“I take delight in getting work done in this woodland thicket. What does this ascetic Gotama take delight in getting done?”
Then the brahmin Navakammika Bhāradvāja approached the Blessed One [180] and addressed him in verse:695 “With what kind of work are you engaged
Here in this sal woods, bhikkhu,
By reason of which you find delight
Alone in the forest, Gotama?”
[The Blessed One:]696 “There is nothing in the woods I need to do;
Cut down at the root, my woods is dried up.
Woodless and dartless, discontent cast off,
I find delight alone in the woods.”474 <388>
When this was said, the brahmin Navakammika Bhāradvāja said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama!… Let Master Gotama remember me as a lay follower who from today has gone for refuge for life.”
18 (8) The Wood Gatherers
On one occasion the Blessed One was dwelling among the Kosalans in a certain woodland thicket. Now on that occasion a number of brahmin boys, students of a certain brahmin of the Bhāradvāja clan, approached that woodland thicket while collecting firewood. Having approached, they saw the Blessed One sitting in that woodland thicket with his legs folded crosswise, holding his body erect, having set up mindfulness in front of him. Having seen him, they approached the brahmin of the Bhāradvāja clan and said to him: “See now, master, you should know that in such and such a woodland thicket an ascetic is sitting with his legs folded crosswise, holding his body erect, having set up mindfulness in front of him.”
Then the brahmin of the Bhāradvāja clan, together with those brahmin boys, went to that woodland thicket. He saw the Blessed One sitting there … <389> … having set up mindfulness in front of him. He then approached the Blessed One and addressed him in verse:697 “Having entered the empty, desolate forest,
Deep in the woods where many terrors lurk, [181]
With a motionless body, steady, lovely,
How you meditate, bhikkhu, so beautifully!475
698 “In the forest where no song or music sounds,
A solitary sage has resorted to the woods!
This strikes me as a wonder—that you dwell
With joyful mind alone in the woods.
699 “I suppose you desire the supreme triple heaven,
The company of the world’s divine lord. <390>
Therefore you resort to the desolate forest:
You practise penance here for attaining Brahmā.ʺ476
[The Blessed One:]700 “Whatever be the many desires and delights
That are always attached to the manifold elements,
The longings sprung from the root of unknowing:
All I have demolished along with their root.477
701 “I am desireless, unattached, disengaged;
My vision of all things has been purified.
Having attained the auspicious—supreme enlightenment—
Self-confident, brahmin, I meditate alone.”478
When this was said, the brahmin of the Bhāradvāja clan said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama!… Let Master Gotama remember me as a lay follower who from today has gone for refuge for life.”
19 (9) The Mother Supporter
<391> At Sāvatthī. Then a brahmin who supported his mother approached the Blessed One … and said to him: “Master Gotama, I seek almsfood righteously and thereby support my mother and father. In doing so, am I doing my duty?”
“For sure, brahmin, in doing so you are doing your duty. One who seeks almsfood righteously [182] and thereby supports his mother and father generates much merit.
702 “When a mortal righteously supports his parents,
Because of this service to them
The wise praise him here in this world,
And after death he rejoices in heaven.” <392>
When this was said, the brahmin who supported his mother said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama!… Let Master Gotama remember me as a lay follower who from today has gone for refuge for life.”
20 (10) The Mendicant
At Sāvatthī. Then a mendicant brahmin approached the Blessed One … and said to him: “Master Gotama, I am a mendicant and you are a mendicant. What is the difference between us in this respect?”479
[The Blessed One:]703 “It is not thus that one becomes a mendicant,
Just because one begs others for alms.
If one has taken up a domestic practice,
One still has not become a bhikkhu.480
704 “But one here who leads the holy life,
Having expelled merit and evil, <393>
Who fares in the world with comprehension:
He is truly called a bhikkhu.”
When this was said, the mendicant brahmin said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama!… Let Master Gotama remember me as a lay follower who from today has gone for refuge for life.”
21 (11) Saṅgārava
At Sāvatthī. Now on that occasion a brahmin named Saṅgārava was residing at Sāvatthī. He was a practitioner of water-purification, one who believed in purification by water, who dwelt devoted to the practice of immersing himself in water at dusk and at dawn.
Then, in the morning, the Venerable Ānanda dressed and, taking bowl and robe, entered Sāvatthī for alms. Having walked for alms in Sāvatthī, when he had returned from his alms round, after his meal he approached the Blessed One, paid homage to him, sat down to one side, [183] and said to him:
“Here, venerable sir, a brahmin named Saṅgārava is residing at Sāvatthī. He is a practitioner of water-purification … devoted to the practice of immersing himself in water at dusk and at dawn. It would be good, venerable sir, if the Blessed One would approach the residence of the brahmin Saṅgārava <394> out of compassion.” The Blessed One consented by silence.
