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5. The Chapter of the Way to the Far Shore Story Verses 982. From the pleasant city of Kosala, a brahmin, master of mantras, went to the Southern country, desiring nothingness. 983. In the realm of Assaka, near Alaka, he lived on the bank of the Godhāvarī, by gleaning and with fruits. 984. Depending on him, a large village arose; with the income generated from it, he performed a great sacrifice. 985. Having performed the great sacrifice, he re-entered his hermitage; when he had re-entered, another brahmin arrived. 986. With swollen feet, thirsty, with muddy teeth, dust on his head; he approached him, and begged for five hundred. 987. Bāvarī, seeing him, invited him with a seat; he asked about his well-being, and spoke these words: 988. "Indeed, whatever I had to give, all has been given away by me; permit me, brahmin, I have no five hundred." 989. "If, when I beg, you do not give, on the seventh day, your head shall split into seven!" 990. The deceiver, having prepared, uttered that dreadful curse; hearing his words, Bāvarī became distressed. 991. He withered away, without food, pierced by the dart of sorrow; and even with such a mind, his mind found no delight in meditation. 992. Seeing him terrified and distressed, a deity, wishing his welfare, approached Bāvarī, and spoke these words: 993. "He does not know the head, he is a deceiver, desirous of wealth; concerning the head or the splitting of the head, knowledge is not found in him." 994. "Then, lady, do you know? Tell me, when asked, the head and the splitting of the head; we will hear your words." 995. "I also do not know this, knowledge is not found here; concerning the head and the splitting of the head, the Buddhas have insight into this." 996. "Then who indeed knows, on this earth's surface... (in the circle) “The head, and the falling of the head, tell me that, O deity.” 997. “From Kapilavatthu, the World-Leader departed; a descendant of King Okkāka, the Sakyan son, the bringer of light. 998. “He, O brahmin, is the Fully Awakened One, gone to the far shore of all phenomena; attained to all supernormal powers, having vision in all phenomena; attained to the destruction of all kamma, liberated in the ending of attachments. 999. “That Buddha, the Blessed One, is in the world, the one with vision teaches the Dhamma; go and ask him, he will explain it to you.” 1000. Having heard the word ‘Sambuddha’, Bāvarī became elated; his sorrow became slight, and he gained great joy. 1001. That Bāvarī, delighted and elated, asked that deity, filled with awe: “In what village or town, or in what country is the World-Protector? Where can we go and see, the Fully Awakened One, the best of bipeds?” 1002. “In Sāvatthī, in the Kosalan realm, is the Victor, of abundant wisdom, of vast and profound intellect; that Sakyan son, free from defilements, without taints, the knower of the falling of the head, the bull among men.” 1003. Then he addressed his disciples, brahmins skilled in mantras: “Come, young men, I will tell you, listen to my words. 1004. “He whose appearance in the world is rare, has today arisen in the world, known as the Fully Awakened One; quickly go to Sāvatthī, and see the best of bipeds.” 1005. “How then shall we know, having seen him, that he is the Buddha, O brahmin? Tell us, who do not know, how we may know him.” 1006. “There are indeed in the mantras, the thirty-two marks of a Great Man; they are fully explained, in due order. 1007. “For whom these marks, of a Great Man are on his body; there are only two destinies for him, a third indeed does not exist. 1008. “If he lives in a house, he would conquer the earth, This; Without rod, without weapon, By Dhamma he instructs. 1009. And if he goes forth, From home to homelessness; With covering removed, the Fully Awakened One, He becomes an Arahant, unsurpassed. 1010. Birth, and clan, and marks, Mantras, disciples, and others again; The head, and the falling of the head, By mind alone you should ask. 1011. Seeing without obstruction, If he will be a Buddha; Questions asked by mind, By speech he will answer. 1012. Having heard Bavari's words, Sixteen brahmin disciples; Ajita, Tissa-Metteyya, Puṇṇaka, then Mettagū. 1013. Dhotaka, and Upasīva, And Nanda, then Hemaka; Todeyya, Kappa, both, And Jatukaṇṇī, the wise. 1014. Bhadrāvudha, and Udaya, And also Posāla, the brahmin; And Mogharāja, the intelligent, And Piṅgiya, the great sage. 1015. Each with his own group, all Renowned in all the world; Meditators, delighting in meditation, wise, Imbued with past dispositions. 1016. Having saluted Bavari, And having circumambulated him; All wearing matted hair and deer-skin, They set out facing north. 1017. Alaka's abode, then The former Mahissati; And Ujjeni, Gonaddha, Vedisa, Vanasavhaya. 1018. And also Kosambi, Saketa, And Savatthi, the chief city; Setabya, Kapilavatthu, And Kusinara, the dwelling. 