Namo tassa bhagavato arahato sammāsambuddhassa

Homage to the Blessed One, the Arahant, the Perfectly Enlightened One.

Khuddakanikāye

The Minor Collection

Suttanipātapāḷi

The Pāli Text of the Sutta Nipāta

1. Uragavaggo

1. The Chapter on the Serpent

1. Uragasuttaṃ

1. The Serpent Discourse

1.

1.

Yo [Pg.279] uppatitaṃ vineti kodhaṃ, visaṭaṃ sappavisaṃva osadhehi ;

So bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ purāṇaṃ.

The bhikkhu who dispels arisen anger, as a healer removes spreading snake-poison with medicinal herbs; that bhikkhu abandons this shore and the far shore, as a serpent sloughs off its old, worn-out skin.

2.

2.

Yo rāgamudacchidā asesaṃ, bhisapupphaṃva saroruhaṃ vigayha;

So bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ, purāṇaṃ.

The bhikkhu who has utterly cut off lust, like one who, wading in, plucks a lotus flower growing in a lake; that bhikkhu abandons this shore and the far shore, as a serpent sloughs off its old, worn-out skin.

3.

3.

Yo taṇhamudacchidā asesaṃ, saritaṃ sīghasaraṃ visosayitvā;

So bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ purāṇaṃ.

The bhikkhu who has utterly cut off craving, having dried up the swift-flowing stream; that bhikkhu abandons this shore and the far shore, as a serpent sloughs off its old, worn-out skin.

4.

4.

Yo [Pg.280] mānamudabbadhī asesaṃ, naḷasetuṃva sudubbalaṃ mahogho;

So bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ purāṇaṃ.

The bhikkhu who has utterly uprooted conceit, as a great flood sweeps away a very weak reed bridge; that bhikkhu abandons this shore and the far shore, as a serpent sloughs off its old, worn-out skin.

5.

5.

Yo nājjhagamā bhavesu sāraṃ, vicinaṃ pupphamiva udumbaresu;

So bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ purāṇaṃ.

The bhikkhu who, searching, has not found any essence in the states of existence, like one searching for flowers on udumbara trees; that bhikkhu abandons this shore and the far shore, as a serpent sloughs off its old, worn-out skin.

6.

6.

Yassantarato na santi kopā, itibhavābhavatañca vītivatto;

So bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ purāṇaṃ.

The bhikkhu for whom there are no angers within, and who has transcended this state of becoming and non-becoming; that bhikkhu abandons this shore and the far shore, as a serpent sloughs off its old, worn-out skin.

7.

7.

Yassa vitakkā vidhūpitā, ajjhattaṃ suvikappitā asesā;

So bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ purāṇaṃ.

The bhikkhu whose thoughts have been dispelled, and are internally, completely severed; that bhikkhu abandons this shore and the far shore, as a serpent sloughs off its old, worn-out skin.

8.

8.

Yo nāccasārī na paccasārī, sabbaṃ accagamā imaṃ papañcaṃ;

So bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ purāṇaṃ.

The bhikkhu who neither presses forward nor lags behind, having transcended all this proliferation; that bhikkhu abandons this shore and the far shore, as a serpent sloughs off its old, worn-out skin.

9.

9.

Yo nāccasārī na paccasārī, sabbaṃ vitathamidanti ñatvā loke;

So bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ purāṇaṃ.

The bhikkhu who neither presses forward nor lags behind, having known, 'All this in the world is unreal'; that bhikkhu abandons this shore and the far shore, as a serpent sloughs off its old, worn-out skin.

10.

10.

Yo nāccasārī na paccasārī, sabbaṃ vitathamidanti vītalobho;

So bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ purāṇaṃ.

The bhikkhu who neither presses forward nor lags behind, free from greed, knowing, 'All this is unreal'; that bhikkhu abandons this shore and the far shore, as a serpent sloughs off its old, worn-out skin.

11.

11.

Yo [Pg.281] nāccasārī na paccasārī, sabbaṃ vitathamidanti vītarāgo;

So bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ purāṇaṃ.

The bhikkhu who neither presses forward nor lags behind, free from lust, knowing, 'All this is unreal'; that bhikkhu abandons this shore and the far shore, as a serpent sloughs off its old, worn-out skin.

12.

12.

Yo nāccasārī na paccasārī, sabbaṃ vitathamidanti vītadoso;

So bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ purāṇaṃ.

The bhikkhu who neither presses forward nor lags behind, free from hatred, knowing, 'All this is unreal'; that bhikkhu abandons this shore and the far shore, as a serpent sloughs off its old, worn-out skin.

13.

13.

Yo nāccasārī na paccasārī, sabbaṃ vitathamidanti vītamoho;

So bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ purāṇaṃ.

The bhikkhu who neither presses forward nor lags behind, free from delusion, knowing, 'All this is unreal'; that bhikkhu abandons this shore and the far shore, as a serpent sloughs off its old, worn-out skin.

14.

14.

Yassānusayā na santi keci, mūlā ca akusalā samūhatāse;

So bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ purāṇaṃ.

The bhikkhu for whom there are no latent tendencies whatsoever, and whose unwholesome roots are uprooted; that bhikkhu abandons this shore and the far shore, as a serpent sloughs off its old, worn-out skin.

15.

15.

Yassa darathajā na santi keci, oraṃ āgamanāya paccayāse;

So bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ purāṇaṃ.

The bhikkhu for whom there are no anxieties whatsoever, which are conditions for returning to this shore; that bhikkhu abandons this shore and the far shore, as a serpent sloughs off its old, worn-out skin.

16.

16.

Yassa vanathajā na santi keci, vinibandhāya bhavāya hetukappā;

So bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ purāṇaṃ.

The bhikkhu for whom there are no cravings whatsoever, which are causes for binding to existence; that bhikkhu abandons this shore and the far shore, as a serpent sloughs off its old, worn-out skin.

17.

17.

Yo nīvaraṇe pahāya pañca, anigho tiṇṇakathaṃkatho visallo;

So bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ purāṇaṃ.

The bhikkhu who, having abandoned the five hindrances, is without affliction, has crossed over doubt, and is free from the dart; that bhikkhu abandons this shore and the far shore, as a serpent sloughs off its old, worn-out skin.

Uragasuttaṃ paṭhamaṃ niṭṭhitaṃ.

The First Serpent Discourse is concluded.

2. Dhaniyasuttaṃ

2. The Discourse of Dhaniya

18.

18.

‘‘Pakkodano [Pg.282] duddhakhīrohamasmi, (iti dhaniyo gopo)Anutīre mahiyā samānavāso;

Channā kuṭi āhito gini, atha ce patthayasī pavassa deva’’.

“My rice is cooked, my milk is drawn,” (so said Dhaniya the herdsman) “I dwell on the bank of the Mahī with my family; my hut is roofed, the fire is kindled. So, O Deva, if you wish, rain down.”

19.

19.

‘‘Akkodhano vigatakhilohamasmi, (iti bhagavā)Anutīre mahiyekarattivāso;

Vivaṭā kuṭi nibbuto gini, atha ce patthayasī pavassa deva’’.

“I am without anger, my mind’s barrenness is gone,” (so said the Blessed One) “I dwell for a single night on the bank of the Mahī; my hut is open, the fire is extinguished. So, O Deva, if you wish, rain down.”

20.

20.

‘‘Andhakamakasā na vijjare, (iti dhaniyo gopo)Kacche rūḷhatiṇe caranti gāvo;

Vuṭṭhimpi saheyyumāgataṃ, atha ce patthayasī pavassa deva’’.

“Gadflies and mosquitoes are not to be found,” (so said Dhaniya the herdsman) “The cattle roam in the marshlands of lush grass; they could endure the coming rain. So, O Deva, if you wish, rain down.”

21.

21.

‘‘Baddhāsi bhisī susaṅkhatā, (iti bhagavā)Tiṇṇo pāragato vineyya oghaṃ;

Attho bhisiyā na vijjati, atha ce patthayasī pavassa deva’’.

“My raft is bound and well-constructed,” (so said the Blessed One) “Having subdued the flood, I have crossed over and gone to the far shore. There is no more need for a raft. So, O Deva, if you wish, rain down.”

22.

22.

‘‘Gopī mama assavā alolā, (iti dhaniyo gopo)Dīgharattaṃ saṃvāsiyā manāpā;

Tassā na suṇāmi kiñci pāpaṃ, atha ce patthayasī pavassa deva’’.

“My wife is obedient, not fickle,” (so said Dhaniya the herdsman) “For a long time she has lived with me and is pleasing to my mind; I hear no evil whatsoever of her. So, O Deva, if you wish, rain down.”

23.

23.

‘‘Cittaṃ mama assavaṃ vimuttaṃ, (iti bhagavā)Dīgharattaṃ paribhāvitaṃ sudantaṃ;

Pāpaṃ pana me na vijjati, atha ce patthayasī pavassa deva’’.

“My mind is obedient and liberated,” (so said the Blessed One) “For a long time it has been well-developed and tamed; no evil is found in me. So, O Deva, if you wish, rain down.”

24.

24.

‘‘Attavetanabhatohamasmi[Pg.283], (iti dhaniyo gopo)Puttā ca me samāniyā arogā;

Tesaṃ na suṇāmi kiñci pāpaṃ, atha ce patthayasī pavassa deva’’.

“I am self-sufficient, supported by my own earnings,” (so said Dhaniya the herdsman) “and my children live together with me, free from illness; I hear no evil whatsoever of them. So, O Deva, if you wish, rain down.”

25.

25.

‘‘Nāhaṃ bhatakosmi kassaci, (iti bhagavā)Nibbiṭṭhena carāmi sabbaloke;

Attho bhatiyā na vijjati, atha ce patthayasī pavassa deva’’.

“I am no one’s hireling,” (so said the Blessed One) “With what has been attained, I wander in all the world; there is no need for wages. So, O Deva, if you wish, rain down.”

26.

26.

‘‘Atthi vasā atthi dhenupā, (iti dhaniyo gopo)Godharaṇiyo paveṇiyopi atthi;

Usabhopi gavampatīdha atthi, atha ce patthayasī pavassa deva’’.

“I have heifers and suckling calves,” (so said Dhaniya the herdsman) “I have cows in calf and breeding cows too; and there is also the bull, the lord of the herd. So, O Deva, if you wish, rain down.”

27.

27.

‘‘Natthi vasā natthi dhenupā, (iti bhagavā)Godharaṇiyo paveṇiyopi natthi;

Usabhopi gavampatīdha natthi, atha ce patthayasī pavassa deva’’.

“I have no heifers, no suckling calves,” (so said the Blessed One) “I have no cows in calf nor breeding cows too; nor is there a bull, the lord of the herd. So, O Deva, if you wish, rain down.”

28.

28.

‘‘Khilā nikhātā asampavedhī, (iti dhaniyo gopo)Dāmā muñjamayā navā susaṇṭhānā;

Na hi sakkhinti dhenupāpi chettuṃ, atha ce patthayasī pavassa deva’’.

“The stakes are driven in, unshakeable,” (so said Dhaniya the herdsman) “The new ropes are of muñja grass, well-fashioned; not even the suckling calves will be able to break them. So, O Deva, if you wish, rain down.”

29.

29.

‘‘Usabhoriva chetva bandhanāni, (iti bhagavā)Nāgo pūtilataṃva dālayitvā ;

Nāhaṃ punupessaṃ gabbhaseyyaṃ, atha ce patthayasī pavassa deva’’.

“Like a bull having broken his bonds,” (so said the Blessed One) “like an elephant having torn a rotten creeper, I shall not again enter a womb. So, O Deva, if you wish, rain down.”

30.

30.

‘‘Ninnañca thalañca pūrayanto, mahāmegho pavassi tāvadeva;

Sutvā devassa vassato, imamatthaṃ dhaniyo abhāsatha.

Then a great cloud, filling both the lowlands and the highlands, rained down at that very moment. Hearing the deva raining, Dhaniya spoke this verse:

31.

31.

‘‘Lābhā [Pg.284] vata no anappakā, ye mayaṃ bhagavantaṃ addasāma;

Saraṇaṃ taṃ upema cakkhuma, satthā no hohi tuvaṃ mahāmuni.

“Indeed, our gain is not small, that we have seen the Blessed One. We go for refuge to you, O One with Vision. Be our Teacher, O Great Sage.”

32.

32.

‘‘Gopī ca ahañca assavā, brahmacariyaṃ sugate carāmase;

Jātimaraṇassa pāragū, dukkhassantakarā bhavāmase’’.

The cowherdess and I, being obedient, shall live the holy life in the presence of the Sugata. Having reached the far shore of birth and death, we shall become makers of an end to suffering.

33.

33.

‘‘Nandati puttehi puttimā, (iti māro pāpimā)Gomā gohi tatheva nandati;

Upadhī hi narassa nandanā, na hi so nandati yo nirūpadhi’’.

“He who has children rejoices because of his children,” (so said Māra the Evil One) “He who has cattle rejoices likewise because of his cattle. Attachments are indeed a man's source of joy, for he who is without attachments does not rejoice.”

34.

34.

‘‘Socati puttehi puttimā, (iti bhagavā)Gopiyo gohi tatheva socati;

Upadhī hi narassa socanā, na hi so socati yo nirūpadhī’’ti.

“He who has children grieves because of his children,” (so said the Blessed One) “He who has cattle grieves likewise because of his cattle. Attachments are indeed a man's source of grief, for he who is without attachments does not grieve.”

Dhaniyasuttaṃ dutiyaṃ niṭṭhitaṃ.

The Discourse to Dhaniya, the second, is concluded.

3. Khaggavisāṇasuttaṃ

3. The Discourse on the Rhinoceros Horn

35.

35.

Sabbesu bhūtesu nidhāya daṇḍaṃ, aviheṭhayaṃ aññatarampi tesaṃ;

Na puttamiccheyya kuto sahāyaṃ, eko care khaggavisāṇakappo.

Having laid down the rod with respect to all beings, not harming even one among them, one should not wish for a son—how then for a companion? One should wander alone, like a rhinoceros horn.

36.

36.

Saṃsaggajātassa [Pg.285] bhavanti snehā, snehanvayaṃ dukkhamidaṃ pahoti;

Ādīnavaṃ snehajaṃ pekkhamāno, eko care khaggavisāṇakappo.

For one who has association, affections arise; following affection, this suffering comes to be. Seeing the danger born of affection, one should wander alone, like a rhinoceros horn.

37.

37.

Mitte suhajje anukampamāno, hāpeti atthaṃ paṭibaddhacitto;

Etaṃ bhayaṃ santhave pekkhamāno, eko care khaggavisāṇakappo.

Having compassion for friends and companions, with a mind bound by affection, one causes the goal to diminish. Seeing this danger in intimacy, one should wander alone, like a rhinoceros horn.

38.

38.

Vaṃso visālova yathā visatto, puttesu dāresu ca yā apekkhā;

Vaṃsakkaḷīrova asajjamāno, eko care khaggavisāṇakappo.

Just as a sprawling bamboo grove is entangled, so is the longing for sons and wives. Like a bamboo shoot, unentangled, one should wander alone, like a rhinoceros horn.

39.

39.

Migo araññamhi yathā abaddho, yenicchakaṃ gacchati gocarāya;

Viññū naro seritaṃ pekkhamāno, eko care khaggavisāṇakappo.

Just as a deer in the forest, unfettered, goes for pasture wherever it wishes, so a wise person, seeing freedom, should wander alone, like a rhinoceros horn.

40.

40.

Āmantanā hoti sahāyamajjhe, vāse ṭhāne gamane cārikāya;

Anabhijjhitaṃ seritaṃ pekkhamāno, eko care khaggavisāṇakappo.

Among companions there are requests—in dwelling, standing, going, and journeying. Seeing the freedom that is not coveted, one should wander alone, like a rhinoceros horn.

41.

41.

Khiḍḍā ratī hoti sahāyamajjhe, puttesu ca vipulaṃ hoti pemaṃ;

Piyavippayogaṃ vijigucchamāno, eko care khaggavisāṇakappo.

Among companions there is play and delight, and for one's children, there is great affection. Abhorring separation from the beloved, one should wander alone, like a rhinoceros horn.

42.

42.

Cātuddiso [Pg.286] appaṭigho ca hoti, santussamāno itarītarena;

Parissayānaṃ sahitā achambhī, eko care khaggavisāṇakappo.

Ranging the four directions and unopposed, content with whatever comes, whether this or that; enduring dangers, unafraid, one should wander alone, like a rhinoceros horn.

43.

43.

Dussaṅgahā pabbajitāpi eke, atho gahaṭṭhā gharamāvasantā;

Appossukko paraputtesu hutvā, eko care khaggavisāṇakappo.

Some renunciants are difficult to associate with, and so are some householders dwelling at home. Being unconcerned with the children of others, one should wander alone, like a rhinoceros horn.

44.

44.

Oropayitvā gihibyañjanāni, sañchinnapatto yathā koviḷāro;

Chetvāna vīro gihibandhanāni, eko care khaggavisāṇakappo.

Having cast off the signs of a householder, like a koviḷāra tree with its leaves shed; a hero, having cut the bonds of a householder, should wander alone, like a rhinoceros horn.

45.

45.

Sace labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāridhīraṃ;

Abhibhuyya sabbāni parissayāni, careyya tenattamano satīmā.

If one should obtain an intelligent companion who walks together, dwells well, and is steadfast, then, having overcome all dangers, one should wander with him, joyful and mindful.

46.

46.

No ce labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāridhīraṃ;

Rājāva raṭṭhaṃ vijitaṃ pahāya, eko care mātaṅgaraññeva nāgo.

If one should not obtain an intelligent companion who walks together, dwells well, and is steadfast, one should wander alone, like a king who has abandoned his conquered kingdom, and like the Mātaṅga elephant in the forest.

47.

47.

Addhā pasaṃsāma sahāyasampadaṃ, seṭṭhā samā sevitabbā sahāyā;

Ete aladdhā anavajjabhojī, eko care khaggavisāṇakappo.

Indeed, we praise the blessing of a companion. Companions who are superior or equal should be associated with. Not obtaining such companions, subsisting on blameless food, one should wander alone, like a rhinoceros horn.

48.

48.

Disvā suvaṇṇassa pabhassarāni, kammāraputtena suniṭṭhitāni;

Saṅghaṭṭamānāni duve bhujasmiṃ, eko care khaggavisāṇakappo.

Having seen two glittering golden bracelets, well-wrought by a smith's son, clashing together on the arm, one should wander alone, like a rhinoceros horn.

49.

49.

Evaṃ [Pg.287] dutiyena sahā mamassa, vācābhilāpo abhisajjanā vā;

Etaṃ bhayaṃ āyatiṃ pekkhamāno, eko care khaggavisāṇakappo.

Thus, with a second person, there would be conversation or attachment for me. Seeing this future danger, one should wander alone, like a rhinoceros horn.

50.

50.

Kāmā hi citrā madhurā manoramā, virūparūpena mathenti cittaṃ;

Ādīnavaṃ kāmaguṇesu disvā, eko care khaggavisāṇakappo.

For sensual pleasures are varied, sweet, and delightful; in their diverse forms they agitate the mind. Seeing the danger in the strands of sensual pleasure, one should wander alone, like a rhinoceros horn.

51.

51.

Ītī ca gaṇḍo ca upaddavo ca, rogo ca sallañca bhayañca metaṃ;

Etaṃ bhayaṃ kāmaguṇesu disvā, eko care khaggavisāṇakappo.

This is a calamity, a tumor, a trouble, a disease, a dart, and a danger. Seeing this danger in the strands of sensual pleasure, one should wander alone, like a rhinoceros horn.

52.

52.

Sītañca uṇhañca khudaṃ pipāsaṃ, vātātape ḍaṃsasarīsape ca;

Sabbānipetāni abhisambhavitvā, eko care khaggavisāṇakappo.

Cold and heat, hunger and thirst, wind and sun, gadflies and serpents—having overcome all these, one should wander alone, like a rhinoceros horn.

53.

53.

Nāgova yūthāni vivajjayitvā, sañjātakhandho padumī uḷāro;

Yathābhirantaṃ viharaṃ araññe, eko care khaggavisāṇakappo.

Just as a great elephant, with well-developed shoulders, lotus-like and magnificent, having forsaken its herd, dwells in the forest as it delights, one should wander alone, like a rhinoceros horn.

54.

54.

Aṭṭhānataṃ saṅgaṇikāratassa, yaṃ phassaye sāmayikaṃ vimuttiṃ;

Ādiccabandhussa vaco nisamma, eko care khaggavisāṇakappo.

For one who delights in company, it is impossible that one might attain temporary liberation. Having heeded the word of the Kinsman of the Sun, one should wander alone, like a rhinoceros horn.

55.

55.

Diṭṭhīvisūkāni upātivatto, patto niyāmaṃ paṭiladdhamaggo;

Uppannañāṇomhi anaññaneyyo, eko care khaggavisāṇakappo.

Having overcome the contortions of views, having reached certainty and obtained the path, I am one in whom knowledge has arisen, not to be led by another. One should wander alone, like a rhinoceros horn.

56.

56.

Nillolupo [Pg.288] nikkuho nippipāso, nimmakkho niddhantakasāvamoho;

Nirāsayo sabbaloke bhavitvā, eko care khaggavisāṇakappo.

Without greed, without deceit, without thirst, without disparagement, with the stain of delusion washed away; having become free of craving in all the world, one should wander alone, like a rhinoceros horn.

57.

57.

Pāpaṃ sahāyaṃ parivajjayetha, anatthadassiṃ visame niviṭṭhaṃ;

Sayaṃ na seve pasutaṃ pamattaṃ, eko care khaggavisāṇakappo.

One should avoid an evil companion, one who points out what is unbeneficial, one established in wrong ways. One should not oneself associate with one who is engrossed and heedless. One should wander alone, like a rhinoceros horn.

58.

58.

Bahussutaṃ dhammadharaṃ bhajetha, mittaṃ uḷāraṃ paṭibhānavantaṃ;

Aññāya atthāni vineyya kaṅkhaṃ, eko care khaggavisāṇakappo.

One should associate with a friend who is learned, a bearer of the Dhamma, noble, and endowed with ready wit. Having understood the meanings and dispelled doubt, one should wander alone, like a rhinoceros horn.

59.

59.

Khiḍḍaṃ ratiṃ kāmasukhañca loke, analaṅkaritvā anapekkhamāno;

Vibhūsanaṭṭhānā virato saccavādī, eko care khaggavisāṇakappo.

Not valuing the world's play, delight, and sensual pleasure, and without longing for them; abstaining from the occasion for adornment, speaking the truth, one should wander alone, like a rhinoceros horn.

60.

60.

Puttañca dāraṃ pitarañca mātaraṃ, dhanāni dhaññāni ca bandhavāni ;

Hitvāna kāmāni yathodhikāni, eko care khaggavisāṇakappo.

Having abandoned son and wife, father and mother, wealth, grain, and relatives, and the sensual pleasures according to their scope, one should wander alone, like a rhinoceros horn.

61.

61.

Saṅgo eso parittamettha sokhyaṃ, appassādo dukkhamettha bhiyyo;

Gaḷo eso iti ñatvā mutīmā, eko care khaggavisāṇakappo.

This is an attachment; herein happiness is little. Herein gratification is slight, and suffering is much more. This is a hook. The wise one, having understood this, should wander alone, like a rhinoceros horn.

62.

62.

Sandālayitvāna saṃyojanāni, jālaṃva bhetvā salilambucārī;

Aggīva daḍḍhaṃ anivattamāno, eko care khaggavisāṇakappo.

Having shattered the fetters, like a fish in the water breaking a net; not returning to what is burnt, like a fire, one should wander alone, like a rhinoceros horn.

63.

63.

Okkhittacakkhū [Pg.289] na ca pādalolo, guttindriyo rakkhitamānasāno;

Anavassuto apariḍayhamāno, eko care khaggavisāṇakappo.

With eyes downcast and not restless of foot, with faculties guarded and mind protected, not oozing with lust, not burning with hatred, one should wander alone, like a rhinoceros horn.

64.

64.

Ohārayitvā gihibyañjanāni, sañchannapatto yathā pārichatto;

Kāsāyavattho abhinikkhamitvā, eko care khaggavisāṇakappo.

Having cast off the signs of a householder, having gone forth from home and being clad in saffron robes—like a pārichatta tree well-covered with leaves—one should wander alone, like a rhinoceros horn.

65.

65.

Rasesu gedhaṃ akaraṃ alolo, anaññaposī sapadānacārī;

Kule kule appaṭibaddhacitto, eko care khaggavisāṇakappo.

Not creating greed for tastes, being not fickle, not supporting another, wandering for alms from house to house without interruption, with a mind unattached to family after family, one should wander alone like a rhinoceros horn.

66.

66.

Pahāya pañcāvaraṇāni cetaso, upakkilese byapanujja sabbe;

Anissito chetva sinehadosaṃ, eko care khaggavisāṇakappo.

Having abandoned the five hindrances of the mind, having uprooted all the defilements, not relying on wrong view, having cut off the blemish of affection, one should wander alone like a rhinoceros horn.

67.

67.

Vipiṭṭhikatvāna sukhaṃ dukhañca, pubbeva ca somanassadomanassaṃ;

Laddhānupekkhaṃ samathaṃ visuddhaṃ, eko care khaggavisāṇakappo.

Having put pleasure and pain behind, and previously joy and sorrow, having obtained pure, calm equanimity, one should wander alone like a rhinoceros horn.

68.

68.

Āraddhavīriyo paramatthapattiyā, alīnacitto akusītavutti;

Daḷhanikkamo thāmabalūpapanno, eko care khaggavisāṇakappo.

With energy aroused for attaining the ultimate goal, with an unshrinking mind, not of lazy conduct, of firm exertion, and endowed with stamina and strength, one should wander alone like a rhinoceros horn.

69.

69.

Paṭisallānaṃ jhānamariñcamāno, dhammesu niccaṃ anudhammacārī;

Ādīnavaṃ sammasitā bhavesu, eko care khaggavisāṇakappo.

Not abandoning seclusion and jhāna, constantly practicing in conformity with the dhammas, having comprehended the danger in states of becoming, one should wander alone like a rhinoceros horn.

70.

70.

Taṇhakkhayaṃ [Pg.290] patthayamappamatto, aneḷamūgo sutavā satīmā;

Saṅkhātadhammo niyato padhānavā, eko care khaggavisāṇakappo.

Aspiring for the destruction of craving, being diligent, of faultless speech, learned, mindful, having comprehended the Dhamma, steadfast, and striving, one should wander alone like a rhinoceros horn.

71.

71.

Sīhova saddesu asantasanto, vātova jālamhi asajjamāno;

Padumaṃva toyena alippamāno, eko care khaggavisāṇakappo.

Like a lion, unstartled by sounds; like the wind, not caught in a net; like a lotus, unstained by water, one should wander alone like a rhinoceros horn.

72.

72.

Sīho yathā dāṭhabalī pasayha, rājā migānaṃ abhibhuyya cārī;

Sevetha pantāni senāsanāni, eko care khaggavisāṇakappo.

Just as a lion, the king of beasts, strong of tusk, wanders having forcefully overpowered the other animals, so too should one resort to remote lodgings. One should wander alone like a rhinoceros horn.

73.

73.

Mettaṃ upekkhaṃ karuṇaṃ vimuttiṃ, āsevamāno muditañca kāle;

Sabbena lokena avirujjhamāno, eko care khaggavisāṇakappo.

Cultivating at the proper time loving-kindness, equanimity, compassion, and sympathetic joy, and the liberation of mind associated with them, not being in conflict with the entire world, one should wander alone like a rhinoceros horn.

74.

74.

Rāgañca dosañca pahāya mohaṃ, sandālayitvāna saṃyojanāni;

Asantasaṃ jīvitasaṅkhayamhi, eko care khaggavisāṇakappo.

Having abandoned lust, hatred, and delusion, and having shattered the fetters, not trembling at the exhaustion of life, one should wander alone like a rhinoceros horn.

75.

75.

Bhajanti sevanti ca kāraṇatthā, nikkāraṇā dullabhā ajja mittā;

Attaṭṭhapaññā asucī manussā, eko care khaggavisāṇakappo.

They associate and serve for a reason; friends without a reason are rare these days. Humans are impure, wise only for their own benefit; one should wander alone like a rhinoceros horn.

Khaggavisāṇasuttaṃ tatiyaṃ niṭṭhitaṃ.

The Rhinoceros Horn Sutta, the third, is concluded.

4. Kasibhāradvājasuttaṃ

4. The Kasibhāradvāja Sutta

Evaṃ [Pg.291] me sutaṃ – ekaṃ samayaṃ bhagavā magadhesu viharati dakkhiṇāgirismiṃ ekanāḷāyaṃ brāhmaṇagāme. Tena kho pana samayena kasibhāradvājassa brāhmaṇassa pañcamattāni naṅgalasatāni payuttāni honti vappakāle. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena kasibhāradvājassa brāhmaṇassa kammanto tenupasaṅkami. Tena kho pana samayena kasibhāradvājassa brāhmaṇassa parivesanā vattati. Atha kho bhagavā yena parivesanā tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi.

Thus have I heard. At one time the Blessed One was dwelling among the Magadhans in the Dakkhinagiri district, in the brahmin village of Ekanāḷā. Now at that time, during the sowing season, five hundred ploughs were yoked for the brahmin Kasibhāradvāja. Then the Blessed One, having dressed in the morning, taking his bowl and outer robe, approached the place where the brahmin Kasibhāradvāja's work was being done. At that time, a food distribution for the brahmin Kasibhāradvāja was in progress. Then the Blessed One approached the place of the food distribution; having approached, he stood to one side.

Addasā kho kasibhāradvājo brāhmaṇo bhagavantaṃ piṇḍāya ṭhitaṃ. Disvāna bhagavantaṃ etadavoca – ‘‘ahaṃ kho, samaṇa, kasāmi ca vapāmi ca; kasitvā ca vapitvā ca bhuñjāmi. Tvampi, samaṇa, kasassu ca vapassu ca; kasitvā ca vapitvā ca bhuñjassū’’ti.

The brahmin Kasibhāradvāja saw the Blessed One standing for almsfood. Having seen him, he said this to the Blessed One: “I, recluse, plow and sow; and having plowed and sown, I eat. You too, recluse, should plow and sow; and having plowed and sown, you should eat.”

‘‘Ahampi kho, brāhmaṇa, kasāmi ca vapāmi ca; kasitvā ca vapitvā ca bhuñjāmī’’ti. ‘‘Na kho pana mayaṃ passāma bhoto gotamassa yugaṃ vā naṅgalaṃ vā phālaṃ vā pācanaṃ vā balibadde vā. Atha ca pana bhavaṃ gotamo evamāha – ‘ahampi kho, brāhmaṇa, kasāmi ca vapāmi ca; kasitvā ca vapitvā ca bhuñjāmī’’’ti.

“I too, brahmin, plow and sow; and having plowed and sown, I eat.” “But we do not see Master Gotama’s yoke, or plough, or ploughshare, or goad, or oxen. And yet Master Gotama says this: ‘I too, brahmin, plow and sow; and having plowed and sown, I eat.’”

Atha kho kasibhāradvājo brāhmaṇo bhagavantaṃ gāthāya ajjhabhāsi –

Then the brahmin Kasibhāradvāja addressed the Blessed One with a verse:

76.

76.

‘‘Kassako paṭijānāsi, na ca passāma te kasiṃ;

Kasiṃ no pucchito brūhi, yathā jānemu te kasiṃ’’.

“You claim to be a farmer, yet we do not see your farming. Being asked, tell us of your farming, so that we may know of your farming.”

77.

77.

‘‘Saddhā bījaṃ tapo vuṭṭhi, paññā me yuganaṅgalaṃ;

Hirī īsā mano yottaṃ, sati me phālapācanaṃ.

“Faith is the seed, austerity the rain, wisdom my yoke and plough; moral shame is the pole, mind the yoke-tie, mindfulness my ploughshare and goad.

78.

78.

‘‘Kāyagutto vacīgutto, āhāre udare yato;

Saccaṃ karomi niddānaṃ, soraccaṃ me pamocanaṃ.

“Guarded in body, guarded in speech, restrained in food and in the belly; I do the weeding with truth, and gentleness is my unharnessing.

79.

79.

‘‘Vīriyaṃ me dhuradhorayhaṃ, yogakkhemādhivāhanaṃ;

Gacchati anivattantaṃ, yattha gantvā na socati.

“Energy is my beast of burden, conveying me to security from bondage. It goes on without turning back, to that place where, having gone, one does not grieve.”

80.

80.

‘‘Evamesā [Pg.292] kasī kaṭṭhā, sā hoti amatapphalā;

Etaṃ kasiṃ kasitvāna, sabbadukkhā pamuccatī’’ti.

“In this way is this farming plowed. It has the deathless as its fruit. Having plowed this farming, one is freed from all suffering.”

Atha kho kasibhāradvājo brāhmaṇo mahatiyā kaṃsapātiyā pāyasaṃ vaḍḍhetvā bhagavato upanāmesi – ‘‘bhuñjatu bhavaṃ gotamo pāyasaṃ. Kassako bhavaṃ; yaṃ hi bhavaṃ gotamo amatapphalaṃ kasiṃ kasatī’’ti.

Then the brahmin Kasibhāradvāja, having filled a large bronze bowl with milk-rice, offered it to the Blessed One, saying: “May Master Gotama eat the milk-rice. You are a farmer, for Master Gotama plows the farming that has the deathless as its fruit.”

81.

81.

‘‘Gāthābhigītaṃ me abhojaneyyaṃ, sampassataṃ brāhmaṇa nesa dhammo;

Gāthābhigītaṃ panudanti buddhā, dhamme satī brāhmaṇa vuttiresā.

“Food obtained by reciting verses is not to be eaten by me, brahmin. This is not the principle for those who see rightly. The Buddhas reject what is obtained by reciting verses. Brahmin, this being the principle, this is their way of life.”

82.

82.

‘‘Aññena ca kevalinaṃ mahesiṃ, khīṇāsavaṃ kukkuccavūpasantaṃ;

Annena pānena upaṭṭhahassu, khettaṃ hi taṃ puññapekkhassa hotī’’ti.

“With other food and drink you should serve one who is whole, a great sage, whose cankers are destroyed and whose remorse is stilled. For one who looks for merit, that is indeed the field.”

‘‘Atha kassa cāhaṃ, bho gotama, imaṃ pāyasaṃ dammī’’ti? ‘‘Na khvāhaṃ taṃ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yassa so pāyaso bhutto sammā pariṇāmaṃ gaccheyya, aññatra tathāgatassa vā tathāgatasāvakassa vā. Tena hi tvaṃ, brāhmaṇa, taṃ pāyasaṃ appaharite vā chaḍḍehi appāṇake vā udake opilāpehī’’ti.

“Then to whom, Master Gotama, should I give this milk-rice?” “Brahmin, in this world with its devas, Māras, and Brahmās, in this generation with its ascetics and brahmins, its devas and humans, I do not see anyone by whom this milk-rice, having been eaten, could be properly digested, except for a Tathāgata or a disciple of a Tathāgata. Therefore, brahmin, you should either discard that milk-rice in a place without green vegetation or dispose of it in water that is free of living beings.”

Atha kho kasibhāradvājo brāhmaṇo taṃ pāyasaṃ appāṇake udake opilāpesi. Atha kho so pāyaso udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati. Seyyathāpi nāma phālo divasaṃ santatto udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati; evameva so pāyaso udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati.

Then the brahmin Kasibhāradvāja immersed that milk-rice in water without living beings. And when that milk-rice was thrown into the water, it hissed, sizzled, smoked, and steamed. Just as a ploughshare, heated all day, when thrown into water, hisses, sizzles, smokes, and steams; even so did that milk-rice, when thrown into the water, hiss, sizzle, smoke, and steam.

Atha kho kasibhāradvājo brāhmaṇo saṃviggo lomahaṭṭhajāto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato pādesu sirasā nipatitvā [Pg.293] bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti ; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca, labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampada’’nti.

