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And so too will they dwell, This is the nature of Buddhas. Therefore, one who desires their own good, And longs for greatness; Should revere the True Dhamma, Remembering the Buddhas' teaching. Aññatara Brahma Sutta Question: Venerable Sir, where, concerning whom, on what occasion, by whom, and how was the Aññatara Brahma Sutta, first recited by the venerable elder Dhamma-reciters of old, such as Mahākassapa and others, spoken? Answer: Venerable Sir, it was spoken in the Brahma world, concerning a certain Brahma, by the Venerable Elder Mahāmoggallāna. Venerable Sir, a certain Brahma had conceived such a wicked view: "There is no ascetic or brahmin who would come here." On that occasion, Venerable Sir— Is that view still yours, friend, That view you held before? Do you see the radiant ones Transcending the Brahma world? Thus, Venerable Sir, was it spoken by the Venerable Elder Mahāmoggallāna. Is that view still yours, friend, That view you held before? Do you see the radiant ones Transcending the Brahma world? That view is not mine, venerable sir, That view I held before. was; I see passing away, in the Brahma-world, the luminous ones; How then today can I say, "I am permanent, eternal"? The three-knowledge possessors, and those with psychic powers, skilled in knowing others' minds; Arahants whose defilements are destroyed, many disciples of the Buddha. The Aruṇavatī Sutta Question – There, friends, the Aruṇavatī Sutta, where, concerning whom, and how was it spoken by the Blessed One? Answer – In Sāvatthī, venerable sir, concerning many bhikkhus, "Formerly, bhikkhus, there was a king named Aruṇavā. And, bhikkhus, for King Aruṇavā there was a royal capital named Aruṇavatī," beginning thus, venerable sir, the Aruṇavatī Sutta was spoken by the Blessed One. Begin, set forth, engage in the Buddha's teaching; Shake off the army of death, like an elephant a reed hut; Whoever in this Dhamma and discipline, dwells heedfully; abandoning birth and wandering, will make an end of suffering. The Connected Discourses with Brahmins The Dhanañjānī Sutta Question – Friends, in the Connected Discourses with Brahmins, the first recited Dhanañjānī Sutta, where, concerning whom, in what context, and how was it spoken by the Blessed One? Answer – In Rājagaha, venerable sir, it was spoken concerning a brahmin of the Bhāradvāja clan. The brahmin of the Bhāradvāja clan, venerable sir, having approached the Blessed One, addressed him with a verse. "What, having cut, does one sleep happily? What, having cut, does one not grieve? Of what one thing, Gotama, do you approve the destruction?" In that context, venerable sir – "Having cut off anger, one sleeps happily; Having cut off anger, one does not grieve; Of anger, with its poisonous root, and sweet tip, brahmin; the noble ones praise the destruction, for having cut that, one does not grieve." Thus, venerable sir, was it spoken by the Blessed One. What, having cut, does one sleep happily? What, having cut, does one not grieve? Of what one thing, Gotama, do you approve the destruction? Question – And friends, having heard this teaching, the brahmin of the Bhāradvāja clan, being pleased with this Dhamma and discipline, what kind of expression of pleasure did he make? and how much benefit he achieved. Answer: And having heard this discourse, venerable sir, the brahmin of the Bhāradvāja clan said, "Excellent, venerable Gotama! Excellent, venerable Gotama! Just as, venerable Gotama, one might set upright what was overturned, or reveal what was hidden, or show the way to one who was lost, or hold up a lamp in the darkness so that those with eyes might see forms," and so on, venerable sir, in this way he expressed his faith in this Dhamma and Discipline. And having heard this discourse, venerable sir, the brahmin of the Bhāradvāja clan requested ordination and admission into the Sangha from the Blessed One, and not long after his admission, he attained arahantship. Akkosa Sutta Question: And where, friends, concerning whom, in what context, and how was the Akkosaka Bhāradvāja Sutta spoken by the Blessed One? Answer: It was spoken, venerable sir, in Rājagaha, concerning the brahmin Akkosaka Bhāradvāja. The brahmin Akkosaka Bhāradvāja, venerable sir, approached the Blessed One and reviled and abused the Blessed One with rude and harsh words. In that context, venerable sir, the Blessed One spoke, "What do you think, brahmin, do your friends, ministers, relatives, and blood-relations, and guests, come to you?" and so on, venerable sir. From where comes anger to one without anger, To one who is tamed, living equanimously; To one rightly liberated by knowledge, To one peaceful and steadfast? Worse is it for him, by that, Who retaliates against one who is angry; Not retaliating against one who is angry, He conquers a battle hard to win. He acts for the good of both, Of himself and of the other; Who, knowing the other is enraged, Mindfully