Then, in the morning, the Blessed One dressed and, taking bowl and robe, approached the brahmin Saṅgārava’s residence, where he sat down in the appointed seat. Then the brahmin Saṅgārava approached the Blessed One and exchanged greetings with him, after which he sat down to one side. The Blessed One then said to him: “Is it true, brahmin, that you are a practitioner of water-purification, one who believes in purification by water, devoted to the practice of immersing yourself in water at dusk and at dawn?”
“Yes, Master Gotama.”
“Considering what benefit do you do this, brahmin?”
“Here, Master Gotama, whatever evil deed I have done during the day I wash away by bathing at dusk. Whatever evil deed I have done at night I wash away by bathing at dawn.” <395>
[The Blessed One:]705 “The Dhamma, brahmin, is a lake with fords of virtue—
A limpid lake the good praise to the good—
Where the knowledge-masters go to bathe,
And, dry-limbed, cross to the far shore.”481
When this was said, the brahmin Saṅgārava said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama!… Let Master Gotama remember me as a lay follower who from today has gone for refuge for life.” [184]
22 (12) Khomadussa
Thus have I heard. On one occasion the Blessed One was dwelling among the Sakyans where there was a town of the Sakyans named Khomadussa.482 Then the Blessed One dressed and, taking bowl and robe, entered Khomadussa for alms.
Now on that occasion the brahmin householders of Khomadussa had assembled in council on some business matter while it was drizzling. <396> Then the Blessed One approached the council. The brahmin householders of Khomadussa saw the Blessed One coming in the distance and said: “Who are these shaveling ascetics? Don’t they know the rule of order?”483
Then the Blessed One addressed the brahmin householders of Khomadussa in verse:706 “That is no council where the good are absent;
They are not the good who don’t speak Dhamma.
But having abandoned lust, hate, and delusion,
Those speaking on Dhamma are alone the good.”
When this was said, the brahmin householders of Khomadussa said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama! The Dhamma has been made clear in many ways by Master Gotama, as though he were turning upright what had been turned upside down, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. We go for refuge to Master Gotama, and to the Dhamma, and to the Bhikkhu Saṅgha. Let Master Gotama remember us as lay followers who from today have gone for refuge for life.” <397>
[185] <398>
Chapter VIII
8 Vaṅgīsasaṃyutta Connected Discourses with Vaṅgīsa
1 Renounced
Thus have I heard.484 On one occasion the Venerable Vaṅgīsa was dwelling at Āḷavī at the Aggāḷava Shrine together with his preceptor, the Venerable Nigrodhakappa.485 Now on that occasion the Venerable Vaṅgīsa, newly ordained, not long gone forth, had been left behind as a caretaker of the dwelling.
Then a number of women, beautifully adorned, approached the Aggāḷavaka Park in order to see the dwelling. When the Venerable Vaṅgīsa saw those women, dissatisfaction arose in him; lust infested his mind.486 Then it occurred to him: “It is a loss for me indeed, it is no gain for me! It is a mishap for me indeed, it is not well gained by me, that dissatisfaction has arisen in me, that lust has infested my mind. How could anyone else dispel my dissatisfaction and arouse delight? <399> Let me dispel my own dissatisfaction and arouse delight by myself.”
Then the Venerable Vaṅgīsa, having dispelled his own dissatisfaction and aroused delight by himself, on that occasion recited these verses:707 “Alas, though I am one who has renounced,
Gone from home into homelessness,
These thoughts still run over me,
Impudent thoughts from the Dark One.487
708 “Even if mighty youths, great archers,
Trained men, masters of the bow,
A thousand such men who do not flee
Should surround me on all sides,488
709 And if women were to come here
Still more numerous than this,
They would never make me tremble
For I stand firmly in the Dhamma.489 [186]
710 “I have heard this as a witness <400>
From the Buddha, Kinsman of the Sun:
The path leading to Nibbāna—
That is where my mind delights.490
711 “If, while I am dwelling thus,
You approach me, Evil One,
I will act in such a way, O Death,
That you won’t even see my path.”491
2 Discontent
On one occasion the Venerable Vaṅgīsa was dwelling at Āḷavī at the Aggāḷava Shrine together with his preceptor, the Venerable Nigrodhakappa. Now on that occasion, when the Venerable Nigrodhakappa returned from his alms round, after his meal he would enter the dwelling and would come out either in the evening or on the following day.