Then the brahmin Kasibhāradvāja, alarmed and with his hair standing on end, approached the Blessed One. Having approached, he fell with his head at the Blessed One’s feet and said this to him: “Excellent, Master Gotama, excellent, Master Gotama! Just as if, Master Gotama, one were to set upright what was overturned, or reveal what was hidden, or point out the way to one who was lost, or hold an oil lamp in the darkness so that those with eyes might see forms; even so has the Dhamma been made clear by Master Gotama in many ways. I go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. May I receive the going forth in Master Gotama’s presence, may I receive the higher ordination.”

Alattha kho kasibhāradvājo brāhmaṇo bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno kho panāyasmā bhāradvājo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataro ca panāyasmā bhāradvājo arahataṃ ahosīti.

The brahmin Kasibhāradvāja received the going forth in the Blessed One’s presence, he received the higher ordination. And not long after his higher ordination, the Venerable Bhāradvāja, dwelling alone, withdrawn, diligent, ardent, with his mind directed, in no long time realized for himself with direct knowledge, in this very life, that unsurpassed culmination of the holy life for which clansmen rightly go forth from the household life into homelessness, and having attained it, he dwelled therein. He knew directly: “Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.” And the Venerable Bhāradvāja became one of the arahants.

Kasibhāradvājasuttaṃ catutthaṃ niṭṭhitaṃ.

The fourth, the Kasibhāradvāja Sutta, is concluded.

5. Cundasuttaṃ

5. The Discourse to Cunda

83.

83.

‘‘Pucchāmi muniṃ pahūtapaññaṃ, (iti cundo kammāraputto)Buddhaṃ dhammassāmiṃ vītataṇhaṃ;

Dvipaduttamaṃ sārathīnaṃ pavaraṃ, kati loke samaṇā tadiṅgha brūhi’’.

5. “I ask the sage of abundant wisdom,” (so said Cunda the smith’s son), “the Buddha, the Lord of the Dhamma, who is free from craving, the best of bipeds, the excellent one among charioteers: how many ascetics are there in the world? I implore you, please tell me this.”

84.

84.

‘‘Caturo samaṇā na pañcamatthi, (cundāti bhagavā)Te te āvikaromi sakkhipuṭṭho;

Maggajino maggadesako ca, magge jīvati yo ca maggadūsī’’.

“There are four ascetics, Cunda,” said the Blessed One, “there is no fifth. Being asked face-to-face, I will make them plain to you: the path-victor, the path-expounder, one who lives in the path, and the path-defiler.”

85.

85.

‘‘Kaṃ [Pg.294] maggajinaṃ vadanti buddhā, (iti cundo kammāraputto)Maggakkhāyī kathaṃ atulyo hoti;

Magge jīvati me brūhi puṭṭho, atha me āvikarohi maggadūsiṃ’’.

“Whom do the Buddhas call a path-victor?” (so said Cunda the smith’s son). “How is the path-expounder incomparable? Being asked, please tell me of the one who lives in the path. Then, make plain to me the path-defiler.”

86.

86.

‘‘Yo tiṇṇakathaṃkatho visallo, nibbānābhirato anānugiddho;

Lokassa sadevakassa netā, tādiṃ maggajinaṃ vadanti buddhā.

“He who has crossed over doubt, is without a dart, delights in Nibbāna, is unattached, and is a leader of the world with its devas—such a one the Buddhas call a path-victor.”

87.

87.

‘‘Paramaṃ paramanti yodha ñatvā, akkhāti vibhajate idheva dhammaṃ;

Taṃ kaṅkhachidaṃ muniṃ anejaṃ, dutiyaṃ bhikkhunamāhu maggadesiṃ.

“He who, having known the supreme as supreme, declares and analyzes the Dhamma right here—that sage who cuts off doubt, who is free from craving, they call the second of the bhikkhus, the path-expounder.”

88.

88.

‘‘Yo dhammapade sudesite, magge jīvati saññato satīmā;

Anavajjapadāni sevamāno, tatiyaṃ bhikkhunamāhu maggajīviṃ.

“He who lives in the path, the well-taught footing of the Dhamma, restrained and mindful, practicing the blameless states—they call him the third of the bhikkhus, the path-liver.”

89.

89.

‘‘Chadanaṃ katvāna subbatānaṃ, pakkhandī kuladūsako pagabbho;

Māyāvī asaññato palāpo, patirūpena caraṃ sa maggadūsī.

“He who, having made a covering of the appearance of the well-behaved, enters the fold, a corrupter of families, insolent, deceitful, unrestrained, devoid of substance, conducting himself with a mere semblance of the worthy—that person is the path-defiler.”

90.

90.

‘‘Ete ca paṭivijjhi yo gahaṭṭho, sutavā ariyasāvako sapañño;

Sabbe netādisāti ñatvā, iti disvā na hāpeti tassa saddhā;

Kathaṃ hi duṭṭhena asampaduṭṭhaṃ, suddhaṃ asuddhena samaṃ kareyyā’’ti.

“The householder, a learned noble disciple with wisdom, who has penetrated these, knows, ‘Not all are like this.’ Seeing thus, his faith is not diminished. For how could one make the uncorrupted equal with the corrupted, or the pure equal with the impure?”

Cundasuttaṃ pañcamaṃ niṭṭhitaṃ.

The fifth, the Cunda Sutta, is concluded.

6. Parābhavasuttaṃ

6. The Discourse on Downfall

Evaṃ [Pg.295] me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ gāthāya ajjhabhāsi –

Thus have I heard. At one time the Blessed One was dwelling in Sāvatthī, in the Jeta Grove, the monastery of Anāthapiṇḍika. Then a certain deity, when the night was far advanced, of surpassing radiance, having illuminated the entire Jeta Grove, approached the Blessed One. Having approached, he paid homage to the Blessed One and stood to one side. Standing to one side, that deity addressed the Blessed One with a verse:

91.

91.

‘‘Parābhavantaṃ purisaṃ, mayaṃ pucchāma gotama ;

Bhagavantaṃ puṭṭhumāgamma, kiṃ parābhavato mukhaṃ’’.

6. “We ask you, Gotama, about the man who is declining. Having come to ask the Blessed One: what is the cause of downfall?”

92.

92.

‘‘Suvijāno bhavaṃ hoti, suvijāno parābhavo;

Dhammakāmo bhavaṃ hoti, dhammadessī parābhavo’’.

“Easily known is the one who prospers, easily known is the one who declines. One who loves the Dhamma prospers; one who hates the Dhamma declines.”

93.

93.

‘‘Iti hetaṃ vijānāma, paṭhamo so parābhavo;

Dutiyaṃ bhagavā brūhi, kiṃ parābhavato mukhaṃ’’.

“Thus indeed we know this: that is the first cause of downfall. Blessed One, please speak of the second. What is the cause of downfall?”

94.

94.

‘‘Asantassa piyā honti, sante na kurute piyaṃ;

Asataṃ dhammaṃ roceti, taṃ parābhavato mukhaṃ’’.

“The unvirtuous are dear to him, he does not hold the virtuous dear; he delights in the doctrine of the unvirtuous—that is the cause of downfall.”

95.

95.

‘‘Iti hetaṃ vijānāma, dutiyo so parābhavo;

Tatiyaṃ bhagavā brūhi, kiṃ parābhavato mukhaṃ’’.

“Thus we know this: that is the second cause of downfall. Blessed One, please speak of the third. What is the cause of downfall?”

96.

96.

‘‘Niddāsīlī sabhāsīlī, anuṭṭhātā ca yo naro;

Alaso kodhapaññāṇo, taṃ parābhavato mukhaṃ’’.

“Whatever person is of a sleepy nature, fond of company, unenergetic, lazy, and prone to anger—that is the cause of downfall.”

97.

97.

‘‘Iti hetaṃ vijānāma, tatiyo so parābhavo;

Catutthaṃ bhagavā brūhi, kiṃ parābhavato mukhaṃ’’.

“Thus indeed we know this: that is the third cause of downfall. Blessed One, please speak of the fourth. What is the cause of downfall?”

98.

98.

‘‘Yo mātaraṃ pitaraṃ vā, jiṇṇakaṃ gatayobbanaṃ;

Pahu santo na bharati, taṃ parābhavato mukhaṃ’’.

“Whoever, though able, does not support his mother or father, who are old and past their youth—that is the cause of downfall.”

99.

99.

‘‘Iti hetaṃ vijānāma, catuttho so parābhavo;

Pañcamaṃ bhagavā brūhi, kiṃ parābhavato mukhaṃ’’.

“Thus indeed we know this: that is the fourth cause of downfall. Blessed One, please speak of the fifth. What is the cause of downfall?”

100.

100.

‘‘Yo brāhmaṇaṃ samaṇaṃ vā, aññaṃ vāpi vanibbakaṃ;

Musāvādena vañceti, taṃ parābhavato mukhaṃ’’.

“Whoever deceives a brahmin or an ascetic, or any other mendicant, with false speech—that is the cause of downfall.”

101.

101.

‘‘Iti [Pg.296] hetaṃ vijānāma, pañcamo so parābhavo;

Chaṭṭhamaṃ bhagavā brūhi, kiṃ parābhavato mukhaṃ’’.

“Thus indeed we know this: that is the fifth cause of downfall. Blessed One, please speak of the sixth. What is the cause of downfall?”

102.

102.

‘‘Pahūtavitto puriso, sahirañño sabhojano;

Eko bhuñjati sādūni, taṃ parābhavato mukhaṃ’’.

A man of abundant wealth, with gold and provisions, who eats delicious food alone—that is the cause of downfall.

103.

103.

‘‘Iti hetaṃ vijānāma, chaṭṭhamo so parābhavo;

Sattamaṃ bhagavā brūhi, kiṃ parābhavato mukhaṃ’’.

“Thus indeed we know this: that is the sixth cause of downfall. Blessed One, please speak of the seventh. What is the cause of downfall?”

104.

104.

‘‘Jātitthaddho dhanatthaddho, gottatthaddho ca yo naro;

Saññātiṃ atimaññeti, taṃ parābhavato mukhaṃ’’.

Whatever person is proud of birth, proud of wealth, and proud of clan, and despises his own kinsfolk—that is the cause of downfall.

105.

105.

‘‘Iti hetaṃ vijānāma, sattamo so parābhavo;

Aṭṭhamaṃ bhagavā brūhi, kiṃ parābhavato mukhaṃ’’.

“Thus indeed we know this: that is the seventh cause of downfall. Blessed One, please speak of the eighth. What is the cause of downfall?”

106.

106.

‘‘Itthidhutto surādhutto, akkhadhutto ca yo naro;

Laddhaṃ laddhaṃ vināseti, taṃ parābhavato mukhaṃ’’.

Whatever person is addicted to women, addicted to liquor, and addicted to gambling, and squanders whatever he has gained—that is the cause of downfall.

107.

107.

‘‘Iti hetaṃ vijānāma, aṭṭhamo so parābhavo;

Navamaṃ bhagavā brūhi, kiṃ parābhavato mukhaṃ’’.

“Thus indeed we know this: that is the eighth cause of downfall. Blessed One, please speak of the ninth. What is the cause of downfall?”

108.

108.

‘‘Sehi dārehi asantuṭṭho, vesiyāsu padussati ;

Dussati paradāresu, taṃ parābhavato mukhaṃ’’.

Not being content with his own wives, he is corrupted among prostitutes and is corrupted among the wives of others—that is the cause of downfall.

109.

109.

‘‘Iti hetaṃ vijānāma, navamo so parābhavo;

Dasamaṃ bhagavā brūhi, kiṃ parābhavato mukhaṃ’’.

“Thus indeed we know this: that is the ninth cause of downfall. Blessed One, please speak of the tenth. What is the cause of downfall?”

110.

110.

‘‘Atītayobbano poso, āneti timbarutthaniṃ;

Tassā issā na supati, taṃ parābhavato mukhaṃ’’.

A man who is past his youth takes a young wife with budding breasts; out of jealousy for her, he cannot sleep—that is the cause of downfall.

111.

111.

‘‘Iti hetaṃ vijānāma, dasamo so parābhavo;

Ekādasamaṃ bhagavā brūhi, kiṃ parābhavato mukhaṃ’’.

“Thus indeed we know this: that is the tenth cause of downfall. Blessed One, please speak of the eleventh. What is the cause of downfall?”

112.

112.

‘‘Itthiṃ soṇḍiṃ vikiraṇiṃ, purisaṃ vāpi tādisaṃ;

Issariyasmiṃ ṭhapeti, taṃ parābhavato mukhaṃ’’.

To place in authority a woman who is a drunkard and a spendthrift, or a man of a similar nature—that is the cause of downfall.

113.

113.

‘‘Iti [Pg.297] hetaṃ vijānāma, ekādasamo so parābhavo;

Dvādasamaṃ bhagavā brūhi, kiṃ parābhavato mukhaṃ’’.

“Thus indeed we know this: that is the eleventh cause of downfall. Blessed One, please speak of the twelfth. What is the cause of downfall?”

114.

114.

‘‘Appabhogo mahātaṇho, khattiye jāyate kule;

So ca rajjaṃ patthayati, taṃ parābhavato mukhaṃ’’.

One of little wealth but great craving, who is born into a khattiya family and desires kingship—that is the cause of downfall.

115.

115.

‘‘Ete parābhave loke, paṇḍito samavekkhiya;

Ariyo dassanasampanno, sa lokaṃ bhajate siva’’nti.

Having well considered these causes of downfall in the world, the wise person, the noble one endowed with vision, attains a blissful world.”

Parābhavasuttaṃ chaṭṭhaṃ niṭṭhitaṃ.

The Discourse on Downfall, the sixth, is concluded.

7. Vasalasuttaṃ

7. The Discourse on the Outcast

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. Tena kho pana samayena aggikabhāradvājassa brāhmaṇassa nivesane aggi pajjalito hoti āhuti paggahitā. Atha kho bhagavā sāvatthiyaṃ sapadānaṃ piṇḍāya caramāno yena aggikabhāradvājassa brāhmaṇassa nivesanaṃ tenupasaṅkami.

Thus have I heard. At one time the Blessed One was dwelling at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park. Then, in the morning, the Blessed One, having dressed, taking his bowl and robe, entered Sāvatthī for alms. Now at that time, in the dwelling of the brahmin Aggika Bhāradvāja, a fire was blazing and an offering had been prepared. Then, the Blessed One, while walking for alms from house to house in Sāvatthī, approached the dwelling of the brahmin Aggika Bhāradvāja.

Addasā kho aggikabhāradvājo brāhmaṇo bhagavantaṃ dūratova āgacchantaṃ. Disvāna bhagavantaṃ etadavoca – ‘‘tatreva, muṇḍaka; tatreva, samaṇaka; tatreva, vasalaka tiṭṭhāhī’’ti.

The brahmin Aggika Bhāradvāja saw the Blessed One coming from afar. Having seen him, he said this to the Blessed One: “Stay right there, you shaveling! Stay right there, you recluse! Stay right there, you outcast!”

Evaṃ vutte, bhagavā aggikabhāradvājaṃ brāhmaṇaṃ etadavoca – ‘‘jānāsi pana tvaṃ, brāhmaṇa, vasalaṃ vā vasalakaraṇe vā dhamme’’ti? ‘‘Na khvāhaṃ, bho gotama, jānāmi vasalaṃ vā vasalakaraṇe vā dhamme; sādhu me bhavaṃ gotamo tathā dhammaṃ desetu, yathāhaṃ jāneyyaṃ vasalaṃ vā vasalakaraṇe vā dhamme’’ti. ‘‘Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho aggikabhāradvājo brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca –

When this was said, the Blessed One said to the brahmin Aggika Bhāradvāja: “Do you, brahmin, know what an outcast is, or the things that make one an outcast?” “No, Venerable Gotama, I do not know what an outcast is, or the things that make one an outcast. It would be good if the Venerable Gotama would teach me the Dhamma in such a way that I might know what an outcast is, or the things that make one an outcast.” “In that case, brahmin, listen and apply your mind well; I shall speak.” “Yes, venerable sir,” the brahmin Aggika Bhāradvāja assented to the Blessed One. The Blessed One said this:

116.

116.

‘‘Kodhano [Pg.298] upanāhī ca, pāpamakkhī ca yo naro;

Vipannadiṭṭhi māyāvī, taṃ jaññā vasalo iti.

Whatever person is prone to anger and bears grudges, is wicked and effaces the good deeds of others, holds wrong views, and is deceitful—know that one as an outcast.

117.

117.

‘‘Ekajaṃ vā dvijaṃ vāpi, yodha pāṇaṃ vihiṃsati;

Yassa pāṇe dayā natthi, taṃ jaññā vasalo iti.

Whoever in this world harms living beings, whether once-born or twice-born, for whom there is no compassion for living beings—know that one as an outcast.

118.

118.

‘‘Yo hanti parirundhati, gāmāni nigamāni ca;

Niggāhako samaññāto, taṃ jaññā vasalo iti.

Whoever destroys and besieges villages and towns, and is known as a plunderer—know that one as an outcast.

119.

119.

‘‘Gāme vā yadi vā raññe, yaṃ paresaṃ mamāyitaṃ;

Theyyā adinnamādeti, taṃ jaññā vasalo iti.

Whoever, in a village or in a forest, takes by theft what is not given, that which is cherished by others—know that one as an outcast.

120.

120.

‘‘Yo have iṇamādāya, cujjamāno palāyati;

Na hi te iṇamatthīti, taṃ jaññā vasalo iti.

Whoever, having taken on a debt, flees when pressed for repayment, saying, ‘There is no debt to you’—know that one as an outcast.

121.

121.

‘‘Yo ve kiñcikkhakamyatā, panthasmiṃ vajantaṃ janaṃ;

Hantvā kiñcikkhamādeti, taṃ jaññā vasalo iti.

Whoever, indeed, out of desire for some trifle, kills a person traveling on the road and takes that trifle—know that one as an outcast.

122.

122.

‘‘Attahetu parahetu, dhanahetu ca yo naro;

Sakkhipuṭṭho musā brūti, taṃ jaññā vasalo iti.

Whatever person, when called as a witness, speaks falsely for his own sake, for another’s sake, or for the sake of wealth—know that one as an outcast.

123.

123.

‘‘Yo ñātīnaṃ sakhīnaṃ vā, dāresu paṭidissati;

Sāhasā sampiyena vā, taṃ jaññā vasalo iti.

Whoever transgresses with the wives of relatives or of friends, whether by force or by mutual consent—know that one as an outcast.

124.

124.

‘‘Yo mātaraṃ pitaraṃ vā, jiṇṇakaṃ gatayobbanaṃ;

Pahu santo na bharati, taṃ jaññā vasalo iti.

Whoever, though able, does not support his mother or father who are aged and past their youth—know that one as an outcast.

125.

125.

‘‘Yo mātaraṃ pitaraṃ vā, bhātaraṃ bhaginiṃ sasuṃ;

Hanti roseti vācāya, taṃ jaññā vasalo iti.

Whoever strikes or reviles with speech his mother, father, brother, sister, or mother-in-law—know that one as an outcast.

126.

126.

‘‘Yo atthaṃ pucchito santo, anatthamanusāsati;

Paṭicchannena manteti, taṃ jaññā vasalo iti.

Whoever, when asked about what is beneficial, advises what is harmful, and counsels with concealment—know that one as an outcast.

127.

127.

‘‘Yo katvā pāpakaṃ kammaṃ, mā maṃ jaññāti icchati ;

Yo paṭicchannakammanto, taṃ jaññā vasalo iti.

Whoever, having done a wicked deed, wishes, ‘May no one know of me,’ and whose deeds are concealed—know that one as an outcast.

128.

128.

‘‘Yo [Pg.299] ve parakulaṃ gantvā, bhutvāna sucibhojanaṃ;

Āgataṃ nappaṭipūjeti, taṃ jaññā vasalo iti.

Whoever, having gone to another’s home and eaten choice food, does not honor in return one who has come to his own home—know that one as an outcast.

129.

129.

‘‘Yo brāhmaṇaṃ samaṇaṃ vā, aññaṃ vāpi vanibbakaṃ;

Musāvādena vañceti, taṃ jaññā vasalo iti.

Whoever deceives with false speech a brahmin, a recluse, or any other mendicant—know that one as an outcast.

130.

130.

‘‘Yo brāhmaṇaṃ samaṇaṃ vā, bhattakāle upaṭṭhite;

Roseti vācā na ca deti, taṃ jaññā vasalo iti.

Whoever, when a brahmin or a recluse has arrived at mealtime, reviles them with speech and gives nothing—know that one as an outcast.

131.

131.

‘‘Asataṃ yodha pabrūti, mohena paliguṇṭhito;

Kiñcikkhaṃ nijigīsāno, taṃ jaññā vasalo iti.

Whoever in this world, enveloped by delusion, speaks what is untrue, desiring some trifle—know that one as an outcast.

132.

132.

‘‘Yo cattānaṃ samukkaṃse, pare ca mavajānāti ;

Nihīno sena mānena, taṃ jaññā vasalo iti.

Whoever exalts himself and disparages others, debased by his own conceit—know that one as an outcast.

133.

133.

‘‘Rosako kadariyo ca, pāpiccho maccharī saṭho;

Ahiriko anottappī, taṃ jaññā vasalo iti.

Provocative, miserly, of evil wishes, stingy, deceitful, shameless, and without fear of wrongdoing—know that one as an outcast.

134.

134.

‘‘Yo buddhaṃ paribhāsati, atha vā tassa sāvakaṃ;

Paribbājaṃ gahaṭṭhaṃ vā, taṃ jaññā vasalo iti.

Whoever reviles the Buddha, or his disciple—be they a wandering ascetic or a householder—know that one to be an outcast.

135.

135.

‘‘Yo ve anarahaṃ santo, arahaṃ paṭijānāti ;

Coro sabrahmake loke, eso kho vasalādhamo.

Whoever, indeed, not being an Arahant, claims to be an Arahant, is a thief in the world with its Brahmās—that one is the lowest of outcasts.

136.

136.

‘‘Ete kho vasalā vuttā, mayā yete pakāsitā;

Na jaccā vasalo hoti, na jaccā hoti brāhmaṇo;

Kammunā vasalo hoti, kammunā hoti brāhmaṇo.

These outcasts spoken of by me have now been declared. Not by birth is one an outcast, not by birth is one a brahmin. By deed one becomes an outcast, by deed one becomes a brahmin.

137.

137.

‘‘Tadamināpi jānātha, yathāmedaṃ nidassanaṃ;

Caṇḍālaputto sopāko, mātaṅgo iti vissuto.

Know this also by this example, as this is my illustration: there was a son of a caṇḍāla, Sopāka, who became famous as Mātaṅga.

138.

138.

‘‘So [Pg.300] yasaṃ paramaṃ patto, mātaṅgo yaṃ sudullabhaṃ;

Āgacchuṃ tassupaṭṭhānaṃ, khattiyā brāhmaṇā bahū.

That Mātaṅga attained the highest renown, so very difficult to gain. Many khattiyas and brahmins came to attend upon him.

139.

139.

‘‘Devayānaṃ abhiruyha, virajaṃ so mahāpathaṃ;

Kāmarāgaṃ virājetvā, brahmalokūpago ahu;

Na naṃ jāti nivāresi, brahmalokūpapattiyā.

Having mounted the divine vehicle—the great, dustless path—and become free from sensual passion, he reached the Brahmā world. His birth did not prevent him from being reborn in the Brahmā world.

140.

140.

‘‘Ajjhāyakakule jātā, brāhmaṇā mantabandhavā;

Te ca pāpesu kammesu, abhiṇhamupadissare.

Brahmins born in families of reciters, masters of the sacred verses, are nevertheless frequently seen engaged in wicked deeds.

141.

141.

‘‘Diṭṭheva dhamme gārayhā, samparāye ca duggati;

Na ne jāti nivāreti, duggatyā garahāya vā.

In this very life they are censured, and in the next, a woeful state awaits them. Birth does not prevent them from that woeful state, nor from censure.

142.

142.

‘‘Na jaccā vasalo hoti, na jaccā hoti brāhmaṇo;

Kammunā vasalo hoti, kammunā hoti brāhmaṇo’’ti.

Not by birth is one an outcast, not by birth is one a brahmin; by deed one is an outcast, by deed one is a brahmin.

Evaṃ vutte, aggikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

When this was said, the brahmin Aggikabhāradvāja said to the Blessed One: 'Excellent, Master Gotama! ... May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for as long as life lasts.'

Vasalasuttaṃ sattamaṃ niṭṭhitaṃ.

The seventh Discourse on Outcasts is finished.

8. Mettasuttaṃ

8. The Discourse on Loving-Kindness

143.

143.

Karaṇīyamatthakusalena, yanta santaṃ padaṃ abhisamecca;

Sakko ujū ca suhujū ca, sūvaco cassa mudu anatimānī.

This is what should be done by one skilled in welfare, having comprehended the peaceful state: one should be able, upright, and perfectly upright, easy to speak to, gentle, and not conceited.

144.

144.

Santussako ca subharo ca, appakicco ca sallahukavutti;

Santindriyo ca nipako ca, appagabbho kulesvananugiddho.

Contented and easy to support, with few duties and of light livelihood; with faculties at peace, prudent, not impudent, and not clinging to families.

145.

145.

Na [Pg.301] ca khuddamācare kiñci, yena viññū pare upavadeyyuṃ;

Sukhino va khemino hontu, sabbasattā bhavantu sukhitattā.

One should not commit any slight wrong for which the wise might find fault. May all beings be happy and secure; may they be happy at heart.

146.

146.

Ye keci pāṇabhūtatthi, tasā vā thāvarā vanavasesā;

Dīghā vā ye va mahantā, majjhimā rassakā aṇukathūlā.

Whatever living beings there are, whether trembling or firm, without exception; whether long or large, middling, short, subtle, or coarse—

147.

147.

Diṭṭhā vā ye va adiṭṭhā, ye va dūre vasanti avidūre;

Bhūtā va sambhavesī va, sabbasattā bhavantu sukhitattā.

Whether seen or unseen, those dwelling far or near, those who are born and those seeking birth—may all beings be happy at heart.

148.

148.

Na paro paraṃ nikubbetha, nātimaññetha katthaci na kañci ;

Byārosanā paṭighasaññā, nāññamaññassa dukkhamiccheyya.

Let one not deceive another, nor despise anyone anywhere. Through vexation or a perception of ill will, let one not wish suffering for another.

149.

149.

Mātā yathā niyaṃ puttamāyusā ekaputtamanurakkhe;

Evampi sabbabhūtesu, mānasaṃ bhāvaye aparimāṇaṃ.

Just as a mother would protect with her life her own son, her only son, so too toward all beings should one cultivate a boundless mind.

150.

150.

Mettañca sabbalokasmi, mānasaṃ bhāvaye aparimāṇaṃ;

Uddhaṃ adho ca tiriyañca, asambādhaṃ averamasapattaṃ.

Toward the entire world, one should cultivate a boundless mind of loving-kindness: above, below, and across—unobstructed, without enmity, and without opposition.

151.

151.

Tiṭṭhaṃ [Pg.302] caraṃ nisinno va, sayāno yāvatāssa vitamiddho ;

Etaṃ satiṃ adhiṭṭheyya, brahmametaṃ vihāramidhamāhu.

Whether standing, walking, sitting, or lying down, as long as one is free from drowsiness, one should be resolved on this mindfulness. This, they say, is the sublime abiding here.

152.

152.

Diṭṭhiñca anupaggamma, sīlavā dassanena sampanno;

Kāmesu vinaya gedhaṃ, na hi jātuggabbhaseyya punaretīti.

Not taking up wrong views, being virtuous and endowed with vision, having removed greed for sensual pleasures, one surely does not come to lie in a womb again.

Mettasuttaṃ aṭṭhamaṃ niṭṭhitaṃ.

The eighth Discourse on Loving-Kindness is finished.

9. Hemavatasuttaṃ

9. The Discourse to Hemavata

153.

153.

‘‘Ajja pannaraso uposatho, (iti sātāgiro yakkho)Dibbā ratti upaṭṭhitā;

Anomanāmaṃ satthāraṃ, handa passāma gotamaṃ’’.

'Today is the fifteenth, the Uposatha day,' (said the yakkha Sātāgira), 'a divine night has arrived. Come, let us see the Teacher of no mean name, Gotama.'

154.

154.

‘‘Kacci mano supaṇihito, (iti hemavato yakkho)Sabbabhūtesu tādino;

Kacci iṭṭhe aniṭṭhe ca, saṅkappassa vasīkatā’’.

'Is the mind of the steadfast one well-directed toward all beings?' (asked the yakkha Hemavata). 'Are his intentions regarding the desirable and the undesirable under his control?'

155.

155.

‘‘Mano cassa supaṇihito, (iti sātāgiro yakkho)Sabbabhūtesu tādino;

Atho iṭṭhe aniṭṭhe ca, saṅkappassa vasīkatā’’.

'His mind is well-directed toward all beings, he being steadfast,' (said the yakkha Sātāgira). 'And his intentions regarding the desirable and the undesirable are under his control.'

156.

156.

‘‘Kacci adinnaṃ nādiyati, (iti hemavato yakkho)Kacci pāṇesu saññato;

Kacci ārā pamādamhā, kacci jhānaṃ na riñcati’’.

'Does he not take what is not given?' (asked the yakkha Hemavata). 'Is he restrained regarding living beings? Is he far from heedlessness? Does he not abandon jhāna?'

157.

157.

‘‘Na [Pg.303] so adinnaṃ ādiyati, (iti sātāgiro yakkho)Atho pāṇesu saññato;

Atho ārā pamādamhā, buddho jhānaṃ na riñcati’’.

'He does not take what is not given,' (said the yakkha Sātāgira), 'and he is restrained regarding living beings. Moreover, he is far from heedlessness; the Buddha does not abandon jhāna.'

158.

158.

‘‘Kacci musā na bhaṇati, (iti hemavato yakkho)Kacci na khīṇabyappatho;

Kacci vebhūtiyaṃ nāha, kacci samphaṃ na bhāsati’’.

'Does he not speak falsely?' (asked the yakkha Hemavata). 'Is he not one who speaks harsh speech? Does he not speak divisively? Does he not speak frivolous talk?'

159.

159.

‘‘Musā ca so na bhaṇati, (iti sātāgiro yakkho)Atho na khīṇabyappatho;

Atho vebhūtiyaṃ nāha, mantā atthaṃ ca bhāsati’’.

'He does not speak falsely,' (replied the yakkha Sātāgira), 'nor does he speak harsh speech. He does not speak divisively; having deliberated, he speaks what is beneficial.'

160.

160.

‘‘Kacci na rajjati kāmesu, (iti hemavato yakkho)Kacci cittaṃ anāvilaṃ;

Kacci mohaṃ atikkanto, kacci dhammesu cakkhumā’’.

'Is he not attached to sensual pleasures?' (asked the yakkha Hemavata). 'Is his mind untroubled? Has he overcome delusion? Does he have the eye regarding all things?'

161.

161.

‘‘Na so rajjati kāmesu, (iti sātāgiro yakkho)Atho cittaṃ anāvilaṃ;

Sabbamohaṃ atikkanto, buddho dhammesu cakkhumā’’.

'He is not attached to sensual pleasures,' (said the yakkha Sātāgira), 'and his mind is untroubled. He has overcome all delusion; the Buddha has the eye regarding all things.'

162.

162.

‘‘Kacci vijjāya sampanno, (iti hemavato yakkho )Kacci saṃsuddhacāraṇo;

Kaccissa āsavā khīṇā, kacci natthi punabbhavo’’.

'Is he endowed with knowledge?' (asked the yakkha Hemavata). 'Is his conduct perfectly pure? Are his cankers destroyed? Is there no further becoming for him?'

163.

163.

‘‘Vijjāya ceva sampanno, (iti sātāgiro yakkho)Atho saṃsuddhacāraṇo;

Sabbassa āsavā khīṇā, natthi tassa punabbhavo’’.

'He is endowed with knowledge,' (said the yakkha Sātāgira), 'and his conduct is perfectly pure. All his cankers are destroyed; for him, there is no further becoming.'

164.

164.

‘‘Sampannaṃ [Pg.304] munino cittaṃ, kammunā byappathena ca;

Vijjācaraṇasampannaṃ, dhammato naṃ pasaṃsati’’.

The sage's mind is perfected in both action and speech. Accomplished in knowledge and conduct, you praise him in accordance with the truth.

165.

165.

‘‘Sampannaṃ munino cittaṃ, kammunā byappathena ca;

Vijjācaraṇasampannaṃ, dhammato anumodasi’’.

The sage's mind is perfected in both action and speech. Accomplished in knowledge and conduct, you rejoice in him in accordance with the truth.

166.

166.

‘‘Sampannaṃ munino cittaṃ, kammunā byappathena ca;

Vijjācaraṇasampannaṃ, handa passāma gotamaṃ.

The sage's mind is perfected in both action and speech. Accomplished in knowledge and conduct—come, let us see Gotama.

167.

167.

‘‘Eṇijaṅghaṃ kisaṃ vīraṃ, appāhāraṃ alolupaṃ;

Muniṃ vanasmiṃ jhāyantaṃ, ehi passāma gotamaṃ.

With shanks like a deer, lean, valiant, with little food, not greedy, the sage meditating in the forest: come, let us see Gotama.

168.

168.

‘‘Sīhaṃvekacaraṃ nāgaṃ, kāmesu anapekkhinaṃ;

Upasaṅkamma pucchāma, maccupāsappamocanaṃ.

Like a lion wandering alone, a Nāga, unconcerned with sensual pleasures; having approached, let us ask about the release from the snare of death.

169.

169.

‘‘Akkhātāraṃ pavattāraṃ, sabbadhammāna pāraguṃ;

Buddhaṃ verabhayātītaṃ, mayaṃ pucchāma gotamaṃ’’.

The expounder, the proclaimer, gone to the far shore of all phenomena, the Buddha who has transcended enmity and fear—let us ask that Gotama.

170.

170.

‘‘Kismiṃ loko samuppanno, (iti hemavato yakkho)Kismiṃ kubbati santhavaṃ ;

Kissa loko upādāya, kismiṃ loko vihaññati’’.

“On what is the world arisen?” (thus spoke Hemavata the yakkha) “With what does it form intimacy? Clinging to what, and in what, is the world afflicted?”

171.

171.

‘‘Chasu loko samuppanno, (hemavatāti bhagavā)Chasu kubbati santhavaṃ;

Channameva upādāya, chasu loko vihaññati’’.

“On the six the world is arisen,” (thus the Blessed One to Hemavata) “with the six it forms intimacy. Clinging only to the six, in the six the world is afflicted.”

172.

172.

‘‘Katamaṃ taṃ upādānaṃ, yattha loko vihaññati;

Niyyānaṃ pucchito brūhi, kathaṃ dukkhā pamuccati’’.

“What is that clinging, wherein the world is afflicted? Being asked, declare the escape; how is one freed from suffering?”

173.

173.

‘‘Pañca kāmaguṇā loke, manochaṭṭhā paveditā;

Ettha chandaṃ virājetvā, evaṃ dukkhā pamuccati.

“The five strands of sensual pleasure in the world, with mind as the sixth, have been declared. Having become dispassionate towards desire for these, thus one is freed from suffering.”

174.

174.

‘‘Etaṃ lokassa niyyānaṃ, akkhātaṃ vo yathātathaṃ;

Etaṃ vo ahamakkhāmi, evaṃ dukkhā pamuccati’’.

“This escape for the world has been declared to you as it truly is. This I declare to you: thus one is freed from suffering.”

175.

175.

‘‘Ko [Pg.305] sūdha tarati oghaṃ, kodha tarati aṇṇavaṃ;

Appatiṭṭhe anālambe, ko gambhīre na sīdati’’.

“Who here crosses the flood? Who here crosses the ocean? Without a foothold, without support, who does not sink in the deep?”

176.

176.

