With Māgha
So I have heard.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Then the student Māgha approached the Buddha and exchanged greetings with him. [1]
When the greetings and polite conversation were over, he sat down to one side,
and said to the Buddha:
“I’m a giver, worthy Gotama, a donor; I am bountiful and committed to charity.
I seek wealth in a principled manner,
and with that legitimate wealth I give to one person, to two, three, four, five, six, seven, eight, nine, ten, twenty, thirty, forty, fifty, a hundred people or even more.
Giving and sacrificing like this, worthy Gotama, do I brim with much merit?”
“Indeed you do, student.
A giver or donor who is bountiful and committed to charity,
who seeks wealth in a principled manner,
and with that legitimate wealth gives to one person, or up to a hundred people or even more, brims with much merit.”
Then Māgha addressed the Buddha in verse:
“I ask the bountiful Gotama,”
said Māgha,
“wearing an ochre robe, wandering homeless.
Suppose a lay donor who is committed to charity
makes a sacrifice seeking merit, looking for merit,
giving food and drink to others here:
how is their offering purified?”
“Suppose a lay donor who is committed to charity,”
replied the Buddha,
“makes a sacrifice seeking merit, looking for merit,
giving food and drink to others here:
such a one would succeed due to those <j>who are worthy of donations.” [2]
“Suppose a lay donor who is committed to charity,”
said Māgha,
“makes a sacrifice seeking merit, looking for merit,
giving food and drink to others here:
explain to me who is worthy of donations.”
“Those who wander the world unattached,
consummate, self-controlled, owning nothing:
that is where a brahmin seeking merit
should bestow a timely oblation as sacrifice.
Those who have cut off all fetters and bonds,
tamed, liberated, untroubled, with no need for hope:
that is where a brahmin seeking merit
should bestow a timely oblation as sacrifice.
Those who are released from all fetters,
tamed, liberated, untroubled, with no need for hope:
that is where a brahmin seeking merit
should bestow a timely oblation as sacrifice.
Having given up greed, hate, and delusion,
with defilements ended, <j>the spiritual journey completed:
that is where a brahmin seeking merit
should bestow a timely oblation as sacrifice.
Those in whom dwells no deceit or conceit,
with defilements ended, <j>the spiritual journey completed:
that is where a brahmin seeking merit
should bestow a timely oblation as sacrifice.
Those rid of greed, unselfish, with no need for hope,
with defilements ended, <j>the spiritual journey completed:
that is where a brahmin seeking merit
should bestow a timely oblation as sacrifice.
Those not fallen prey to cravings,
who, having crossed the flood, live unselfishly:
that is where a brahmin seeking merit
should bestow a timely offering as sacrifice.
Those with no craving at all in the world
for any state of existence in this life or the next:
that is where a brahmin seeking merit
should bestow a timely oblation as sacrifice.
Those who have left sensuality behind, <j>wandering homeless,
self-controlled, straight as a shuttle:
that is where a brahmin seeking merit
should bestow a timely oblation as sacrifice.
Those freed of greed, with senses stilled,
like the moon released from the eclipse:
that is where a brahmin seeking merit
should bestow a timely oblation as sacrifice.
Those assuaged ones free of greed and anger,
for whom there are no destinies, <j>being rid of them in this life:
that is where a brahmin seeking merit
should bestow a timely oblation as sacrifice.
They’ve given up rebirth and death completely,
and have gone beyond all indecision:
that is where a brahmin seeking merit
should bestow a timely oblation as sacrifice.
Those who live as their own island,
everywhere free, owning nothing:
that is where a brahmin seeking merit
should bestow a timely oblation as sacrifice.
Those here who know this to be true:
‘This is my last life, there are no future lives’:
that is where a brahmin seeking merit
should bestow a timely oblation as sacrifice.
A knowledge master, loving absorption, mindful,
who has reached awakening and is a refuge for many:
that is where a brahmin seeking merit
should bestow a timely offering as sacrifice.”
“Clearly my questions were not in vain!”
said Māgha,
“The Buddha has explained to me <j>who is worthy of donations.
You are the one here who knows this to be true,
for truly you understand this matter.
Suppose a lay donor who is committed to charity
makes a sacrifice seeking merit, looking for merit,
giving food and drink to others here:
explain to me how to accomplish the sacrifice.”
“Sacrifice, and while doing so,” [3]
replied the Buddha,
“be clear and confident in every way.
Sacrifice is the ground standing upon which
the sacrificer sheds their flaws.
One free of greed, rid of anger,
developing a heart of limitless love,
spreads that limitlessness in every direction,
ever diligent day and night.”
“Who is purified, freed, awake? [4]
How can one go to the realm of divinity oneself?
I do not know, so please tell me when asked,
for the Buddha is the divinity I see in person today!
To us you are truly the equal of divinity.
Brilliant One, how is one reborn in the realm of divinity?”
“One who accomplishes the sacrifice <j>with three modes,” [5]
replied the Buddha,
“such a one would succeed <j>due to those who are worthy of donations.
Sacrificing like this, one rightly committed to charity
is reborn in the realm of divinity, I say.”
When he had spoken, the student Māgha said to the Buddha,
“Excellent, worthy Gotama! Excellent! …
From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”