Now on that occasion dissatisfaction had arisen in the Venerable Vaṅgīsa; lust had infested his mind. Then it occurred to the Venerable Vaṅgīsa: “It is a loss for me indeed, it is no gain for me! It is a mishap for me indeed, it is not well gained by me, that dissatisfaction has arisen in me, that lust has infested my mind. <401> How could anyone else dispel my dissatisfaction and arouse delight? Let me dispel my own dissatisfaction and arouse delight by myself.”
Then the Venerable Vaṅgīsa, having dispelled his own dissatisfaction and aroused delight by himself, on that occasion recited these verses:712 “Having abandoned discontent and delight
And household thoughts entirely,
One should not nurture lust towards anything;
The lustless one, without delight—
He is indeed a bhikkhu.492
713 “Whatever exists here on earth and in space,
Comprised by form, included in the world—
Everything impermanent decays;
The sages fare having pierced this truth.493 <402>
714 “People are tied to their acquisitions,
To what is seen, heard, sensed, and felt;
Dispel desire for this, be unstirred:
They call him a sage
Who clings to nothing here.494 [187]
715 “Then those caught in the sixty,
Led by their own thoughts—
There are many such among the people
Who have settled on wrong doctrine:
One who would not join their faction anywhere,
Nor utter corrupt speech—he is a bhikkhu.495
716 “Proficient, long trained in concentration,
Honest, discreet, without longing,
The sage has attained the peaceful state,
Depending on which he bides his time
Fully quenched within himself.”496 <403>
3 Well Behaved
On one occasion the Venerable Vaṅgīsa was living at Āḷavī at the Aggāḷava Shrine together with his preceptor, the Venerable Nigrodhakappa. Now on that occasion, the Venerable Vaṅgīsa, because of his own ingenuity, had been looking down at other well-behaved bhikkhus.497 Then the thought occurred to the Venerable Vaṅgīsa: “It is a loss for me indeed, it is no gain for me! It is a mishap for me indeed, it is not well gained by me, that because of my ingenuity I look down upon other well-behaved bhikkhus.”
Then the Venerable Vaṅgīsa, having aroused remorse in himself, on that occasion recited these verses:717 “Abandon conceit, O Gotama,
And leave the pathway of conceit entirely.
Infatuated with the pathway of conceit,
For a long time you’ve been remorseful.498 <404>
718 “People smeared by denigration,
Slain by conceit, fall into hell.
People sorrow for a long time,
Slain by conceit, reborn in hell.
719 “But a bhikkhu never sorrows at all,
A path-knower practising rightly.
He experiences acclaim and happiness;
Truly they call him a seer of Dhamma.499 [188]
720 “Therefore be pliant here and strenuous;
Having abandoned the hindrances, be pure.
Having entirely abandoned conceit,
Be an end-maker by knowledge, peaceful.”500
4 Ānanda
On one occasion the Venerable Ānanda was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then, in the morning, the Venerable Ānanda <405> dressed and, taking bowl and robe, entered Sāvatthī for alms with the Venerable Vaṅgīsa as his companion. Now on that occasion dissatisfaction had arisen in the Venerable Vaṅgīsa; lust had infested his mind.501 Then the Venerable Vaṅgīsa addressed the Venerable Ānanda in verse:721 “I am burning with sensual lust,
My mind is engulfed by fire.
Please tell me how to extinguish it,
Out of compassion, O Gotama.”502
[The Venerable Ānanda:]722 “It is through an inversion of perception
That your mind is engulfed by fire.
Turn away from the sign of beauty
Provocative of sensual lust.503
723 “See formations as alien,
As suffering, not as self.
Extinguish the great fire of lust;
Don’t burn up again and again.504
724 “Develop the mind on foulness,
One-pointed, well concentrated; <406>
Apply your mindfulness to the body,
Be engrossed in revulsion.505
725 “Develop meditation on the signless,
And discard the tendency to conceit.
Then, by breaking through conceit,
You will be one who fares at peace.”506
5 Well Spoken
At Sāvatthī.507 There the Blessed One addressed the bhikkhus thus: “Bhikkhus!”
“Venerable sir!” those bhikkhus
replied. The Blessed One said this:
“Bhikkhus, when speech possesses four factors, then it is well spoken, not badly spoken, and it is blameless, not blameworthy among the wise. What four? Here, bhikkhus, a bhikkhu speaks only what is well spoken, not what is badly spoken. He speaks only on the Dhamma, not on non-Dhamma. [189] He speaks only what is pleasant, not what is unpleasant. He speaks only what is true, not what is false. <407> When speech possesses these four factors, it is well spoken, not badly spoken, and it is blameless, not blameworthy among the wise.”508
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:726 “What is well spoken, the good say, is foremost;
The Connected Discourses of the Buddha Page 28