‘‘Sabbadā sīlasampanno, paññavā susamāhito;

Ajjhattacintī satimā, oghaṃ tarati duttaraṃ.

“Always endowed with virtue, wise, well-concentrated, internally contemplative, and mindful, one crosses the flood that is difficult to cross.”

177.

177.

‘‘Virato kāmasaññāya, sabbasaṃyojanātigo;

Nandībhavaparikkhīṇo, so gambhīre na sīdati’’.

“Abstaining from the perception of sensuality, having gone beyond all fetters, with delight in becoming exhausted—such a one does not sink in the deep.”

178.

178.

‘‘Gabbhīrapaññaṃ nipuṇatthadassiṃ, akiñcanaṃ kāmabhave asattaṃ;

Taṃ passatha sabbadhi vippamuttaṃ, dibbe pathe kamamānaṃ mahesiṃ.

“Behold him of profound wisdom, who sees the subtle meaning, with no impediments, unattached to sensual pleasure and existence, the great sage liberated in every way, proceeding on the divine path.”

179.

179.

‘‘Anomanāmaṃ nipuṇatthadassiṃ, paññādadaṃ kāmālaye asattaṃ;

Taṃ passatha sabbaviduṃ sumedhaṃ, ariye pathe kamamānaṃ mahesiṃ.

“Behold him of excellent name, who sees the subtle meaning, the giver of wisdom, unattached to the abode of sensuality, the all-knowing one of good wisdom, the great sage proceeding on the noble path.”

180.

180.

‘‘Sudiṭṭhaṃ vata no ajja, suppabhātaṃ suhuṭṭhitaṃ;

Yaṃ addasāma sambuddhaṃ, oghatiṇṇamanāsavaṃ.

“Indeed, it is well-seen by us today, a good dawn, a good arising, that we have seen the Perfectly Awakened One, who has crossed the flood and is without taints.”

181.

181.

‘‘Ime dasasatā yakkhā, iddhimanto yasassino;

Sabbe taṃ saraṇaṃ yanti, tvaṃ no satthā anuttaro.

“These one thousand yakkhas, powerful and glorious, all go to you for refuge; you are our unsurpassed teacher.”

182.

182.

‘‘Te mayaṃ vicarissāma, gāmā gāmaṃ nagā nagaṃ;

Namassamānā sambuddhaṃ, dhammassa ca sudhammata’’nti.

“We shall wander from village to village, from mountain to mountain, paying homage to the Perfectly Awakened One and to the excellence of the Dhamma.”

Hemavatasuttaṃ navamaṃ niṭṭhitaṃ.

The Hemavata Sutta, the ninth, is concluded.

10. Āḷavakasuttaṃ

10. The Discourse to Āḷavaka

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati āḷavakassa yakkhassa bhavane. Atha kho āḷavako yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – ‘‘nikkhama, samaṇā’’ti. ‘‘Sādhāvuso’’ti [Pg.306] bhagavā nikkhami. ‘‘Pavisa, samaṇā’’ti. ‘‘Sādhāvuso’’ti bhagavā pāvisi.

Thus have I heard. On one occasion the Blessed One was dwelling at Āḷavī, in the abode of the yakkha Āḷavaka. Then the yakkha Āḷavaka approached the Blessed One and said to him: “Go out, ascetic!” “Very well, friend,” the Blessed One said, and he went out. “Enter, ascetic!” “Very well, friend,” the Blessed One said, and he entered.

Dutiyampi kho…pe… tatiyampi kho āḷavako yakkho bhagavantaṃ etadavoca – ‘‘nikkhama, samaṇā’’ti. ‘‘Sādhāvuso’’ti bhagavā nikkhami. ‘‘Pavisa, samaṇā’’ti. ‘‘Sādhāvuso’’ti bhagavā pāvisi.

For a second time… and for a third time, the yakkha Āḷavaka said this to the Blessed One: “Go out, ascetic!” “Very well, friend,” the Blessed One said, and he went out. “Enter, ascetic!” “Very well, friend,” the Blessed One said, and he entered.

Catutthampi kho āḷavako yakkho bhagavantaṃ etadavoca – ‘‘nikkhama, samaṇā’’ti. ‘‘Na khvāhaṃ taṃ, āvuso, nikkhamissāmi. Yaṃ te karaṇīyaṃ, taṃ karohī’’ti.

For a fourth time, the yakkha Āḷavaka said this to the Blessed One: “Go out, ascetic!” “I shall not go out, friend. Do what you must.”

‘‘Pañhaṃ taṃ, samaṇa, pucchissāmi. Sace me na byākarissasi, cittaṃ vā te khipissāmi, hadayaṃ vā te phālessāmi, pādesu vā gahetvā pāragaṅgāya khipissāmī’’ti.

“Ascetic, I will ask you a question. If you do not answer me, I will throw your mind into confusion, or I will split your heart, or having seized you by the feet, I will throw you to the far side of the Ganges.”

‘‘Na khvāhaṃ taṃ, āvuso, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo me cittaṃ vā khipeyya hadayaṃ vā phāleyya pādesu vā gahetvā pāragaṅgāya khipeyya. Api ca tvaṃ, āvuso, puccha yadākaṅkhasī’’ti. Atha kho āḷavako yakkho bhagavantaṃ gāthāya ajjhabhāsi –

“Friend, I do not see anyone in this world with its devas, its Māras, and its Brahmās, in this generation with its ascetics and brahmins, with its devas and humans, who could throw my mind into confusion, or split my heart, or having seized me by the feet, throw me to the far side of the Ganges. However, friend, ask what you wish.” Then the yakkha Āḷavaka addressed the Blessed One in verse:

183.

183.

‘‘Kiṃ sūdha vittaṃ purisassa seṭṭhaṃ, kiṃ su suciṇṇaṃ sukhamāvahāti;

Kiṃ su have sādutaraṃ rasānaṃ, kathaṃ jīviṃ jīvitamāhu seṭṭhaṃ’’.

“What here is a man’s best wealth? What, well-practiced, brings happiness? What, indeed, is the sweetest of tastes? Living how, do they say, is the best life?”

184.

184.

‘‘Saddhīdha vittaṃ purisassa seṭṭhaṃ, dhammo suciṇṇo sukhamāvahāti;

Saccaṃ have sādutaraṃ rasānaṃ, paññājīviṃ jīvitamāhu seṭṭhaṃ’’.

“Faith here is a man’s best wealth; Dhamma, well-practiced, brings happiness; Truth, indeed, is the sweetest of tastes; living a life with wisdom, they say, is the best life.”

185.

185.

‘‘Kathaṃ su tarati oghaṃ, kathaṃ su tarati aṇṇavaṃ;

Kathaṃ su dukkhamacceti, kathaṃ su parisujjhati’’.

“How does one cross the flood? How does one cross the ocean? How does one overcome suffering? How is one completely purified?”

186.

186.

‘‘Saddhā tarati oghaṃ, appamādena aṇṇavaṃ;

Vīriyena dukkhamacceti, paññāya parisujjhati’’.

“By faith one crosses the flood; by heedfulness, the ocean; by energy one overcomes suffering; by wisdom one is purified.”

187.

187.

‘‘Kathaṃ [Pg.307] su labhate paññaṃ, kathaṃ su vindate dhanaṃ;

Kathaṃ su kittiṃ pappoti, kathaṃ mittāni ganthati;

Asmā lokā paraṃ lokaṃ, kathaṃ pecca na socati’’.

“How does one obtain wisdom? How does one find wealth? How does one attain fame? How does one bind friends? Having passed from this world to the next, how does one not grieve?”

188.

188.

‘‘Saddahāno arahataṃ, dhammaṃ nibbānapattiyā;

Sussūsaṃ labhate paññaṃ, appamatto vicakkhaṇo.

“Having faith in the Dhamma of the Arahants for the attainment of Nibbāna, one who desires to hear, is heedful and discerning, obtains wisdom.”

189.

189.

‘‘Patirūpakārī dhuravā, uṭṭhātā vindate dhanaṃ;

Saccena kittiṃ pappoti, dadaṃ mittāni ganthati.

“One who acts suitably, is steadfast and strives, finds wealth; by truth one attains fame; by giving one binds friends.”

190.

190.

‘‘Yassete caturo dhammā, saddhassa gharamesino;

Saccaṃ dhammo dhiti cāgo, sa ve pecca na socati.

“For whichever faithful householder these four things—truth, Dhamma, fortitude, and generosity—are present, he, indeed, having passed on, does not grieve.”

191.

191.

‘‘Iṅgha aññepi pucchassu, puthū samaṇabrāhmaṇe;

Yadi saccā damā cāgā, khantyā bhiyyodha vijjati’’.

“Come now, ask other various ascetics and brahmins if there exists here anything better than truth, self-control, generosity, and patience.”

192.

192.

‘‘Kathaṃ nu dāni puccheyyaṃ, puthū samaṇabrāhmaṇe;

Yohaṃ ajja pajānāmi, yo attho samparāyiko.

“How now should I ask the various ascetics and brahmins, since I today understand the benefit that pertains to the future life?”

193.

193.

‘‘Atthāya vata me buddho, vāsāyāḷavimāgamā;

Yohaṃ ajja pajānāmi, yattha dinnaṃ mahapphalaṃ.

“Indeed, it was for my benefit that the Buddha came to Āḷavī to dwell, since I today understand where a gift given yields great fruit.”

194.

194.

‘‘So ahaṃ vicarissāmi, gāmā gāmaṃ purā puraṃ;

Namassamāno sambuddhaṃ, dhammassa ca sudhammata’’nti.

“I shall wander from village to village, and from city to city, paying homage to the Fully Enlightened One and to the good Dhamma-nature of the Dhamma.”

Āḷavakasuttaṃ dasamaṃ niṭṭhitaṃ.

The Discourse to Āḷavaka, the tenth, is concluded.

11. Vijayasuttaṃ

11. The Vijaya Sutta

195.

195.

Caraṃ vā yadi vā tiṭṭhaṃ, nisinno uda vā sayaṃ;

Samiñjeti pasāreti, esā kāyassa iñjanā.

Whether walking or standing, sitting or lying down; whether contracting or extending—this is the movement of the body.

196.

196.

Aṭṭhinahārusaṃyutto, tacamaṃsāvalepano;

Chaviyā kāyo paṭicchanno, yathābhūtaṃ na dissati.

Bound with bones and sinews, plastered over with skin and flesh, the body, covered by an outer skin, is not seen as it truly is.

197.

197.

Antapūro [Pg.308] udarapūro, yakanapeḷassa vatthino;

Hadayassa papphāsassa, vakkassa pihakassa ca.

It is full of intestines, full of the stomach's contents, of the liver, of the bladder, of the heart, of the lungs, of the kidneys, and of the spleen.

198.

198.

Siṅghāṇikāya kheḷassa, sedassa ca medassa ca;

Lohitassa lasikāya, pittassa ca vasāya ca.

Of snot, of spittle, of sweat, and of fat; of blood, of synovial fluid, of bile, and of oil.

199.

199.

Athassa navahi sotehi, asucī savati sabbadā;

Akkhimhā akkhigūthako, kaṇṇamhā kaṇṇagūthako.

Furthermore, from its nine orifices, impurity always flows: from the eyes, eye-discharge; from the ears, earwax.

200.

200.

Siṅghāṇikā ca nāsato, mukhena vamatekadā;

Pittaṃ semhañca vamati, kāyamhā sedajallikā.

And snot from the nose; through the mouth one sometimes vomits. One vomits bile and phlegm; from the body, sweat and grime exude.

201.

201.

Athassa susiraṃ sīsaṃ, matthaluṅgassa pūritaṃ;

Subhato naṃ maññati, bālo avijjāya purakkhato.

Furthermore, its head is hollow, filled with the brain; the fool, being enveloped by ignorance, regards it as beautiful.

202.

202.

Yadā ca so mato seti, uddhumāto vinīlako;

Apaviddho susānasmiṃ, anapekkhā honti ñātayo.

And when it lies dead, swollen and blue-black, cast aside in the charnel ground, relatives are without regard for it.

203.

203.

Khādanti naṃ suvānā ca, siṅgālā vakā kimī;

Kākā gijjhā ca khādanti, ye caññe santi pāṇino.

Dogs devour it, and jackals, wolves, and worms; crows and vultures devour it, and whatever other living beings there are.

204.

204.

Sutvāna buddhavacanaṃ, bhikkhu paññāṇavā idha;

So kho naṃ parijānāti, yathābhūtañhi passati.

Having heard the Buddha’s word, a monk endowed with wisdom here fully understands it, for indeed he sees it as it truly is.

205.

205.

Yathā idaṃ tathā etaṃ, yathā etaṃ tathā idaṃ;

Ajjhattañca bahiddhā ca, kāye chandaṃ virājaye.

As this is, so is that; as that is, so is this. Towards the body, both internal and external, one should relinquish desire.

206.

206.

Chandarāgaviratto so, bhikkhu paññāṇavā idha;

Ajjhagā amataṃ santiṃ, nibbānaṃ padamaccutaṃ.

That monk, endowed with wisdom here, free from desire and passion, has attained the deathless peace, Nibbāna, the imperishable state.

207.

207.

Dvipādakoyaṃ asuci, duggandho parihārati ;

Nānākuṇapaparipūro, vissavanto tato tato.

This two-footed one, impure and foul-smelling, is maintained; filled with various kinds of putrid matter, it oozes from here and there.

208.

208.

Etādisena kāyena, yo maññe uṇṇametave ;

Paraṃ vā avajāneyya, kimaññatra adassanāti.

With such a body, who would think to exalt oneself or to disdain another? What else could be the cause, other than not seeing?

Vijayasuttaṃ ekādasamaṃ niṭṭhitaṃ.

The Vijaya Sutta, the eleventh, is concluded.

12. Munisuttaṃ

12. The Discourse on the Sage

209.

209.

Santhavāto [Pg.309] bhayaṃ jātaṃ, niketā jāyate rajo;

Aniketamasanthavaṃ, etaṃ ve munidassanaṃ.

From intimacy, fear is born; from a dwelling, dust arises. Without a dwelling, without intimacy—this, indeed, is the vision of the sage.

210.

210.

Yo jātamucchijja na ropayeyya, jāyantamassa nānuppavecche;

Tamāhu ekaṃ muninaṃ carantaṃ, addakkhi so santipadaṃ mahesi.

He who, having uprooted what has arisen, would not plant it again, nor provide a cause for what is arising—him they call the solitary wandering sage. That great seer has seen the state of peace.

211.

211.

Saṅkhāya vatthūni pamāya bījaṃ, sinehamassa nānuppavecche;

Sa ve munī jātikhayantadassī, takkaṃ pahāya na upeti saṅkhaṃ.

Having comprehended the grounds and crushed the seed, he would not allow moisture to enter it. That sage, indeed, seeing the destruction of birth, having abandoned reasoning, does not come to be designated.

212.

212.

Aññāya sabbāni nivesanāni, anikāmayaṃ aññatarampi tesaṃ;

Sa ve munī vītagedho agiddho, nāyūhatī pāragato hi hoti.

Having known all abodes, not desiring any one of them, that sage, indeed, is free from greed, without longing. He does not strive, for he has gone to the far shore.

213.

213.

Sabbābhibhuṃ sabbaviduṃ sumedhaṃ, sabbesu dhammesu anūpalittaṃ;

Sabbañjahaṃ taṇhakkhaye vimuttaṃ, taṃ vāpi dhīrā muni vedayanti.

The all-conquering, all-knowing, of good wisdom, untainted by all things, the all-abandoner, liberated in the destruction of craving—him, too, the wise know as a sage.

214.

214.

Paññābalaṃ sīlavatūpapannaṃ, samāhitaṃ jhānarataṃ satīmaṃ;

Saṅgā pamuttaṃ akhilaṃ anāsavaṃ, taṃ vāpi dhīrā muni vedayanti.

Endowed with the strength of wisdom and virtuous conduct, composed, delighting in jhāna, mindful; freed from attachment, without defect, without taints—him, too, the wise know as a sage.

215.

215.

Ekaṃ [Pg.310] carantaṃ munimappamattaṃ, nindāpasaṃsāsu avedhamānaṃ;

Sīhaṃva saddesu asantasantaṃ, vātaṃva jālamhi asajjamānaṃ;

Padmaṃva toyena alippamānaṃ, netāramaññesamanaññaneyyaṃ;

Taṃ vāpi dhīrā muni vedayanti.

The solitary wandering sage, heedful, unshaken by blame and praise; like a lion unterrified by sounds, like the wind not caught in a net, like a lotus unstained by water; a leader of others, not to be led by others—him, too, the wise know as a sage.

216.

216.

Yo ogahaṇe thambhorivābhijāyati, yasmiṃ pare vācāpariyantaṃ vadanti;

Taṃ vītarāgaṃ susamāhitindriyaṃ, taṃ vāpi dhīrā muni vedayanti.

He who stands firm like a post at a bathing place, of whom others speak words to their utmost limit; him, free from passion, with senses well-composed—him, too, the wise know as a sage.

217.

217.

Yo ve ṭhitatto tasaraṃva ujju, jigucchati kammehi pāpakehi;

Vīmaṃsamāno visamaṃ samañca, taṃ vāpi dhīrā muni vedayanti.

He who is indeed steadfast, straight like a weaver's shuttle, who loathes evil deeds, discerning the uneven and the even—him, too, the wise know as a sage.

218.

218.

Yo saññatatto na karoti pāpaṃ, daharo majjhimo ca muni yatatto;

Arosaneyyo na so roseti kañci, taṃ vāpi dhīrā muni vedayanti.

The self-restrained sage who does no evil, whether young or middle-aged, with a restrained mind; he is not to be provoked and provokes no one—him, too, the wise know as a sage.

219.

219.

Yadaggato majjhato sesato vā, piṇḍaṃ labhetha paradattūpajīvī;

Nālaṃ thutuṃ nopi nipaccavādī, taṃ vāpi dhīrā muni vedayanti.

Living on what is given by others, whether he obtains alms-food from the best portion, the middle, or from what is left, he is not one to praise, nor to speak disparagingly—him, too, the wise know as a sage.

220.

220.

Muniṃ carantaṃ virataṃ methunasmā, yo yobbane nopanibajjhate kvaci;

Madappamādā virataṃ vippamuttaṃ, taṃ vāpi dhīrā muni vedayanti.

The wandering sage, abstaining from sexual intercourse, who in youth is not bound to anything; abstaining from intoxication and heedlessness, completely liberated—him, too, the wise know as a sage.

221.

221.

Aññāya [Pg.311] lokaṃ paramatthadassiṃ, oghaṃ samuddaṃ atitariya tādiṃ;

Taṃ chinnaganthaṃ asitaṃ anāsavaṃ, taṃ vāpi dhīrā muni vedayanti.

Having understood the world, seeing the ultimate truth, having crossed over the flood and the ocean—the steadfast one; him, with knots cut, unattached, without taints—him, too, the wise know as a sage.

222.

222.

Asamā ubho dūravihāravuttino, gihī dāraposī amamo ca subbato;

Parapāṇarodhāya gihī asaññato, niccaṃ munī rakkhati pāṇine yato.

The two are unequal, with distant dwellings and ways of life. The householder supports a wife; the other is without possessiveness and of good conduct. The householder is unrestrained, obstructing the life of others; the sage, ever restrained, protects living beings.

223.

223.

Sikhī yathā nīlagīvo vihaṅgamo, haṃsassa nopeti javaṃ kudācanaṃ;

Evaṃ gihī nānukaroti bhikkhuno, munino vivittassa vanamhi jhāyatoti.

Just as the crested, blue-necked bird can at no time match the speed of the swan, so the householder cannot imitate the monk, the sage who meditates in seclusion in the forest.

Munisuttaṃ dvādasamaṃ niṭṭhitaṃ.

The Muni Sutta, the twelfth, is concluded.

Uragavaggo paṭhamo niṭṭhito.

The Uragavagga, the first chapter, is concluded.

Tassuddānaṃ –

The summary:

Urago dhaniyo ceva, visāṇañca tathā kasi;

Cundo parābhavo ceva, vasalo mettabhāvanā.

Uraga, Dhaniya, and also Khaggavisāṇa and Kasi; Cunda and Parābhava, Vasala, and Metta.

Sātāgiro āḷavako, vijayo ca tathā muni;

Dvādasetāni suttāni, uragavaggoti vuccatīti.

Hemavata, Āḷavaka, and also Vijaya and Muni; these twelve suttas are called the Uragavagga.

2. Cūḷavaggo

2. The Minor Chapter

1. Ratanasuttaṃ

1. The Discourse on Jewels

224.

224.

Yānīdha [Pg.312] bhūtāni samāgatāni, bhummāni vā yāni va antalikkhe;

Sabbeva bhūtā sumanā bhavantu, athopi sakkacca suṇantu bhāsitaṃ.

Whatever beings have assembled here, whether terrestrial or celestial, may all these beings be of pleasant mind, and may they listen respectfully to what is spoken.

225.

225.

Tasmā hi bhūtā nisāmetha sabbe, mettaṃ karotha mānusiyā pajāya;

Divā ca ratto ca haranti ye baliṃ, tasmā hi ne rakkhatha appamattā.

Therefore, O beings, listen, all of you. Practice loving-kindness towards the human race. Those who bring you offerings by day and by night—therefore, protect them with diligence.

226.

226.

Yaṃ kiñci vittaṃ idha vā huraṃ vā, saggesu vā yaṃ ratanaṃ paṇītaṃ;

Na no samaṃ atthi tathāgatena, idampi buddhe ratanaṃ paṇītaṃ;

Etena saccena suvatthi hotu.

Whatever treasure there is, here or in the world beyond, or whatever excellent jewel in the heavens, none is equal to the Tathāgata. This, too, is an excellent jewel in the Buddha. By this truth, may there be well-being.

227.

227.

Khayaṃ virāgaṃ amataṃ paṇītaṃ, yadajjhagā sakyamunī samāhito;

Na tena dhammena samatthi kiñci, idampi dhamme ratanaṃ paṇītaṃ;

Etena saccena suvatthi hotu.

The destruction, dispassion, the deathless, the excellent, which the concentrated Sakyan Sage attained—there is nothing equal to that Dhamma. This excellent jewel is in the Dhamma. By this truth, may there be well-being.

228.

228.

Yaṃ buddhaseṭṭho parivaṇṇayī suciṃ, samādhimānantarikaññamāhu;

Samādhinā tena samo na vijjati, idampi dhamme ratanaṃ paṇītaṃ;

Etena saccena suvatthi hotu.

That pure concentration which the supreme Buddha praised, which they call the concentration with immediate result—there is no concentration equal to it. This excellent jewel is in the Dhamma. By this truth, may there be well-being.

229.

229.

Ye [Pg.313] puggalā aṭṭha sataṃ pasatthā, cattāri etāni yugāni honti;

Te dakkhiṇeyyā sugatassa sāvakā, etesu dinnāni mahapphalāni;

Idampi saṅghe ratanaṃ paṇītaṃ, etena saccena suvatthi hotu.

The eight individuals praised by the virtuous ones constitute four pairs. They are the disciples of the Sugata, worthy of offerings. Gifts given to them are of great fruit. This excellent jewel is in the Sangha. By this truth, may there be well-being.

230.

230.

Ye suppayuttā manasā daḷhena, nikkāmino gotamasāsanamhi;

Te pattipattā amataṃ vigayha, laddhā mudhā nibbutiṃ bhuñjamānā;

Idampi saṅghe ratanaṃ paṇītaṃ, etena saccena suvatthi hotu.

Those who are well-striving with a firm mind in the dispensation of Gotama, having gone forth from defilements; they have reached the goal to be reached. Having plunged into the Deathless, obtained without cost, they enjoy the bliss of extinguishment. This excellent jewel is in the Sangha. By this truth, may there be well-being.

231.

231.

Yathindakhīlo pathavissito siyā, catubbhi vātehi asampakampiyo;

Tathūpamaṃ sappurisaṃ vadāmi, yo ariyasaccāni avecca passati;

Idampi saṅghe ratanaṃ paṇītaṃ, etena saccena suvatthi hotu.

Just as a city-gate post, planted in the earth, would be unshakable by the four winds, so too, I say, is the good person who penetrates and sees the Noble Truths. This excellent jewel is in the Sangha. By this truth, may there be well-being.

232.

232.

Ye ariyasaccāni vibhāvayanti, gambhīrapaññena sudesitāni;

Kiñcāpi te honti bhusaṃ pamattā, na te bhavaṃ aṭṭhamamādiyanti;

Idampi saṅghe ratanaṃ paṇītaṃ, etena saccena suvatthi hotu.

Those who make clear the Noble Truths, well-taught by the one of profound wisdom—though they may be extremely heedless, they do not take up an eighth existence. This excellent jewel is in the Sangha. By this truth, may there be well-being.

233.

233.

Sahāvassa dassanasampadāya, tayassu dhammā jahitā bhavanti;

Sakkāyadiṭṭhi vicikicchitañca, sīlabbataṃ vāpi yadatthi kiñci.

Simultaneously with his attainment of vision, these three things are abandoned: personality-view, doubt, and whatever adherence to rites and rituals there may be.

234.

234.

Catūhapāyehi [Pg.314] ca vippamutto, chaccābhiṭhānāni bhabba kātuṃ ;

Idampi saṅghe ratanaṃ paṇītaṃ, etena saccena suvatthi hotu.

He is completely freed from the four woeful states and is incapable of committing the six heinous acts. This excellent jewel is in the Sangha. By this truth, may there be well-being.

235.

235.

Kiñcāpi so kamma karoti pāpakaṃ, kāyena vācā uda cetasā vā;

Abhabba so tassa paṭicchadāya, abhabbatā diṭṭhapadassa vuttā;

Idampi saṅghe ratanaṃ paṇītaṃ, etena saccena suvatthi hotu.

Even if he should commit an evil action by body, speech, or mind, he is incapable of concealing it. For one who has seen the Path, that incapacity has been declared. This excellent jewel is in the Sangha. By this truth, may there be well-being.

236.

236.

Vanappagumbe yatha phussitagge, gimhānamāse paṭhamasmiṃ gimhe;

Tathūpamaṃ dhammavaraṃ adesayi, nibbānagāmiṃ paramaṃ hitāya;

Idampi buddhe ratanaṃ paṇītaṃ, etena saccena suvatthi hotu.

Just as a forest grove in the first month of summer has blossoming treetops, so too is the excellent Dhamma he taught, which leads to Nibbāna, for the ultimate welfare. This excellent jewel is in the Buddha. By this truth, may there be well-being.

237.

237.

Varo varaññū varado varāharo, anuttaro dhammavaraṃ adesayi;

Idampi buddhe ratanaṃ paṇītaṃ, etena saccena suvatthi hotu.

The Excellent One, the Knower of the Excellent, the Giver of the Excellent, the Bringer of the Excellent, the Unsurpassed One taught the excellent Dhamma. This excellent jewel is in the Buddha. By this truth, may there be well-being.

238.

238.

Khīṇaṃ purāṇaṃ nava natthi sambhavaṃ, virattacittāyatike bhavasmiṃ;

Te khīṇabījā avirūḷhichandā, nibbanti dhīrā yathāyaṃ padīpo;

Idampi saṅghe ratanaṃ paṇītaṃ, etena saccena suvatthi hotu.

Their old kamma is exhausted, there is no new becoming. With minds detached from future existence, their seeds of rebirth are destroyed, their desires do not grow. The wise are extinguished just like this lamp. This excellent jewel is in the Sangha. By this truth, may there be well-being.

239.

239.

Yānīdha [Pg.315] bhūtāni samāgatāni, bhummāni vā yāni va antalikkhe;

Tathāgataṃ devamanussapūjitaṃ, buddhaṃ namassāma suvatthi hotu.

Whatever beings have assembled here, whether terrestrial or those in the sky, we pay homage to the Tathāgata, the Buddha, honored by devas and humans. May there be well-being.

240.

240.

Yānīdha bhūtāni samāgatāni, bhummāni vā yāni va antalikkhe;

Tathāgataṃ devamanussapūjitaṃ, dhammaṃ namassāma suvatthi hotu.

Whatever beings have assembled here, whether terrestrial or those in the sky, we pay homage to the Dhamma, realized by the Tathāgata, honored by devas and humans. May there be well-being.

241.

241.

Yānīdha bhūtāni samāgatāni, bhummāni vā yāni va antalikkhe;

Tathāgataṃ devamanussapūjitaṃ, saṅghaṃ namassāma suvatthi hotūti.

Whatever beings have assembled here, whether terrestrial or those in the sky, we pay homage to the Sangha, which has followed the Tathāgata, honored by devas and humans. May there be well-being.

Ratanasuttaṃ paṭhamaṃ niṭṭhitaṃ.

The first Ratana Sutta is concluded.

2. Āmagandhasuttaṃ

2. The Āmagandha Sutta

242.

242.

‘‘Sāmākaciṅgūlakacīnakāni ca, pattapphalaṃ mūlaphalaṃ gavipphalaṃ;

Dhammena laddhaṃ satamasnamānā, na kāmakāmā alikaṃ bhaṇanti.

The virtuous, partaking of wild grains like sāmāka, ciṅgūlaka, and cīnaka, and of leaf-fruits, root-fruits, and vine-fruits, obtained righteously, do not speak falsehoods for the sake of sensual pleasures.

243.

243.

‘‘Yadasnamāno sukataṃ suniṭṭhitaṃ, parehi dinnaṃ payataṃ paṇītaṃ;

Sālīnamannaṃ paribhuñjamāno, so bhuñjasī kassapa āmagandhaṃ.

You who eat what is well-prepared and well-finished, given by others, pure and excellent; partaking of rice from Sāli grains, you, Kassapa, consume the raw stench.

244.

244.

‘‘Na [Pg.316] āmagandho mama kappatīti, icceva tvaṃ bhāsasi brahmabandhu;

Sālīnamannaṃ paribhuñjamāno, sakuntamaṃsehi susaṅkhatehi;

Pucchāmi taṃ kassapa etamatthaṃ, kathaṃ pakāro tava āmagandho’’.

‘The raw stench is not suitable for me,’ thus indeed you speak, O kinsman of Brahmā, while partaking of rice from Sāli grains together with well-prepared bird meat. I ask you this matter, Kassapa: of what kind is your raw stench?

245.

245.

‘‘Pāṇātipāto vadhachedabandhanaṃ, theyyaṃ musāvādo nikativañcanāni ca;

Ajjhenakuttaṃ paradārasevanā, esāmagandho na hi maṃsabhojanaṃ.

The taking of life, striking, cutting, and binding, theft, speaking falsehood, fraud and deception, worthless study, and consorting with the wives of others—this is the raw stench, and not the eating of meat.

246.

246.

‘‘Ye idha kāmesu asaññatā janā, rasesu giddhā asucibhāvamassitā ;

Natthikadiṭṭhī visamā durannayā, esāmagandho na hi maṃsabhojanaṃ.

Those people here who are unrestrained in sensual pleasures, greedy for tastes, and resort to impurity; who hold nihilistic views, are crooked and hard to guide—this is the raw stench, and not the eating of meat.

247.

247.

‘‘Ye lūkhasā dāruṇā piṭṭhimaṃsikā, mittadduno nikkaruṇātimānino;

Adānasīlā na ca denti kassaci, esāmagandho na hi maṃsabhojanaṃ.

Those who are harsh, cruel, backbiters, treacherous to friends, merciless, and exceedingly proud; who are not disposed to giving and give nothing to anyone—this is the raw stench, and not the eating of meat.

248.

248.

‘‘Kodho mado thambho paccupaṭṭhāpanā, māyā usūyā bhassasamussayo ca;

Mānātimāno ca asabbhi santhavo, esāmagandho na hi maṃsabhojanaṃ.

Anger, intoxication, stubbornness, opposition, deceit, envy, and boasting; conceit and arrogance, and association with the ignoble—this is the raw stench, and not the eating of meat.

249.

249.

‘‘Ye pāpasīlā iṇaghātasūcakā, vohārakūṭā idha pāṭirūpikā ;

Narādhamā yedha karonti kibbisaṃ, esāmagandho na hi maṃsabhojanaṃ.

Those of evil conduct, who default on debts, are slanderers, are fraudulent in their dealings, and are impostors here; the vilest of men who commit wickedness in this world—this is the raw stench, and not the eating of meat.

250.

250.

‘‘Ye [Pg.317] idha pāṇesu asaññatā janā, paresamādāya vihesamuyyutā;

Dussīlaluddā pharusā anādarā, esāmagandho na hi maṃsabhojanaṃ.

Those people in this world who are unrestrained towards living beings, who take what belongs to others and are intent on causing harm; who are immoral, ruthless, harsh, and disrespectful—this is the raw stench, and not the eating of meat.

251.

251.

‘‘Etesu giddhā viruddhātipātino, niccuyyutā pecca tamaṃ vajanti ye;

Patanti sattā nirayaṃ avaṃsirā, esāmagandho na hi maṃsabhojanaṃ.

Those who are greedy for these things, hostile, and given to injuring life; who are ever striving in evil, go to darkness after death. Such beings fall headlong into hell—this is the raw stench, and not the eating of meat.

252.

252.

‘‘Na macchamaṃsānamanāsakattaṃ, na naggiyaṃ na muṇḍiyaṃ jaṭājallaṃ;

Kharājināni nāggihuttassupasevanā, ye vāpi loke amarā bahū tapā;

Mantāhutī yaññamutūpasevanā, sodhenti maccaṃ avitiṇṇakaṅkhaṃ.

Not the non-eating of fish and meat, not nakedness, not a shaven head, not matted hair and dirt, not rough antelope skins, not tending the sacrificial fire, nor any of the many penances in the world for the sake of immortality; not hymns, offerings, sacrifices, nor seasonal observances can purify a mortal who has not overcome doubt.

253.

253.

‘‘Yo tesu gutto viditindriyo care, dhamme ṭhito ajjavamaddave rato;

Saṅgātigo sabbadukkhappahīno, na lippati diṭṭhasutesu dhīro’’.

One who would fare with senses guarded and known, established in the Dhamma, delighting in uprightness and gentleness; gone beyond attachments, having abandoned all suffering—that steadfast one is not stained by what is seen and heard.

254.

254.

Iccetamatthaṃ bhagavā punappunaṃ, akkhāsi naṃ vedayi mantapāragū;

Citrāhi gāthāhi munī pakāsayi, nirāmagandho asito durannayo.

Thus the Blessed One explained this meaning again and again; the one gone to the end of the sacred verses understood it. The Sage—free from the raw stench, unattached, and difficult to lead astray—revealed it with varied verses.

255.

255.

Sutvāna buddhassa subhāsitaṃ padaṃ, nirāmagandhaṃ sabbadukkhappanūdanaṃ;

Nīcamano vandi tathāgatassa, tattheva pabbajjamarocayitthāti.

Having heard the Buddha's well-spoken teaching, free from the raw stench and dispelling all suffering, he, with a humble mind, paid homage to the Tathāgata's feet and right there requested to go forth.

Āmagandhasuttaṃ dutiyaṃ niṭṭhitaṃ.

The Āmagandha Sutta, the second, is concluded.

3. Hirisuttaṃ

3. The Hiri Sutta

256.

256.

Hiriṃ [Pg.318] tarantaṃ vijigucchamānaṃ, tavāhamasmi iti bhāsamānaṃ;

Sayhāni kammāni anādiyantaṃ, neso mamanti iti naṃ vijaññā.

A wise person should know him who transgresses shame and is devoid of conscience, who says, 'I am your companion,' yet does not undertake the deeds that should be done, thinking: 'This one is not my friend.'

257.

257.

Ananvayaṃ piyaṃ vācaṃ, yo mittesu pakubbati;

Akarontaṃ bhāsamānaṃ, parijānanti paṇḍitā.

The wise discern him who speaks to friends with sweet words unconnected to deeds; they know that one who speaks but does not act is a false friend whose only measure is his speech.

258.

258.

Na so mitto yo sadā appamatto, bhedāsaṅkī randhamevānupassī;

Yasmiñca seti urasīva putto, sa ve mitto yo parehi abhejjo.

