{"collection":"Buddhism","html_url":"https://unchartedknowledge.5gfusion.net/browse/bud/sbe19/sbe1919.htm","path":"bud/sbe19/sbe1919.htm","source_url":"https://sacred-texts.com/bud/sbe19/sbe1919.htm","text":"At this time Bimbis\u00e2ra R\u00e2ga, bowing his head, requested the honoured of the world to change his\nplace of abode for the bamboo grove 1; graciously accepting it, Buddha remained silent. . 1380\nThen the king, having perceived the truth, offered his adoration and returned to his palace. The world-honoured, with the great congregation, proceeded on foot, to rest for awhile in the bamboo garden 2. . 1381\n(There he dwelt) to convert all that breathed 3, to kindle once for all 4 the lamp of wisdom, to establish Brahma and the Devas, and to confirm the lives 5 of saints and sages. . 1382\nAt this time Asvagit and V\u00e2shpa 6, with heart composed and every member (sense) subdued, the time having come for begging food, entered into the town of R\u00e2gagriha: . 1383\nUnrivalled in the world were they for grace of person, and in dignity of carriage excelling all. The lords and ladies of the city seeing them, were filled with joy; . 1384\nThose who were walking stood still, those before waited, those behind hastened on. Now the Rishi: Kapila amongst all his numerous disciples . 1385\nHad one of wide-spread fame, whose name was S\u00e2riputra; he, beholding the wonderful grace of the Bhikshus, their composed mien and subdued senses, . 1386\nTheir dignified walk and carriage, raising his hands, enquiring, said: 'Young in years, but pure and graceful in appearance, such as I before have never seen, . 1387\n'What law most excellent (have you obeyed)? and who your master that has taught you? and what the doctrine you have learned? Tell me, I pray you, and relieve my doubts.' . 1388\nThen of the Bhikshus, one 1, rejoicing at his question, with pleasing air and gracious words, replied: 'The omniscient, born of the Ikshv\u00e2ku family, . 1389\n'The very first \u2019midst gods and men, this one is my great master. I am indeed but young, the sun of. wisdom has but just arisen, . 1390\n'How can I then explain the master's doctrine? Its meaning is deep and very hard to understand, but now, according to my poor capability (wisdom), I will recount in brief the master's doctrine: . 1391\n'\"Whatever things exist all spring from cause, the principles (cause) of birth and death (may be) destroyed, the way is by the means he has declared 2.\"' . 1392\nThen the twice-born Upata (Upatishya), embracing heartily what he had heard, put from him all sense-pollution, and obtained the pure eyes of the law. . 1393\nThe former explanations he had trusted, respecting cause and what was not the cause, that there was nothing that was made, but was made by \u00cesvara, . 1394\nAll this, now that he had heard the rule of true causation, understanding (penetrating) the wisdom of the no-self, adding thereto the knowledge of the minute (dust) troubles 1, which can never be overcome in their completeness (completely destroyed), . 1395\nBut by the teaching of Tath\u00e2gata, all this he now for ever put away; leaving no room for thought of self, the thought of self will disappear 2. . 1396\n'Who, when the brightness of the sun gives light, would call for the dimness of the lamp? for, like the severing of the lotus, the stem once cut, the pods (?) will also die; . 1397\n'So Buddha's teaching cutting off the stem of sorrow, no seeds are left to grow or lead to further increase.' Then bowing at the Bhikshu's feet, with grateful mien, he wended homewards. . 1398\nThe Bhikshus after having begged their food, likewise went back to the bamboo grove. S\u00e2riputra\non his arrival home, (rested) with joyful face and full of peace. . 1399\nHis friend the honoured Mugalin (Maudgaly\u00e2yana), equally renowned for learning, seeing S\u00e2riputra in the distance 1, his pleasing air and lightsome step, . 1400\nSpoke thus: 'As I now see thee, there is an unusual look I notice, your former nature seems quite changed, the signs of happiness I now observe, . 1401\n'All indicate the possession of eternal truth, these marks are not uncaused.' Answering he said: The words of the Tath\u00e2gata are such as never yet were spoken;' . 1402\nAnd then, requested, he declared (what he had heard). Hearing the words and understanding them, he too put off the world's defilement, and gained the eyes of true religion, . 1403\nThe reward of a long-planted virtuous cause; and, as one sees by a lamp that comes to hand, so he obtained an unmoved faith in Buddha; and now they both set out for Buddha's presence, . 