English
When the Blessed One had renounced the life-formation, a great and terrifying earthquake occurred, causing the hair to stand on end, and divine drums burst forth. Then the Blessed One, understanding this matter, on that occasion, uttered this inspired utterance: "The sage renounced the life-formation, both comparable and incomparable, that leads to rebirth. Delighting inwardly, composed, he broke through his own existence like a coat of mail." (First) 2. The Discourse on the Seven Ascetics 52. Thus have I heard: On one occasion, the Blessed One was dwelling at Sāvatthī, in the Eastern Park, in Migāra's Mother's Palace. Then Now at that time, the Blessed One, in the evening, risen from seclusion, was sitting outside the gatehouse. Then King Pasenadi of Kosala approached the Blessed One; having approached and saluted the Blessed One, he sat down to one side. Now at that time, seven ascetics with matted hair, seven Nigaṇṭhas, seven naked ascetics, seven one-robed ascetics, and seven wanderers, with overgrown armpit hair and nails, carrying their burdens on poles, passed not far from the Blessed One. King Pasenadi of Kosala saw those seven ascetics with matted hair, seven Nigaṇṭhas, seven naked ascetics, seven one-robed ascetics, and seven wanderers, with overgrown armpit hair and nails, carrying their burdens on poles, passing not far from the Blessed One. Having seen them, he rose from his seat, arranged his upper robe over one shoulder, knelt on his right knee, and with clasped hands towards those seven ascetics with matted hair, seven Nigaṇṭhas, seven naked ascetics, seven one-robed ascetics, and seven wanderers, he announced his name three times: ‘‘I am King Pasenadi of Kosala, venerable sirs; I am King Pasenadi of Kosala, venerable sirs; I am King Pasenadi of Kosala, venerable sirs.’’ Then King Pasenadi of Kosala, not long after those seven ascetics with matted hair, seven Nigaṇṭhas, seven naked ascetics, seven one-robed ascetics, and seven wanderers had departed, approached the Blessed One; having approached and saluted the Blessed One, he sat down to one side. Seated to one side, King Pasenadi of Kosala said to the Blessed One: ‘‘Venerable sir, these are among those in the world who are Arahants or have entered the path to Arahantship.’’ Difficult to know, Indeed, great king, for you, a householder, an enjoyer of sensual pleasures, dwelling in a bed crowded with children, experiencing Kasi sandalwood, wearing garlands, perfumes, and ointments, delighting in gold and silver – it is difficult to know: 'These are Arahants,' or 'These have entered the path to Arahantship.' By living together, great king, virtue is to be known. And that, indeed, over a long period, not a short one, by one who pays attention, not by one who does not, by one who is wise, not by one who is unwise. By interaction, great king, purity is to be known. And that, indeed, over a long period, not a short one, by one who pays attention, not by one who does not, by one who is wise, not by one who is unwise. In adversity, great king, fortitude is to be known. And that, indeed, over a long period, not a short one, by one who pays attention, not by one who does not, by one who is wise, not by one who is unwise. By discussion, great king, wisdom is to be known. And that, indeed, over a long period, not a short one, by one who pays attention, not by one who does not, by one who is wise, not by one who is unwise. "Wonderful, venerable sir, amazing, venerable sir! How well spoken this is, venerable sir, by the Blessed One – 'Indeed, it is difficult to know this, great king, by you, a householder, dwelling in a bed crowded with children, experiencing Kasi sandalwood, wearing garlands, perfumes, and ointments, delighting in gold and silver – 'These are Arahants,' or 'These have entered the path to Arahantship.' By living together, great king, virtue is to be known... By discussion, great king, wisdom is to be known. And that, indeed, over a long period, not a short one, by one who pays attention, not by one who does not, by one who is wise, not by one who is unwise.'" "These, venerable sir, are my men, my spies, who go about observing the countryside. What they first observe, I will later confirm. Now, venerable sir, they..." having cast off that dirt and grime, bathed and anointed, with hair and beard trimmed, clad in clean white garments, endowed and furnished with the five sense-pleasures, they will attend upon me. Then the Blessed One, understanding this matter, on that occasion uttered this inspired utterance: One should not strive everywhere, nor be dependent on another; One should not live relying on another, nor trade by means of the Dhamma. Second. 