English
Sakka, king of the gods, saw the venerable Mahākassapa coming from afar. Having seen him, he came out of the house, went to meet him, took the bowl from his hand, entered the house, took rice from the pot, filled the bowl, and gave it to the venerable Mahākassapa. That alms-food was with many soups, many curries, many flavors and curries. Then to the venerable Mahākassapa this thought occurred: "Who indeed is this being whose psychic power is of such a kind?" Then to the venerable Mahākassapa this thought occurred: "This is Sakka, king of the gods." Having thus known, he said to Sakka, king of the gods: "This deed of yours is done, Kosiya; do not do it again!" he did such a thing.” “For us too, Venerable Kassapa, there is a need for merit; for us too, there is something to do with merit.” Then Sakka, king of the devas, having saluted the Venerable Mahākassapa, and circumambulated him clockwise, rose into the air and in the sky, in the firmament, three times he uttered an exclamation: “Oh, the gift, the supreme gift, well-established in Kassapa! Oh, the gift, the supreme gift, well-established in Kassapa!! Oh, the gift, the supreme gift, well-established in Kassapa!!!” The Blessed One heard, with the divine ear-element, purified and surpassing human, Sakka, king of the devas, having risen into the air and in the sky, in the firmament, three times uttering an exclamation: “Oh, the gift, the supreme gift, well-established in Kassapa! Oh, the gift, the supreme gift, well-established in Kassapa!! Oh, the gift, the supreme gift, well-established in Kassapa!!!” Then the Blessed One, understanding this matter, on that occasion uttered this exclamation: “For a bhikkhu who lives on alms, Who supports himself, not others; The devas long for such a one, Peaceful, always mindful.” The seventh. 8. The Discourse on the Alms-Round 28. Thus have I heard – on one occasion the Blessed One was dwelling in Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, after their meal, having returned from their alms-round, a number of bhikkhus were sitting together, assembled in the Kareri Maṇḍala Hall, and this conversation arose among them: “Friends, a bhikkhu on alms-round, going for alms, obtains from time to time pleasant forms to see with the eye, obtains from time to time pleasant sounds to hear with the ear, obtains from time to time pleasant odors to smell with the nose, obtains from time to time pleasant tastes to savor with the tongue, obtains from time to time pleasant tangibles to touch with the body. Friends, a bhikkhu on alms-round goes for alms respected, revered, honored, worshipped, and esteemed. Come, friends, let us also be alms-gatherers. We too shall obtain from time to time pleasant forms to see with the eye, We too shall obtain from time to time pleasant sounds to hear with the ear, We too shall obtain from time to time pleasant smells to smell with the nose, We too shall obtain from time to time pleasant tastes to taste with the tongue, We too shall obtain from time to time pleasant touches to feel with the body; We too shall wander for alms, respected, revered, honored, worshipped, and esteemed. This, then, was the unfinished conversation of those bhikkhus. Then the Blessed One, having risen from seclusion in the evening, approached the Kareri-maṇḍala-māḷa; having approached, he sat down on the seat prepared. Having sat down, the Blessed One addressed the bhikkhus: "With what conversation, bhikkhus, are you now sitting together? And what was your unfinished conversation?" "Here, venerable sir, after our meal, having returned from alms-round, as we were sitting together, assembled in the Kareri-maṇḍala-māḷa, this conversation arose among us – 'An alms-gathering bhikkhu, friends, wandering for alms, obtains from time to time pleasant forms to see with the eye, obtains from time to time pleasant sounds to hear with the ear, obtains from time to time pleasant smells to smell with the nose, obtains from time to time pleasant tastes to taste with the tongue, obtains from time to time pleasant touches to feel with the body. An alms-gathering bhikkhu, friends, wanders for alms, respected, revered, honored, worshipped, and esteemed. Come, friends, let us also be alms-gatherers. We too shall obtain from time to time pleasant forms to see with the eye, we too shall obtain from time to time pleasant sounds to hear with the ear, we too shall obtain from time to time pleasant smells to smell with the nose, we too shall obtain from time to time pleasant tastes to taste with the tongue, we too shall obtain from time to time pleasant touches to feel with the body. We too shall wander for alms, respected, revered, honored, worshipped, and esteemed.' This, venerable sir, was our unfinished conversation, when the Blessed One arrived." "This, bhikkhus, is not fitting for you, sons of good families," who have gone forth from home to homelessness out of faith, that you should engage in such a talk. For you, monks, when gathered, two things are to be done – either talk about Dhamma, or noble silence. Then the Blessed One, knowing this matter, at that time, uttered this inspired utterance – For a monk who lives on alms, supporting himself, not supporting others; the devas envy such a one, if he is not dependent on praise and fame. The eighth. 