Vinaya Pitaka (3): Khandhaka
by I. B. Horner | 2014 | 386,194 words | ISBN-13: 9781921842160
The English translation of the Khandhaka: the second book of the Pali Vinaya Pitaka, one of the three major ‘baskets’ of Therevada canonical literature. It is a collection of various narratives. The English translation of the Vinaya-pitaka (third part, khandhaka) contains many Pali original words, but transliterated using a system similar to the I...
At the Goatherds’ Banyan tree
Kd.1.2.1 Then the Lord, having emerged from that contemplation at the end of seven days, approached the Goatherds’ Banyan[1] from the foot of the Tree of Awakening; having approached, he sat cross-legged in one (posture) for seven days at the foot of the Goatherds’ Banyan experiencing the bliss of freedom.
Kd.1.2.2 Then a certain brahmin of the class uttering the sound huṃ[2] approached the Lord; having approached, he exchanged greetings with the Lord; having exchanged greetings of friendliness and courtesy, he stood at a respectful distance. As he was standing at a respectful distance, that brahmin Vin.1.3 spoke thus to the Lord: “To what extent, good Gotama, does one become a brahmin? And again, what are the things which make a brahmin[3]?”
Kd.1.2.3 Then the Lord, having understood this matter, at that time uttered this (solemn) utterance:
BD.4.4 “That brahmin who bars out evil things,
not uttering the sound hum[4],
with no impurity, curbed-of-self,
Master of Vedas[5], who lives the Brahma-faring—
this is the brahmin who may rightly speak the Brahma-speech[6]
Who has no blemishes[7] anywhere in the world[8].”
Kd.1.2.4 Told is the Talk at the Goatherds’.
Footnotes and references:
[1]:
Although Ud-a.51 gives two more possible explanations for this name than Vin-a.957, both agree that goatherds used to come and sit in the shade of this tree.
[2]:
huhuṅkajātiko brāhmaṇo. See Journal of the Pali Text Society, 1901, p.42, and Verses of Uplift, p.3, n. Vin-a.957 calls him one who believes in omens that are seen, diṭṭhamangalika, and who walks about making: (the sound) huṃ from arrogance and in anger.
[3]:
brāhmaṇa-karaṇā. Ud.3 reads -kārakā.
[4]:
nihuhuṅka. He is to give up having confidence in his superstitious omens and formulӕ, and to believe instead in the new teaching. “Brahmin” came to mean, in this, the best and highest kind of man.
[5]:
vedāntagū, as at Snp.463. Vin-a.958 says there has been a going either to the end by means of the “lores” vedas, those called the knowledge of the four ways, or to the end of the three Vedas.
[6]:
dhammena so brāhmaṇo brahmāvādaṃ vadeyya. Vin-a.958 = Ud-a.55 take this to mean he can rightly say “I am a brahmin”. , Manual of Buddhism, p.85, translates brahmavāda by “Brahma-faith”, with a note, p.84, that vāda is equally to be rendered by -cult or -teaching.
[7]:
ussāda, prominence, excrescence; conceit, arrogance. Vin-a.958 = Ud-a.55 give five: passion, hatred, stupidity, pride, false view. Snp-a.ii.521 gives seven, enumerated at Snp-a.ii.425 as the five of Vin-a and Ud-a. With the addition of the obstructions and wrong conduct. See my Early Buddhist Theory of Man Perfected, p.262 and p.265, n.2.
[8]:
This verse occurs at Ud.p.3, Ne.150. Last line = last line of Snp.783.