He is no friend who is always vigilant, apprehensive of dissension, and only looking for faults. But he in whom one rests without apprehension, like a son on his father's breast, and who cannot be divided by others—he truly is a friend.

259.

259.

Pāmujjakaraṇaṃ ṭhānaṃ, pasaṃsāvahanaṃ sukhaṃ;

Phalānisaṃso bhāveti, vahanto porisaṃ dhuraṃ.

Bearing the burden fit for a man, one who desires the fruit and benefit cultivates that state of right exertion which produces joy, brings praise, and is happiness.

260.

260.

Pavivekarasaṃ pitvā, rasaṃ upasamassa ca;

Niddaro hoti nippāpo, dhammapītirasaṃ pivanti.

Having drunk the taste of seclusion and the taste of tranquility, one who drinks the taste of the joy of the Dhamma becomes free from distress and free from evil.

Hirisuttaṃ tatiyaṃ niṭṭhitaṃ.

The Hiri Sutta, the third, is concluded.

4. Maṅgalasuttaṃ

4. The Maṅgala Sutta

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ gāthāya ajjhabhāsi –

Thus have I heard. At one time the Blessed One was dwelling in Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. Then, when the night was far advanced, a certain deity of surpassing radiance, illuminating the whole of Jeta's Grove, approached the Blessed One. Having approached, he paid homage to the Blessed One and stood to one side. Standing to one side, that deity addressed the Blessed One in verse:

261.

261.

‘‘Bahū devā manussā ca, maṅgalāni acintayuṃ;

Ākaṅkhamānā sotthānaṃ, brūhi maṅgalamuttamaṃ’’.

Many gods and humans have pondered on blessings, desiring well-being. Declare the highest blessing!

262.

262.

‘‘Asevanā [Pg.319] ca bālānaṃ, paṇḍitānañca sevanā;

Pūjā ca pūjaneyyānaṃ, etaṃ maṅgalamuttamaṃ.

Not associating with fools, associating with the wise, and paying homage to those worthy of homage—this is the highest blessing.

263.

263.

‘‘Patirūpadesavāso ca, pubbe ca katapuññatā;

Attasammāpaṇidhi ca, etaṃ maṅgalamuttamaṃ.

Living in a suitable land, having done meritorious deeds in the past, and setting oneself in the right direction—this is the highest blessing.

264.

264.

‘‘Bāhusaccañca sippañca, vinayo ca susikkhito;

Subhāsitā ca yā vācā, etaṃ maṅgalamuttamaṃ.

Vast learning and skill, well-trained discipline, and well-spoken speech—this is the highest blessing.

265.

265.

‘‘Mātāpitu upaṭṭhānaṃ, puttadārassa saṅgaho;

Anākulā ca kammantā, etaṃ maṅgalamuttamaṃ.

Supporting mother and father, the support of wife and children, and peaceful occupations—this is the highest blessing.

266.

266.

‘‘Dānañca dhammacariyā ca, ñātakānañca saṅgaho;

Anavajjāni kammāni, etaṃ maṅgalamuttamaṃ.

Generosity, righteous conduct, helping relatives, and blameless deeds—this is the highest blessing.

267.

267.

‘‘Āratī viratī pāpā, majjapānā ca saṃyamo;

Appamādo ca dhammesu, etaṃ maṅgalamuttamaṃ.

Abhorrence of evil and abstaining from it, restraint from intoxicants, and diligence in wholesome states—this is the highest blessing.

268.

268.

‘‘Gāravo ca nivāto ca, santuṭṭhi ca kataññutā;

Kālena dhammassavanaṃ, etaṃ maṅgalamuttamaṃ.

Reverence and humility, contentment and gratitude, and listening to the Dhamma at the proper time—this is the highest blessing.

269.

269.

‘‘Khantī ca sovacassatā, samaṇānañca dassanaṃ;

Kālena dhammasākacchā, etaṃ maṅgalamuttamaṃ.

Patience and being easy to admonish, the sight of ascetics, and timely discussion of the Dhamma—this is the highest blessing.

270.

270.

‘‘Tapo ca brahmacariyañca, ariyasaccāna dassanaṃ;

Nibbānasacchikiriyā ca, etaṃ maṅgalamuttamaṃ.

Austerity and the holy life, the vision of the Noble Truths, and the realization of Nibbāna—this is the highest blessing.

271.

271.

‘‘Phuṭṭhassa lokadhammehi, cittaṃ yassa na kampati;

Asokaṃ virajaṃ khemaṃ, etaṃ maṅgalamuttamaṃ.

Whose mind, struck by worldly conditions, does not waver; sorrowless, stainless, secure—this is the highest blessing.

272.

272.

‘‘Etādisāni katvāna, sabbatthamaparājitā;

Sabbattha sotthiṃ gacchanti, taṃ tesaṃ maṅgalamuttama’’nti.

Having done such deeds, they are undefeated in every way; everywhere they go in safety—that is their supreme blessing.

Maṅgalasuttaṃ catutthaṃ niṭṭhitaṃ.

The Maṅgala Sutta, the fourth, is concluded.

5. Sūcilomasuttaṃ

5. The Sūciloma Sutta

Evaṃ [Pg.320] me sutaṃ – ekaṃ samayaṃ bhagavā gayāyaṃ viharati ṭaṅkitamañce sūcilomassa yakkhassa bhavane. Tena kho pana samayena kharo ca yakkho sūcilomo ca yakkho bhagavato avidūre atikkamanti. Atha kho kharo yakkho sūcilomaṃ yakkhaṃ etadavoca – ‘‘eso samaṇo’’ti. ‘‘Neso samaṇo, samaṇako eso. Yāvāhaṃ jānāmi yadi vā so samaṇo, yadi vā so samaṇako’’ti.

Thus have I heard. At one time the Blessed One was dwelling at Gayā on the stone couch in the abode of the yakkha Sūciloma. Now at that time the yakkhas Kharo and Sūciloma were passing by not far from the Blessed One. Then the yakkha Kharo said to the yakkha Sūciloma: “This is a recluse.” “This is no recluse; this is a counterfeit recluse. I shall find out whether he is a recluse or a counterfeit recluse.”

Atha kho sūcilomo yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato kāyaṃ upanāmesi. Atha kho bhagavā kāyaṃ apanāmesi. Atha kho sūcilomo yakkho bhagavantaṃ etadavoca – ‘‘bhāyasi maṃ, samaṇā’’ti? ‘‘Na khvāhaṃ taṃ, āvuso, bhāyāmi; api ca te sapphasso pāpako’’ti.

Then the yakkha Sūciloma approached the Blessed One. Having approached, he pressed his body against the Blessed One. Then the Blessed One drew his body away. Then the yakkha Sūciloma said to the Blessed One: “Are you afraid of me, recluse?” “No, friend, I am not afraid of you; but your touch is wicked.”

‘‘Pañhaṃ taṃ, samaṇa, pucchissāmi. Sace me na byākarissasi, cittaṃ vā te khipissāmi, hadayaṃ vā te phālessāmi, pādesu vā gahetvā pāragaṅgāya khipissāmī’’ti.

“I will ask you a question, recluse. If you do not answer me, I will drive you out of your mind, or I will split your heart, or I will grab you by the feet and hurl you to the far bank of the Ganges.”

‘‘Na khvāhaṃ taṃ, āvuso, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo me cittaṃ vā khipeyya hadayaṃ vā phāleyya pādesu vā gahetvā pāragaṅgāya khipeyya. Api ca tvaṃ, āvuso, puccha yadākaṅkhasī’’ti. Atha kho sūcilomo yakkho bhagavantaṃ gāthāya ajjhabhāsi –

“Friend, I do not see anyone in this world with its devas, its Māra, and its Brahmā, in this generation with its recluses and brahmins, with its devas and humans, who could drive me out of my mind, or split my heart, or grab me by the feet and hurl me to the far bank of the Ganges. But, friend, ask what you wish.” Then the yakkha Sūciloma addressed the Blessed One in verse:

273.

273.

‘‘Rāgo ca doso ca kutonidānā, aratī ratī lomahaṃso kutojā;

Kuto samuṭṭhāya manovitakkā, kumārakā dhaṅkamivossajanti’’.

“From what source are lust and hatred? Whence are born discontent, delight, and horror? Whence arising do thoughts of the mind take flight, as boys let fly a crow?”

274.

274.

‘‘Rāgo ca doso ca itonidānā, aratī ratī lomahaṃso itojā;

Ito samuṭṭhāya manovitakkā, kumārakā dhaṅkamivossajanti.

“Lust and hatred have their source in this; discontent, delight, and horror are born from this. Arising from this, thoughts of the mind take flight, as boys let fly a crow.

274.

274.

‘‘Snehajā [Pg.321] attasambhūtā, nigrodhasseva khandhajā;

Puthū visattā kāmesu, māluvāva vitatāvane.

“Born of craving, arisen from the self, like the shoots born from the trunk of a banyan tree; they are manifold, clinging to sensual pleasures, like a māluvā creeper spread out in a forest.

275.

275.

‘‘Ye naṃ pajānanti yatonidānaṃ, te naṃ vinodenti suṇohi yakkha;

Te duttaraṃ oghamimaṃ taranti, atiṇṇapubbaṃ apunabbhavāyā’’ti.

“Those who understand whence it is sourced, they dispel it—listen, yakkha! They cross this flood, so hard to cross, not crossed before, for the sake of no future becoming.”

Sūcilomasuttaṃ pañcamaṃ niṭṭhitaṃ.

The Sūciloma Sutta, the fifth, is concluded.

6. Dhammacariyasuttaṃ

6. The Sutta on the Practice of Dhamma

276.

276.

Dhammacariyaṃ brahmacariyaṃ, etadāhu vasuttamaṃ;

Pabbajitopi ce hoti, agārā anagāriyaṃ.

The practice of Dhamma and the holy life—this they declare is the highest wealth, even for one who has gone forth from the household life into homelessness.

277.

277.

So ce mukharajātiko, vihesābhirato mago;

Jīvitaṃ tassa pāpiyo, rajaṃ vaḍḍheti attano.

But if he is of a harsh-mouthed nature, a wild beast delighting in harassment, his life is evil; he increases his own defilement.

278.

278.

Kalahābhirato bhikkhu, mohadhammena āvuto;

Akkhātampi na jānāti, dhammaṃ buddhena desitaṃ.

A bhikkhu who delights in quarrels, shrouded by the state of delusion, does not understand the Dhamma taught by the Buddha, even when it is declared.

279.

279.

Vihesaṃ bhāvitattānaṃ, avijjāya purakkhato;

Saṃkilesaṃ na jānāti, maggaṃ nirayagāminaṃ.

Harassing those with developed minds, escorted by ignorance, he does not know the defiling path that leads to hell.

280.

280.

Vinipātaṃ samāpanno, gabbhā gabbhaṃ tamā tamaṃ;

Sa ve tādisako bhikkhu, pecca dukkhaṃ nigacchati.

Having fallen into a state of ruin, he goes from womb to womb, from darkness to darkness. Indeed, such a bhikkhu, on passing away, goes to suffering.

281.

281.

Gūthakūpo yathā assa, sampuṇṇo gaṇavassiko;

Yo ca evarūpo assa, dubbisodho hi sāṅgaṇo.

Like a cesspool filled for many years, one of such a nature is stained and hard to purify.

282.

282.

Yaṃ evarūpaṃ jānātha, bhikkhavo gehanissitaṃ;

Pāpicchaṃ pāpasaṅkappaṃ, pāpaācāragocaraṃ.

Bhikkhus, when you know someone to be of such a kind—dependent on the household life, with evil wishes, evil intentions, and evil conduct and resort—

283.

283.

Sabbe [Pg.322] samaggā hutvāna, abhinibbajjiyātha naṃ;

Kāraṇḍavaṃ niddhamatha, kasambuṃ apakassatha.

all of you, having come together in unity, should shun him. Winnow out the rubbish! Drag away the refuse!

284.

284.

Tato palāpe vāhetha, assamaṇe samaṇamānine;

Niddhamitvāna pāpicche, pāpaācāragocare.

Then blow away the chaff, the non-recluses who consider themselves recluses. Having winnowed out those of evil wishes, and of evil conduct and resort,

285.

285.

Suddhā suddhehi saṃvāsaṃ, kappayavho patissatā;

Tato samaggā nipakā, dukkhassantaṃ karissathāti.

being pure, you should associate with the pure, being respectful. Then, harmonious and prudent, you will make an end of suffering.”

Dhammacariyasuttaṃ chaṭṭhaṃ niṭṭhitaṃ.

The Sutta on the Practice of Dhamma, the sixth, is finished.

7. Brāhmaṇadhammikasuttaṃ

7. The Sutta on the Righteous Practice of the Brahmins

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho sambahulā kosalakā brāhmaṇamahāsālā jiṇṇā vuḍḍhā mahallakā addhagatā vayoanuppattā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te brāhmaṇamahāsālā bhagavantaṃ etadavocuṃ – ‘‘sandissanti nu kho, bho gotama, etarahi brāhmaṇā porāṇānaṃ brāhmaṇānaṃ brāhmaṇadhamme’’ti? ‘‘Na kho, brāhmaṇā, sandissanti etarahi brāhmaṇā porāṇānaṃ brāhmaṇānaṃ brāhmaṇadhamme’’ti. ‘‘Sādhu no bhavaṃ gotamo porāṇānaṃ brāhmaṇānaṃ brāhmaṇadhammaṃ bhāsatu, sace bhoto gotamassa agarū’’ti. ‘‘Tena hi, brāhmaṇā, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho te brāhmaṇamahāsālā bhagavato paccassosuṃ. Bhagavā etadavoca –

Thus have I heard. At one time the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then a number of prominent brahmins of Kosala of great wealth—old, aged, burdened with years, advanced in life, who had reached the last stage—approached the Blessed One. They exchanged greetings with him, and when they had concluded their greetings and cordial talk, they sat down to one side and said to the Blessed One: “Master Gotama, are the brahmins of today seen to be in keeping with the righteous practice of the ancient brahmins?” “No, brahmins, the brahmins of today are not seen to be in keeping with the righteous practice of the ancient brahmins.” “It would be good if Master Gotama would speak to us on the righteous practice of the ancient brahmins, if it is not troublesome for him.” “Then listen, brahmins, and attend closely. I will speak.” “Yes, sir,” those prominent brahmins of great wealth replied. The Blessed One said this:

286.

286.

‘‘Isayo pubbakā āsuṃ, saññatattā tapassino;

Pañca kāmaguṇe hitvā, attadatthamacārisuṃ.

“The sages of the past were self-restrained, ascetics; having abandoned the five strands of sensual pleasure, they practiced for their own welfare.

287.

287.

‘‘Na pasū brāhmaṇānāsuṃ, na hiraññaṃ na dhāniyaṃ;

Sajjhāyadhanadhaññāsuṃ, brahmaṃ nidhimapālayuṃ.

“The brahmins had no cattle, no gold, and no grain. Recitation was their wealth and grain; they guarded the holy treasure.

288.

288.

‘‘Yaṃ [Pg.323] nesaṃ pakataṃ āsi, dvārabhattaṃ upaṭṭhitaṃ;

Saddhāpakatamesānaṃ, dātave tadamaññisuṃ.

“The almsfood prepared for them and placed at the door, offered in faith to those seekers, was regarded as a gift to be given.

289.

289.

‘‘Nānārattehi vatthehi, sayanehāvasathehi ca;

Phītā janapadā raṭṭhā, te namassiṃsu brāhmaṇe.

“The prosperous provinces and kingdoms honored those brahmins with variously colored cloths, and with beds and lodgings.

290.

290.

‘‘Avajjhā brāhmaṇā āsuṃ, ajeyyā dhammarakkhitā;

Na ne koci nivāresi, kuladvāresu sabbaso.

“The brahmins were inviolable, invincible, protected by the Dhamma. No one obstructed them at all at the doors of families.

291.

291.

‘‘Aṭṭhacattālīsaṃ vassāni, (komāra) brahmacariyaṃ cariṃsu te;

Vijjācaraṇapariyeṭṭhiṃ, acaruṃ brāhmaṇā pure.

“For forty-eight years they practiced the youthful holy life. In the past, the brahmins practiced in search of knowledge and conduct.

292.

292.

‘‘Na brāhmaṇā aññamagamuṃ, napi bhariyaṃ kiṇiṃsu te;

Sampiyeneva saṃvāsaṃ, saṅgantvā samarocayuṃ.

“Brahmins did not go to another, nor did they buy a wife; having come together through mutual affection, they lived in association and were pleased.

293.

293.

‘‘Aññatra tamhā samayā, utuveramaṇiṃ pati;

Antarā methunaṃ dhammaṃ, nāssu gacchanti brāhmaṇā.

“Except for that time, the wife’s fertile period, the brahmins did not engage in sexual intercourse in the interval.

294.

294.

‘‘Brahmacariyañca sīlañca, ajjavaṃ maddavaṃ tapaṃ;

Soraccaṃ avihiṃsañca, khantiñcāpi avaṇṇayuṃ.

“They praised the holy life and virtue, honesty, gentleness, austerity, mildness, non-harming, and also patience.

295.

295.

‘‘Yo nesaṃ paramo āsi, brahmā daḷhaparakkamo;

Sa vāpi methunaṃ dhammaṃ, supinantepi nāgamā.

“He who was the foremost among them, a brahmin like Brahma, of firm striving, did not engage in sexual intercourse, not even in a dream.

296.

296.

‘‘Tassa vattamanusikkhantā, idheke viññujātikā;

Brahmacariyañca sīlañca, khantiñcāpi avaṇṇayuṃ.

“Following his practice, some wise people here praised the holy life, virtue, and also patience.

297.

297.

‘‘Taṇḍulaṃ sayanaṃ vatthaṃ, sappitelañca yāciya;

Dhammena samodhānetvā, tato yaññamakappayuṃ.

“Having requested rice, beds, cloths, ghee, and oil, and having collected them righteously, they then performed a sacrifice.

298.

298.

‘‘Upaṭṭhitasmiṃ yaññasmiṃ, nāssu gāvo haniṃsu te;

Yathā mātā pitā bhātā, aññe vāpi ca ñātakā;

Gāvo no paramā mittā, yāsu jāyanti osadhā.

“When the sacrifice was prepared, they did not kill cows. Like a mother, a father, a brother, or other relatives, cows are our supreme friends, in whom medicines are produced.

299.

299.

‘‘Annadā baladā cetā, vaṇṇadā sukhadā tathā ;

Etamatthavasaṃ ñatvā, nāssu gāvo haniṃsu te.

“They are givers of food and strength, of good complexion and of happiness. Knowing this benefit, they did not kill cows.

300.

300.

‘‘Sukhumālā [Pg.324] mahākāyā, vaṇṇavanto yasassino;

Brāhmaṇā sehi dhammehi, kiccākiccesu ussukā;

Yāva loke avattiṃsu, sukhamedhitthayaṃ pajā.

“The brahmins were refined, large-bodied, of good complexion, and renowned. Zealous in their duties and non-duties according to their own principles, for as long as they abided in the world, this generation prospered.

301.

301.

‘‘Tesaṃ āsi vipallāso, disvāna aṇuto aṇuṃ;

Rājino ca viyākāraṃ, nāriyo samalaṅkatā.

“Then a deviation occurred in them. Seeing, little by little, the king’s splendor and the well-adorned women,

302.

302.

‘‘Rathe cājaññasaṃyutte, sukate cittasibbane;

Nivesane nivese ca, vibhatte bhāgaso mite.

and chariots yoked with thoroughbreds, well-made and intricately stitched; and dwellings and houses, divided by portions and measured out.

303.

303.

‘‘Gomaṇḍalaparibyūḷhaṃ, nārīvaragaṇāyutaṃ;

Uḷāraṃ mānusaṃ bhogaṃ, abhijjhāyiṃsu brāhmaṇā.

Surrounded by herds of cattle and attended by groups of excellent women—the brahmins coveted this magnificent human enjoyment.

304.

304.

‘‘Te tattha mante ganthetvā, okkākaṃ tadupāgamuṃ;

Pahūtadhanadhaññosi, yajassu bahu te vittaṃ;

Yajassu bahu te dhanaṃ.

Having composed hymns for this, they approached King Okkāka, saying: ‘You have abundant wealth and grain. Perform a sacrifice, for you have much property! Perform a sacrifice, for you have much wealth!’

305.

305.

‘‘Tato ca rājā saññatto, brāhmaṇehi rathesabho;

Assamedhaṃ purisamedhaṃ, sammāpāsaṃ vājapeyyaṃ niraggaḷaṃ;

Ete yāge yajitvāna, brāhmaṇānamadā dhanaṃ.

Then the king, the lord of chariots, persuaded by the brahmins, performed these sacrifices: the horse sacrifice, the human sacrifice, the sammāpāsa, the vājapeyya, and the niraggaḷa. Having performed these sacrifices, he gave wealth to the brahmins:

306.

306.

‘‘Gāvo sayanañca vatthañca, nāriyo samalaṅkatā;

Rathe cājaññasaṃyutte, sukate cittasibbane.

cows, beds, and cloths, and well-adorned women; and chariots yoked with thoroughbreds, well-made and intricately stitched;

307.

307.

‘‘Nivesanāni rammāni, suvibhattāni bhāgaso;

Nānādhaññassa pūretvā, brāhmaṇānamadā dhanaṃ.

delightful mansions, well-divided into portions; having filled these with various kinds of treasures, the king gave this wealth to the brahmins.

308.

308.

‘‘Te ca tattha dhanaṃ laddhā, sannidhiṃ samarocayuṃ;

Tesaṃ icchāvatiṇṇānaṃ, bhiyyo taṇhā pavaḍḍhatha;

Te tattha mante ganthetvā, okkākaṃ punamupāgamuṃ.

And they, having received wealth there, took delight in hoarding. For them, whose minds were overcome by desire, craving grew ever more. Thereupon, having composed hymns, they approached King Okkāka again.

309.

309.

‘‘Yathā āpo ca pathavī ca, hiraññaṃ dhanadhāniyaṃ;

Evaṃ gāvo manussānaṃ, parikkhāro so hi pāṇinaṃ;

Yajassu bahu te vittaṃ, yajassu bahu te dhanaṃ.

‘Just as water and earth, gold, wealth, and grain are requisites for living beings, so too are cows for human beings. Perform a sacrifice, for you have much property! Perform a sacrifice, for you have much wealth!’

310.

310.

‘‘Tato ca rājā saññatto, brāhmaṇehi rathesabho;

Nekā satasahassiyo, gāvo yaññe aghātayi.

Then the king, the lord of chariots, persuaded by the brahmins, had many hundreds of thousands of cows slaughtered in the sacrifice.

311.

311.

‘‘Na [Pg.325] pādā na visāṇena, nāssu hiṃsanti kenaci;

Gāvo eḷakasamānā, soratā kumbhadūhanā;

Tā visāṇe gahetvāna, rājā satthena ghātayi.

Neither with foot nor with horn did they harm anyone; the cows, like sheep, were gentle and yielded milk by the potful. Seizing them by the horns, the king had them slain with a sword.

312.

312.

‘‘Tato devā pitaro ca, indo asurarakkhasā;

Adhammo iti pakkanduṃ, yaṃ satthaṃ nipatī gave.

Then the devas, the ancestors, Indra, the asuras, and the rakṣasas cried out, ‘This is unrighteousness!’ when the sword fell upon the cows.

313.

313.

‘‘Tayo rogā pure āsuṃ, icchā anasanaṃ jarā;

Pasūnañca samārambhā, aṭṭhānavutimāgamuṃ.

Formerly, there were three diseases: desire, hunger, and old age. But from the slaughter of cattle, ninety-eight diseases arose.

314.

314.

‘‘Eso adhammo daṇḍānaṃ, okkanto purāṇo ahu;

Adūsikāyo haññanti, dhammā dhaṃsanti yājakā.

This unrighteous use of violence has come down from ancient times. The innocent are slain, and the sacrificers fall away from righteousness.

315.

315.

‘‘Evameso aṇudhammo, porāṇo viññugarahito;

Yattha edisakaṃ passati, yājakaṃ garahatī jano.

Thus this base, ancient practice is censured by the wise. Wherever one sees such a sacrificer, the people censure him.

316.

316.

‘‘Evaṃ dhamme viyāpanne, vibhinnā suddavessikā;

Puthū vibhinnā khattiyā, patiṃ bhariyāvamaññatha.

When the Dhamma was thus corrupted, the Suddas and the Vessas were divided. The Khattiyas were divided in many ways, and wives despised their husbands.

317.

317.

‘‘Khattiyā brahmabandhū ca, ye caññe gottarakkhitā;

Jātivādaṃ niraṃkatvā, kāmānaṃ vasamanvagu’’nti.

Khattiyas, brahmins, and others who were protected by their lineage, having disregarded the doctrine of birth, came under the sway of sensual pleasures.”

Evaṃ vutte, te brāhmaṇamahāsālā bhagavantaṃ etadavocuṃ – ‘‘abhikkantaṃ, bho gotama…pe. … upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate’’ti.

When this was said, those brahmin householders of great wealth said to the Blessed One: “Excellent, Master Gotama… From this day forward, may Master Gotama remember us as lay followers who have gone for refuge for as long as life lasts.”

Brāhmaṇadhammikasuttaṃ sattamaṃ niṭṭhitaṃ.

The seventh discourse, the Brāhmaṇadhammika Sutta, is concluded.

8. Nāvāsuttaṃ

8. The Discourse on the Boat

318.

318.

Yasmā hi dhammaṃ puriso vijaññā, indaṃva naṃ devatā pūjayeyya;

So pūjito tasmi pasannacitto, bahussuto pātukaroti dhammaṃ.

A person should worship him from whom he may know the Dhamma, just as the devas worship Indra. Being thus worshipped, that learned one, with a mind of confidence toward him, makes the Dhamma manifest.

319.

319.

Tadaṭṭhikatvāna [Pg.326] nisamma dhīro, dhammānudhammaṃ paṭipajjamāno;

Viññū vibhāvī nipuṇo ca hoti, yo tādisaṃ bhajati appamatto.

The wise one who diligently attends upon such a teacher, having made it his aim and listened well, practicing in conformity with the Dhamma, becomes discerning, eloquent, and subtle.

320.

320.

Khuddañca bālaṃ upasevamāno, anāgatatthañca usūyakañca;

Idheva dhammaṃ avibhāvayitvā, avitiṇṇakaṅkho maraṇaṃ upeti.

One who associates with a teacher who is base, a fool, one who has not understood the meaning, and is envious—without having made the Dhamma clear right here, he goes to his death with doubt uncrossed.

321.

321.

Yathā naro āpagamotaritvā, mahodakaṃ salilaṃ sīghasotaṃ;

So vuyhamāno anusotagāmī, kiṃ so pare sakkhati tārayetuṃ.

Just as a man, having entered a river with much water, a boundless flood with a swift current, is swept away, going along with the stream—how could he be able to help others cross?

322.

322.

Tatheva dhammaṃ avibhāvayitvā, bahussutānaṃ anisāmayatthaṃ;

Sayaṃ ajānaṃ avitiṇṇakaṅkho, kiṃ so pare sakkhati nijjhapetuṃ.

Just so, one who has not made the Dhamma clear, who has not heeded the meaning from the learned, who himself does not know and has his own doubt uncrossed—how could he make others understand?

323.

323.

Yathāpi nāvaṃ daḷhamāruhitvā, phiyena rittena samaṅgibhūto;

So tāraye tattha bahūpi aññe, tatrūpayaññū kusalo mutīmā.

Just as one who, having boarded a sturdy boat and being equipped with oar and rudder, could help many others cross—he being one who knows the means for it, skilled and intelligent.

324.

324.

Evampi yo vedagu bhāvitatto, bahussuto hoti avedhadhammo;

So kho pare nijjhapaye pajānaṃ, sotāvadhānūpanisūpapanne.

Even so, a teacher who has gone to the end of knowledge, has a developed self, is of great learning, and is of an unshakable nature—he indeed, knowing it himself, can make others understand, those who are endowed with the supporting conditions for attentive listening.

325.

325.

Tasmā have sappurisaṃ bhajetha, medhāvinañceva bahussutañca;

Aññāya atthaṃ paṭipajjamāno, viññātadhammo sa sukhaṃ labhethāti.

Therefore, one should indeed associate with a good person, one who is intelligent and of great learning. Having understood the meaning and practicing accordingly, he, having known the Dhamma, would obtain happiness.

Nāvāsuttaṃ aṭṭhamaṃ niṭṭhitaṃ.

The Nāvā Sutta, the eighth, is concluded.

9. Kiṃsīlasuttaṃ

9. The Discourse on What Virtue

326.

326.

‘‘Kiṃsīlo [Pg.327] kiṃsamācāro, kāni kammāni brūhayaṃ;

Naro sammā niviṭṭhassa, uttamatthañca pāpuṇe’’.

“Of what virtue, of what conduct, and developing what actions might a person be well-established and attain the highest goal?”

327.

327.

‘‘Vuḍḍhāpacāyī anusūyako siyā, kālaññū cassa garūnaṃ dassanāya;

Dhammiṃ kathaṃ erayitaṃ khaṇaññū, suṇeyya sakkacca subhāsitāni.

He should be respectful to elders and not envious; he should be a knower of the right time for seeing his teachers. Knowing the opportunity for a Dhamma talk to be spoken, he should listen respectfully to well-spoken words.

328.

328.

‘‘Kālena gacche garūnaṃ sakāsaṃ, thambhaṃ niraṃkatvā nivātavutti;

Atthaṃ dhammaṃ saṃyamaṃ brahmacariyaṃ, anussare ceva samācare ca.

At the proper time, he should go into the presence of his teachers, having dispelled stiffness and being of humble demeanor. He should both recollect and practice the meaning, the Dhamma, restraint, and the holy life.

329.

329.

‘‘Dhammārāmo dhammarato, dhamme ṭhito dhammavinicchayaññū;

Nevācare dhammasandosavādaṃ, tacchehi nīyetha subhāsitehi.

He should be one who delights in the Dhamma, finds pleasure in the Dhamma, is established in the Dhamma, and knows the analysis of Dhamma. He should not engage in talk that corrupts the Dhamma; he should pass his time with true, well-spoken words.

330.

330.

‘‘Hassaṃ jappaṃ paridevaṃ padosaṃ, māyākataṃ kuhanaṃ giddhi mānaṃ;

Sārambhaṃ kakkasaṃ kasāvañca mucchaṃ, hitvā care vītamado ṭhitatto.

Having abandoned mirth, chatter, lamentation, ill-will, deceitfulness, hypocrisy, greed, conceit, contention, harshness, impurity, and infatuation, he should fare free from intoxication, with a steadfast mind.

331.

331.

‘‘Viññātasārāni subhāsitāni, sutañca viññātasamādhisāraṃ;

Na tassa paññā ca sutañca vaḍḍhati, yo sāhaso hoti naro pamatto.

Well-spoken words have understanding as their essence, and learning has concentration based on understanding as its essence. For a person who is reckless and heedless, neither wisdom nor learning grows.

332.

332.

‘‘Dhamme [Pg.328] ca ye ariyapavedite ratā,Anuttarā te vacasā manasā kammunā ca;

Te santisoraccasamādhisaṇṭhitā,Sutassa paññāya ca sāramajjhagū’’ti.

Those who delight in the Dhamma proclaimed by the Noble Ones—they are unsurpassed in speech, mind, and action. Established in peace, gentleness, and concentration, they have attained the essence of learning and wisdom.

Kiṃsīlasuttaṃ navamaṃ niṭṭhitaṃ.

The Kiṃsīla Sutta, the ninth, is concluded.

10. Uṭṭhānasuttaṃ

10. The Discourse on Exertion

333.

333.

Uṭṭhahatha nisīdatha, ko attho supitena vo;

Āturānañhi kā niddā, sallaviddhāna ruppataṃ.

Arise, sit up! What benefit is there in sleep for you? Indeed, what sleep is there for the afflicted, for those pierced by the dart and tormented?

334.

334.

Uṭṭhahatha nisīdatha, daḷhaṃ sikkhatha santiyā;

Mā vo pamatte viññāya, maccurājā amohayittha vasānuge.

Arise, sit up, train yourselves strenuously for peace. Let not the King of Death, knowing you to be heedless, delude you and bring you under his sway.

335.

335.

Yāya devā manussā ca, sitā tiṭṭhanti atthikā;

Tarathetaṃ visattikaṃ, khaṇo vo mā upaccagā;

Khaṇātītā hi socanti, nirayamhi samappitā.

That by which gods and humans remain bound, being desirous—cross over this entangling attachment. Let not the moment pass you by, for those who have let the moment pass grieve, consigned to hell.

336.

336.

Pamādo rajo pamādo, pamādānupatito rajo;

Appamādena vijjāya, abbahe sallamattanoti.

Heedlessness is a defilement, from heedlessness defilement follows. By heedfulness and wisdom, one should draw out one's own arrow.

Uṭṭhānasuttaṃ dasamaṃ niṭṭhitaṃ.

The Uṭṭhāna Sutta, the tenth, is concluded.

11. Rāhulasuttaṃ

11. The Discourse to Rāhula

337.

337.

‘‘Kacci abhiṇhasaṃvāsā, nāvajānāsi paṇḍitaṃ;

Ukkādhāro manussānaṃ, kacci apacito tayā’’.

“Through constant association, do you not disdain the wise one? Is he, the torch-bearer for human beings, revered by you?”

338.

338.

‘‘Nāhaṃ abhiṇhasaṃvāsā, avajānāmi paṇḍitaṃ;

Ukkādhāro manussānaṃ, niccaṃ apacito mayā’’.

“I do not, through constant association, disdain the wise one. The torch-bearer for human beings is constantly revered by me.”

339.

339.

‘‘Pañca [Pg.329] kāmaguṇe hitvā, piyarūpe manorame;

Saddhāya gharā nikkhamma, dukkhassantakaro bhava.

“Having abandoned the five strands of sensual pleasure, which are dear and delightful, having gone forth from home through faith, be one who makes an end of suffering.”

340.

340.

‘‘Mitte bhajassu kalyāṇe, pantañca sayanāsanaṃ;

Vivittaṃ appanigghosaṃ, mattaññū hohi bhojane.

“Associate with virtuous friends; resort to a remote and secluded dwelling, one with little noise. Be moderate in food.”

341.

341.

‘‘Cīvare piṇḍapāte ca, paccaye sayanāsane;

Etesu taṇhaṃ mākāsi, mā lokaṃ punarāgami.

“For robes, almsfood, requisites, and lodging—for these do not give rise to craving. Do not return to this world again.”

342.

342.

‘‘Saṃvuto pātimokkhasmiṃ, indriyesu ca pañcasu;

Sati kāyagatātyatthu, nibbidābahulo bhava.

“Be restrained in the Pātimokkha and in the five faculties. Let mindfulness directed to the body be present for you. Be abundant in disenchantment.”

343.

343.

‘‘Nimittaṃ parivajjehi, subhaṃ rāgūpasañhitaṃ;

Asubhāya cittaṃ bhāvehi, ekaggaṃ susamāhitaṃ.

“Avoid the beautiful sign connected with lust. Develop the mind on the unattractive, single-pointed and well-concentrated.”

344.

344.

‘‘Animittañca bhāvehi, mānānusayamujjaha;

Tato mānābhisamayā, upasanto carissatī’’ti.

“Develop the signless and abandon the underlying tendency to conceit. Then, through the full comprehension of conceit, you will fare on at peace.”

Itthaṃ sudaṃ bhagavā āyasmantaṃ rāhulaṃ imāhi gāthāhi abhiṇhaṃ ovadatīti.

Thus, indeed, the Blessed One frequently admonished the Venerable Rāhula with these verses.

Rāhulasuttaṃ ekādasamaṃ niṭṭhitaṃ.

The Rāhula Sutta, the eleventh, is concluded.

