacemac Post Number: 688 Registered: 05-2012 Posted From: 49.37.154.79 Rating: N/A |
With BhÄradvÄja the Farmer So I have heard. This discourse recurs at Snp 1.4 with a longer narrative. Vedic hymns include invocations to the âLord of the Fieldâ to bless the plowing and the crops (Rig Veda 4.57.4), but it is unorthodox to see a brahmin farmer. At one time the Buddha was staying in the land of the Magadhans in the Southern Hills near the brahmin village of EkanÄḷa. The Southern Hills (dakkhiá¹Ägiri, âDeccanâ) is the Vindhya Range that lies on the southern border of Magadha, leading southwest to Avanti. The Buddha and his disciples visited there so rarely that people complained (Kd 1:53.1.3). | EkanÄḷa (âone-stalkâ) appears only here. Now at that time the brahmin BhÄradvÄja the Farmer had harnessed around five hundred plows, it being the season for sowing. Then the Buddha robed up in the morning and, taking his bowl and robe, went to where BhÄradvÄja the Farmer was working. Now at that time BhÄradvÄja the Farmer was distributing food. Atharvaveda 6.142.3 says that the âgiversâ of the grain shall be inexhaustible, perhaps suggesting a food distribution practice. Then the Buddha went to where the distribution was taking place and stood to one side. BhÄradvÄja the Farmer saw him standing for alms and said to him, âI plough and sow, ascetic, and then I eat. You too should plough and sow, then you may eat.â âI too plough and sow, brahmin, and then I eat.â âI donât see the worthy Gotama with a yoke or plow or plowshare or goad or oxen, yet he says: âI too plough and sow, brahmin, and then I eat.ââ Then BhÄradvÄja the Farmer addressed the Buddha in verse: âYou claim to be a farmer, but I donât see you farming. Tell me how youâre a farmer when asked: how am I to recognize your farming?â âFaith is my seed, fervor my rain, Vedic texts are full of this sort of correspondence, but I cannot find a close match to these. Perhaps this is to be expected, as the farmer is learning something new. and wisdom is my yoke and plough. Conscience is my draft-pole, mind my strap, mindfulness my plowshare and goad. Guarded in body and speech, I restrict my intake of food. I use truth as my scythe, and gentleness is my release. Energy is my harnessed beast, transporting me to sanctuary from the yoke. Yogakkhema (âsanctuary from the yokeâ) is a metaphor for NibbÄna that draws from the literal sense of khema as an oasis or sanctuary for men and beasts. After a hard dayâs journey, a caravan would stop to rest, âunyokeâ the draft animals, lay down the burden, and refresh themselves in the cool waters. Without turning back, it goes to where there is no sorrow. Thatâs how to do the farming that has freedom from death as its fruit. When you finish this farming youâre released from all suffering.â âMay the worthy Gotama eat! The worthy one is a farmer. For the worthy Gotama does the farming that has freedom from death as its fruit.â âFood enchanted by a verse isnât fit for me to eat. Thatâs not the principle of those who see, brahmin. The Buddhas cast aside things enchanted with verses. Since there is such a principle, brahmin, thatâs how they live. Serve with other food and drink the consummate one, the great seer, with defilements ended and remorse stilled. For he is the field for the seeker of merit.â When he had spoken, the brahmin BhÄradvÄja the Farmer said to the Buddha, âExcellent, worthy Gotama ⦠From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.â Friends while I dont fully understand why he doesnt eat food enchanted with verses, I do see parallel in xians now why they not take our food, its a principle perhaps | ||
Spacemac Junior Artist Username: Spacemac Post Number: 687 Registered: 05-2012 Posted From: 49.37.154.79 Rating: N/A |
Caste name tangles With BhÄradvÄja of the Matted Hair At SÄvatthÄ«. Then the brahmin BhÄradvÄja of the Matted Hair went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and addressed the Buddha in verse: âTangled within, tangled without: These verses also at SN 1.23:1.1. these people are tangled in tangles. I ask you this, Gotama: who can untangle this tangle?â âA wise person grounded in ethics, developing the mind and wisdom, a keen and alert mendicantâ they can untangle this tangle. Those in whom greed, hate, and ignorance have faded away; the perfected ones with defilements endedâ they have untangled the tangle. Where name and form cease with no residue left behind; as well as impingement and perception of form: itâs here this tangle is cut.â When he had spoken, BhÄradvÄja of the Matted Hair said to the Buddha, Note âbrahminâ is omitted here. âExcellent, worthy Gotama! â¦â ⦠And Venerable BhÄradvÄja became one of the perfected | ||