calms down. Those who treat both, Of themselves and of the other; People consider them fools, Those who are not skilled in the Dhamma. Question: And having heard this discourse, friends, what kind of expression of faith did the brahmin Akkosaka Bhāradvāja make in this Dhamma and Discipline? And how much benefit did he achieve? Answer: And having heard this, venerable sir, the Dh Having heard the mother's teaching, the brahmin Bhāradvāja the Reviler, saying "Excellent, good Gotama! Excellent, good Gotama!" and so on, being pleased with this Dhamma and Discipline, showed his pleasure. And moreover, he achieved a great goal up to arahantship. The Sutta of Many Daughters Question: By that Blessed One, the Knower— the Perfectly Self-Enlightened One, in the Connected Discourses with Brahmins, where, concerning whom, on what occasion, and how was the Bahudhītarasutta spoken? Answer: In Kosala, venerable sir, in a certain forest grove, it was spoken concerning a certain brahmin of the Bhāradvāja clan. A certain brahmin of the Bhāradvāja clan, venerable sir, searching for his lost oxen, in the presence of the Blessed One, spoke these verses: "Surely this ascetic has no fourteen oxen that are not seen today, therefore this ascetic is happy. Surely this ascetic has no evil ones in his sesame field, one-leaved and two-leaved, therefore this ascetic is happy. — Surely this ascetic has no creditors at dawn urging 'Give! Give!', therefore this ascetic is happy." On that occasion, venerable sir, (the Buddha said): "Indeed, I have no, brahmin, fourteen oxen that are not seen today, therefore I, brahmin, am happy. Indeed, I have no, brahmin, evil ones in my sesame field, one-leaved and two-leaved, therefore I, brahmin, am happy. — Indeed, I have no, brahmin, creditors at dawn urging 'Give! Give!', therefore I, brahmin, am happy." Thus, venerable sir, was it spoken by the Blessed One. (1) Surely this ascetic has no fourteen oxen that are not seen today, therefore this ascetic is happy. (2) Surely this ascetic has no evil ones in his sesame field, one-leaved and two-leaved, therefore this ascetic is happy. (3) Surely this ascetic has no mice in his empty granary dancing with exuberance, therefore this ascetic is happy. (4) Surely this ascetic has no seven-month-old bedding; Covered with bedbugs, therefore this recluse is happy. (5) Surely this recluse has no seven widowed daughters; with one son, with two sons, therefore this recluse is happy. (6) Surely this recluse has no tawny cow, branded; waking the calf with her foot, therefore this recluse is happy. (7) Surely this recluse has no creditors at dawn; urging "Give! Give!", therefore this recluse is happy. (1) I have no, brahmin, fourteen oxen; who are not seen today, therefore I, brahmin, am happy. (2) I have no, brahmin, evil ones in the sesame field; with one leaf, with two leaves, therefore I, brahmin, am happy. (3) I have no, brahmin, mice in an empty granary; dancing with exuberance, therefore I, brahmin, am happy. (4) I have no, brahmin, seven-month old mattress; covered with bedbugs, therefore I, brahmin, am happy. (5) I have no, brahmin, seven widowed daughters; with one son, with two sons, therefore I, brahmin, am happy. (6) I have no, brahmin, tawny cow, branded; waking the calf with her foot, therefore I, brahmin, am happy. (7) I have no, brahmin, creditors at dawn; urging "Give! Give!", therefore I, brahmin, am happy. Question – Having heard this teaching, friend, what kind of expression of confidence did that brahmin of the Bhāradvāja clan make in this Dhamma and Discipline? And how great a benefit did he achieve in this Dhamma and Discipline? Answer – Having heard this teaching, venerable sir, that brahmin of the Bhāradvāja clan, confident in this Dhamma and Discipline, made an expression of confidence saying: "Excellent, good Gotama! Excellent, good Gotama! Just as, good Gotama, one might set upright what was overturned, or reveal what was hidden, or point out the way to one who was lost, or hold up a lamp in the darkness so that those with eyes might see forms," and so on. And in the presence of the Blessed One, he l "May I receive the going forth in the presence of Master Gotama, may I receive the full ordination." Having thus requested the going forth and full ordination, he, recently ordained, attained great distinction up to arahantship. Kasibhāradvāja Sutta Question – Friend, where, concerning whom, in what context, and how was the Kasibhāradvāja Sutta, the eleventh, recited by the ancient Dhamma-reciting elders such as Mahākassapa, spoken by the Blessed One? Answer – Venerable sir, it was spoken in Magadha, in the southern mountains, in the brahmin village of Ekanāḷā, concerning the brahmin Kasibhāradvāja. Venerable sir, the brahmin Kasibhāradvāja addressed the Blessed One with a verse: "You claim to be a farmer, but I see no farming of yours. Asked, O farmer, tell us, how are we to know your farming?" Venerable sir, in that context –