12. Nigrodhakappasuttaṃ

12. The Discourse on Nigrodhakappa

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati aggāḷave cetiye. Tena kho pana samayena āyasmato vaṅgīsassa upajjhāyo nigrodhakappo nāma thero aggāḷave cetiye aciraparinibbuto hoti. Atha kho āyasmato vaṅgīsassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘parinibbuto nu kho me upajjhāyo udāhu no parinibbuto’’ti? Atha kho āyasmā vaṅgīso sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā vaṅgīso bhagavantaṃ etadavoca – ‘‘idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘parinibbuto [Pg.330] nu kho me upajjhāyo, udāhu no parinabbuto’’’ti. Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ gāthāya ajjhabhāsi –

Thus have I heard. At one time the Blessed One was dwelling at Āḷavī, at the Aggāḷava Shrine. Now at that time, the Venerable Vaṅgīsa’s preceptor, the elder named Nigrodhakappa, had recently attained final Nibbāna at the Aggāḷava Shrine. Then, while the Venerable Vaṅgīsa was in seclusion and solitude, this reflection arose in his mind: “Has my preceptor attained final Nibbāna, or has he not attained final Nibbāna?” Then, in the evening, the Venerable Vaṅgīsa emerged from solitude and approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, the Venerable Vaṅgīsa said to the Blessed One: “Here, venerable sir, while I was in seclusion and solitude, this reflection arose in my mind: ‘Has my preceptor attained final Nibbāna, or has he not attained final Nibbāna?’” Then the Venerable Vaṅgīsa rose from his seat, arranged his robe over one shoulder, extended his joined palms toward the Blessed One, and addressed the Blessed One in verse:

345.

345.

‘‘Pucchāma satthāramanomapaññaṃ, diṭṭheva dhamme yo vicikicchānaṃ chettā;

Aggāḷave kālamakāsi bhikkhu, ñāto yasassī abhinibbutatto.

“We ask the Teacher of noble wisdom. A bhikkhu who was a cutter-off of doubts in this very life passed away at Aggāḷava; he was renowned and famous, with a fully extinguished mind.”

346.

346.

‘‘Nigrodhakappo iti tassa nāmaṃ, tayā kataṃ bhagavā brāhmaṇassa;

So taṃ namassaṃ acari mutyapekkho, āraddhavīriyo daḷhadhammadassī.

“Nigrodhakappa was the name given by you, Blessed One, to that brahmin. He, seeking release, practiced while paying homage to you—with aroused energy, a seer of the firm Dhamma.”

347.

347.

‘‘Taṃ sāvakaṃ sakya mayampi sabbe, aññātumicchāma samantacakkhu;

Samavaṭṭhitā no savanāya sotā, tuvaṃ no satthā tvamanuttarosi.

“We all, O Sakyan, wish to know of that disciple, O All-Seeing One. Our ears are well-disposed for listening. You are our Teacher; you are unsurpassed.”

348.

348.

‘‘Chindeva no vicikicchaṃ brūhi metaṃ, parinibbutaṃ vedaya bhūripañña;

Majjheva no bhāsa samantacakkhu, sakkova devāna sahassanetto.

“Cut through our doubt; tell this to me. Make known that he is fully extinguished, O one of vast wisdom. Speak in our midst, O All-Seeing One, like Sakka, the thousand-eyed one, among the devas.”

349.

349.

‘‘Ye keci ganthā idha mohamaggā, aññāṇapakkhā vicikicchaṭhānā;

Tathāgataṃ patvā na te bhavanti, cakkhuñhi etaṃ paramaṃ narānaṃ.

“Whatever ties there are here—paths of delusion, factions of ignorance, grounds for doubt—upon reaching the Tathāgata, they cease to be. For this is the supreme eye for humankind.”

350.

350.

‘‘No ce hi jātu puriso kilese, vāto yathā abbhadhanaṃ vihāne;

Tamovassa nivuto sabbaloko, na jotimantopi narā tapeyyuṃ.

“For if a person were never to dispel defilements, as the wind dispels a mass of clouds, the whole world would be shrouded in darkness; even radiant men would not shine.”

351.

351.

‘‘Dhīrā [Pg.331] ca pajjotakarā bhavanti, taṃ taṃ ahaṃ vīra tatheva maññe;

Vipassinaṃ jānamupāgamumhā, parisāsu no āvikarohi kappaṃ.

“The wise are makers of light; thus do I consider you, O Hero. We have approached you, knowing you as one with insight; reveal Kappa to us in the assemblies.”

352.

352.

‘‘Khippaṃ giraṃ eraya vaggu vagguṃ, haṃsova paggayha saṇikaṃ nikūja;

Bindussarena suvikappitena, sabbeva te ujjugatā suṇoma.

“Quickly utter your pleasing, pleasing speech; like a swan, stretching forth its neck, gently coo. With your melodious and well-formed voice—we all, with minds upright, shall listen.”

353.

353.

‘‘Pahīnajātimaraṇaṃ asesaṃ, niggayha dhonaṃ vadessāmi dhammaṃ;

Na kāmakāro hi puthujjanānaṃ, saṅkheyyakāro ca tathāgatānaṃ.

“Having urged him who has completely abandoned birth and death, I will cause the cleansing Dhamma to be spoken. For ordinary people do not act according to their whims, whereas Tathāgatas act with careful consideration.”

354.

354.

‘‘Sampannaveyyākaraṇaṃ tavedaṃ, samujjupaññassa samuggahītaṃ;

Ayamañjalī pacchimo suppaṇāmito, mā mohayī jānamanomapañña.

“This perfect explanation of yours, who has upright wisdom, has been well-grasped. This is my final reverential salutation, well-extended; do not delude me, O Knower, O one of noble wisdom.”

355.

355.

‘‘Parovaraṃ ariyadhammaṃ viditvā, mā mohayī jānamanomavīra;

Vāriṃ yathā ghammani ghammatatto, vācābhikaṅkhāmi sutaṃ pavassa.

“Having known the noble Dhamma, both higher and lower, do not delude me, O Knower, O noble Hero. As one scorched by heat in summer longs for water, I long for your words; rain down what is to be heard.”

356.

356.

‘‘Yadatthikaṃ brahmacariyaṃ acarī, kappāyano kaccissa taṃ amoghaṃ;

Nibbāyi so ādu saupādiseso, yathā vimutto ahu taṃ suṇoma’’.

“The holy life that Kappāyana practiced for a purpose—was it not in vain for him? Did he attain Nibbāna with residue remaining, or was he completely liberated? We wish to hear of that.”

357.

357.

‘‘Acchecchi [Pg.332] taṇhaṃ idha nāmarūpe, (iti bhagavā)Kaṇhassa sotaṃ dīgharattānusayitaṃ;

Atāri jātiṃ maraṇaṃ asesaṃ,’’Iccabravī bhagavā pañcaseṭṭho.

“‘He cut off craving here in name-and-form,’ (so said the Blessed One), ‘the stream of the Dark One, which has lain dormant for a very long time. He crossed over birth and death completely.’ Thus spoke the Blessed One, the most excellent of the five.”

358.

358.

‘‘Esa sutvā pasīdāmi, vaco te isisattama;

Amoghaṃ kira me puṭṭhaṃ, na maṃ vañcesi brāhmaṇo.

“Hearing this, your word, O seventh of the sages, I am pleased. Indeed, my question was not in vain; the Brahmin did not deceive me.”

359.

359.

‘‘Yathāvādī tathākārī, ahu buddhassa sāvako;

Acchidā maccuno jālaṃ, tataṃ māyāvino daḷhaṃ.

“As he spoke, so he acted—such was the disciple of the Buddha. He cut asunder the net of Death, spread wide and firm by the Deceiver.”

360.

360.

‘‘Addasā bhagavā ādiṃ, upādānassa kappiyo;

Accagā vata kappāyano, maccudheyyaṃ suduttara’’nti.

“O Blessed One, Kappiya saw the origin of clinging. Indeed, Kappāyana has overcome the realm of Death, so difficult to cross.”

Nigrodhakappasuttaṃ dvādasamaṃ niṭṭhitaṃ.

The Nigrodhakappa Sutta, the twelfth, is concluded.

13. Sammāparibbājanīyasuttaṃ

13. The Discourse on Wandering Rightly

361.

361.

‘‘Pucchāmi muniṃ pahūtapaññaṃ,Tiṇṇaṃ pāraṅgataṃ parinibbutaṃ ṭhitattaṃ;

Nikkhamma gharā panujja kāme, kathaṃ bhikkhuSammā so loke paribbajeyya’’.

“I ask the sage of abundant wisdom, who has crossed over, gone to the far shore, is fully extinguished and of steadfast mind: having gone forth from home and dispelled sensual pleasures, how might a bhikkhu wander rightly in the world?”

362.

362.

‘‘Yassa maṅgalā samūhatā, (iti bhagavā)Uppātā supinā ca lakkhaṇā ca;

So maṅgaladosavippahīno,Sammā so loke paribbajeyya.

“For whom omens are uprooted—(so said the Blessed One)—along with portents, dreams, and signs; he, having abandoned the fault of such omens, wanders rightly in the world.”

363.

363.

‘‘Rāgaṃ vinayetha mānusesu, dibbesu kāmesu cāpi bhikkhu;

Atikkamma bhavaṃ samecca dhammaṃ, sammā so loke paribbajeyya.

“A bhikkhu should subdue passion for human and also for divine sensual pleasures. Having transcended existence and penetrated the Dhamma, he wanders rightly in the world.”

364.

364.

‘‘Vipiṭṭhikatvāna [Pg.333] pesuṇāni, kodhaṃ kadariyaṃ jaheyya bhikkhu;

Anurodhavirodhavippahīno, sammā so loke paribbajeyya.

“Having put slander behind him, a bhikkhu should abandon anger and stinginess. Having abandoned attraction and opposition, he wanders rightly in the world.”

365.

365.

‘‘Hitvāna piyañca appiyañca, anupādāya anissito kuhiñci;

Saṃyojaniyehi vippamutto, sammā so loke paribbajeyya.

Having abandoned the dear and the not dear, not grasping, and dependent on nothing whatsoever, freed from the things that are objects of the fetters, he would wander rightly in the world.

366.

366.

‘‘Na so upadhīsu sārameti, ādānesu vineyya chandarāgaṃ;

So anissito anaññaneyyo, sammā so loke paribbajeyya.

He finds no essence in the substrates; having subdued desire and passion for what is grasped, he is independent and not led by others. He would wander rightly in the world.

367.

367.

‘‘Vacasā manasā ca kammunā ca, aviruddho sammā viditvā dhammaṃ;

Nibbānapadābhipatthayāno, sammā so loke paribbajeyya.

Not conflicting in speech, mind, or action, having rightly known the Dhamma, and aspiring for the state of Nibbāna, he would wander rightly in the world.

368.

368.

‘‘Yo vandati manti nuṇṇameyya, akkuṭṭhopi na sandhiyetha bhikkhu;

Laddhā parabhojanaṃ na majje, sammā so loke paribbajeyya.

A bhikkhu should not be elated when someone pays homage, nor bear a grudge when reviled. Having received food from others, he should not be conceited. Such a one would wander rightly in the world.

369.

369.

‘‘Lobhañca bhavañca vippahāya, virato chedanabandhanā ca bhikkhu;

So tiṇṇakathaṃkatho visallo, sammā so loke paribbajeyya.

A bhikkhu who has abandoned greed and existence, and abstains from cutting and binding; he, having crossed over doubt and being free from darts, would wander rightly in the world.

370.

370.

‘‘Sāruppaṃ attano viditvā, no ca bhikkhu hiṃseyya kañci loke;

Yathā tathiyaṃ viditvā dhammaṃ, sammā so loke paribbajeyya.

Knowing the conduct suitable for himself, a bhikkhu would harm no one in the world. Having known the Dhamma as it truly is, he would wander rightly in the world.

371.

371.

‘‘Yassānusayā [Pg.334] na santi keci, mūlā ca akusalā samūhatāse;

So nirāso anāsisāno, sammā so loke paribbajeyya.

For whom there are no underlying tendencies, and whose unwholesome roots are uprooted; he, being without craving and without longing, would wander rightly in the world.

372.

372.

‘‘Āsavakhīṇo pahīnamāno, sabbaṃ rāgapathaṃ upātivatto;

Danto parinibbuto ṭhitatto, sammā so loke paribbajeyya.

With taints destroyed and conceit abandoned, having completely transcended the entire path of passion; tamed, fully extinguished, and of steadfast mind, he would wander rightly in the world.

373.

373.

‘‘Saddho sutavā niyāmadassī, vaggagatesu na vaggasāri dhīro;

Lobhaṃ dosaṃ vineyya paṭighaṃ, sammā so loke paribbajeyya.

Faithful, learned, and seeing the way of certainty, the wise one does not take sides among factions. Having subdued greed, hatred, and aversion, he would wander rightly in the world.

374.

374.

‘‘Saṃsuddhajino vivaṭṭacchado, dhammesu vasī pāragū anejo;

Saṅkhāranirodhañāṇakusalo, sammā so loke paribbajeyya.

A conqueror of perfect purity with covering unveiled, a master of the dhammas, one who has gone to the further shore, imperturbable, skilled in the knowledge of the cessation of formations—he would wander rightly in the world.

375.

375.

‘‘Atītesu anāgatesu cāpi, kappātīto aticcasuddhipañño;

Sabbāyatanehi vippamutto, sammā so loke paribbajeyya.

Regarding past and future aggregates, he is beyond conceiving, one of exceedingly pure wisdom, released from all sense bases. He would wander rightly in the world.

376.

376.

‘‘Aññāya padaṃ samecca dhammaṃ, vivaṭaṃ disvāna pahānamāsavānaṃ;

Sabbupadhīnaṃ parikkhayāno, sammā so loke paribbajeyya’’.

Having understood the state and penetrated the Dhamma, having seen clearly the abandoning of the taints, and having reached the exhaustion of all substrates, he would wander rightly in the world.

377.

377.

‘‘Addhā [Pg.335] hi bhagavā tatheva etaṃ, yo so evaṃvihārī danto bhikkhu;

Sabbasaṃyojanayogavītivatto, sammā so loke paribbajeyyā’’ti.

Truly, O Blessed One, it is just so! That bhikkhu who dwells thus, tamed, having overcome all fetters and yokes, would wander rightly in the world.

Sammāparibbājanīyasuttaṃ terasamaṃ niṭṭhitaṃ.

The Sutta on Wandering Rightly, the thirteenth, is concluded.

14. Dhammikasuttaṃ

14. The Dhammika Sutta

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho dhammiko upāsako pañcahi upāsakasatehi saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho dhammiko upāsako bhagavantaṃ gāthāhi ajjhabhāsi –

Thus have I heard. At one time the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the lay follower Dhammika, together with five hundred lay followers, approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, the lay follower Dhammika addressed the Blessed One in verses:

378.

378.

‘‘Pucchāmi taṃ gotama bhūripañña, kathaṃkaro sāvako sādhu hoti;

Yo vā agārā anagārameti, agārino vā panupāsakāse.

“I ask you, Gotama of vast wisdom: acting in what way does a disciple become good? Whether one who goes forth from the household life to the homeless life, or the householders who are lay followers.”

379.

379.

‘‘Tuvañhi lokassa sadevakassa, gatiṃ pajānāsi parāyaṇañca;

Na catthi tulyo nipuṇatthadassī, tuvañhi buddhaṃ pavaraṃ vadanti.

“For you understand the destination and the future course for the world with its gods; there is no one equal to you who sees the subtle meaning. Indeed, they call you the supreme Buddha.”

380.

380.

‘‘Sabbaṃ tuvaṃ ñāṇamavecca dhammaṃ, pakāsesi satte anukampamāno;

Vivaṭṭacchadosi samantacakkhu, virocasi vimalo sabbaloke.

“Having penetrated all knowledge and the Dhamma, out of compassion you reveal it to beings. You are one with covering unveiled, the all-seeing eye; stainless, you shine throughout the entire world.”

381.

381.

‘‘Āgañchi te santike nāgarājā, erāvaṇo nāma jinoti sutvā;

Sopi tayā mantayitvājjhagamā, sādhūti sutvāna patītarūpo.

“The Nāga king named Erāvaṇa came to your presence, having heard, ‘He is the Conqueror.’ He too, having conversed with you, came to understand. Having heard your words, he was delighted, thinking, ‘Excellent!’”

382.

382.

‘‘Rājāpi [Pg.336] taṃ vessavaṇo kuvero, upeti dhammaṃ paripucchamāno;

Tassāpi tvaṃ pucchito brūsi dhīra, so cāpi sutvāna patītarūpo.

“King Vessavaṇa Kuvera also approaches you, wishing to ask about the Dhamma. To him too, O steadfast one, you speak when asked, and he too, having listened, is delighted.”

383.

383.

‘‘Ye kecime titthiyā vādasīlā, ājīvakā vā yadi vā nigaṇṭhā;

Paññāya taṃ nātitaranti sabbe, ṭhito vajantaṃ viya sīghagāmiṃ.

“Whatever sectarians there are who are fond of debate—Ājīvakas or Nigaṇṭhas—none of them surpass you in wisdom, just as one standing still cannot surpass a swift runner.”

384.

384.

‘‘Ye kecime brāhmaṇā vādasīlā, vuddhā cāpi brāhmaṇā santi keci;

Sabbe tayi atthabaddhā bhavanti, ye cāpi aññe vādino maññamānā.

“Whatever brahmins there are who are fond of debate, and there are some aged brahmins too; all are bound to you for the meaning, as are any others who consider themselves debaters.”

385.

385.

‘‘Ayañhi dhammo nipuṇo sukho ca, yoyaṃ tayā bhagavā suppavutto;

Tameva sabbepi sussūsamānā, taṃ no vada pucchito buddhaseṭṭha.

“This Dhamma is subtle and pleasant, the one well proclaimed by you, O Blessed One. We are all eager to hear it; being asked, O best of Buddhas, please speak it to us.”

386.

386.

‘‘Sabbepi me bhikkhavo sannisinnā, upāsakā cāpi tatheva sotuṃ;

Suṇantu dhammaṃ vimalenānubuddhaṃ, subhāsitaṃ vāsavasseva devā’’.

“All these bhikkhus are seated together, and the lay followers too are likewise here to listen. Let them hear the Dhamma awakened to by the Stainless One, just as the gods listen to the well-spoken words of Vāsava.”

387.

387.

‘‘Suṇātha me bhikkhavo sāvayāmi vo, dhammaṃ dhutaṃ tañca carātha sabbe;

Iriyāpathaṃ pabbajitānulomikaṃ, sevetha naṃ atthadaso mutīmā.

“Listen, O bhikkhus, I will cause you to hear the Dhamma that shakes off defilements; all of you should practice it. The wise one, who sees the benefit, should cultivate the deportment that is proper for one who has gone forth.”

388.

388.

‘‘No ve vikāle vicareyya bhikkhu, gāme ca piṇḍāya careyya kāle;

Akālacāriñhi sajanti saṅgā, tasmā vikāle na caranti buddhā.

“A bhikkhu should not wander at the wrong time; he should enter the village for alms at the proper time. For attachments ensnare one who wanders at the wrong time; therefore the Buddhas do not go about at the wrong time.”

389.

389.

‘‘Rūpā [Pg.337] ca saddā ca rasā ca gandhā, phassā ca ye sammadayanti satte;

Etesu dhammesu vineyya chandaṃ, kālena so pavise pātarāsaṃ.

“Sights, sounds, smells, tastes, and tactile objects which intoxicate beings—having subdued desire for these things, that bhikkhu should enter at the proper time for the morning meal.”

390.

390.

‘‘Piṇḍañca bhikkhu samayena laddhā, eko paṭikkamma raho nisīde;

Ajjhattacintī na mano bahiddhā, nicchāraye saṅgahitattabhāvo.

“Having received almsfood at the proper time, a bhikkhu should return alone and sit in seclusion. Contemplating internally, he should not let his mind go outward, but should dwell with a well-controlled self.”

391.

391.

‘‘Sacepi so sallape sāvakena, aññena vā kenaci bhikkhunā vā;

Dhammaṃ paṇītaṃ tamudāhareyya, na pesuṇaṃ nopi parūpavādaṃ.

“If he should converse with a disciple, with another bhikkhu, or with anyone else, he should speak on the sublime Dhamma, not on slander or the disparagement of others.”

392.

392.

‘‘Vādañhi eke paṭiseniyanti, na te pasaṃsāma parittapaññe;

Tato tato ne pasajanti saṅgā, cittañhi te tattha gamenti dūre.

“Indeed, some engage in debate as if opposing an enemy; we do not praise those of little wisdom. From this and that, attachments are generated for them, for they send their minds far off into that matter.”

393.

393.

‘‘Piṇḍaṃ vihāraṃ sayanāsanañca, āpañca saṅghāṭirajūpavāhanaṃ;

Sutvāna dhammaṃ sugatena desitaṃ, saṅkhāya seve varapaññasāvako.

“Almsfood, a dwelling, a bed and seat, and water for washing the dust from the robe—having heard the Dhamma taught by the Sugata, the disciple of excellent wisdom should make use of these with reflection.”

394.

394.

‘‘Tasmā hi piṇḍe sayanāsane ca, āpe ca saṅghāṭirajūpavāhane;

Etesu dhammesu anūpalitto, bhikkhu yathā pokkhare vāribindu.

“Therefore, in regard to almsfood, a bed and seat, and water for washing the dust from the robe—in regard to these things, a bhikkhu is unsullied, like a water drop on a lotus leaf.”

395.

395.

‘‘Gahaṭṭhavattaṃ pana vo vadāmi, yathākaro sāvako sādhu hoti;

Na hesa labbhā sapariggahena, phassetuṃ yo kevalo bhikkhudhammo.

“Furthermore, I will explain to you the practice for a householder, acting in which way a disciple becomes good. For it is not possible for one with possessions to attain that which is the exclusive Dhamma of a bhikkhu.

396.

396.

‘‘Pāṇaṃ [Pg.338] na hane na ca ghātayeyya, na cānujaññā hanataṃ paresaṃ;

Sabbesu bhūtesu nidhāya daṇḍaṃ, ye thāvarā ye ca tasā santi loke.

“Having laid down the rod with respect to all beings in the world, both the stable and the trembling, one should not kill a living being, nor cause one to be killed, nor give consent to others who are killing.

397.

397.

‘‘Tato adinnaṃ parivajjayeyya, kiñci kvaci sāvako bujjhamāno;

Na hāraye harataṃ nānujaññā, sabbaṃ adinnaṃ parivajjayeyya.

“Then, a disciple, understanding, should avoid what is not given, anything, anywhere. He should not cause another to take, nor give consent to those who take. He should avoid everything that is not given.

398.

398.

‘‘Abrahmacariyaṃ parivajjayeyya, aṅgārakāsuṃ jalitaṃva viññū;

Asambhuṇanto pana brahmacariyaṃ, parassa dāraṃ na atikkameyya.

“A wise person should avoid unchastity as he would a blazing pit of embers. But if unable to practice celibacy, he should not transgress with another’s wife.

399.

399.

‘‘Sabhaggato vā parisaggato vā, ekassa veko na musā bhaṇeyya;

Na bhāṇaye bhaṇataṃ nānujaññā, sabbaṃ abhūtaṃ parivajjayeyya.

“Whether in an assembly or a gathering, one person should not speak falsely to another. One should not cause others to speak falsely, nor give consent to those who speak. One should avoid all that is untrue.

400.

400.

‘‘Majjañca pānaṃ na samācareyya, dhammaṃ imaṃ rocaye yo gahaṭṭho;

Na pāyaye pivataṃ nānujaññā, ummādanantaṃ iti naṃ viditvā.

“The householder who delights in this Dhamma should not indulge in intoxicating drink. He should not cause others to drink, nor give consent to their drinking, knowing that it ends in madness.

401.

401.

‘‘Madā hi pāpāni karonti bālā, kārenti caññepi jane pamatte;

Etaṃ apuññāyatanaṃ vivajjaye, ummādanaṃ mohanaṃ bālakantaṃ.

“Indeed, through intoxication fools commit evil deeds and cause other heedless people to do so. One should avoid this basis for demerit, which is maddening, deluding, and beloved by fools.

402.

402.

‘‘Pāṇaṃ na hane na cādinnamādiye, musā na bhāse na ca majjapo siyā;

Abrahmacariyā virameyya methunā, rattiṃ na bhuñjeyya vikālabhojanaṃ.

“One should not kill a living being, nor take what is not given; one should not speak falsely, nor be a drinker of intoxicants. One should refrain from the unchaste act of sexual intercourse. One should refrain from eating at night, from taking food at the wrong time.

403.

403.

‘‘Mālaṃ [Pg.339] na dhāre na ca gandhamācare, mañce chamāyaṃ va sayetha santhate;

Etañhi aṭṭhaṅgikamāhuposathaṃ, buddhena dukkhantagunā pakāsitaṃ.

“One should not wear garlands or use perfumes; one should lie on a spread on a couch or on the ground. This, they say, is the eight-factored Uposatha, made known by the Buddha who has gone to the end of suffering.

404.

404.

‘‘Tato ca pakkhassupavassuposathaṃ, cātuddasiṃ pañcadasiñca aṭṭhamiṃ;

Pāṭihāriyapakkhañca pasannamānaso, aṭṭhaṅgupetaṃ susamattarūpaṃ.

“Then, one should observe the Uposatha on the fourteenth, fifteenth, and eighth days of the fortnight, and during the special fortnight. With a serene mind, one should observe the Uposatha, complete with its eight factors, well-fulfilled.

405.

405.

‘‘Tato ca pāto upavutthuposatho, annena pānena ca bhikkhusaṅghaṃ;

Pasannacitto anumodamāno, yathārahaṃ saṃvibhajetha viññū.

“Then, in the morning, having observed the Uposatha, the wise person, with a serene mind and continually rejoicing, should serve the Saṅgha of bhikkhus with food and drink as is fitting.

406.

406.

‘‘Dhammena mātāpitaro bhareyya, payojaye dhammikaṃ so vaṇijjaṃ;

Etaṃ gihī vattayamappamatto, sayampabhe nāma upeti deve’’ti.

“One should righteously support one’s mother and father and engage in righteous trade. The householder who diligently practices this goes to the devas named Sayampabhā.”

Dhammikasuttaṃ cuddasamaṃ niṭṭhitaṃ.

The Dhammika Sutta, the fourteenth, is finished.

Cūḷavaggo dutiyo niṭṭhito.

The Cūḷavagga, the second, is finished.

Tassuddānaṃ –

The summary verse is:

Ratanāmagandho hiri ca, maṅgalaṃ sūcilomena;

Dhammacariyañca brāhmaṇo, nāvā kiṃsīlamuṭṭhānaṃ.

Ratana, Āmagandha, and Hiri, Maṅgala and Sūciloma; Dhammacariya and Brāhmaṇa, Nāvā, Kiṃsīla, Uṭṭhāna.

Rāhulo puna kappo ca, paribbājaniyaṃ tathā;

Dhammikañca viduno āhu, cūḷavagganti cuddasāti.

Rāhula and also Kappa, and the Sammāparibbājaniya likewise, and Dhammika: these fourteen, the wise have said, are the Cūḷavagga.

3. Mahāvaggo

3. The Great Division

1. Pabbajjāsuttaṃ

1. The Sutta on the Going Forth

407.

407.

Pabbajjaṃ [Pg.340] kittayissāmi, yathā pabbaji cakkhumā;

Yathā vīmaṃsamāno so, pabbajjaṃ samarocayi.

I will declare the going forth: how the Seeing One went forth, and how, upon investigation, he came to delight in the going forth.

408.

408.

Sambādhoyaṃ gharāvāso, rajassāyatanaṃ iti;

Abbhokāsova pabbajjā, iti disvāna pabbaji.

“This household life is confining, a basis for dust; the going forth is like the open air.” Having seen this, he went forth.

409.

409.

Pabbajitvāna kāyena, pāpakammaṃ vivajjayi;

Vacīduccaritaṃ hitvā, ājīvaṃ parisodhayi.

Having gone forth, with his body he avoided evil action; having abandoned verbal misconduct, he purified his livelihood.

410.

410.

Agamā rājagahaṃ buddho, magadhānaṃ giribbajaṃ;

Piṇḍāya abhihāresi, ākiṇṇavaralakkhaṇo.

The Buddha went to Rājagaha, to Giribbaja of the Magadhans; endowed with the excellent marks, he went about for alms.

411.

411.

Tamaddasā bimbisāro, pāsādasmiṃ patiṭṭhito;

Disvā lakkhaṇasampannaṃ, imamatthaṃ abhāsatha.

Bimbisāra saw him while standing in his palace; seeing him endowed with the marks, he spoke this matter.

412.

412.

‘‘Imaṃ bhonto nisāmetha, abhirūpo brahā suci;

Caraṇena ca sampanno, yugamattañca pekkhati.

“Sirs, take note of this one: handsome, stately, and pure; he is endowed with a fine gait and looks just a yoke’s length ahead.

413.

413.

‘‘Okkhittacakkhu satimā, nāyaṃ nīcakulāmiva;

Rājadūtābhidhāvantu, kuhiṃ bhikkhu gamissati’’.

“With downcast eyes, mindful, he is not like one from a low family. Let the royal messengers run forth: ‘Where will this bhikkhu go?’”

414.

414.

Te pesitā rājadūtā, piṭṭhito anubandhisuṃ;

Kuhiṃ gamissati bhikkhu, kattha vāso bhavissati.

Those royal messengers, having been sent, followed behind him, wondering: “Where will the bhikkhu go? Where will his dwelling be?”

415.

415.

Sapadānaṃ caramāno, guttadvāro susaṃvuto;

Khippaṃ pattaṃ apūresi, sampajāno paṭissato.

Going from house to house in order, with sense-doors guarded, well-restrained, clearly comprehending and mindful, he quickly filled his bowl.

416.

416.

Piṇḍacāraṃ caritvāna, nikkhamma nagarā muni;

Paṇḍavaṃ abhihāresi, ettha vāso bhavissati.

Having completed his alms round, the sage left the city and approached Mount Paṇḍava, thinking: “Here will be my dwelling.”

417.

417.

Disvāna vāsūpagataṃ, tayo dūtā upāvisuṃ;

Tesu ekova āgantvā, rājino paṭivedayi.

Seeing that he had gone to his dwelling place, the three messengers approached and sat down near him. One of them then went back and reported to the king:

418.

418.

‘‘Esa [Pg.341] bhikkhu mahārāja, paṇḍavassa puratthato ;

Nisinno byagghusabhova, sīhova girigabbhare’’.

“O great king, that bhikkhu is seated before Mount Paṇḍava, like a lordly tiger, like a lion in a mountain cave.”

419.

419.

Sutvāna dūtavacanaṃ, bhaddayānena khattiyo;

Taramānarūpo niyyāsi, yena paṇḍavapabbato.

Having heard the messenger’s word, the khattiya departed in haste in a fine vehicle, toward Mount Paṇḍava.

420.

420.

Sa yānabhūmiṃ yāyitvā, yānā oruyha khattiyo;

Pattiko upasaṅkamma, āsajja naṃ upāvisi.

Having gone by vehicle as far as the ground was passable, the khattiya dismounted from the vehicle and approached on foot. Having drawn near, he sat down.

421.

421.

Nisajja rājā sammodi, kathaṃ sāraṇīyaṃ tato;

Kathaṃ so vītisāretvā, imamatthaṃ abhāsatha.

Having sat down, the king exchanged friendly greetings. Then, having concluded the memorable conversation, he spoke this matter:

422.

422.

‘‘Yuvā ca daharo cāsi, paṭhamuppattiko susu;

Vaṇṇārohena sampanno, jātimā viya khattiyo.

“You are young and tender, in the first stage of life, a mere lad, endowed with beauty and stature, like a khattiya of high birth.

423.

423.

‘‘Sobhayanto anīkaggaṃ, nāgasaṅghapurakkhato;

Dadāmi bhoge bhuñjassu, jātiṃ akkhāhi pucchito’’.

“I offer you wealth; enjoy it, adorning the head of an army, at the forefront of a troop of elephants. Being asked, declare your birth.”

424.

424.

‘‘Ujuṃ janapado rāja, himavantassa passato;

Dhanavīriyena sampanno, kosalesu niketino.

“O king, straight from the slopes of the Himalayas, there is a country inhabited by the Kosalans, endowed with wealth and energy.

425.

425.

‘‘Ādiccā nāma gottena, sākiyā nāma jātiyā;

Tamhā kulā pabbajitomhi, na kāme abhipatthayaṃ.

“By clan, they are Ādiccas, and by birth, Sakyans. From that family I have gone forth, not longing for sensual pleasures.

426.

426.

‘‘Kāmesvādīnavaṃ disvā, nekkhammaṃ daṭṭhu khemato;

Padhānāya gamissāmi, ettha me rañjatī mano’’ti.

“Having seen the danger in sensual pleasures, and viewing renunciation as security, I will go to strive. Herein my mind delights.”

Pabbajjāsuttaṃ paṭhamaṃ niṭṭhitaṃ.

The Sutta on the Going Forth, the first, is finished.

2. Padhānasuttaṃ

2. The Discourse on Striving

427.

427.

‘‘Taṃ maṃ padhānapahitattaṃ, nadiṃ nerañjaraṃ pati;

Viparakkamma jhāyantaṃ, yogakkhemassa pattiyā.

To me, with a mind directed to the striving, meditating with utmost exertion near the Nerañjarā river for the attainment of security from the yokes,

428.

428.

‘‘Namucī karuṇaṃ vācaṃ, bhāsamāno upāgami;

‘Kiso tvamasi dubbaṇṇo, santike maraṇaṃ tava.

Namucī approached, speaking words of compassion: ‘You are emaciated and ill-favored; death is near to you.

429.

429.

‘‘‘Sahassabhāgo [Pg.342] maraṇassa, ekaṃso tava jīvitaṃ;

Jīva bho jīvitaṃ seyyo, jīvaṃ puññāni kāhasi.

A thousand parts belong to death, only one part is your life. Live, good sir, life is better! By living you will perform meritorious deeds.

430.

430.

‘‘‘Carato ca te brahmacariyaṃ, aggihuttañca jūhato;

Pahūtaṃ cīyate puññaṃ, kiṃ padhānena kāhasi.

For you, practicing the holy life and offering the fire-sacrifice, much merit is accumulated. What will you do with striving?

431.

431.

‘‘‘Duggo maggo padhānāya, dukkaro durabhisambhavo’’’;

Imā gāthā bhaṇaṃ māro, aṭṭhā buddhassa santike.

The path of striving is difficult to travel, arduous, and hard to attain.’ Speaking these verses, Māra stood near the Buddha.

432.

432.

Taṃ tathāvādinaṃ māraṃ, bhagavā etadabravi;

‘‘Pamattabandhu pāpima, yenatthena idhāgato.

To Māra who had spoken thus, the Blessed One said this: “O Evil One, kinsman of the negligent, for whatever purpose you have come here,

433.

433.

‘‘Aṇumattopi puññena, attho mayhaṃ na vijjati;

Yesañca attho puññena, te māro vattumarahati.

I have not even an atom’s measure of need for merit. It is those who have need of merit that Māra is fit to address.

434.

434.

‘‘Atthi saddhā tathā vīriyaṃ, paññā ca mama vijjati;

Evaṃ maṃ pahitattampi, kiṃ jīvamanupucchasi.

I have faith and also energy, and wisdom is found in me. Since my mind is thus directed, why do you ask me about living?

435.

435.

‘‘Nadīnamapi sotāni, ayaṃ vāto visosaye;

Kiñca me pahitattassa, lohitaṃ nupasussaye.

This wind could dry up even the currents of rivers; why then, for me whose mind is so directed, should it not dry up my blood?

436.

436.

‘‘Lohite sussamānamhi, pittaṃ semhañca sussati;

Maṃsesu khīyamānesu, bhiyyo cittaṃ pasīdati;

Bhiyyo sati ca paññā ca, samādhi mama tiṭṭhati.

When the blood is drying up, bile and phlegm also dry up; as my flesh wastes away, my mind becomes all the more serene, and my mindfulness, wisdom, and concentration stand more firmly.