9. The Discourse on Crafts 29. Thus have I heard – at one time the Blessed One was dwelling in Savatthi, in Jeta's Grove, Anathapindika's monastery. Now at that time, many monks, after their meal, having returned from their alms round, were sitting together in the round hall, and this conversation arose among them – "Who, friends, knows a craft? Who learned what craft? Which craft is the foremost of crafts?" Thereupon some said thus – "Elephant training is the foremost of crafts." Some said thus – "Horse training is the foremost of crafts." Some said thus – "Chariot driving is the foremost of crafts." Some said thus – "Archery is the foremost of crafts." Some said thus – "Sword craft is the foremost of crafts." Some said thus – "Sealing is the foremost of crafts." Some said thus – "Counting is the foremost of crafts." Some said thus – "Calculation is the foremost of crafts." Some said thus – "Writing is the foremost of crafts." Some said thus – "Poetry is the foremost of crafts." Some said thus – "World-lore is the foremost of crafts." Some said thus – "Physiognomy is the foremost of crafts." This, then, for those monks, was the conversation that had arisen and was left unfinished. Then the Blessed One, in the evening, having arisen from seclusion, approached the round hall; having approached, he sat down on the seat prepared. Having sat down, then The Blessed One addressed the bhikkhus: "With what talk, monks, are you now sitting together? And what was your unfinished talk?" "Here, venerable sir, after our meal, having returned from alms-round, as we were sitting together in the circular hall, this talk arose among us: 'Who, friends, knows a craft? Who learned what craft? Which craft is the foremost of crafts?'" Therein some said: 'The elephant craft is the foremost of crafts.' Some said: 'The horse craft is the foremost of crafts.' Some said: 'The chariot craft is the foremost of crafts.' Some said: 'The archery craft is the foremost of crafts.' Some said: 'The sword craft is the foremost of crafts.' Some said: 'The sealing craft is the foremost of crafts.' Some said: 'The reckoning craft is the foremost of crafts.' Some said: 'The counting craft is the foremost of crafts.' Some said: 'The writing craft is the foremost of crafts.' Some said: 'The poetry craft is the foremost of crafts.' Some said: 'The worldly philosophy craft is the foremost of crafts.' Some said: 'The Kshatriya knowledge craft is the foremost of crafts.' This, venerable sir, was our unfinished talk, when the Blessed One arrived." "It is not fitting for you, monks, sons of good families, who have gone forth from home to homelessness out of faith, that you should engage in such talk. When you are gathered, monks, there are two things to be done: either talk about the Dhamma, or noble silence." Then the Blessed One, understanding this matter, on that occasion uttered this inspired utterance: One who lives without a craft, light, seeking his goal, With senses restrained, everywhere liberated; Wandering without a home, without possessiveness, without craving, Having abandoned conceit, wandering alone—that is a bhikkhu. The Ninth. 10. The Discourse on the World 30. Thus have I heard: At one time the Blessed One was dwelling in Uruvelā, on the bank of the Nerañjarā River, at the foot of the Bodhi tree. Thus, the first Fully Awakened One. And at that time, the Blessed One, for seven days, sat in one posture, experiencing the bliss of liberation. Then the Blessed One, after those seven days, having arisen from that concentration, surveyed the world with the Buddha-eye. As the Blessed One surveyed with the Buddha-eye, he saw beings tormented by many torments, and burning with many fevers – those born of lust, those born of hatred, those born of delusion. Then the Blessed One, understanding this matter, on that occasion, uttered this inspired utterance – This world is born of torment, Afflicted by contact, it calls disease its own; Whatever it conceives to be, From that it becomes otherwise. The world, subject to change, attached to becoming, Afflicted by becoming, delights in becoming itself; What it delights in, that is fear, What it fears, that is suffering; And for the abandoning of becoming, this holy life is lived. ‘Whatever recluses or brahmins have declared liberation from becoming through becoming, all of them, I say, are not liberated from becoming. And whatever recluses or brahmins have declared escape from becoming through non-becoming, all of them, I say, have not escaped from becoming.