English
what its result will be; we shall go having directly experienced it.’ Having heard this, the Tāvatiṃsa gods became concentrated with single-mindedness, thinking: ‘We shall know this radiance, what its result will be; we shall go having directly experienced it.’ When Indeed, venerable sir, Brahmā Sanaṅkumāra appears to the Tāvatiṃsa gods, having created a gross body, he appears. For, venerable sir, the natural form of Brahmā is not to be comprehended by the sight of the Tāvatiṃsa gods. When, venerable sir, Brahmā Sanaṅkumāra appears to the Tāvatiṃsa gods, he outshines the other gods in beauty and glory. Just as, venerable sir, a golden image outshines a human image, even so, venerable sir, when Brahmā Sanaṅkumāra appears to the Tāvatiṃsa gods, he outshines the other gods in beauty and glory. When, venerable sir, Brahmā Sanaṅkumāra appears to the Tāvatiṃsa gods, no god in that assembly bows to him, nor rises for him, nor invites him with a seat. All remain silent, with clasped hands, they sit cross-legged, thinking: "On whose seat will Brahmā Sanaṅkumāra now wish to sit? On that god's seat will he sit." And, venerable sir, the god on whose seat Brahmā Sanaṅkumāra sits, that god obtains great gain of joy, that god obtains great gain of happiness. Just as, venerable sir, a king, a Khattiya, anointed at the head, newly consecrated to kingship, obtains great gain of joy, obtains great gain of happiness, even so, venerable sir, the god on whose seat Brahmā Sanaṅkumāra sits, that god obtains great gain of joy, that god obtains great gain of happiness. Then, venerable sir, Brahmā Sanaṅkumāra, knowing the delight of the Tāvatiṃsa gods, disappeared and rejoiced with these verses: "Indeed, the Tāvatiṃsa gods, with Indra, rejoice; Saluting the Tathāgata, and the well-taught nature of the Dhamma. "And seeing the new gods, resplendent and glorious, who, having led the holy life in the Sugata, have come here. "They outshine others in beauty." with fame and long life; The disciples of the greatly wise one, have attained distinction here. ‘Seeing this, they rejoice, the Tāvatiṃsa gods with Sakka; revering the Tathāgata, and the well-taught nature of the Dhamma.’ 301. ‘‘This matter, venerable sir, Brahmā Sanaṅkumāra spoke. As Brahmā Sanaṅkumāra spoke this matter, venerable sir, his voice was endowed with eight qualities: it was clear, intelligible, sweet, audible, distinct, not scattered, deep, and resonant. And, venerable sir, Brahmā Sanaṅkumāra made himself understood by his voice to the assembly as far as it extended, and his voice did not go outside the assembly. Indeed, venerable sir, one whose voice is thus endowed with eight qualities is called ‘Brahmā-voiced’. Then, venerable sir, the Tāvatiṃsa gods said to Brahmā Sanaṅkumāra: ‘Good, Great Brahmā! We rejoice in reflecting on this. And there are eight true praises of that Blessed One spoken by Sakka, king of the gods; and we rejoice in reflecting on them.’ Eight True Praises 302. ‘‘Then, venerable sir, Brahmā Sanaṅkumāra said to Sakka, king of the gods: ‘Good, king of the gods! We too would like to hear those eight true praises of the Blessed One.’ ‘So be it, Great Brahmā,’ venerable sir, Sakka, king of the gods, then recited the eight true praises of the Blessed One to Brahmā Sanaṅkumāra. ‘‘What do you think, Great Brahmā? That Blessed One is committed to the welfare of many people, to the happiness of many people, out of compassion for the world, for the good, for the benefit, for the happiness of gods and humans. A teacher thus committed to the welfare of many people, to the happiness of many people, out of compassion for the world, for the good, for the benefit, for the happiness of gods and humans, endowed with this quality, we do not see in the past, nor do we see in the present, other than that Blessed One. ‘‘And the Dhamma has been well-proclaimed by that Blessed One: it is visible here and now, timeless, inviting one to come and see, leading inwards, to be personally experienced by the wise. Thus, leading inwards A teacher of the Dhamma not to be led by others, a teacher endowed with this quality, we do not see in the past, nor in the present, other than that Blessed One. "This is wholesome," indeed, was well-declared by that Blessed One, "this is unwholesome," was well-declared, "this is blameworthy, this is blameless, this is to be practiced, this is not to be practiced, this is inferior, this is superior, this is dark and bright with its counterpart," was well-declared. A declarer of such wholesome and unwholesome, blameworthy and blameless, to be practiced and not to be practiced, inferior and superior, dark and bright with their counterparts, dhammas. A teacher endowed with this quality, we do not see in the past, nor in the present, other than that Blessed One. Indeed, the path leading to Nibbana, well-declared by that Blessed One for his disciples, connects Nibbana and the path. Just as the water of the Ganges connects and