437.

437.

‘‘Tassa mevaṃ viharato, pattassuttamavedanaṃ;

Kāmesu nāpekkhate cittaṃ, passa sattassa suddhataṃ.

For me dwelling thus, having attained the supreme feeling, my mind does not long for sensual pleasures. Behold the purity of a being!

438.

438.

‘‘Kāmā te paṭhamā senā, dutiyā arati vuccati;

Tatiyā khuppipāsā te, catutthī taṇhā pavuccati.

Sensual pleasures are your first army, the second is called discontent, your third is hunger and thirst, the fourth is called craving.

439.

439.

‘‘Pañcamaṃ thinamiddhaṃ te, chaṭṭhā bhīrū pavuccati;

Sattamī vicikicchā te, makkho thambho te aṭṭhamo.

Your fifth is sloth and torpor, the sixth is called cowardice, your seventh is doubt, your eighth is hypocrisy and stubbornness.

440.

440.

‘‘Lābho siloko sakkāro, micchāladdho ca yo yaso;

Yo cattānaṃ samukkaṃse, pare ca avajānati.

Gain, renown, and honor, and whatever fame is wrongly obtained; and whoever extols himself and disparages others—

441.

441.

‘‘Esā [Pg.343] namuci te senā, kaṇhassābhippahārinī;

Na naṃ asūro jināti, jetvā ca labhate sukhaṃ.

This, Namucī, is your army, the striking force of the Black One. One who is not a hero cannot conquer it, but having conquered it, one obtains happiness.

442.

442.

‘‘Esa muñjaṃ parihare, dhiratthu mama jīvitaṃ;

Saṅgāme me mataṃ seyyo, yaṃ ce jīve parājito.

I shall bear this muñja grass! Shame on such a life! Better for me is death in battle than that I should live defeated.

443.

443.

‘‘Pagāḷhettha na dissanti, eke samaṇabrāhmaṇā;

Tañca maggaṃ na jānanti, yena gacchanti subbatā.

Some ascetics and brahmins, having plunged in here, are not seen. They do not know that path by which those of good vows go.

444.

444.

‘‘Samantā dhajiniṃ disvā, yuttaṃ māraṃ savāhanaṃ;

Yuddhāya paccuggacchāmi, mā maṃ ṭhānā acāvayi.

Seeing your army arrayed on all sides, and you, Māra, prepared for battle with your mount, I go forth to fight. You shall not make me move from my place!

445.

445.

‘‘Yaṃ te taṃ nappasahati, senaṃ loko sadevako;

Taṃ te paññāya bhecchāmi, āmaṃ pattaṃva asmanā.

That army of yours, which the world with its gods cannot withstand, I will shatter with wisdom, as one shatters an unbaked pot with a stone.

446.

446.

‘‘Vasīkaritvā saṅkappaṃ, satiñca sūpatiṭṭhitaṃ;

Raṭṭhā raṭṭhaṃ vicarissaṃ, sāvake vinayaṃ puthū.

Having brought my thought under control and with mindfulness well-established, I will wander from country to country, training many disciples.

447.

447.

‘‘Te appamattā pahitattā, mama sāsanakārakā;

Akāmassa te gamissanti, yattha gantvā na socare’’.

They, diligent and resolute, doers of my teaching, will go, against your will, to that place where, having gone, they do not grieve.”

448.

448.

‘‘Satta vassāni bhagavantaṃ, anubandhiṃ padāpadaṃ;

Otāraṃ nādhigacchissaṃ, sambuddhassa satīmato.

For seven years I followed the Blessed One step by step; I found no opening in the mindful, fully enlightened one.

449.

449.

‘‘Medavaṇṇaṃva pāsāṇaṃ, vāyaso anupariyagā;

Apettha muduṃ vindema, api assādanā siyā.

A crow circled a rock that looked like a lump of fat, thinking: ‘Perhaps we might find something soft here, perhaps there might be something tasty.’

450.

450.

‘‘Aladdhā tattha assādaṃ, vāyasetto apakkami;

Kākova selamāsajja, nibbijjāpema gotamaṃ’’.

Finding no taste there, the crow departed from that place. Just as the crow, having approached the rock, we, being disheartened, shall depart from Gotama.”

451.

451.

Tassa sokaparetassa, vīṇā kacchā abhassatha;

Tato so dummano yakkho, tatthevantaradhāyathāti.

From him, overcome by sorrow, the lute slipped from under his arm. Then that dejected yakkha vanished right on that very spot.

Padhānasuttaṃ dutiyaṃ niṭṭhitaṃ.

The Discourse on Striving, the second, is finished.

3. Subhāsitasuttaṃ

3. The Discourse on Well-Spoken Speech

Evaṃ [Pg.344] me sutaṃ – eka samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

Thus have I heard. At one time the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There the Blessed One addressed the bhikkhus: “Bhikkhus!” “Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:

‘‘Catūhi, bhikkhave, aṅgehi samannāgatā vācā subhāsitā hoti, na dubbhāsitā, anavajjā ca ananuvajjā ca viññūnaṃ. Katamehi catūhi? Idha, bhikkhave, bhikkhu subhāsitaṃyeva bhāsati no dubbhāsitaṃ, dhammaṃyeva bhāsati no adhammaṃ, piyaṃyeva bhāsati no appiyaṃ, saccaṃyeva bhāsati no alikaṃ. Imehi kho, bhikkhave, catūhi aṅgehi samannāgatā vācā subhāsitā hoti, no dubbhāsitā, anavajjā ca ananuvajjā ca viññūna’’nti. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

“Bhikkhus, speech endowed with four factors is well-spoken, not ill-spoken; it is blameless and uncensurable by the wise. What four? Here, bhikkhus, a bhikkhu speaks only what is well-spoken, not what is ill-spoken; he speaks only Dhamma, not what is not Dhamma; he speaks only what is endearing, not what is unendearing; he speaks only what is true, not what is false. Bhikkhus, speech endowed with these four factors is well-spoken, not ill-spoken; it is blameless and uncensurable by the wise.” This is what the Blessed One said. Having said this, the Sugata, the Teacher, further said this:

452.

452.

‘‘Subhāsitaṃ uttamamāhu santo, dhammaṃ bhaṇe nādhammaṃ taṃ dutiyaṃ;

Piyaṃ bhaṇe nāppiyaṃ taṃ tatiyaṃ, saccaṃ bhaṇe nālikaṃ taṃ catuttha’’nti.

“The good say that well-spoken speech is supreme; one should speak Dhamma, not non-Dhamma—that is the second; one should speak what is endearing, not unendearing—that is the third; one should speak what is true, not what is false—that is the fourth.”

Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca – ‘‘paṭibhāti maṃ bhagavā, paṭibhāti maṃ sugatā’’ti. ‘‘Paṭibhātu taṃ vaṅgīsā’’ti bhagavā avoca. Atha kho āyasmā vaṅgīso bhagavantaṃ sammukhā sāruppāhi gāthāhi abhitthavi –

Then the Venerable Vaṅgīsa rose from his seat, arranged his upper robe over one shoulder, extended his hands in reverential salutation toward the Blessed One, and said to him: “An inspiration has come to me, Blessed One! An inspiration has come to me, Sugata!” “Let the inspiration come to you, Vaṅgīsa,” the Blessed One said. Then the Venerable Vaṅgīsa extolled the Blessed One in his presence with fitting verses:

453.

453.

‘‘Tameva vācaṃ bhāseyya, yāyattānaṃ na tāpaye;

Pare ca na vihiṃseyya, sā ve vācā subhāsitā.

“One should speak only that speech by which one would not torment oneself and which would not harm others. That, indeed, is well-spoken speech.

454.

454.

‘‘Piyavācameva bhāseyya, yā vācā paṭinanditā;

Yaṃ anādāya pāpāni, paresaṃ bhāsate piyaṃ.

“One should speak only endearing speech, speech that is welcomed. Not taking up what is evil, one speaks what is endearing to others.

455.

455.

‘‘Saccaṃ ve amatā vācā, esa dhammo sanantano;

Sacce atthe ca dhamme ca, āhu santo patiṭṭhitā.

“True speech is indeed deathless; this is an eternal principle. The good, they say, are established in truth, in the goal, and in the Dhamma.

456.

456.

‘‘Yaṃ [Pg.345] buddho bhāsati vācaṃ, khemaṃ nibbānapattiyā;

Dukkhassantakiriyāya, sā ve vācānamuttamā’’ti.

“The speech the Buddha speaks—secure, for the attainment of Nibbāna and for making an end of suffering—that is indeed the supreme speech.”

Subhāsitasuttaṃ tatiyaṃ niṭṭhitaṃ.

The Discourse on Well-Spoken Speech, the third, is finished.

4. Sundarikabhāradvājasuttaṃ

4. The Sundarikabhāradvāja Sutta

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā kosalesu viharati sundarikāya nadiyā tīre. Tena kho pana samayena sundarikabhāradvājo brāhmaṇo sundarikāya nadiyā tīre aggiṃ juhati, aggihuttaṃ paricarati. Atha kho sundarikabhāradvājo brāhmaṇo aggiṃ juhitvā aggihuttaṃ paricaritvā uṭṭhāyāsanā samantā catuddisā anuvilokesi – ‘‘ko nu kho imaṃ habyasesaṃ bhuñjeyyā’’ti? Addasā kho sundarikabhāradvājo brāhmaṇo bhagavantaṃ avidūre aññatarasmiṃ rukkhamūle sasīsaṃ pārutaṃ nisinnaṃ; disvāna vāmena hatthena habyasesaṃ gahetvā dakkhiṇena hatthena kamaṇḍaluṃ gahetvā yena bhagavā tenupasaṅkami.

Thus have I heard. At one time the Blessed One was dwelling among the Kosalans on the bank of the Sundarikā River. Now at that time, the brahmin Sundarikabhāradvāja was offering to the fire and attending to the fire-hut on the bank of the Sundarikā River. Then, having offered to the fire and attended to the fire-hut, the brahmin Sundarikabhāradvāja rose from his seat and looked all around in the four directions, thinking: “Who might eat the remains of this oblation?” He saw the Blessed One sitting not far away at the foot of a certain tree, covered including his head. Seeing him, he took the remains of the oblation in his left hand and a water pot in his right hand and approached the Blessed One.

Atha kho bhagavā sundarikabhāradvājassa brāhmaṇassa padasaddena sīsaṃ vivari. Atha kho sundarikabhāradvājo brāhmaṇo – ‘‘muṇḍo ayaṃ bhavaṃ, muṇḍako ayaṃ bhava’’nti tatova puna nivattitukāmo ahosi. Atha kho sundarikabhāradvājassa brāhmaṇassa etadahosi – ‘‘muṇḍāpi hi idhekacce brāhmaṇā bhavanti, yaṃnūnāhaṃ upasaṅkamitvā jātiṃ puccheyya’’nti. Atha kho sundarikabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – ‘‘kiṃjacco bhava’’nti?

At the sound of the brahmin Sundarikabhāradvāja’s footsteps, the Blessed One uncovered his head. Then the brahmin Sundarikabhāradvāja thought, “This venerable one is a shaveling! This venerable one is a contemptible shaveling!” and he wanted to turn back from that very place. But then it occurred to him: “Indeed, some brahmins in this world are also shaven-headed. It would be good if I were to approach and ask about his birth.” Then the brahmin Sundarikabhāradvāja approached the Blessed One and said to him: “Of what birth is the venerable one?”

Atha kho bhagavā sundarikabhāradvājaṃ brāhmaṇaṃ gāthāhi ajjhabhāsi –

Then the Blessed One addressed the brahmin Sundarikabhāradvāja in verses:

457.

457.

‘‘Na brāhmaṇo nomhi na rājaputto, na vessāyano uda koci nomhi;

Gottaṃ pariññāya puthujjanānaṃ, akiñcano manta carāmi loke.

“I am not a brahmin, nor a king's son, nor a vessa, nor am I anyone else. Having fully understood the lineage of ordinary people, I, possessing nothing and knowing with wisdom, wander in the world.”

458.

458.

‘‘Saṅghāṭivāsī [Pg.346] agaho carāmi, nivuttakeso abhinibbutatto;

Alippamāno idha māṇavehi, akallaṃ maṃ brāhmaṇa pucchasi gottapañhaṃ’’.

“Wearing the outer robe, I wander homeless, with hair cut off, my mind utterly quenched. Unsoiled by people in this world, it is improper, brahmin, that you ask me the question of lineage.”

459.

459.

‘‘Pucchanti ve bho brāhmaṇā, brāhmaṇebhi saha brāhmaṇo no bhava’’nti.

“But sir, brahmins indeed ask other brahmins: ‘Are you a brahmin?’”

460.

460.

‘‘Brāhmaṇo hi ce tvaṃ brūsi, mañca brūsi abrāhmaṇaṃ;

Taṃ taṃ sāvittiṃ pucchāmi, tipadaṃ catuvīsatakkharaṃ.

“If you say you are a brahmin, and you call me a non-brahmin, then I ask you about the Sāvittī, which has three lines and twenty-four syllables.”

461.

461.

‘‘Kiṃ nissitā isayo manujā, khattiyā brāhmaṇā devatānaṃ;

Yaññamakappayiṃsu puthū idha loke.

“Dependent on what do the seers, humans, khattiyas, and brahmins in this world perform sacrifices in many ways to the devas?”

462.

462.

‘‘Yadantagū vedagū yaññakāle, yassāhutiṃ labhe tassijjheti brūmi’’.

“He who has reached the end, a master of knowledge—at the time of sacrifice, from whomever he might receive an oblation, I say that person's sacrifice is successful.”

463.

463.

‘‘Addhā hi tassa hutamijjhe, (iti brāhmaṇo)Yaṃ tādisaṃ vedagumaddasāma;

Tumhādisānañhi adassanena, añño jano bhuñjati pūraḷāsaṃ’’.

“Indeed, my offering will surely be successful, for we have seen such a master of knowledge. For by not seeing one such as you, another person eats the sacrificial cake.”

464.

464.

‘‘Tasmātiha tvaṃ brāhmaṇa atthena, atthiko upasaṅkamma puccha;

Santaṃ vidhūmaṃ anīghaṃ nirāsaṃ, appevidha abhivinde sumedhaṃ’’.

“Therefore, brahmin, since you are in need of the goal, approach and ask. You might indeed find here one who is peaceful, smokeless, without suffering, without longing, a person of good wisdom.”

465.

465.

‘‘Yaññe ratohaṃ bho gotama, yaññaṃ yiṭṭhukāmo nāhaṃ pajānāmi;

Anusāsatu maṃ bhavaṃ, yattha hutaṃ ijjhate brūhi me taṃ’’.

“I delight in sacrifice, Master Gotama. I wish to make an offering, but I do not know. May the venerable one instruct me. Tell me of the one to whom an offering, when given, is successful.”

‘‘Tena hi tvaṃ, brāhmaṇa, odahassu sotaṃ; dhammaṃ te desessāmi –

“In that case, brahmin, lend your ear; I will teach you the Dhamma.”

466.

466.

‘‘Mā [Pg.347] jātiṃ pucchī caraṇañca puccha, kaṭṭhā have jāyati jātavedo;

Nīcākulīnopi munī dhitīmā, ājāniyo hoti hirīnisedho.

“Do not ask about birth, but ask about conduct. Indeed, fire is born from wood. A muni, though from a lowly family, if he has fortitude and is restrained by conscience, is a thoroughbred.”

467.

467.

‘‘Saccena danto damasā upeto, vedantagū vūsitabrahmacariyo;

Kālena tamhi habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

“He who is tamed by truth, endowed with sense-control, who has reached the end of knowledge, and has lived the holy life—a brahmin desiring merit should make an offering to him at the proper time.”

468.

468.

‘‘Ye kāme hitvā agahā caranti, susaññatattā tasaraṃva ujjuṃ;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

“Those who, having abandoned sensual pleasures, wander homeless, with well-restrained minds, straight like a shuttle—to them a brahmin desiring merit should make an offering at the proper time.”

469.

469.

‘‘Ye vītarāgā susamāhitindriyā, candova rāhuggahaṇā pamuttā;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

“Those who are without lust, with well-composed faculties, freed from the grasp of defilements like the moon from the grasp of Rāhu—to them a brahmin desiring merit should make an offering at the proper time.”

470.

470.

‘‘Asajjamānā vicaranti loke, sadā satā hitvā mamāyitāni;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

“Those who, having abandoned attachments, wander in the world unattached, always mindful—to them a brahmin desiring merit should make an offering at the proper time.”

471.

471.

‘‘Yo kāme hitvā abhibhuyyacārī, yo vedi jātīmaraṇassa antaṃ;

Parinibbuto udakarahadova sīto, tathāgato arahati pūraḷāsaṃ.

“He who, having abandoned sensual pleasures and fared as a conqueror, who has known the end of birth and death; fully quenched, cool like a lake—that Tathāgata is worthy of the sacrificial cake.”

472.

472.

‘‘Samo samehi visamehi dūre, tathāgato hoti anantapañño;

Anūpalitto idha vā huraṃ vā, tathāgato arahati pūraḷāsaṃ.

“Equal among the equal, and far from the unequal, the Tathāgata is of infinite wisdom. Unsmeared in this world or the next—that Tathāgata is worthy of the sacrificial cake.”

473.

473.

‘‘Yamhi [Pg.348] na māyā vasati na māno, yo vītalobho amamo nirāso;

Panuṇṇakodho abhinibbutatto, yo brāhmaṇo sokamalaṃ ahāsi;

Tathāgato arahati pūraḷāsaṃ.

“In whom deceit does not dwell, nor conceit; who is without greed, without possessiveness, without craving; with anger dispelled, with mind utterly quenched; the brahmin who has abandoned the stain of sorrow—that Tathāgata is worthy of the sacrificial cake.”

474 .

474 .

‘‘Nivesanaṃ yo manaso ahāsi, pariggahā yassa na santi keci;

Anupādiyāno idha vā huraṃ vā, tathāgato arahati pūraḷāsaṃ.

“He who has abandoned the mind's dwelling place, for whom there are no acquisitions whatsoever; not clinging to anything in this life or the next—that Tathāgata is worthy of the sacrificial cake.”

475.

475.

‘‘Samāhito yo udatāri oghaṃ, dhammaṃ caññāsi paramāya diṭṭhiyā;

Khīṇāsavo antimadehadhārī, tathāgato arahati pūraḷāsaṃ.

“Well-composed, he who has crossed the flood, and has known the Dhamma with supreme vision; with taints destroyed, bearing his final body—that Tathāgata is worthy of the sacrificial cake.”

476.

476.

‘‘Bhavāsavā yassa vacī kharā ca, vidhūpitā atthagatā na santi;

Sa vedagū sabbadhi vippamutto, tathāgato arahati pūraḷāsaṃ.

“For whom the taint of being and harsh speech are shaken off, have vanished, and do not exist; he, the master of knowledge, is liberated in every respect—that Tathāgata is worthy of the sacrificial cake.”

477.

477.

‘‘Saṅgātigo yassa na santi saṅgā, yo mānasattesu amānasatto;

Dukkhaṃ pariññāya sakhettavatthuṃ, tathāgato arahati pūraḷāsaṃ.

“He who has overcome attachments, for whom no attachments exist; who is not attached by conceit among those attached by conceit; having fully understood suffering together with its field and basis—that Tathāgata is worthy of the sacrificial cake.”

478.

478.

‘‘Āsaṃ anissāya vivekadassī, paravediyaṃ diṭṭhimupātivatto;

Ārammaṇā yassa na santi keci, tathāgato arahati pūraḷāsaṃ.

“Not depending on craving, a seer of seclusion, he has overcome the view known by others; for whom there are no bases whatsoever for a new existence—that Tathāgata is worthy of the sacrificial cake.”

479.

479.

‘‘Paroparā yassa samecca dhammā, vidhūpitā atthagatā na santi;

Santo upādānakhaye vimutto, tathāgato arahati pūraḷāsaṃ.

“For whom phenomena, high and low, having been penetrated with knowledge, are destroyed, have vanished, and do not exist; peaceful, liberated in the destruction of clinging—that Tathāgata is worthy of the sacrificial cake.”

480.

480.

‘‘Saṃyojanaṃ [Pg.349] jātikhayantadassī, yopānudi rāgapathaṃ asesaṃ;

Suddho nidoso vimalo akāco, tathāgato arahati pūraḷāsaṃ.

“He who sees the end of the fetters and the end of birth, who has dispelled the path of lust without remainder; pure, faultless, stainless, without blemish—that Tathāgata is worthy of the sacrificial cake.”

481.

481.

‘‘Yo attano attānaṃ nānupassati, samāhito ujjugato ṭhitatto;

Sa ve anejo akhilo akaṅkho, tathāgato arahati pūraḷāsaṃ.

Whoever, regarding one's own aggregates, does not perceive a self, is concentrated, has gone straight, and is of steadfast nature; he indeed is without agitation, without mental barrenness, without doubt—such a Tathāgata is worthy of the milk-rice cake.

482.

482.

‘‘Mohantarā yassa na santi keci, sabbesu dhammesu ca ñāṇadassī;

Sarīrañca antimaṃ dhāreti, patto ca sambodhimanuttaraṃ sivaṃ;

Ettāvatā yakkhassa suddhi, tathāgato arahati pūraḷāsaṃ’’.

For whom there are no defilements whatsoever rooted in delusion, who is a seer of knowledge in all things; who bears his final body, and has attained the unsurpassed, secure enlightenment; by this much is the purity of a being—such a Tathāgata is worthy of the milk-rice cake.

483.

483.

‘‘Hutañca mayhaṃ hutamatthu saccaṃ, yaṃ tādisaṃ vedagunaṃ alatthaṃ;

Brahmā hi sakkhi paṭigaṇhātu me bhagavā, bhuñjatu me bhagavā pūraḷāsaṃ’’.

May this offering of mine be a true offering, for I have found such a one who has reached the end of knowledge. You are indeed Brahmā manifest! May the Blessed One accept my milk-rice cake; may the Blessed One consume my milk-rice cake.

484.

484.

‘‘Gāthābhigītaṃ me abhojaneyyaṃ, sampassataṃ brāhmaṇa nesa dhammo;

Gāthābhigītaṃ panudanti buddhā, dhamme satī brāhmaṇa vuttiresā.

Food obtained by reciting verses is not fit for me to eat, O brahmin; this is not the practice of the Buddhas who see rightly. The Buddhas reject what is obtained by reciting verses. O brahmin, when the principle of right livelihood exists, this is their way of life.

485.

485.

‘‘Aññena ca kevalinaṃ mahesiṃ, khīṇāsavaṃ kukkuccavūpasantaṃ;

Annena pānena upaṭṭhahassu, khettañhi taṃ puññapekkhassa hoti’’.

With other food and drink, you should attend upon the consummate one, the great seer, whose taints are destroyed and whose restlessness is stilled; for that is indeed the field for one who seeks merit.

486.

486.

‘‘Sādhāhaṃ [Pg.350] bhagavā tathā vijaññaṃ, yo dakkhiṇaṃ bhuñjeyya mādisassa;

Yaṃ yaññakāle pariyesamāno, pappuyya tava sāsanaṃ’’.

It would be good, Blessed One, that I might know, having encountered your teaching, who should partake of an offering from one like me; whom I, seeking at the time of sacrifice, should attend upon.

487.

487.

‘‘Sārambhā yassa vigatā, cittaṃ yassa anāvilaṃ;

Vippamutto ca kāmehi, thinaṃ yassa panūditaṃ.

One whose contentiousness has departed, whose mind is unstirred, who is liberated from sensual pleasures, and for whom sloth has been dispelled.

488.

488.

‘‘Sīmantānaṃ vinetāraṃ, jātimaraṇakovidaṃ;

Muniṃ moneyyasampannaṃ, tādisaṃ yaññamāgataṃ.

The remover of boundaries, skilled in birth and death, the sage endowed with wisdom; such a one who has come to the sacrifice.

489.

489.

‘‘Bhakuṭiṃ vinayitvāna, pañjalikā namassatha;

Pūjetha annapānena, evaṃ ijjhanti dakkhiṇā.

Having dispelled your frown, pay homage with reverently clasped hands. Honor him with food and drink; thus are offerings accomplished.

490.

490.

‘‘Buddho bhavaṃ arahati pūraḷāsaṃ, puññakhettamanuttaraṃ;

Āyāgo sabbalokassa, bhoto dinnaṃ mahapphala’’nti.

The Buddha, the venerable one, is worthy of the milk-rice cake; he is the unsurpassed field of merit. He is the recipient of offerings for the entire world; what is given to the venerable one bears great fruit.

Atha kho sundarikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampada’’nti. Alattha kho sundarikabhāradvājo brāhmaṇo…pe… arahataṃ ahosīti.

Then the brahmin Sundarikabhāradvāja said to the Blessed One: “Excellent, Master Gotama! Excellent, Master Gotama! Just as one might set upright what had been overturned, or reveal what was hidden, or show the way to one who was lost, or hold up an oil lamp in the darkness so that those with sight might see forms, in the same way the Dhamma has been clarified by Master Gotama in numerous ways. I go for refuge to Master Gotama, to the Dhamma, and to the Bhikkhu Sangha. May I receive the going forth in Master Gotama’s presence, may I receive the higher ordination?” And the brahmin Sundarikabhāradvāja received the going forth... and became one of the arahants.

Sundarikabhāradvājasuttaṃ catutthaṃ niṭṭhitaṃ.

The Sundarikabhāradvāja Sutta, the fourth, is concluded.

5. Māghasuttaṃ

5. The Discourse to Māgha

Evaṃ me sutaṃ – eka samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho māgho māṇavo yena bhagavā tenupasaṅkami; upasaṅkamitvā [Pg.351] bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho māgho māṇavo bhagavantaṃ etadavoca –

Thus have I heard. At one time the Blessed One was dwelling at Rājagaha on the Vulture Peak mountain. Then the young man Māgha approached the Blessed One, and after approaching he exchanged joyful greetings with him. When this courteous and memorable talk was finished, he sat down to one side. Seated to one side, the young man Māgha said this to the Blessed One:

‘‘Ahañhi, bho gotama, dāyako dānapati vadaññū yācayogo; dhammena bhoge pariyesāmi; dhammena bhoge pariyesitvā dhammaladdhehi bhogehi dhammādhigatehi ekassapi dadāmi dvinnampi tiṇṇampi catunnampi pañcannampi channampi sattannampi aṭṭhannampi navannampi dasannampi dadāmi, vīsāyapi tiṃsāyapi cattālīsāyapi paññāsāyapi dadāmi, satassapi dadāmi, bhiyyopi dadāmi. Kaccāhaṃ, bho gotama, evaṃ dadanto evaṃ yajanto bahuṃ puññaṃ pasavāmī’’ti?

“Master Gotama, I am a giver, a lord of gifts, generous, and suitable to be asked. I seek wealth righteously. Having sought for wealth righteously, from the wealth righteously gained and righteously acquired, I give to one person, to two, to three, to four, to five, to six, to seven, to eight, to nine, and to ten. I give to twenty, to thirty, to forty, and to fifty. I give to a hundred, and I give still more. By giving thus, Master Gotama, by sacrificing thus, do I generate much merit?”

‘‘Taggha tvaṃ, māṇava, evaṃ dadanto evaṃ yajanto bahuṃ puññaṃ pasavasi. Yo kho, māṇava, dāyako dānapati vadaññū yācayogo; dhammena bhoge pariyesati; dhammena bhoge pariyesitvā dhammaladdhehi bhogehi dhammādhigatehi ekassapi dadāti…pe… satassapi dadāti, bhiyyopi dadāti, bahuṃ so puññaṃ pasavatī’’ti. Atha kho māgho māṇavo bhagavantaṃ gāthāya ajjhabhāsi –

“Certainly, young man, by giving thus, by sacrificing thus, you generate much merit. Indeed, young man, a giver, a lord of gifts, generous, and suitable to be asked, who seeks for wealth righteously, and having sought for wealth righteously, from the wealth righteously gained and righteously acquired, gives to one person... gives to a hundred, and gives still more—he generates much merit.” Then the young man Māgha addressed the Blessed One in verse:

491.

491.

‘‘Pucchāmahaṃ gotamaṃ vadaññuṃ, (iti māgho māṇavo)Kāsāyavāsiṃ agahaṃ carantaṃ;

Yo yācayogo dānapati gahaṭṭho, puññatthiko yajati puññapekkho;

Dadaṃ paresaṃ idha annapānaṃ, kathaṃ hutaṃ yajamānassa sujjhe’’.

“I ask Gotama, who is wise in speech,” (so said the young man Māgha) “who wears the ochre robe and wanders homeless. When a householder, suitable to be asked, a lord of gifts, desiring merit, expecting merit, sacrifices by giving food and drink to others in this world, how is the offering of the sacrificer purified?”

492.

492.

‘‘Yo yācayogo dānapati gahaṭṭho, (māghāti bhagavā)Puññatthiko yajati puññapekkho;

Dadaṃ paresaṃ idha annapānaṃ, ārādhaye dakkhiṇeyyebhi tādi’’.

“When a householder, suitable to be asked, a lord of gifts,” (so said the Blessed One to Māgha) “desiring merit, expecting merit, sacrifices by giving food and drink to others in this world, such a one accomplishes his aim through those worthy of offerings.”

493.

493.

‘‘Yo [Pg.352] yācayogo dānapati gahaṭṭho, (iti māgho māṇavo)Puññatthiko yajati puññapekkho;

Dadaṃ paresaṃ idha annapānaṃ, akkhāhi me bhagavā dakkhiṇeyye’’.

“When a householder, suitable to be asked, a lord of gifts,” (so said the young man Māgha) “desiring merit, expecting merit, sacrifices by giving food and drink to others in this world—Blessed One, declare to me those worthy of offerings.”

494.

494.

‘‘Ye ve asattā vicaranti loke, akiñcanā kevalino yatattā;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

“Those who indeed wander in the world unattached, without possessions, consummate, with restrained minds: a brahmin expecting merit who would sacrifice should in due season bestow an oblation on them.”

495.

495.

‘‘Ye sabbasaṃyojanabandhanacchidā, dantā vimuttā anīghā nirāsā;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

“Those who have cut all fetters and bonds, who are tamed, liberated, without future suffering, and free from present want: a brahmin expecting merit who would sacrifice should in due season bestow an oblation on them.”

496.

496.

‘‘Ye sabbasaṃyojanavippamuttā, dantā vimuttā anīghā nirāsā;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

“Those who are completely liberated from all fetters, who are tamed, liberated, without future suffering, and free from present want: a brahmin expecting merit who would sacrifice should in due season bestow an oblation on them.”

497.

497.

‘‘Rāgañca dosañca pahāya mohaṃ, khīṇāsavā vūsitabrahmacariyā;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

“Those who, having abandoned greed, hatred, and delusion, have destroyed the taints and have lived the noble life: a brahmin expecting merit who would sacrifice should in due season bestow an oblation on them.”

498.

498.

‘‘Yesu na māyā vasati na māno, khīṇāsavā vūsitabrahmacariyā;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

“Those in whom there dwells no deceit or conceit, who have destroyed the taints and have lived the noble life: a brahmin expecting merit who would sacrifice should in due season bestow an oblation on them.”

499.

499.

‘‘Ye [Pg.353] vītalobhā amamā nirāsā, khīṇāsavā vūsitabrahmacariyā;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

“Those who are free from greed, without possessiveness, without craving, who have destroyed the taints and have lived the noble life: a brahmin expecting merit who would sacrifice should in due season bestow an oblation on them.”

500.

500.

‘‘Ye ve na taṇhāsu upātipannā, vitareyya oghaṃ amamā caranti;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

“Those who have not fallen into cravings, who have crossed over the flood and wander without possessiveness: a brahmin expecting merit who would sacrifice should in due season bestow an oblation on them.”

501.

501.

‘‘Yesaṃ taṇhā natthi kuhiñci loke, bhavābhavāya idha vā huraṃ vā;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

“Those for whom there is no craving anywhere in the world for existence and non-existence, either here or hereafter: a brahmin expecting merit who would sacrifice should in due season bestow an oblation on them.”

502.

502.

‘‘Ye kāme hitvā agahā caranti, susaññatattā tasaraṃva ujjuṃ;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

“Those who, having abandoned sensual pleasures, wander homeless, with well-restrained minds, straight as a shuttle: a brahmin expecting merit who would sacrifice should in due season bestow an oblation on them.”

503.

503.

‘‘Ye vītarāgā susamāhitindriyā, candova rāhuggahaṇā pamuttā;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

“Those who are free from lust, with well-composed faculties, liberated like the moon from Rāhu’s grasp: a brahmin expecting merit who would sacrifice should in due season bestow an oblation on them.”

504.

504.

‘‘Samitāvino vītarāgā akopā, yesaṃ gatī natthidha vippahāya;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

“The calmed ones, free from lust, without anger, who, having abandoned the aggregates here, have no future destination thereafter: a brahmin expecting merit who would sacrifice should in due season bestow an oblation on them.”

505.

505.

‘‘Jahitvā jātimaraṇaṃ asesaṃ, kathaṃkathiṃ sabbamupātivattā;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

“Those who have completely abandoned birth and death and have overcome all doubt: a brahmin expecting merit who would sacrifice should in due season bestow an oblation on them.”

506.

506.

‘‘Ye [Pg.354] attadīpā vicaranti loke, akiñcanā sabbadhi vippamuttā;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

“Those who wander in the world as an island unto themselves, without concerns, everywhere liberated: a brahmin expecting merit who would sacrifice should in due season bestow an oblation on them.”

507.

507.

‘‘Ye hettha jānanti yathā tathā idaṃ, ayamantimā natthi punabbhavoti;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

“Those who know this matter here as it truly is, thinking, ‘This is the final birth, there is no renewed existence’: a brahmin expecting merit who would sacrifice should in due season bestow an oblation on them.”

508.

508.

‘‘Yo vedagū jhānarato satīmā, sambodhipatto saraṇaṃ bahūnaṃ;

Kālena tamhi habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha’’.

“He who is a master of knowledge, delighting in jhāna, mindful, who has attained full enlightenment, a refuge for many: a brahmin expecting merit who would sacrifice should in due season bestow an oblation on him.”

509.

509.

‘‘Addhā amoghā mama pucchanā ahu, akkhāsi me bhagavā dakkhiṇeyye;

Tvañhettha jānāsi yathā tathā idaṃ, tathā hi te vidito esa dhammo.

“Truly my question was not in vain; the Blessed One has declared to me those worthy of offerings. For you know this matter here as it truly is; indeed, this Dhamma is well penetrated by you.”

510.

510.

‘‘Yo yācayogo dānapati gahaṭṭho, (iti māgho māṇavo)Puññatthiko yajati puññapekkho;

Dadaṃ paresaṃ idha annapānaṃ,Akkhāhi me bhagavā yaññasampadaṃ’’.

“When a householder, suitable to be asked, a lord of gifts,” (so said the young man Māgha) “desiring merit, expecting merit, sacrifices by giving food and drink to others in this world—Blessed One, declare to me the accomplishment of the sacrifice.”

511.

511.

‘‘Yajassu yajamāno māghāti bhagavā, sabbattha ca vippasādehi cittaṃ;

Ārammaṇaṃ yajamānassa yañño, etthappatiṭṭhāya jahāti dosaṃ.

“Sacrifice, O sacrificer, Māgha,” said the Blessed One, “and at all times make your mind especially serene. The offering is the support for the sacrificer; established in this, abandon fault.”

512.

512.

‘‘So vītarāgo pavineyya dosaṃ, mettaṃ cittaṃ bhāvayamappamāṇaṃ;

Rattindivaṃ satatamappamatto, sabbā disā pharati appamaññaṃ’’.

“That donor, free from attachment, having dispelled anger, develops a boundless mind of loving-kindness. Day and night, ever diligent, he pervades all directions with that boundless state.”

513.

513.