1404\nWith a large crowd of followers, two hundred men and fifty. Buddha seeing the two worthies 2 coming, spoke thus to his disciples: . 1405\n'These two men who come shall be my two most eminent followers, one unsurpassed for wisdom, the other for powers miraculous;' . 1406\nAnd then with Brahma's voice 3, profound and\nsweet, he forthwith bade them 'Welcome!' Here is the pure and peaceful law (he said); here the end of all discipleship! . 1407\nTheir hands grasping the triple-staff 1, their twisted hair holding the water-vessel 2, hearing the words of Buddha's welcome, they forthwith changed into complete Sramanas 3; . 1408\nThe leaders two and all their followers, assuming the complete appearance of Bhikshus, with prostrate forms fell down at Buddha's feet, then rising, sat beside him 4: . 1409\nAnd with obedient heart listening to the word, they all became Rahats. At this time there was a twice-(born) sage 5, K\u00e2syapa Shi-ming-teng (Eggidatta) (Agnidatta), . 1410\nCelebrated and perfect in person, rich in possessions, and his wife most virtuous. But all this he\nhad left and become a hermit, seeking the way of salvation. . 1411\nAnd now in the way by the To-tseu 1 tower he suddenly encountered S\u00e2kya Muni, remarkable for his dignified and illustrious appearance, as the embroidered flag of a Deva (temple); . 1412\nRespectfully and reverently approaching, with head bowed down, he worshipped his feet, whilst he said: 'Truly, honoured one, you are my teacher, and I am your follower, . 1413\n'Much and long time have I been harassed with doubts, oh! would that you would light the lamp 2 (of knowledge).' Buddha knowing that this twice-(born) sage was heartily desirous of finding the best mode of escape 3, . 1414\nWith soft and pliant voice, he bade him come and welcome. Hearing his bidding and his heart complying, losing all listlessness of body or spirit, . 1415\nHis soul embraced the terms of this most excellent salvation 4. Quiet and calm, putting away defilement, the great merciful, as he alone knew how, briefly explained the mode of this deliverance, . 1416\nExhibiting the secrets of his law, ending with}\nthe four indestructible acquirements 1. The great sage, everywhere celebrated, was called Mah\u00e2 K\u00e2syapa, . 1417\nHis original faith was that 'body and soul are different,' but he had also held that they are the same, that there was both 'I' and a place 2 for I; but now he for ever cast away his former faith, . 1418\nAnd considered only (the truth) that 'sorrow' is ever accumulating; so (he argued) by removing sorrow there will be 'no remains' (i.e. no subject for suffering); obedience to the precepts and the practice of discipline, though not themselves the cause, yet he considered these the necessary mode by which to find deliverance. . 1419\nWith equal and impartial mind, he considered the nature of sorrow, for evermore freed from a cleaving heart. Whether we think 'this is,' or 'this is not' (he thought), both tend to produce a listless (idle) mode of life; . 1420\nBut when with equal mind we see the truth, then certainty is produced and no more doubt. If we rely for support on wealth or form, then wild confusion and concupiscence result, . 1421\nInconstant and impure. But lust and covetous desire removed, the heart of love and equal thoughts produced, there can be then no enemies or friends (variance), . 1422\nBut the heart is pitiful and kindly disposed to all, and thus is destroyed the power of anger and of hate. Trusting to outward things and their relationships, then crowding thoughts of every kind are gendered; . 1423\nReflecting well, and crushing out confusing thought, then lust for pleasure is destroyed. Though born in the Ar\u00fbpa world (he saw) that there would be a remnant of life still left; . 1424\nUnacquainted with the four right truths, he had felt an eager longing for this deliverance, for the quiet resulting from the absence of all thought. And now putting away for ever covetous desire for such a formless state of being, . 1425\nHis restless heart was agitated still, as the stream is excited by the rude wind. Then entering on deep reflection in quiet he subdued his troubled mind, . 1426\nAnd realised the truth of there being no 'self,' and that therefore birth and death are no realities; but beyond this point he rose not, his thought of 'self' destroyed, all else was lost. . 1427\nBut now the lamp of wisdom lit, the gloom of every doubt dispersed, he saw an end to that which seemed without an end; ignorance finally dispelled, . 