Spacemac Junior Artist Username: Spacemac Post Number: 686 Registered: 05-2012 Posted From: 49.37.154.79 Rating: N/A |
Standing to one side, the godling SerÄ« addressed the Buddha in verse: The name serÄ« here is from siri (âauspiciousness, good luckâ). He does not appear elsewhere. âBoth gods and humans Also at SN 1.43:1.1. enjoy their food. So whatâs the name of the spirit who doesnât like food?â âThose who give with faith and a clear and confident heart, partake of food in this world and the next. So you should dispel stinginess, overcoming that stain, and give a gift. The good deeds of sentient beings support them in the next world.â âItâs incredible, sir, itâs amazing, how well said this was by the Buddha.â He repeated the Buddhaâs verses, and said: âOnce upon a time, sir, I was a king named SerÄ«, a giver, a donor, who praised giving. The moral of this story is echoed in SN 3.18:9.1. I gave gifts at the four gates to ascetics and brahmins, to paupers, vagrants, supplicants, and beggars. Sharing wealth is a moral act. | DÄ«yittha is passive reflexive aorist of âdÄ. Then the ladies of my harem approached me and said, âYour Majesty gives gifts, but we donât. Your Majesty, please support us to give gifts and make merit.â Visible good deeds encourage others. Then it occurred to me, âIâm a giver, a donor, who praises giving. When they say, âWe would give giftsâ, what am I to say?â And so I gave the first gate to the ladies of my harem. There they gave gifts, while my own giving dwindled. âDwindledâ is paá¹ikkami, literally âwent backwardsâ. This sense is also recorded for Sanskrit pratikram. Then my aristocrat vassals approached me and said, âYour Majesty gives gifts, the ladies of your harem give gifts, but we donât. Your Majesty, please support us to give gifts and make merit.â Then it occurred to me, âIâm a giver, a donor, who praises giving. When they say, âWe would give giftsâ, what am I to say?â And so I gave the second gate to my aristocrat vassals. There they gave gifts, while my own giving dwindled. Then my troops approached me and said, âYour Majesty gives gifts, the ladies of your harem give gifts, your aristocrat vassals give gifts, but we donât. Your Majesty, please support us to give gifts and make merit.â Then it occurred to me, âIâm a giver, a donor, who praises giving. When they say, âWe would give giftsâ, what am I to say?â And so I gave the third gate to my troops. There they gave gifts, while my own giving dwindled. Then my brahmins and householders approached me and said, âYour Majesty gives gifts, the ladies of your harem give gifts, your aristocrat vassals give gifts, your troops give gifts, but we donât. Your Majesty, please support us to give gifts and make merit.â Then it occurred to me, âIâm a giver, a donor, who praises giving. When they say, âWe would give giftsâ, what am I to say?â And so I gave the fourth gate to my brahmins and householders. There they gave gifts, while my own giving dwindled. Then my men approached me and said, âNow Your Majesty is not giving gifts anywhere!â When they said this, I said to those men, âWell then, lads, deposit half the revenue generated in the outer districts in the royal compound. Give the other half as charity to ascetics and brahmins, to paupers, vagrants, supplicants, and beggars in those districts.â Sir, for a long time I made so much merit and did so many skillful deeds. I never reached any limit so as to say âthereâs this much meritâ or âthereâs this much result of meritâ or âfor so long Iâll remain in heavenâ. Itâs incredible, sir, itâs amazing, how well said this was by the Buddha. âThose who give with faith and a clear and confident heart, partake of food in this world and the next. So you should dispel stinginess, overcoming that stain, and give a gift. The good deeds of sentient beings support them in the next world.ââ | ||
Spacemac Junior Artist Username: Spacemac Post Number: 685 Registered: 05-2012 Posted From: 49.37.154.79 Rating: N/A |