‘‘Ko [Pg.355] sujjhati muccati bajjhatī ca, kenattanā gacchati brahmalokaṃ;

Ajānato me muni brūhi puṭṭho, bhagavā hi me sakkhi brahmajjadiṭṭho;

Tuvañhi no brahmasamosi saccaṃ, kathaṃ upapajjati brahmalokaṃ jutima’’.

“Who is purified? Who is freed? And who is bound? By what cause does one go to the Brahma-world? O Sage, being asked, please speak to me who does not know. For today I have seen the Blessed One, who is Brahma, in person. Truly, you are our equal to Brahma. O Radiant One, how is one reborn in the Brahma-world?”

514.

514.

‘‘Yo yajati tividhaṃ yaññasampadaṃ, (māghāti bhagavā)Ārādhaye dakkhiṇeyyebhi tādi;

Evaṃ yajitvā sammā yācayogo,Upapajjati brahmalokanti brūmī’’ti.

“Whoever offers the sacrifice with its threefold accomplishment,” (said the Blessed One to Māgha) “such a one should accomplish it with those worthy of offerings. Having thus sacrificed rightly, the one who is open to requests is reborn in the Brahma-world, thus I declare.”

Evaṃ vutte, māgho māṇavo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama…pe… ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

When this was said, the young man Māgha said to the Blessed One: “Excellent, Master Gotama! … May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for as long as life lasts.”

Māghasuttaṃ pañcamaṃ niṭṭhitaṃ.

The Māgha Sutta, the fifth, is finished.

6. Sabhiyasuttaṃ

6. The Sabhiya Sutta

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena sabhiyassa paribbājakassa purāṇasālohitāya devatāya pañhā uddiṭṭhā honti – ‘‘yo te, sabhiya, samaṇo vā brāhmaṇo vā ime pañhe puṭṭho byākaroti tassa santike brahmacariyaṃ careyyāsī’’ti.

Thus have I heard. At one time the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels’ Sanctuary. Now at that time, the wanderer Sabhiya had been given questions by a deity who was a former blood-relative: “Sabhiya, whichever ascetic or brahmin answers these questions when asked, you should live the holy life under him.”

Atha kho sabhiyo paribbājako tassā devatāya santike te pañhe uggahetvā ye te samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṃ – pūraṇo kassapo makkhaligosālo ajito kesakambalo pakudho kaccāno sañcayo belaṭṭhaputto nigaṇṭho nāṭaputto, te upasaṅkamitvā te pañhe pucchati. Te sabhiyena [Pg.356] paribbājakena pañhe puṭṭhā na sampāyanti; asampāyantā kopañca dosañca appaccayañca pātukaronti. Api ca sabhiyaṃ yeva paribbājakaṃ paṭipucchanti.

Then the wanderer Sabhiya, having learned those questions from that deity, approached those ascetics and brahmins who were leaders of communities, leaders of groups, teachers of groups, well-known, famous, founders of sects, and regarded as holy by many people—that is, Pūraṇa Kassapa, Makkhali Gosāla, Ajita Kesakambala, Pakudha Kaccāyana, Sañjaya Belaṭṭhaputta, and the Nigaṇṭha Nāṭaputta—and asked them those questions. But when questioned by the wanderer Sabhiya, they could not answer. Unable to answer, they showed anger, ill will, and displeasure, and they even cross-questioned the wanderer Sabhiya.

Atha kho sabhiyassa paribbājakassa etadahosi – ‘‘ye kho te bhonto samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṃ – pūraṇo kassapo…pe… nigaṇṭho nāṭaputto, te mayā pañhe puṭṭhā na sampāyanti, asampāyantā kopañca dosañca appaccayañca pātukaronti; api ca maññevettha paṭipucchanti. Yannūnnāhaṃ hīnāyāvattitvā kāme paribhuñjeyya’’nti.

Then it occurred to the wanderer Sabhiya: “Those venerable ascetics and brahmins who are leaders of communities, leaders of groups, teachers of groups, well-known, famous, founders of sects, and regarded as holy by many people—that is, Pūraṇa Kassapa... the Nigaṇṭha Nāṭaputta—when questioned by me, could not answer. Unable to answer, they showed anger, ill will, and displeasure, and they even cross-questioned me. What if I were to return to the lower life and enjoy sensual pleasures?”

Atha kho sabhiyassa paribbājakassa etadahosi – ‘‘ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; yaṃnūnāhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā ime pañhe puccheyya’’nti.

Then it occurred to the wanderer Sabhiya: “This ascetic Gotama is also a leader of a community, a leader of a group, and a teacher of a group; he is well-known, famous, a founder of a sect, and regarded as holy by many people. What if I were to approach the ascetic Gotama and ask him these questions?”

Atha kho sabhiyassa paribbājakassa etadahosi – ‘‘yepi kho te bhonto samaṇabrāhmaṇā jiṇṇā vuḍḍhā mahallakā addhagatā vayoanuppattā therā rattaññū cirapabbajitā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṃ – pūraṇo kassapo…pe. … nigaṇṭho nāṭaputto, tepi mayā pañhe puṭṭhā na sampāyanti, asampāyantā kopañca dosañca appaccayañca pātukaronti, api ca maññevettha paṭipucchanti; kiṃ pana me samaṇo gotamo ime pañhe puṭṭho byākarissati! Samaṇo hi gotamo daharo ceva jātiyā, navo ca pabbajjāyā’’ti.

Then this thought occurred to the wanderer Sabhiya: “Those venerable ascetics and brahmins who are aged, old, elderly, advanced in years, having reached the final stage of life, elders, of long standing, long gone forth, leaders of communities, leaders of groups, teachers of groups, well-known, famous, founders of sects, and regarded as holy by many people—that is, Pūraṇa Kassapa... the Nigaṇṭha Nāṭaputta—even they, when questioned by me, could not answer. Unable to answer, they showed anger, ill will, and displeasure, and they even cross-questioned me. How, then, will the ascetic Gotama answer these questions when he is asked? For the ascetic Gotama is young by birth and new in his ordination.”

Atha kho sabhiyassa paribbājakassa etadahosi – ‘‘samaṇo kho daharoti na uññātabbo na paribhotabbo. Daharopi cesa samaṇo gotamo mahiddhiko hoti mahānubhāvo, yaṃnūnāhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā ime pañhe puccheyya’’nti.

Then this thought occurred to the wanderer Sabhiya: “An ascetic should not be despised or scorned for being young. For though the ascetic Gotama is young, he is of great psychic power and great might. It would be good if I were to approach the ascetic Gotama and ask him these questions.”

Atha kho sabhiyo paribbājako yena rājagahaṃ tena cārikaṃ pakkāmi. Anupubbena cārikaṃ caramāno yena rājagahaṃ veḷuvanaṃ kalandakanivāpo, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ [Pg.357] sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sabhiyo paribbājako bhagavantaṃ gāthāya ajjhabhāsi –

Then the wanderer Sabhiya set out to wander towards Rājagaha. Wandering by stages, he came to Rājagaha, to the Bamboo Grove, the Squirrels’ Sanctuary, and he approached the Blessed One. Having approached, he exchanged courteous greetings with the Blessed One. When this courteous and memorable talk was finished, he sat down to one side. Seated to one side, the wanderer Sabhiya addressed the Blessed One in verse:

515.

515.

‘‘Kaṅkhī vecikicchī āgamaṃ, (iti sabhiyo)Pañhe pucchituṃ abhikaṅkhamāno;

Tesantakaro bhavāhi pañhe me puṭṭho,Anupubbaṃ anudhammaṃ byākarohi me’’.

“Full of doubt and perplexity I have come,” (said Sabhiya) “desiring to ask questions. Be an end-maker to them for me; when I ask, explain them to me in sequence and in accordance with the Dhamma.”

516.

516.

‘‘Dūrato āgatosi sabhiya, (iti bhagavā)Pañhe pucchituṃ abhikaṅkhamāno;

Tesantakaro bhavāmi pañhe te puṭṭho,Anupubbaṃ anudhammaṃ byākaromi te.

“You have come from afar, Sabhiya,” (said the Blessed One) “desiring to ask questions. I will be an end-maker to them for you; when you ask, I will explain them to you in sequence and in accordance with the Dhamma.”

517.

517.

‘‘Puccha maṃ sabhiya pañhaṃ, yaṃ kiñci manasicchasi;

Tassa tasseva pañhassa, ahaṃ antaṃ karomi te’’ti.

“Ask me, Sabhiya, any question you wish in your mind. For each and every question, I will make an end of it for you.”

Atha kho sabhiyassa paribbājakassa etadahosi – ‘‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! Yaṃ vatāhaṃ aññesu samaṇabrāhmaṇesu okāsakammamattampi nālatthaṃ taṃ me idaṃ samaṇena gotamena okāsakammaṃ kata’’nti. Attamano pamudito udaggo pītisomanassajāto bhagavantaṃ pañhaṃ apucchi –

Then this thought occurred to the wanderer Sabhiya: “It is wonderful, indeed! It is amazing, indeed! The opportunity that I did not obtain even in the slightest from other ascetics and brahmins has been granted to me by the ascetic Gotama.” Delighted, elated, uplifted, filled with joy and gladness, he asked the Blessed One a question:

518.

518.

‘‘Kiṃ pattinamāhu bhikkhunaṃ, (iti sabhiyo)Sorataṃ kena kathañca dantamāhu;

Buddhoti kathaṃ pavuccati,Puṭṭho me bhagavā byākarohi’’.

“Having attained what do they call one a bhikkhu?” (said Sabhiya) “By what is one gentle, and how is one called tamed? How is one called a Buddha? Being asked, O Blessed One, please explain this to me.”

519.

519.

‘‘Pajjena katena attanā, (sabhiyāti bhagavā)Parinibbānagato vitiṇṇakaṅkho;

Vibhavañca bhavañca vippahāya,Vusitavā khīṇapunabbhavo sa bhikkhu.

“By the path made by oneself,” (the Blessed One said to Sabhiya) “gone to Parinibbāna, with doubt crossed over; having abandoned both non-becoming and becoming, he has lived the holy life, his future becoming is destroyed—he is a bhikkhu.”

520.

520.

‘‘Sabbattha [Pg.358] upekkhako satimā, na so hiṃsati kañci sabbaloke;

Tiṇṇo samaṇo anāvilo, ussadā yassa na santi sorato so.

“One who is equanimous and mindful in all things harms no one in the entire world. Having crossed over, a recluse, untroubled, he for whom there are no surges—he is exceedingly peaceful.”

521.

521.

‘‘Yassindriyāni bhāvitāni, ajjhattaṃ bahiddhā ca sabbaloke;

Nibbijjha imaṃ parañca lokaṃ, kālaṃ kaṅkhati bhāvito sa danto.

“He whose faculties are developed internally and externally in the entire world; having penetrated this world and the next, this developed one awaits his time—he is the tamed one.”

522.

522.

‘‘Kappāni viceyya kevalāni, saṃsāraṃ dubhayaṃ cutūpapātaṃ;

Vigatarajamanaṅgaṇaṃ visuddhaṃ, pattaṃ jātikhayaṃ tamāhu buddha’’nti.

“Having investigated all speculative concepts, and saṃsāra with its dual aspects of passing away and rebirth; being free from dust, stainless, pure, and having attained the destruction of birth—him they call a Buddha.”

Atha kho sabhiyo paribbājako bhagavato bhāsitaṃ abhinanditvā anumoditvā attamano pamudito udaggo pītisomanassajāto bhagavantaṃ uttariṃ pañhaṃ apucchi –

Then the wanderer Sabhiya, having greatly delighted in and rejoiced at the Blessed One's words, with a satisfied mind, gladdened, uplifted, with joy and gladness arisen, asked the Blessed One a further question:

523.

523.

‘‘Kiṃ pattinamāhu brāhmaṇaṃ, (iti sabhiyo)Samaṇaṃ kena kathañca nhātakoti;

Nāgoti kathaṃ pavuccati,Puṭṭho me bhagavā byākarohi’’.

“Having attained what do they call one a brahmin?” (said Sabhiya) “For what reason is one called a recluse, and how a bathed one? For what reason is one called a Nāga? Having been asked, O Blessed One, please explain this to me.”

524.

524.

‘‘Bāhitvā sabbapāpakāni, (sabhiyāti bhagavā)Vimalo sādhusamāhito ṭhitatto;

Saṃsāramaticca kevalī so,Asito tādi pavuccate sa brahmā.

“Having put aside all evil deeds,” (the Blessed One said to Sabhiya) “stainless, well-concentrated, of steadfast nature; having transcended saṃsāra, his task completed, unattached, such a one is called a brahmin.”

525.

525.

‘‘Samitāvi pahāya puññapāpaṃ, virajo ñatvā imaṃ parañca lokaṃ;

Jātimaraṇaṃ upātivatto, samaṇo tādi pavuccate tathattā.

“One who is tranquil, having abandoned merit and demerit, free from dust; having known this world and the next, and having transcended birth and death—such a one, because of being so, is called a recluse.”

526.

526.

‘‘Ninhāya [Pg.359] sabbapāpakāni, ajjhattaṃ bahiddhā ca sabbaloke;

Devamanussesu kappiyesu, kappaṃ neti tamāhu nhātako’’ti.

“Having washed away all evil deeds, both internal and external, in the entire world; among gods and humans subject to speculation, he does not enter into speculation—him they call a ‘bathed one’.”

527.

527.

‘‘Āguṃ na karoti kiñci loke, sabbasaṃyoge visajja bandhanāni;

Sabbattha na sajjatī vimutto, nāgo tādi pavuccate tathattā’’ti.

“He who commits no evil whatsoever in the world; having abandoned all yokes and bonds, he is not attached to anything, being liberated. Such a one, because of being so, is called a Nāga.”

Atha kho sabhiyo paribbājako…pe… bhagavantaṃ uttariṃ pañhaṃ apucchi –

Then the wanderer Sabhiya... asked the Blessed One a further question:

528.

528.

‘‘Kaṃ khettajinaṃ vadanti buddhā, (iti sabhiyo)Kusalaṃ kena kathañca paṇḍitoti;

Muni nāma kathaṃ pavuccati,Puṭṭho me bhagavā byākarohi’’.

“Whom do the Buddhas call a conqueror of the field?” (said Sabhiya) “For what reason is one called skilled, and how wise? For what reason is one called a sage? Having been asked, O Blessed One, please explain this to me.”

529.

529.

‘‘Khettāni viceyya kevalāni, (sabhiyāti bhagavā)Dibbaṃ mānusakañca brahmakhettaṃ;

Sabbakhettamūlabandhanā pamutto,Khettajino tādi pavuccate tathattā.

“Having investigated all the fields—” (the Blessed One said to Sabhiya) “the divine, the human, and the Brahma field; liberated from the bonds which are the root of all fields, such a one, because of being so, is called a conqueror of the field.”

530.

530.

‘‘Kosāni viceyya kevalāni, dibbaṃ mānusakañca brahmakosaṃ;

Sabbakosamūlabandhanā pamutto, kusalo tādi pavuccate tathattā.

“Having investigated all the storehouses—the divine, the human, and the Brahma storehouse; liberated from the bonds which are the root of all storehouses, such a one, because of being so, is called skilled.”

531.

531.

‘‘Dubhayāni viceyya paṇḍarāni, ajjhattaṃ bahiddhā ca suddhipañño;

Kaṇhaṃ sukkaṃ upātivatto, paṇḍito tādi pavuccate tathattā.

“Having investigated the two kinds of pure things, internal and external, he is one of pure wisdom; having transcended the dark and the bright, such a one, because of being so, is called wise.”

532.

532.

‘‘Asatañca [Pg.360] satañca ñatvā dhammaṃ, ajjhattaṃ bahiddhā ca sabbaloke;

Devamanussehi pūjanīyo, saṅgaṃ jālamaticca so munī’’ti.

“Having known the dhamma of the unworthy and the worthy, both internal and external, in the entire world; revered by gods and humans, he has transcended attachment and the net—he is a sage.”

Atha kho sabhiyo paribbājako…pe… bhagavantaṃ uttariṃ pañhaṃ apucchi –

Then the wanderer Sabhiya... asked the Blessed One a further question:

533.

533.

‘‘Kiṃ pattinamāhu vedaguṃ, (iti sabhiyo)Anuviditaṃ kena kathañca vīriyavāti;

Ājāniyo kinti nāma hoti,Puṭṭho me bhagavā byākarohi’’.

“Having attained what do they call one a lore-master (vedagū)?” (said Sabhiya) “For what reason is one called discerning (anuvidita), and for what reason does one have the name energetic (vīriyavā)? How does one come to be called a thoroughbred (ājāniyo)? Having been asked, O Blessed One, please explain this to me.”

534.

534.

‘‘Vedāni viceyya kevalāni, (sabhiyāti bhagavā)Samaṇānaṃ yānidhatthi brāhmaṇānaṃ;

Sabbavedanāsu vītarāgo,Sabbaṃ vedamaticca vedagū so.

“Having scrutinized all the lores that exist here of recluses and brahmins,” (the Blessed One said to Sabhiya) “he is without passion for all feelings. Having transcended all lore, he is a lore-master (vedagū).”

535.

535.

‘‘Anuvicca papañcanāmarūpaṃ, ajjhattaṃ bahiddhā ca rogamūlaṃ;

Sabbarogamūlabandhanā pamutto, anuvidito tādi pavuccate tathattā.

“Having discerned proliferation and name-and-form, both internal and external, the root of disease, liberated from the bonds that are the root of all disease, such a one, being so, is called discerning (anuvidita) because of his true state.”

536.

536.

‘‘Virato idha sabbapāpakehi, nirayadukkhaṃ aticca vīriyavā so;

So vīriyavā padhānavā, dhīro tādi pavuccate tathattā.

“He who here has abstained from all evil things, having transcended the suffering of hell, is energetic. That energetic one is a striver, a sage; such a one, being so, is called energetic because of his true state.”

537.

537.

‘‘Yassassu lunāni bandhanāni, ajjhattaṃ bahiddhā ca saṅgamūlaṃ;

Sabbasaṅgamūlabandhanā pamutto, ājāniyo tādi pavuccate tathattā’’ti.

“He for whom the bonds have been cut, both internally and externally, along with the root of attachment; liberated from the bonds that are the root of all attachment, such a one, being so, is called a thoroughbred (ājāniyo) because of his true state.”

Atha [Pg.361] kho sabhiyo paribbājako…pe… bhagavantaṃ uttariṃ pañhaṃ apucchi –

Then the wanderer Sabhiya… asked the Blessed One a further question:

538.

538.

‘‘Kiṃ pattinamāhu sottiyaṃ, (iti sabhiyo)Ariyaṃ kena kathañca caraṇavāti;

Paribbājako kinti nāma hoti,Puṭṭho me bhagavā byākarohi’’.

“Having attained what do they call one learned (sottiya)?” (said Sabhiya) “For what reason is one called noble (ariya), and for what reason endowed with conduct (caraṇavā)? How does one come to be called a wanderer (paribbājaka)? Having been asked, O Blessed One, please explain this to me.”

539.

539.

‘‘Sutvā sabbadhammaṃ abhiññāya loke, (sabhiyāti bhagavā)Sāvajjānavajjaṃ yadatthi kiñci;

Abhibhuṃ akathaṃkathiṃ vimuttaṃ,Anighaṃ sabbadhimāhu sottiyoti.

“Having heard and directly known all phenomena in the world,” (the Blessed One said to Sabhiya) “whatever is blameworthy and blameless; a master, free from uncertainty, liberated, untroubled in every respect—him they call learned (sottiya).”

540.

540.

‘‘Chetvā āsavāni ālayāni, vidvā so na upeti gabbhaseyyaṃ;

Saññaṃ tividhaṃ panujja paṅkaṃ, kappaṃ neti tamāhu ariyoti.

“Having cut off the taints and attachments, that wise one does not approach lying in a womb. Having dispelled the threefold perception and the mire, he does not go to a speculative concept—him they call a noble one (ariya).”

541.

541.

‘‘Yo idha caraṇesu pattipatto, kusalo sabbadā ājānāti dhammaṃ;

Sabbattha na sajjati vimuttacitto, paṭighā yassa na santi caraṇavā so.

“One who here has reached the goal in conduct, who is skilled and always knows the Dhamma; who is not attached to anything, whose mind is liberated, and for whom there are no aversions—he is one endowed with conduct (caraṇavā).”

542.

542.

‘‘Dukkhavepakkaṃ yadatthi kammaṃ, uddhamadho tiriyaṃ vāpi majjhe;

Paribbājayitvā pariññacārī, māyaṃ mānamathopi lobhakodhaṃ;

Pariyantamakāsi nāmarūpaṃ, taṃ paribbājakamāhu pattipatta’’nti.

“Whatever kamma there is that ripens in suffering—above, below, across, or in the middle—having driven it out, he fares with full understanding. Having made an end of name-and-form, deceit, conceit, as well as greed and anger, him, who has reached the goal, they call a wanderer (paribbājaka).”

Atha kho sabhiyo paribbājako bhagavato bhāsitaṃ abhinanditvā anumoditvā attamano pamudito udaggo pītisomanassajāto uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ sammukhā sāruppāhi gāthāhi abhitthavi –

Then the wanderer Sabhiya, having delighted in and rejoiced at the Blessed One's words, with a satisfied mind, gladdened, uplifted, with joy and gladness arisen, rose from his seat, arranged his upper robe over one shoulder, extended his hands in reverential salutation toward the Blessed One, and praised the Blessed One to his face with fitting verses:

543.

543.

‘‘Yāni [Pg.362] ca tīṇi yāni ca saṭṭhi, samaṇappavādasitāni bhūripañña;

Saññakkharasaññanissitāni, osaraṇāni vineyya oghatamagā.

“The three and sixty views which are based on the disputes of recluses, O one of vast wisdom, dependent on perception of signs and terms, their landing places—having dispelled them, you have overcome the flood and the darkness.”

544.

544.

‘‘Antagūsi pāragū dukkhassa, arahāsi sammāsambuddho khīṇāsavaṃ taṃ maññe;

Jutimā mutimā pahūtapañño, dukkhassantakaraṃ atāresi maṃ.

“You have reached the end, you have crossed to the far shore of suffering; you are an Arahant, a Perfectly Enlightened One. I consider you one whose taints are destroyed. You are luminous, intelligent, of boundless wisdom, the maker of the end of suffering. You have brought me across.”

545.

545.

‘‘Yaṃ me kaṅkhitamaññāsi, vicikicchā maṃ tārayi namo te;

Muni monapathesu pattipatta, akhila ādiccabandhu soratosi.

“You have understood my doubt and carried me across uncertainty. Homage to you! O Sage, who has reached the goal on the paths of wisdom, you are without fault, a Kinsman of the Sun, gentle and restrained.”

546.

546.

‘‘Yā me kaṅkhā pure āsi, taṃ me byākāsi cakkhumā;

Addhā munīsi sambuddho, natthi nīvaraṇā tava.

“The doubt that I had before, you have explained to me, O one with vision; truly you are a Sage, a Perfectly Enlightened One; there are no hindrances for you.”

547.

547.

‘‘Upāyāsā ca te sabbe, viddhastā vinaḷīkatā;

Sītibhūto damappatto, dhitimā saccanikkamo.

“All your tribulations have been shattered and rooted out; you have become cool, have attained self-control, are steadfast and resolute in truth.”

548.

548.

‘‘Tassa te nāganāgassa, mahāvīrassa bhāsato;

Sabbe devānumodanti, ubho nāradapabbatā.

“As you speak, O great being, elephant among men, O great hero, all the devas rejoice, both Nārada and Pabbata.”

549.

549.

‘‘Namo te purisājañña, namo te purisuttama;

Sadevakasmiṃ lokasmiṃ, natthi te paṭipuggalo.

“Homage to you, O thoroughbred among men, homage to you, O supreme among men; in this world with its devas, there is no counterpart to you.”

550.

550.

‘‘Tuvaṃ buddho tuvaṃ satthā, tuvaṃ mārābhibhū muni;

Tuvaṃ anusaye chetvā, tiṇṇo tāresi maṃ pajaṃ.

“You are the Buddha, you are the Teacher, you are the Sage who has vanquished Māra. Having cut off the underlying tendencies, you have crossed over and you carry this generation across.”

551.

551.

‘‘Upadhī te samatikkantā, āsavā te padālitā;

Sīhosi anupādāno, pahīnabhayabheravo.

“You have transcended the acquisitions, your taints are shattered; you are a lion, without clinging, having abandoned fear and terror.”

552.

552.

‘‘Puṇḍarīkaṃ [Pg.363] yathā vaggu, toye na upalimpati ;

Evaṃ puññe ca pāpe ca, ubhaye tvaṃ na limpasi;

Pāde vīra pasārehi, sabhiyo vandati satthuno’’ti.

“As a beautiful white lotus is not stained by water, so you are not stained by both merit and evil. O hero, extend your feet; Sabhiya worships the Teacher.”

Atha kho sabhiyo paribbājako bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante…pe… esāhaṃ bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca; labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada’’nti.

Then the wanderer Sabhiya fell with his head at the Blessed One’s feet and said to him: “Excellent, venerable sir! … I go for refuge to the Blessed One, to the Dhamma, and to the Bhikkhu Saṅgha. May I receive the going forth in the Blessed One’s presence, may I receive the higher ordination.”

‘‘Yo kho, sabhiya, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati; catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. Api ca mettha puggalavemattatā viditā’’ti.

“Sabhiya, one who was formerly a follower of another sect and who desires the going forth and the higher ordination in this Dhamma and Discipline lives on probation for four months. At the end of four months, if the bhikkhus are satisfied with him, they give him the going forth and the higher ordination for the state of a bhikkhu. But in this matter I recognize the difference between persons.”

‘‘Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ, ākaṅkhantā upasampadaṃ cattāro māse parivasanti, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya, ahaṃ cattāri vassāni parivasissāmi; catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā’’ti. Alattha kho sabhiyo paribbājako bhagavato santike pabbajjaṃ alattha upasampadaṃ…pe… aññataro kho panāyasmā sabhiyo arahataṃ ahosīti.

“Venerable sir, if those who were formerly followers of other sects and who desire the going forth and the higher ordination in this Dhamma and Discipline live on probation for four months, and at the end of four months, if the bhikkhus are satisfied with them, they give them the going forth and the higher ordination for the state of a bhikkhu, then I will live on probation for four years. At the end of four years, if the bhikkhus are satisfied with me, let them give me the going forth and the higher ordination for the state of a bhikkhu.” The wanderer Sabhiya received the going forth in the Blessed One’s presence, and he received the higher ordination. … And the Venerable Sabhiya became one of the arahants.

Sabhiyasuttaṃ chaṭṭhaṃ niṭṭhitaṃ.

The Sutta on Sabhiya, the sixth, is finished.

7. Selasuttaṃ

7. The Sutta on Sela

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā aṅguttarāpesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi yena āpaṇaṃ nāma aṅguttarāpānaṃ nigamo tadavasari. Assosi kho keṇiyo jaṭilo ‘‘samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi āpaṇaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ [Pg.364] evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ desati ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī’’ti.

Thus have I heard. On one occasion the Blessed One was wandering on tour in the Aṅguttarāpa country with a great Saṅgha of bhikkhus, with one thousand two hundred and fifty bhikkhus, and he eventually came to a market town of the Aṅguttarāpas named Āpaṇa. The matted-hair ascetic Keṇiya heard: “Sirs, the ascetic Gotama, the Sakyan son who went forth from the Sakyan clan, while wandering on tour in the Aṅguttarāpa country with a great Saṅgha of bhikkhus, with one thousand two hundred and fifty bhikkhus, has arrived at Āpaṇa. Now a good report of fame has arisen concerning the venerable Gotama thus: ‘That Blessed One is an arahant, a perfectly enlightened one, accomplished in true knowledge and conduct, the Well-Farer, knower of the world, unsurpassed trainer of persons to be tamed, teacher of gods and humans, the Enlightened One, the Blessed One.’ He makes known this world with its devas, its Māra, and its Brahmā, this generation with its ascetics and brahmins, with its devas and humans, having realized it for himself with direct knowledge. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning; he reveals the holy life, wholly complete and pure. Indeed, it is good to see such arahants.”

Atha kho keṇiyo jaṭilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho keṇiyaṃ jaṭilaṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. Atha kho keṇiyo jaṭilo bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito bhagavantaṃ etadavoca – ‘‘adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Evaṃ vutte, bhagavā keṇiyaṃ jaṭilaṃ etadavoca – ‘‘mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni; tvañca brāhmaṇesu abhippasanno’’ti.

Then the matted-hair ascetic Keṇiya approached the Blessed One. Having approached, he exchanged joyful greetings with the Blessed One. Having concluded the talk that was joyful and memorable, he sat down to one side. The Blessed One instructed, urged, roused, and gladdened the matted-hair ascetic Keṇiya, who was sitting to one side, with a talk on the Dhamma. Then the matted-hair ascetic Keṇiya, having been instructed, urged, roused, and gladdened by the Blessed One's talk on the Dhamma, said this to the Blessed One: “May the venerable Gotama consent to my meal for tomorrow, together with the Saṅgha of bhikkhus.” When this was said, the Blessed One said this to the matted-hair ascetic Keṇiya: “The Saṅgha of bhikkhus is large, Keṇiya, one thousand two hundred and fifty bhikkhus; and you are especially devoted to the brahmins.”

Dutiyampi kho keṇiyo jaṭilo bhagavantaṃ etadavoca – ‘‘kiñcāpi, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno; adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Dutiyampi kho bhagavā keṇiyaṃ jaṭilaṃ etadavoca – ‘‘mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni; tvañca brāhmaṇesu abhippasanno’’ti.

For a second time, the matted-hair ascetic Keṇiya said this to the Blessed One: “Even though, venerable Gotama, the Saṅgha of bhikkhus is large, one thousand two hundred and fifty bhikkhus, and I am especially devoted to the brahmins, may the venerable Gotama consent to my meal for tomorrow, together with the Saṅgha of bhikkhus.” For a second time, the Blessed One said this to the matted-hair ascetic Keṇiya: “The Saṅgha of bhikkhus is large, Keṇiya, one thousand two hundred and fifty bhikkhus; and you are especially devoted to the brahmins.”

Tatiyampi kho keṇiyo jaṭilo bhagavantaṃ etadavoca – ‘‘kiñcāpi, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno, adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho keṇiyo jaṭilo bhagavato adhivāsanaṃ viditvā [Pg.365] uṭṭhāyāsanā yena sako assamo tenupasaṅkami; upasaṅkamitvā mittāmacce ñātisālohite āmantesi – ‘‘suṇantu me bhavanto mittāmaccā ñātisālohitā, samaṇo me gotamo nimantito svātanāya bhattaṃ saddhiṃ bhikkhusaṅghena, yena me kāyaveyyāvaṭikaṃ kareyyāthā’’ti. ‘‘Evaṃ, bho’’ti kho keṇiyassa jaṭilassa mittāmaccā ñātisālohitā keṇiyassa jaṭilassa paṭissutvā appekacce uddhanāni khaṇanti, appekacce kaṭṭhāni phālenti, appekacce bhājanāni dhovanti, appekacce udakamaṇikaṃ patiṭṭhāpenti, appekacce āsanāni paññāpenti. Keṇiyo pana jaṭilo sāmaṃyeva maṇḍalamāḷaṃ paṭiyādeti.

For a third time, the matted-hair ascetic Keṇiya said this to the Blessed One: “Even though, venerable Gotama, the Saṅgha of bhikkhus is large, one thousand two hundred and fifty bhikkhus, and I am especially devoted to the brahmins, may the venerable Gotama consent to my meal for tomorrow, together with the Saṅgha of bhikkhus.” The Blessed One consented by means of silence. Then the matted-hair ascetic Keṇiya, having understood the Blessed One’s consent, rose from his seat and approached his own hermitage. Having approached, he addressed his friends and companions, his kinsmen and relatives: “May my venerable friends and companions, kinsmen and relatives, listen to me. The ascetic Gotama has been invited by me for tomorrow’s meal, together with the Saṅgha of bhikkhus. Therefore, may you perform the bodily services for me.” “Yes, venerable sir,” replied the friends and companions, the kinsmen and relatives of Keṇiya the matted-hair ascetic. Having agreed, some dug ovens, some split firewood, some washed vessels, some set up a large water jar, and some arranged seats. But Keṇiya the matted-hair ascetic himself prepared the circular pavilion.

Tena kho pana samayena selo brāhmaṇo āpaṇe paṭivasati, tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo, tīṇi ca māṇavakasatāni mante vāceti.

Now at that time, the brahmin Sela was dwelling in Āpaṇa. He was a master of the three Vedas, together with the glossaries, the ritual manuals, the phonology, and with the historical lore as the fifth; he was an expert in the verses and grammar, and was fully accomplished in natural philosophy and the marks of a great man. And he was teaching the Vedic hymns to three hundred young men.

Tena kho pana samayena keṇiyo jaṭilo sele brāhmaṇe abhippasanno hoti. Atha kho selo brāhmaṇo tīhi māṇavakasatehi parivuto jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena keṇiyassa jaṭilassa assamo tenupasaṅkami. Addasā kho selo brāhmaṇo keṇiyassa jaṭilassa assame appekacce uddhanāni khaṇante…pe… appekacce āsanāni paññapente, keṇiyaṃ pana jaṭilaṃ sāmaṃyeva maṇḍalamāḷaṃ paṭiyādentaṃ. Disvāna keṇiyaṃ jaṭilaṃ etadavoca – ‘‘kiṃ nu kho bhoto keṇiyassa āvāho vā bhavissati, vivāho vā bhavissati, mahāyañño vā paccupaṭṭhito, rājā vā māgadho seniyo bimbisāro nimantito svātanāya saddhiṃ balakāyenā’’ti?

Now at that time, the matted-hair ascetic Keṇiya was especially devoted to the brahmin Sela. Then the brahmin Sela, surrounded by three hundred young men, while walking back and forth and wandering about for exercise, approached the hermitage of the matted-hair ascetic Keṇiya. The brahmin Sela saw in the hermitage of the matted-hair ascetic Keṇiya some digging ovens… and some arranging seats, and Keṇiya the matted-hair ascetic himself preparing the circular pavilion. Having seen this, he said this to the matted-hair ascetic Keṇiya: “What is it? For the venerable Keṇiya, will there be a taking of a bride or a giving of a bride? Or is a great sacrifice at hand? Or has the Magadhan king, Seniya Bimbisāra, been invited for tomorrow together with his host of troops?”

‘‘Na me, bho sela, āvāho vā bhavissati vivāho vā, nāpi rājā māgadho seniyo bimbisāro nimantito svātanāya saddhiṃ balakāyena; api ca kho me mahāyañño paccupaṭṭhito. Atthi samaṇo gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṃ [Pg.366] caramāno mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi āpaṇaṃ anuppatto. Taṃ kho pana bhavantaṃ gotamaṃ…pe… buddho bhagavāti. So me nimantito svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. ‘‘Buddhoti, bho keṇiya, vadesi’’? ‘‘Buddhoti, bho sela, vadāmi’’. ‘‘Buddhoti, bho keṇiya, vadesi’’? ‘‘Buddhoti, bho sela, vadāmī’’ti.

“Venerable Sela, for me there will be no taking of a bride, nor will there be a giving of a bride. Nor has King Bimbisāra of Magadha, who has a great army, been invited for tomorrow with his forces. Rather, a great sacrifice has been prepared for me. There is the ascetic Gotama, a Sakyan son gone forth from the Sakyan clan, who is journeying through the Anguttarāpa country with a great Saṅgha of bhikkhus, with one thousand two hundred and fifty bhikkhus, and has arrived at Āpaṇa. Regarding that venerable Gotama... [the good report has spread]... that he is the Buddha, the Blessed One. He has been invited by me for tomorrow's meal, together with the Saṅgha of bhikkhus.” “Venerable Keṇiya, do you say 'Buddha'?” “Venerable Sela, I say 'Buddha'.” “Venerable Keṇiya, do you say 'Buddha'?” “Venerable Sela, I say 'Buddha'.”