1428\nHe considered the ten points of excellence; the ten seeds of sorrow destroyed, he came once more to life, and what he ought to do, he did. And now regarding with reverence the face of his lord, . 1429\nHe put away the three 1 and gained the three 2; so were there three disciples 3 in addition to the\nthree 1; and as the three stars range around the Trayastrimsas heaven, . 1430\nWaiting upon the three and five 2, so the three wait on Buddha. . 1431\n193:1 This garden, called the Karanda Venuvana, was a favourite residence of Buddha. For an account of it, see Spence Hardy, Manual of Buddhism, p. 194. It was situated between the old city of R\u00e2gagriha and the new city, about three hundred yards to the north of the former (see F\u0103-lien, chap. xxx, Beal's translation, p. 117 and note 2).\n193:2 I have translated Ku\u2019an 'to rest awhile,' it might be supposed to refer to the rest of the rainy season. But it is doubtful whether this ordinance was instituted so early.\n193:3 All living things.\n193:4 To establish and settle the brightness of the lamp of wisdom.\n193:5 To establish the settlement of sages and saints.\n193:6 He is sometimes called Dasabala K\u00e2syapa (Eitel, Handbook, p. 158 b).\n194:1 In the P\u00e2li account of this incident Asvagit alone is represented as begging his food; but here Asvagit and V\u00e2shpa are joined according to the later rule (as it would seem) which forbad one mendicant to proceed alone through a town. (Compare Sacred Books of the East, vol. xiii, p. 344.)\n194:2 For the Southern version of this famous stanza, see Sacred Books of the East, vol. xiii, p. 146; also Manual of Buddhism, p. 195 p. 196. For a similar account from the Chinese, see Wong Puh, \u00a7 77.\n195:1 The 'dust troubles' are the troubles caused by objects of sense, as numerous as motes in a sunbeam.\n195:2 'Look upon the world as void, O Moghar\u00e2gan, being always thoughtful; having destroyed the view of oneself-(as really existing), so one may overcome death; the king of death will not see him who thus regards the world,' Sutta Nip\u00e2ta, Fausb\u00f6ll, p. 208.\n196:1 'Then the paribb\u00e2gaka S\u00e2riputta went to the place where the paribb\u00e2gaka Moggall\u00e2na was,' Sacred Books of the East, vol. xiii, p. 147.\n196:2 The two 'bhadras,' i.e. 'sages,' or 'virtuous ones.'\n196:3 Or, with 'Brahma-voice' (Brahmaghosha), for which, see Childers sub voce.\n197:1 This triple (three-wonderful) staff is, I suppose, a mark of a Brahman student.\n197:2 Twisted hair holding the pitcher; this may also refer to some custom among the Brahmans. Or the line may be rendered, 'their hair twisted and holding their pitchers.'\n197:3 This sudden transformation from the garb and appearance of laymen into shorn and vested Bhikshus, is one often recounted in Buddhist stories.\n197:4 Or, sat on one side (ekamantam).\n197:5 This expression, which might also be rendered 'two religious leaders' (\u2019rh sse), may also, by supplying the word 'sing,' be translated a 'twice-born sage,' i.e. a Brahman; and this appears more apposite with what follows, and therefore I have adopted it. The Brahman alluded to would then be called K\u00e2syapa Agnidatta. The story of Eggidatta is given by Bigandet (Legend, p. 180, first edition), but there is nothing said about his name K\u00e2syapa. Eitel (Handbook, sub voce Mah\u00e2k\u00e2syapa) gives an explanation of the name K\u00e2syapa,' he who swallowed light;' but the literal translation of the words in our text is, 'K\u00e2syapa giving in charity a bright lamp.'\n198:1 This 'many children' tower is perhaps the one at Vais\u00e2l\u00ee alluded to by F\u0103-hien, chap. xxv.\n198:2 Here the phrase 'teng ming,' light of the lamp, seems to be a play on the name 'ming teng,' bright lamp. The method and way in which a disciple (saddhivih\u00e2rika) chooses a master (upaggh\u00e2ya) is explained, Sacred Books of the East, vol. xiii, p. 154.\n198:3 Literally, '(had) a heart rejoicing in the most complete method of salvation (moksha).'\n198:4 Or, 'the mode of salvation explained by the most excellent (Buddha).'\n199:1 Katuh-samyak-pradh\u00e2na?\n199:2 'the place of.'\n200:1 The three poisons, lust, hatred, ignorance.\n200:2 The three treasures (triratna), Buddha, the law, the community.\n200:3 The three disciples, as it seems, were S\u00e2riputra, Maudgaly\u00e2yana, and Agnidatta (K\u00e2syapa).\n201:1 In addition to the three brothers (the K\u00e2syapas).\n201:2 The allusion here is obscure; there may be a misprint in the text.","title":"SBE 19: Kiouen IV: Varga 17. The Great Disciple Becomes A Hermit","type":"page"}