meets with the water of the Yamuna, even so, the path leading to Nibbana, well-declared by that Blessed One for his disciples, connects Nibbana and the path. A declarer of such a path leading to Nibbana. A teacher endowed with this quality, we do not see in the past, nor in the present, other than that Blessed One. Indeed, gain has been achieved by that Blessed One, fame has been achieved, so much so that, I think, even kings live in a state of affection. Indeed, that Blessed One partakes of food with conceit removed. One who partakes of food thus free from conceit. A teacher endowed with this quality, we do not see in the past, nor in the present, other than that Blessed One. Indeed, that Blessed One has companions, both trainees who are on the path, and those whose defilements are destroyed, who have lived the holy life. That Blessed One, having dismissed them, lives devoted to solitude. One thus devoted to solitude. A teacher endowed with this quality, we do not see in the past, nor in the present, other than that Blessed One. Indeed, that Blessed One is as he speaks... Then, as he did, so he spoke; as he spoke, so he did; as he did, so he spoke. Thus, a Teacher practicing in accordance with the Dhamma, endowed with this quality, we have not seen in the past, nor do we see now, other than that Blessed One. “Indeed, that Blessed One has crossed over doubt, is free from perplexity, has completed his resolve, his aspiration is the foremost holy life. Thus, a Teacher who has crossed over doubt, is free from perplexity, has completed his resolve, whose aspiration is the foremost holy life, endowed with this quality, we have not seen in the past, nor do we see now, other than that Blessed One.” 303. “These, Venerable Sir, are the eight true praises that Sakka, lord of devas, uttered concerning the Blessed One, Brahma Sanaṅkumāra. Thereupon, Venerable Sir, Brahma Sanaṅkumāra was delighted, joyful, filled with rapture and gladness upon hearing the eight true praises of the Blessed One. Then, Venerable Sir, Brahma Sanaṅkumāra, having created a gross form, and appearing as a youth, with five topknots, manifested himself before the Tāvatiṃsa devas. He rose into the air and sat cross-legged in the sky, in space. Just as, Venerable Sir, a strong man might sit cross-legged on a well-spread couch or on level ground, even so, Venerable Sir, Brahma Sanaṅkumāra, having risen into the air, sat cross-legged in the sky, in space, and addressed the Tāvatiṃsa devas: The Story of the Brahmana Govinda 304. “What do you think, sirs, Tāvatiṃsa devas? How long ago was that Blessed One of great wisdom? Formerly, sirs, there was a king named Disampati. King Disampati had a brahmin named Govinda as his chaplain. King Disampati had a son, a prince named Reṇu. The brahmin Govinda had a son, a young man named Jotipaḷa. Thus, Prince Reṇu and the young man Jotipaḷa, and six other khattiyas, these eight were friends. Then, sirs, After the passing of days and nights, the brahmin Govinda died. When the brahmin Govinda had died, King Disampati lamented – "Alas, sirs, at the time when we, having properly entrusted all our affairs to the brahmin Govinda, were endowed and furnished with the five strands of sensual pleasure, at that very time the brahmin Govinda has died!" When this was said, sirs, Prince Reṇu said to King Disampati – "Do not, O King, lament too excessively over the death of the brahmin Govinda. There is, O King, a son of the brahmin Govinda, named Jotipaāla, a young man, wiser than his father, and more discerning in matters of welfare than his father; even those matters which his father used to instruct, they too are for the instruction of the young man Jotipaāla." "Is that so, Prince?" "It is so, O King." The Story of Mahāgovinda 305. Then, sirs, King Disampati addressed a certain man – "Come, good man, go to where the young man named Jotipaāla is; having gone, say this to the young man Jotipaāla – 'May it be well with you, Jotipaāla, King Disampati invites you, young man Jotipaāla, King Disampati wishes to see you, young man Jotipaāla.'" "Yes, O King," sirs, that man, having assented to King Disampati, went to where the young man Jotipaāla was; having gone, he said this to the young man Jotipaāla – "May it be well with you, Jotipaāla, King Disampati invites you, young man Jotipaāla, King Disampati wishes to see you, young man Jotipaāla." "Yes, sir," sirs, the young man Jotipaāla, having assented to that man, went to where King Disampati was; having gone, he exchanged greetings with King Disampati; having concluded the courteous and memorable talk, he sat down to one side. To the young man Jotipaāla, who was seated to one side, sirs, King Disampati said this – "May you instruct us, sir... “Jotipāla, sir, Jotipāla, sir, do not reject our instruction. I will place you in your father’s position, I will anoint you as Govinda.” “Yes, sir,” that young man Jotipāla replied to King Disampati. Then, sir, King Disampati