1019. And Pava, Bhoganagara, Vesali, Magadha city; And Pasāṇaka shrine, Delightful, charming to the mind. 1020. Like one thirsty for cold water, Like a merchant for great gain; Like one afflicted by heat for shade, Quickly they ascended the mountain. 1021. The Blessed One at that time, Preceded by the assembly of monks; To the monks he taught Dhamma, Like a lion roaring in the forest. 1022. Ajita saw the Buddha, Like the hundred-rayed radiant sun; Just as the moon on the fifteenth, Having attained fullness. 1023. Then having seen his body No, and the meaning is complete; Standing aside, delighted, he asked questions in his mind. 1024. ‘‘Tell me his birth, tell me his lineage with its marks; Tell me his perfection in mantras, how many does the brahmin teach?’’ 1025. ‘‘His life is a hundred and twenty years, and by lineage he is Bāvarī; Three marks are on his body, he is a master of the three Vedas. 1026. ‘‘In marks and histories, with glossaries and phonetics; He teaches five hundred, he has reached perfection in the true Dhamma.’’ 1027. ‘‘The analysis of the marks, of Bāvarī, O best of men; Reveal, O dispeller of doubt, let no doubt remain for us.’’ 1028. ‘‘His tongue covers his mouth, a hair-tuft between his eyebrows; His private parts are sheathed like a scabbard, thus know, O youth.’’ 1029. Hearing the questions answered, though no question was spoken, All the people pondered, filled with wonder, with joined palms. 1030. ‘‘Who is this, a god or Brahmā, or even Indra, lord of the Sūjampati? To whom do these questions, asked in mind, appear? 1031. ‘‘Bāvarī asks about 'head' and 'head-falling-off'; Explain that, Blessed One, remove our doubt, O Sage.’’ 1032. ‘‘Know that ignorance is 'head', wisdom is 'head-falling-off'; Associated with faith, mindfulness, concentration, and desire and effort.’’ 1033. Then, with great wonder, the youth composed himself; Placing his deer-skin over one shoulder, he fell at his feet with his head. 1034. ‘‘Bāvarī, the brahmin, O venerable one, with his disciples, O sir; With uplifted heart, joyful, worships the feet of the Seer.’’ 1035. ‘‘May Bāvarī be happy, the brahmin with his disciples; And may you too be happy, live long, O youth. 1036. ‘‘For Bāvarī and for you, for all, all doubts; Opportunity is given, ask whatever you wish in your mind.’’ 1037. Opportunity given by the Fully Awakened One, sitting with joined palms; Ajita then asked the first question of the Tathāgata. The Story Verses are finished. 1. Ajita By what is the world enveloped? By what does it not shine forth? What do you say is its defilement? What is its great fear? By ignorance is the world enveloped, By desire and heedlessness it does not shine forth. I say craving is its defilement, suffering is its great fear. Streams flow everywhere, What is the dam for these streams? Tell me the restraint for the streams, by what are the streams closed off? Whatever streams there are in the world, Mindfulness is their dam. I say the restraint for the streams is, by wisdom they are closed off. Wisdom and mindfulness, And name-and-form, dear sir; Tell me, when asked this, where does this cease? That question which you asked, Ajita, I will tell you: Where name and form, without remainder, cease; By the cessation of consciousness, there this ceases. And those who are accomplished in the Dhamma, and those who are learners, many here; Tell me, when asked, their wise conduct, dear sir. One should not crave for sensual pleasures, one should be undisturbed in mind; Skilled in all phenomena, a mindful monk should wander. Who here is contented in the world? For whom are there no agitations? Who, having known both ends, is not stained by the middle, by wisdom? Whom do you call a great person? Who here has transcended the seamstress? One who practices the holy life in sensual pleasures, Free from craving, always mindful; A monk extinguished by understanding, for him there are no agitations. He, having known both ends, is not stained by the middle, by wisdom; Him I call "the great man," he here has gone beyond the seamstress. The second set of questions of Tissa-Metteyya the student is concluded. 3. The Questions of Puṇṇaka the Student 1049. "To the stainless one, the seer of the root, (thus spoke the venerable Puṇṇaka) I have come with a question; Relying on what did sages, men, warriors, brahmins, and gods perform sacrifices variously here in the world? I ask you, Blessed One, tell me that." 1050. "Whoever these are, sages, men, (Puṇṇaka, said the Blessed One) warriors, brahmins, and gods, who performed sacrifices variously here in the world, desiring this state of being, Puṇṇaka, subject to old age, they performed sacrifices." 1051. "Whoever these are, sages, men, (thus spoke the venerable Puṇṇaka) warriors, brahmins, and gods, who performed sacrifices variously here in the world, did they, Blessed One, diligent in the path of sacrifice, cross birth and old age, dear sir? I ask you, Blessed One, tell me that." 1052.