3. The Discourse on Reflection Thus have I heard: On one occasion the Blessed One was dwelling at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. Now on that occasion the Blessed One was seated reflecting on his many evil unwholesome states that had been abandoned, and on his many wholesome states that had reached the perfection of development. Then the Blessed One, understanding that his many evil unwholesome states had been abandoned, and that his many wholesome states had reached the perfection of development, on that occasion uttered this inspired utterance: It was before, then it was not; It was not before, then it was; It was not, nor will it be, nor is it found now. Third. 4. The First Discourse on Various Sectarians Thus have I heard: On one occasion the Blessed One was dwelling at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. Now on that occasion many ascetics, brahmins, and wanderers of various sects were residing in Sāvatthī, holding various views, various preferences, various inclinations, relying on various doctrines. There were some ascetics and brahmins who held such a doctrine, such a view: "The world is eternal; this alone is true, other is delusive." But there were some ascetics and brahmins who held such a doctrine, such a view: "The world is not eternal; this alone is true, other is delusive." There were some ascetics and brahmins who held such a doctrine, such a view: "The world is finite; this alone is true, other is delusive." But there were some ascetics and brahmins who held such a doctrine, such a view: ...holding such views, saying thus: "The world is infinite. This alone is truth. Anything else is delusion." There are some ascetics and brahmins, holding such views, saying thus: "The soul is the same as the body. This alone is truth. Anything else is delusion." But there are other ascetics and brahmins, holding such views, saying thus: "The soul is different from the body. This alone is truth. Anything else is delusion." There are some ascetics and brahmins, holding such views, saying thus: "The Tathāgata exists after death. This alone is truth. Anything else is delusion." But there are other ascetics and brahmins, holding such views, saying thus: "The Tathāgata does not exist after death. This alone is truth. Anything else is delusion." There are some ascetics and brahmins, holding such views, saying thus: "The Tathāgata both exists and does not exist after death. This alone is truth. Anything else is delusion." But there are other ascetics and brahmins, holding such views, saying thus: "The Tathāgata neither exists nor does not exist after death. This alone is truth. Anything else is delusion." They, having fallen into disputes, having fallen into quarrels, having fallen into disagreements, dwell piercing each other with verbal spears: "This is the Dhamma, that is not the Dhamma; that is not the Dhamma, this is the Dhamma." Then indeed, many bhikkhus, having dressed in the morning, taking their bowls and robes, entered Sāvatthī for alms. Having wandered for alms in Sāvatthī, after their meal, having returned from their alms-round, they approached the Blessed One. Having approached, having saluted the Blessed One, they sat down to one side. Seated to one side, those bhikkhus indeed said this to the Blessed One: "Here, Venerable Sir, many ascetics, brahmins, and wanderers of various sects dwell in Sāvatthī, holding various views, having various preferences, having various inclinations, relying on various doctrines. There are some ascetics and brahmins, holding such views, saying thus: 'The world is eternal, this alone is truth, anything else is delusion.' (And similarly for other views.) They, having fallen into disputes, having fallen into quarrels, having fallen into disagreements, dwell piercing each other with verbal spears: 'This is the Dhamma, that is not the Dha..." this is the Dhamma, this is not the Dhamma; this is not the Dhamma, this is the Dhamma.’ “Other sectarians, monks, wandering ascetics, are blind, without eyes; they do not know the meaning, they do not know the non-meaning, they do not know the Dhamma, they do not know the non-Dhamma. Not knowing the meaning, not knowing the non-meaning, not knowing the Dhamma, not knowing the non-Dhamma, they live engaged in quarrels, engaged in disputes, engaged in controversies, wounding each other with verbal spears— ‘this is the Dhamma, this is not the Dhamma; this is not the Dhamma, this is the Dhamma.’ “Formerly, monks, in this very Sāvatthī, there was a certain king. Then, monks, that king addressed a certain man— ‘Come, good man, gather together all the born-blind people in Sāvatthī.’ ‘Yes, your majesty,’ monks, that man replied to the king, and gathering all the born-blind people in Sāvatthī, he approached that king; having approached, he said to that king— ‘All the born-blind people in Sāvatthī have been gathered, your majesty.’ ‘Then, my good man, show the elephant to the born-blind.’ ‘Yes, your majesty,’ monks, that man replied to the king, and showed the elephant to the born-blind. To some of the born-blind, he showed the elephant’s head— ‘This, born-blind, is an elephant.’ To some of the born-blind, he showed the elephant’s ear—