ÄdittasuttaâBhikkhu Sujato Linked Discourses 1.41 5. On Fire On Fire So I have heard. At one time the Buddha was staying near SÄvatthÄ« in Jetaâs Grove, AnÄthapiá¹á¸ikaâs monastery. Then, late at night, a glorious deity, lighting up the entire Jetaâs Grove, went up to the Buddha, bowed, stood to one side, and recited these verses in the Buddhaâs presence: âWhen your house is on fire, you rescue the pot thatâs useful, not the one thatâs burnt. And as the world is on fire with old age and death, you should rescue by giving, for whatâs given is rescued. Whatâs given has happiness as its fruit, but not what isnât given. Bandits take it, or rulers, itâs consumed by fire, or lost. Then in the end this corpse is cast off, along with all your possessions. Knowing this, an intelligent person would enjoy what they have and also give it away. After giving and using according to their means, blameless, they go to a heavenly place.â Friends when my experience took place a god came and asked me to give, unable to know how that heaven is, and knowing how my own neighborhood is, i didnt give thinking I will go to the land of unknown die to lack of faith, and thats how i crashed | ||
Spacemac Junior Artist Username: Spacemac Post Number: 684 Registered: 05-2012 Posted From: 49.37.154.79 Rating: N/A |
So I have heard. Bhikkhu Bodhiâs Connected Discourses of the Buddha includes extensive discussions of variant readings, as well as summaries of the commentary. I donât replicate these here, but usually I follow Bodhiâs readings and note where I differ. At one time the Buddha was staying near SÄvatthÄ« in Jetaâs Grove, AnÄthapiá¹á¸ikaâs monastery. Then, late at night, a glorious deity, lighting up the entire Jetaâs Grove, went up to the Buddha, bowed, stood to one side, and said to him, âDeityâ is devatÄ, which in Pali as in English is an abstract noun. Though feminine in grammatical gender, it does not imply that the deity is female. Here, for example, the deity is addressed with the masculine form Ävuso. âGood fellow, how did you cross the flood?â âGood fellowâ (mÄrisa; Sanskrit mÄrá¹£a, mÄriá¹£a) is a special term of address used by deities and sometimes by kings. The term harks back to Sanskrit mÄdá¹Åa, âone like meâ, in the sense of having a comparable status, i.e. âfellowâ. | The Buddha lived and taught in the Gangetic plain, a region characterized by deadly and unpredictable flooding. âNeither standing nor swimming, respectable sir, I crossed the flood.â That ÄyÅ«hati means âswimâ is clear from SN 2.5:3.5. âBut in what way did you cross the flood neither standing nor swimming?â The deityâs counter-question shows that the Buddhaâs answer was deliberately obscure. âWhen I stood, I sank under. When I swam, I was swept away. Thatâs how I crossed the flood neither standing nor swimming.â The teaching suggests a state of poised flow, where one is neither stuck in attachments, nor restlessly straining to get somewhere else. âAfter a long time I see a brahmin fully quenched. Neither standing nor swimming, heâs crossed over clinging to the world.â That is what that deity said, and the Teacher concurred. Then that deity, knowing that the Teacher concurred, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there. | ||
Spacemac Junior Artist Username: Spacemac Post Number: 683 Registered: 05-2012 Posted From: 49.37.154.79 Rating: N/A |
So I have heard. At one time the Buddha was staying near RÄjagaha, on the bank of the Serpentine River. The Serpentine (sappinÄ«) is probably the modern Panchane (from pañcÄnana, âfive-mouthedâ). There was a wandererâs hermitage on its banks (AN 3.64, AN 4.30, AN 4.185). Then, late at night, the glorious divinity Sanaṕ••Ära, lighting up the entire Serpentine riverbank, went up to the Buddha, bowed, stood to one side, Sanaṕ••Ära (âEveryoungâ) became a Hindu deity closely associated with the worship of Krishna. He first appears in the seventh chapter of the ChÄndogya Upaniá¹£ad. He speaks this verse also at DN 3:1.28.2, DN 27:32.2, MN 53:25.3, AN 11.10:6.1, and it was endorsed by the Buddha. He features in two extended discussions among the gods, his appearance heralded by a great light in the north (DN 18:15.1, DN 19:15.1). He also appears in DN 20:20.3. and spoke this verse in the Buddhaâs presence: âThe aristocrat is best among people who take clan as the standard. But one accomplished in knowledge and conduct is best among gods and humans.â That is what the divinity Sanaṕ••Ära said, and the Teacher concurred. Then the divinity Sanaṕ••Ära, knowing that the Teacher concurred, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there. | ||
Spacemac Junior Artist Username: Spacemac Post Number: 682 Registered: 05-2012 Posted From: 49.37.154.79 Rating: N/A |
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