Atha kho selassa brāhmaṇassa etadahosi – ‘‘ghosopi kho eso dullabho lokasmiṃ yadidaṃ buddhoti. Āgatāni kho panamhākaṃ mantesu dvattiṃsamahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. Sace agāraṃ ajjhāvasati rājā hoti cakkavatti dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni satta ratanāni bhavanti, seyyathidaṃ – cakkaratanaṃ, hatthiratanaṃ, assaratanaṃ, maṇiratanaṃ, itthiratanaṃ, gahapatiratanaṃ, pariṇāyakaratanameva sattamaṃ. Parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado. Kahaṃ pana, bho keṇiya, etarahi so bhavaṃ gotamo viharati arahaṃ sammāsambuddho’’ti?

Then this thought occurred to the brahmin Sela: 'This sound, that is, "Buddha," is indeed rare in the world. In our Vedas, the thirty-two marks of a great man have been handed down, and for a great man endowed with them, there are only two possible destinies, and no other. If he dwells in a house, he becomes a wheel-turning monarch, a righteous king of righteousness, ruler of the four quarters, a conqueror who has achieved stability in his country, and is endowed with the seven treasures. These are his seven treasures: the wheel-treasure, the elephant-treasure, the horse-treasure, the jewel-treasure, the woman-treasure, the householder-treasure, and the counselor-treasure as the seventh. He has over a thousand sons who are valiant, heroic in form, and crushers of enemy armies. He dwells ruling over this earth to its ocean boundary, having conquered it by righteousness, without rod or weapon. But if he goes forth from the household life into homelessness, he becomes an Arahant, a Perfectly Enlightened One in the world, one who has drawn back the veil. But where, venerable Keṇiya, is that venerable Gotama now dwelling, the Arahant, the Perfectly Enlightened One?'

Evaṃ vutte, keṇiyo jaṭilo dakkhiṇaṃ bāhuṃ paggahetvā selaṃ brāhmaṇaṃ etadavoca – ‘‘yenesā, bho sela, nīlavanarājī’’ti. Atha kho selo brāhmaṇo tīhi māṇavakasatehi saddhiṃ yena bhagavā tenupasaṅkami. Atha kho selo brāhmaṇo te māṇavake āmantesi – ‘‘appasaddā bhonto āgacchantu, pade padaṃ nikkhipantā. Durāsadā hi te bhagavanto sīhāva ekacarā. Yadā cāhaṃ, bho, samaṇena gotamena saddhiṃ manteyyuṃ, mā me bhonto antarantarā kathaṃ opātetha; kathāpariyosānaṃ me bhavanto āgamentū’’ti.

When this was said, the matted-hair ascetic Keṇiya, raising his right arm, said this to the brahmin Sela: 'It is in the direction of that line of dark green forest, venerable Sela.' Then the brahmin Sela, together with three hundred young brahmins, approached the Blessed One. Then the brahmin Sela addressed those young brahmins: 'Come quietly, venerables, placing one footstep after another. For those Blessed Ones are difficult to approach, like solitary lions. And when, venerables, I am conversing with the ascetic Gotama, do not interrupt our talk in the middle; you should wait for the conclusion of my talk.'

Atha kho selo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho selo brāhmaṇo bhagavato [Pg.367] kāye dvattiṃsamahāpurisalakkhaṇāni samannesi. Addasā kho selo brāhmaṇo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe, pahūtajivhatāya cāti.

Then the brahmin Sela approached the Blessed One; having approached, he exchanged greetings with the Blessed One. Having concluded this courteous and memorable talk, he sat down to one side. Seated to one side, the brahmin Sela searched for the thirty-two marks of a great man on the Blessed One's body. The brahmin Sela saw on the Blessed One's body the thirty-two marks of a great man for the most part, with the exception of two. Regarding two of the marks of a great man he was doubtful and perplexed, he could not decide and was not confident: concerning the male organ being enclosed in a sheath, and the great length of his tongue.

Atha kho bhagavato etadahosi – ‘‘passati kho me ayaṃ selo brāhmaṇo dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati – kosohite ca vatthaguyhe, pahūtajivhatāya cā’’ti. Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi, yathā addasa selo brāhmaṇo bhagavato kosohitaṃ vatthaguyhaṃ. Atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi.

Then this thought occurred to the Blessed One: 'This brahmin Sela sees on me the thirty-two marks of a great man for the most part, with the exception of two. Regarding two of the marks of a great man he is doubtful and perplexed, he cannot decide and is not confident: concerning the male organ being enclosed in a sheath, and the great length of his tongue.' Then the Blessed One performed such a feat of psychic power that the brahmin Sela saw the Blessed One’s male organ enclosed in a sheath. Then the Blessed One, extending his tongue, touched and stroked both ear openings, touched and stroked both nostril openings, and covered the entire orb of his forehead with his tongue.

Atha kho selassa brāhmaṇassa etadahosi – ‘‘samannāgato kho samaṇo gotamo dvattiṃsamahāpurisalakkhaṇehi paripuṇṇehi, no apuripuṇṇehi. No ca kho naṃ jānāmi buddho vā no vā. Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ‘ye te bhavanti arahanto sammāsambuddhā, te sake vaṇṇe bhaññamāne attānaṃ pātukarontī’ti. Yaṃnūnāhaṃ samaṇaṃ gotamaṃ sammukhā sāruppāhi gāthāhi abhitthaveyya’’nti. Atha kho selo brāhmaṇo bhagavantaṃ sammukhā sāruppāhi gāthāhi abhitthavi –

Then this thought occurred to the brahmin Sela: 'The ascetic Gotama is endowed with the thirty-two marks of a great man, complete and not incomplete. Yet I do not know whether he is a Buddha or not. But I have heard this from brahmins who are old, aged, teachers and their teachers, as they were speaking: "Those who are Arahants, Perfectly Enlightened Ones, reveal themselves when their own praise is spoken." What if I were to praise the ascetic Gotama in his presence with suitable verses?' Then the brahmin Sela praised the Blessed One in his presence with suitable verses:

553.

553.

‘‘Paripuṇṇakāyo suruci, sujāto cārudassano;

Suvaṇṇavaṇṇosi bhagavā, susukkadāṭhosi vīriyavā.

“You have a perfect body, are of fine radiance, well-born, and lovely to behold. You are of golden complexion, O Blessed One; you have brilliant white teeth and are full of vigor.”

554.

554.

‘‘Narassa hi sujātassa, ye bhavanti viyañjanā;

Sabbe te tava kāyasmiṃ, mahāpurisalakkhaṇā.

“Indeed, for a well-born man, whatever characteristics there are, all those marks of a great man are present on your body.”

555.

555.

‘‘Pasannanetto sumukho, brahā uju patāpavā;

Majjhe samaṇasaṅghassa, ādiccova virocasi.

“With clear eyes and a beautiful face, you are stately, upright, and majestic. In the midst of the Saṅgha of ascetics, you shine like the sun.”

556.

556.

‘‘Kalyāṇadassano [Pg.368] bhikkhu, kañcanasannibhattaco;

Kiṃ te samaṇabhāvena, evaṃ uttamavaṇṇino.

“O bhikkhu, you are beautiful to see, with skin like gold. For one of such a supreme complexion, what use is the ascetic life to you?”

557.

557.

‘‘Rājā arahasi bhavituṃ, cakkavattī rathesabho;

Cāturanto vijitāvī, jambusaṇḍassa issaro.

“You are worthy to be a king, a wheel-turning monarch, a bull among chariot-warriors, ruler of the four quarters, victorious, and lord of Jambusaṇḍa.”

558.

558.

‘‘Khattiyā bhogirājāno, anuyantā bhavantu te;

Rājābhirājā manujindo, rajjaṃ kārehi gotama’’.

“Let khattiyas and wealthy kings be your followers. O Gotama, as king of kings, lord of men, exercise your sovereignty.”

559.

559.

‘‘Rājāhamasmi selāti, (bhagavā) dhammarājā anuttaro;

Dhammena cakkaṃ vattemi, cakkaṃ appaṭivattiyaṃ’’.

(The Blessed One:) “I am a king, Sela, the unsurpassed King of the Dhamma. I turn the wheel by means of the Dhamma, a wheel that cannot be turned back.”

560.

560.

‘‘Sambuddho paṭijānāsi, (iti selo brāhmaṇo) dhammarājā anuttaro;

‘Dhammena cakkaṃ vattemi’, iti bhāsasi gotama.

(The brahmin Sela:) “You claim to be a Perfectly Enlightened One, the unsurpassed King of the Dhamma. ‘I turn the wheel by means of the Dhamma,’ so you say, Gotama.

561.

561.

‘‘Ko nu senāpati bhoto, sāvako satthuranvayo;

Ko te tamanuvatteti, dhammacakkaṃ pavattitaṃ’’.

“Who is your general, venerable sir, the disciple who follows the Teacher? Who keeps this Dhamma Wheel that you have set in motion rolling after you?”

562.

562.

‘‘Mayā pavattitaṃ cakkaṃ, (selāti bhagavā) dhammacakkaṃ anuttaraṃ;

Sāriputto anuvatteti, anujāto tathāgataṃ.

(The Blessed One:) “The wheel set in motion by me, Sela, the unsurpassed Dhamma Wheel, is kept rolling by Sāriputta, who follows in the wake of the Tathāgata.

563.

563.

‘‘Abhiññeyyaṃ abhiññātaṃ, bhāvetabbañca bhāvitaṃ;

Pahātabbaṃ pahīnaṃ me, tasmā buddhosmi brāhmaṇa.

“What should be directly known has been directly known, what should be developed has been developed, and what should be abandoned has been abandoned by me; therefore, brahmin, I am a Buddha.

564.

564.

‘‘Vinayassu mayi kaṅkhaṃ, adhimuccassu brāhmaṇa;

Dullabhaṃ dassanaṃ hoti, sambuddhānaṃ abhiṇhaso.

“Dispel your doubt in me; resolve on me, brahmin. The sight of Perfectly Enlightened Ones is difficult to obtain repeatedly.

565.

565.

‘‘Yesaṃ [Pg.369] ve dullabho loke, pātubhāvo abhiṇhaso;

Sohaṃ brāhmaṇa sambuddho, sallakatto anuttaro.

“Of those whose appearance in the world is difficult to obtain repeatedly, I, brahmin, am one—a Perfectly Enlightened One, the unsurpassed remover of darts.

566.

566.

‘‘Brahmabhūto atitulo, mārasenappamaddano;

Sabbāmitte vasīkatvā, modāmi akutobhayo’’.

“I am one who has become supreme, incomparable, the crusher of Māra’s army; having brought all enemies under my control, I rejoice, free from fear.”

567.

567.

‘‘Imaṃ bhavanto nisāmetha, yathā bhāsati cakkhumā;

Sallakatto mahāvīro, sīhova nadatī vane.

(Sela:) “Listen to this, sirs, as the One with Vision speaks. The remover of darts, the great hero, roars like a lion in the forest.

568.

568.

‘‘Brahmabhūtaṃ atitulaṃ, mārasenappamaddanaṃ;

Ko disvā nappasīdeyya, api kaṇhābhijātiko.

“One who has become supreme, incomparable, the crusher of Māra’s army—who, having seen him, would not be confident, even one of low birth?

569.

569.

‘‘Yo maṃ icchati anvetu, yo vā nicchati gacchatu;

Idhāhaṃ pabbajissāmi, varapaññassa santike’’.

“He who wishes may follow me; he who does not wish may go. I will go forth right here in the presence of the one of supreme wisdom.”

570.

570.

‘‘Evañce ruccati bhoto, sammāsambuddhasāsane ;

Mayampi pabbajissāma, varapaññassa santike’’.

(The followers:) “If it is your pleasure, sir, to go forth in the teaching of the Perfectly Enlightened One, we too will go forth in the presence of the one of supreme wisdom.”

571.

571.

‘‘Brāhmaṇā tisatā ime, yācanti pañjalīkatā;

Brahmacariyaṃ carissāma, bhagavā tava santike’’.

(Sela:) “These three hundred brahmins, with palms joined in reverence, ask: ‘We will lead the holy life, Blessed One, in your presence.’”

572.

572.

‘‘Svākkhātaṃ brahmacariyaṃ, (selāti bhagavā) sandiṭṭhikamakālikaṃ;

Yattha amoghā pabbajjā, appamattassa sikkhato’’ti.

(The Blessed One:) “The holy life is well proclaimed, Sela, directly visible, immediate; here the going forth is not in vain for one who trains with diligence.”

Alattha kho selo brāhmaṇo sapariso bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Atha kho keṇiyo jaṭilo tassā rattiyā accayena sake assame paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi – ‘‘kālo, bho gotama, niṭṭhitaṃ bhatta’’nti. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena keṇiyassa jaṭilassa assamo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena.

The brahmin Sela with his retinue received the going forth in the presence of the Blessed One, and he received the higher ordination. Then, when the night had passed, the matted-hair ascetic Keṇiya had excellent hard and soft food prepared in his own hermitage and had the time announced to the Blessed One: “It is time, venerable Gotama, the meal is ready.” Then in the morning the Blessed One dressed, took his bowl and robe, and went to the hermitage of the matted-hair ascetic Keṇiya. Having gone, he sat down on the prepared seat together with the Saṅgha of bhikkhus.

Atha [Pg.370] kho keṇiyo jaṭilo buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho keṇiyo jaṭilo bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho keṇiyaṃ jaṭilaṃ bhagavā imāhi gāthāhi anumodi –

Then the matted-hair ascetic Keṇiya, with his own hands, served and satisfied the Saṅgha of bhikkhus headed by the Buddha with excellent hard and soft food. When the Blessed One had finished his meal and had withdrawn his hand from the bowl, the matted-hair ascetic Keṇiya took a low seat and sat down to one side. As he was sitting to one side, the Blessed One gave his blessing to the matted-hair ascetic Keṇiya with these verses:

573.

573.

‘‘Aggihuttamukhā yaññā, sāvittī chandaso mukhaṃ;

Rājā mukhaṃ manussānaṃ, nadīnaṃ sāgaro mukhaṃ.

“The fire-oblation is the chief of sacrifices, the Sāvittī is the chief of poetic meters; a king is the chief of human beings, the ocean is the chief of rivers.

574.

574.

‘‘Nakkhattānaṃ mukhaṃ cando, ādicco tapataṃ mukhaṃ;

Puññaṃ ākaṅkhamānānaṃ, saṅgho ve yajataṃ mukha’’nti.

“The moon is the chief of the constellations, the sun is the chief of those that blaze; for those who make offerings desiring merit, the Saṅgha is indeed the chief.”

Atha kho bhagavā keṇiyaṃ jaṭilaṃ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi. Atha kho āyasmā selo sapariso eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasse …pe… aññataro kho panāpasmā selo sapariso arahataṃ ahosi.

Then the Blessed One, having given his blessing to the matted-hair ascetic Keṇiya with these verses, rose from his seat and departed. Then the Venerable Sela with his retinue, dwelling alone, withdrawn, diligent, ardent, and resolute, in no long time … the Venerable Sela with his retinue was numbered among the arahants.

Atha kho āyasmā selo sapariso yena bhagavā tenupasaṅkami, upasaṅkamitvā ekaṃsaṃ cīvaraṃ katvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ gāthāya ajjhabhāsi –

Then the Venerable Sela with his retinue went to the Blessed One. Having gone, he arranged his upper robe on one shoulder, extended his hands with palms joined toward the Blessed One, and addressed the Blessed One with a verse:

575.

575.

‘‘Yaṃ taṃ saraṇamāgamha, ito aṭṭhami cakkhuma;

Sattarattena bhagavā, dantamha tava sāsane.

“It was on the eighth day from today, O One with Vision, that we went for refuge to you; in seven nights, Blessed One, we have been tamed in your teaching.

576.

576.

‘‘Tuvaṃ buddho tuvaṃ satthā, tuvaṃ mārābhibhū muni;

Tuvaṃ anusaye chetvā, tiṇṇo tāresimaṃ pajaṃ.

“You are the Buddha, you are the Teacher, you are the sage who has vanquished Māra; having cut off the underlying tendencies, you have crossed over and you ferry this generation across.

577.

577.

‘‘Upadhī te samatikkantā, āsavā te padālitā;

Sīhosi anupādāno, pahīnabhayabheravo.

“You have transcended the substrates of existence, your taints have been shattered; you are a lion, without clinging, one who has abandoned fear and dread.

578.

578.

‘‘Bhikkhavo tisatā ime, tiṭṭhanti pañjalīkatā;

Pāde vīra pasārehi, nāgā vandantu satthuno’’ti.

“These three hundred bhikkhus stand with palms joined in reverence. Stretch out your feet, O hero; let these great beings worship the Teacher.”

Selasuttaṃ sattamaṃ niṭṭhitaṃ.

The Sela Sutta, the seventh, is finished.

8. Sallasuttaṃ

8. The Discourse on the Dart

579.

579.

Animittamanaññātaṃ[Pg.371], maccānaṃ idha jīvitaṃ;

Kasirañca parittañca, tañca dukkhena saṃyutaṃ.

Unindicated and unknown is the life of mortals here; difficult and brief, it is conjoined with suffering.

580.

580.

Na hi so upakkamo atthi, yena jātā na miyyare;

Jarampi patvā maraṇaṃ, evaṃdhammā hi pāṇino.

For there exists no means by which those who are born will not die. Whether having reached old age or not, there is death for living beings; indeed, such is their nature.

581.

581.

Phalānamiva pakkānaṃ, pāto patanato bhayaṃ;

Evaṃ jātāna maccānaṃ, niccaṃ maraṇato bhayaṃ.

Just as for ripe fruits there is the constant fear of falling, so for mortals who are born there is the constant fear of death.

582.

582.

Yathāpi kumbhakārassa, katā mattikabhājanā;

Sabbe bhedanapariyantā, evaṃ maccāna jīvitaṃ.

Just as the clay vessels made by a potter all have breaking as their end, so too is the life of mortals.

583.

583.

Daharā ca mahantā ca, ye bālā ye ca paṇḍitā;

Sabbe maccuvasaṃ yanti, sabbe maccuparāyaṇā.

The young and the great, the foolish and the wise, all fall under the sway of death; all have death as their destination.

584.

584.

Tesaṃ maccuparetānaṃ, gacchataṃ paralokato;

Na pitā tāyate puttaṃ, ñātī vā pana ñātake.

For those overcome by death, departing for the next world, a father cannot protect his son, nor can relatives protect their kin.

585.

585.

Pekkhataṃ yeva ñātīnaṃ, passa lālapataṃ puthu;

Ekamekova maccānaṃ, govajjho viya nīyati.

Behold, while their kinsmen are looking on and lamenting profusely, one by one mortals are led away, like an ox to the slaughter.

586.

586.

Evamabbhāhato loko, maccunā ca jarāya ca;

Tasmā dhīrā na socanti, viditvā lokapariyāyaṃ.

Thus the world is afflicted by death and old age. Therefore the wise do not grieve, having understood the way of the world.

587.

587.

Yassa maggaṃ na jānāsi, āgatassa gatassa vā;

Ubho ante asampassaṃ, niratthaṃ paridevasi.

Of one whose path you do not know, whether coming or going, you lament in vain, not seeing either end.

588.

588.

Paridevayamāno ce, kiñcidatthaṃ udabbahe;

Sammūḷho hiṃsamattānaṃ, kayirā ce naṃ vicakkhaṇo.

If by lamenting, a confused person harming himself could gain any benefit, the wise person would do it too.

589.

589.

Na hi ruṇṇena sokena, santiṃ pappoti cetaso;

Bhiyyassuppajjate dukkhaṃ, sarīraṃ cupahaññati.

Not by weeping nor by sorrowing does one attain peace of mind; on the contrary, more suffering arises and the body is harmed.

590.

590.

Kiso vivaṇṇo bhavati, hiṃsamattānamattanā;

Na tena petā pālenti, niratthā paridevanā.

One becomes thin and pale, harming oneself by one's own doing. The departed are not protected by that; lamentation is futile.

591.

591.

Sokamappajahaṃ [Pg.372] jantu, bhiyyo dukkhaṃ nigacchati;

Anutthunanto kālaṅkataṃ, sokassa vasamanvagū.

A person who does not abandon sorrow falls into even more suffering. Lamenting for one who has passed away, one has come under the sway of sorrow.

592.

592.

Aññepi passa gamine, yathākammūpage nare;

Maccuno vasamāgamma, phandantevidha pāṇino.

Behold other people, too, faring on according to their deeds; having come under the sway of Death, the creatures here are trembling.

593.

593.

Yena yena hi maññanti, tato taṃ hoti aññathā;

Etādiso vinābhāvo, passa lokassa pariyāyaṃ.

In whatever way they conceive things, it turns out to be different from that. Such is the nature of separation—behold the way of the world!

594.

594.

Api vassasataṃ jīve, bhiyyo vā pana māṇavo;

Ñātisaṅghā vinā hoti, jahāti idha jīvitaṃ.

Even if a person should live a hundred years, or even more, he is separated from his host of relatives and gives up his life in this world.

595.

595.

Tasmā arahato sutvā, vineyya paridevitaṃ;

Petaṃ kālaṅkataṃ disvā, neso labbhā mayā iti.

Therefore, having heard the Arahant, one should subdue lamentation. Seeing one who has passed away, one should know for certain: 'This one cannot be brought back by me.'

596.

596.

Yathā saraṇamādittaṃ, vārinā parinibbaye ;

Evampi dhīro sapañño, paṇḍito kusalo naro;

Khippamuppatitaṃ sokaṃ, vāto tūlaṃva dhaṃsaye.

Just as one would extinguish a burning shelter with water, so too the steadfast, intelligent, wise, and skilled person should quickly extinguish arisen sorrow, blowing it away just as the wind blows away a tuft of cotton.

597.

597.

Paridevaṃ pajappañca, domanassañca attano;

Attano sukhamesāno, abbahe sallamattano.

One who seeks one's own happiness should pull out one's own dart: one's lamentation, longing, and grief.

598.

598.

Abbuḷhasallo asito, santiṃ pappuyya cetaso;

Sabbasokaṃ atikkanto, asoko hoti nibbutoti.

With the dart drawn out, unattached, having attained peace of mind, having passed beyond all sorrow, one is sorrowless, fully quenched.

Sallasuttaṃ aṭṭhamaṃ niṭṭhitaṃ.

The Discourse on the Dart, the eighth, is finished.

9. Vāseṭṭhasuttaṃ

9. The Discourse to Vāseṭṭha

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Tena kho pana samayena sambahulā abhiññātā abhiññātā brāhmaṇamahāsālā icchānaṅgale paṭivasanti, seyyathidaṃ – caṅkī brāhmaṇo, tārukkho brāhmaṇo, pokkharasāti brāhmaṇo, jāṇussoṇi brāhmaṇo, todeyyo brāhmaṇo, aññe ca abhiññātā abhiññātā brāhmaṇamahāsālā. Atha kho vāseṭṭhabhāradvājānaṃ māṇavānaṃ [Pg.373] jaṅghāvihāraṃ anucaṅkamantānaṃ anuvicarantānaṃ ayamantarākathā udapādi – ‘‘kathaṃ, bho, brāhmaṇo hotī’’ti?

Thus have I heard. At one time the Blessed One was dwelling at Icchānaṅgala, in the Icchānaṅgala forest grove. Now at that time many well-known brahmins of great wealth were residing in Icchānaṅgala, namely, the brahmin Caṅkī, the brahmin Tārukkha, the brahmin Pokkharasāti, the brahmin Jāṇussoṇi, the brahmin Todeyya, and other well-known brahmins of great wealth. Then, as the young men Vāseṭṭha and Bhāradvāja were walking back and forth for exercise, this conversation arose between them: “Sir, how does one become a brahmin?”

Bhāradvājo māṇavo evamāha – ‘‘yato kho, bho, ubhato sujāto hoti mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ettāvatā kho bho brāhmaṇo hotī’’ti.

The young man Bhāradvāja said this: “Sir, when one is well-born on both sides, from the mother’s side and the father’s side, of pure maternal lineage, back to the seventh generation of ancestors, unreproached and unblemished with regard to birth, to that extent, sir, one becomes a brahmin.”

Vāseṭṭho māṇavo evamāha – ‘‘yato kho, bho, sīlavā ca hoti vatasampanno ca, ettāvatā kho, bho, brāhmaṇo hotī’’ti. Neva kho asakkhi bhāradvājo māṇavo vāseṭṭhaṃ māṇavaṃ saññāpetuṃ, na pana asakkhi vāseṭṭho māṇavo bhāradvājaṃ māṇavaṃ saññāpetuṃ.

The young man Vāseṭṭha said this: “Sir, when one is virtuous and accomplished in observances, to that extent, sir, one becomes a brahmin.” The young man Bhāradvāja was not able to convince the young man Vāseṭṭha, nor was the young man Vāseṭṭha able to convince the young man Bhāradvāja.

Atha kho vāseṭṭho māṇavo bhāradvājaṃ māṇavaṃ āmantesi – ‘‘ayaṃ kho, bho bhāradvāja, samaṇo gotamo sakyaputto sakyakulā pabbajito icchānaṅgale viharati icchānaṅgalavanasaṇḍe; taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato – ‘itipi…pe… buddho bhagavā’ti. Āyāma, bho bhāradvāja, yena samaṇo gotamo tenupasaṅkamissāma; upasaṅkamitvā samaṇaṃ gotamaṃ etamatthaṃ pucchissāma. Yathā no samaṇo gotamo byākarissati tathā naṃ dhāressāmā’’ti. ‘‘Evaṃ, bho’’ti kho bhāradvājo māṇavo vāseṭṭhassa māṇavassa paccassosi.

Then the young man Vāseṭṭha addressed the young man Bhāradvāja: “Friend Bhāradvāja, this recluse Gotama, a son of the Sakyans who has gone forth from a Sakyan family, is dwelling at Icchānaṅgala, in the Icchānaṅgala forest grove. A good report has spread about that Master Gotama thus: ‘That Blessed One is an Arahant, perfectly enlightened, accomplished in true knowledge and conduct, sublime, knower of the world, unsurpassed leader of persons to be tamed, teacher of gods and humans, the Enlightened One, the Blessed One.’ Come, friend Bhāradvāja, let us go to the recluse Gotama; having approached him, we shall ask him about this matter. As the recluse Gotama explains it to us, so shall we bear it in mind.” “So be it, sir,” the young man Bhāradvāja replied to the young man Vāseṭṭha.

Atha kho vāseṭṭhabhāradvājā māṇavā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho vāseṭṭho māṇavo bhagavantaṃ gāthāhi ajjhabhāsi –

Then the young men Vāseṭṭha and Bhāradvāja approached the Blessed One; having approached, they exchanged courteous greetings with the Blessed One. Having concluded the courteous and memorable talk, they sat down to one side. Seated to one side, the young man Vāseṭṭha addressed the Blessed One in verses:

599.

599.

‘‘Anuññātapaṭiññātā, tevijjā mayamasmubho;

Ahaṃ pokkharasātissa, tārukkhassāyaṃ māṇavo.

“We are both permitted and acknowledged masters of the three Vedas. I am the student of Pokkharasāti, and this young man is the student of Tārukkha.

600.

600.

‘‘Tevijjānaṃ yadakkhātaṃ, tatra kevalinosmase;

Padakasma veyyākaraṇā, jappe ācariyasādisā.

“In what is taught by the masters of the three Vedas, we are fully accomplished. We are masters of the text and the grammar, and in recitation, we are like our teachers.

601.

601.

‘‘Tesaṃ [Pg.374] no jātivādasmiṃ, vivādo atthi gotama;

Jātiyā brāhmaṇo hoti, bhāradvājo iti bhāsati;

Ahañca kammunā brūmi, evaṃ jānāhi cakkhuma.

“For us, O Gotama, there is a dispute concerning the matter of birth. Bhāradvāja says one becomes a brahmin by birth, while I say it is by action. Know it thus, O One with Vision.

602.

602.

‘‘Te na sakkoma saññāpetuṃ, aññamaññaṃ mayaṃ ubho;

Bhavantaṃ puṭṭhumāgamhā, sambuddhaṃ iti vissutaṃ.

“We both are unable to convince one another; we have come to ask you, who are renowned as the Self-Enlightened One.

603.

603.

‘‘Candaṃ yathā khayātītaṃ, pecca pañjalikā janā;

Vandamānā namassanti, evaṃ lokasmi gotamaṃ.

“Just as people, with hands joined in reverence, approach and pay homage to the full moon that has passed its waning, so in the world do they pay homage to Gotama.

604.

604.

‘‘Cakkhuṃ loke samuppannaṃ, mayaṃ pucchāma gotamaṃ;

Jātiyā brāhmaṇo hoti, udāhu bhavati kammunā;

Ajānataṃ no pabrūhi, yathā jānesu brāhmaṇaṃ’’.

“We ask Gotama, the eye that has arisen in the world: Does one become a brahmin by birth, or does one become so by action? To us who do not know, please explain, so that we may know what a brahmin is.”

605.

605.

‘‘Tesaṃ vo ahaṃ byakkhissaṃ, (vāseṭṭhāti bhagavā) anupubbaṃ yathātathaṃ;

Jātivibhaṅgaṃ pāṇānaṃ, aññamaññā hi jātiyo.

“To you, Vāseṭṭha,” said the Blessed One, “I will explain in sequence and according to reality the classification of birth among living beings, for their births are indeed different from one another.

606.

606.

‘‘Tiṇarukkhepi jānātha, na cāpi paṭijānare;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

“Know the grasses and trees: though they do not profess it, their mark is determined by birth, for their births are indeed different from one another.

607.

607.

‘‘Tato kīṭe paṭaṅge ca, yāva kunthakipillike;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

“Then know the worms and moths, down to the termites and ants. Their mark is determined by birth, for their births are indeed different from one another.

608.

608.

‘‘Catuppadepi jānātha, khuddake ca mahallake;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

“Know also the quadrupeds, the small and the large. Their mark is determined by birth, for their births are indeed different from one another.

609.

609.

‘‘Pādūdarepi jānātha, urage dīghapiṭṭhike;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

“Know also the belly-crawlers, the long-backed serpents. Their mark is determined by birth, for their births are indeed different from one another.

610.

610.

‘‘Tato macchepi jānātha, odake vārigocare;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

“Then know also the fish, born in water, whose pasture is water. Their mark is determined by birth, for their births are indeed different from one another.

611.

611.

‘‘Tato pakkhīpi jānātha, pattayāne vihaṅgame;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

“Then know also the birds, who travel by wing, who go in the sky. Their mark is determined by birth, for their births are indeed different from one another.

612.

612.

‘‘Yathā [Pg.375] etāsu jātīsu, liṅgaṃ jātimayaṃ puthu;

Evaṃ natthi manussesu, liṅgaṃ jātimayaṃ puthu.

“Just as among these species the mark determined by birth is distinct, so among humans there is no distinct mark determined by birth.

613.

613.

‘‘Na kesehi na sīsena, na kaṇṇehi na akkhibhi;

Na mukhena na nāsāya, na oṭṭhehi bhamūhi vā.

“Not by hair, not by head, not by ears, not by eyes; not by mouth, not by nose, not by lips or by brows.

614.

614.

‘‘Na gīvāya na aṃsehi, na udarena na piṭṭhiyā;

Na soṇiyā na urasā, na sambādhe na methune.

“Not by neck, not by shoulders, not by belly, not by back; not by hips, not by chest, not by the sexual organ, not by intercourse.

615.

615.

‘‘Na hatthehi na pādehi, nāṅgulīhi nakhehi vā;

Na jaṅghāhi na ūrūhi, na vaṇṇena sarena vā;

Liṅgaṃ jātimayaṃ neva, yathā aññāsu jātisu.

“Not by hands, not by feet, not by fingers or by nails; not by shanks, not by thighs, not by color or by voice—the mark determined by birth is not at all as it is in other species.

616.

616.

‘‘Paccattañca sarīresu, manussesvetaṃ na vijjati;

Vokārañca manussesu, samaññāya pavuccati.

“In their individual bodies, this is not found among humans. And any distinction among humans is spoken of by convention only.

617.

617.

‘‘Yo hi koci manussesu, gorakkhaṃ upajīvati;

Evaṃ vāseṭṭha jānāhi, kassako so na brāhmaṇo.

“Whoever among humans makes a living by tending cattle, know this, Vāseṭṭha: he is a farmer, not a brahmin.

618.

618.

‘‘Yo hi koci manussesu, puthusippena jīvati;

Evaṃ vāseṭṭha jānāhi, sippiko so na brāhmaṇo.

“Whoever among humans makes a living by various crafts, know this, Vāseṭṭha: he is a craftsman, not a brahmin.

619.

619.

‘‘Yo hi koci manussesu, vohāraṃ upajīvati;

Evaṃ vāseṭṭha jānāhi, vāṇijo so na brāhmaṇo.

“Whoever among humans makes a living by trade, know this, Vāseṭṭha: he is a merchant, not a brahmin.

620.

620.

‘‘Yo hi koci manussesu, parapessena jīvati;

Evaṃ vāseṭṭha jānāhi, pessiko so na brāhmaṇo.

“Whoever among humans makes a living by serving others, know this, Vāseṭṭha: he is a servant, not a brahmin.

621.

621.

‘‘Yo hi koci manussesu, adinnaṃ upajīvati;

Evaṃ vāseṭṭha jānāhi, coro eso na brāhmaṇo.

“Whoever among humans makes a living by taking what is not given, know this, Vāseṭṭha: he is a thief, not a brahmin.

622.

622.

‘‘Yo hi koci manussesu, issatthaṃ upajīvati;

Evaṃ vāseṭṭha jānāhi, yodhājīvo na brāhmaṇo.

“Whoever among humans makes a living by archery, know this, Vāseṭṭha: he is a soldier, not a brahmin.

623.

623.

‘‘Yo hi koci manussesu, porohiccena jīvati;

Evaṃ vāseṭṭha jānāhi, yājako eso na brāhmaṇo.

“Whoever among humans lives by priestly duties, know this, Vāseṭṭha: he is a sacrificer, not a brahmin.

624.

624.

‘‘Yo [Pg.376] hi koci manussesu, gāmaṃ raṭṭhañca bhuñjati;

Evaṃ vāseṭṭha jānāhi, rājā eso na brāhmaṇo.

“Whoever among humans enjoys a village and a kingdom, know this, Vāseṭṭha: he is a king, not a brahmin.

625.

625.

‘‘Na cāhaṃ brāhmaṇaṃ brūmi, yonijaṃ mattisambhavaṃ;

Bhovādi nāma so hoti, sace hoti sakiñcano;

Akiñcanaṃ anādānaṃ, tamahaṃ brūmi brāhmaṇaṃ.

“I do not call one a brahmin because of his birth from a womb or origin from a mother. He is merely one who says ‘bho,’ if he has impediments. But one who is without impediments and without grasping—him I call a brahmin.

626.

626.

‘‘Sabbasaṃyojanaṃ chetvā, so ve na paritassati;

Saṅgātigaṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.

“Having cut off all fetters, he indeed does not tremble; having overcome attachment, being disjoined—him I call a brahmin.

627.

627.

‘‘Chetvā naddhiṃ varattañca, sandānaṃ sahanukkamaṃ;

Ukkhittapalighaṃ buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.

“Having cut the strap and the thong, the chain together with its accessories, one who has lifted the cross-bar, the awakened one—him I call a brahmin.

628.

628.

‘‘Akkosaṃ vadhabandhañca, aduṭṭho yo titikkhati;

Khantībalaṃ balānīkaṃ, tamahaṃ brūmi brāhmaṇaṃ.

“He who, unangered, endures abuse, assault, and bonds, whose power is patience, whose army is that power—him I call a brahmin.

629.

629.

‘‘Akkodhanaṃ vatavantaṃ, sīlavantaṃ anussadaṃ;

Dantaṃ antimasārīraṃ, tamahaṃ brūmi brāhmaṇaṃ.

“Free from anger, observant of vows, virtuous, without craving, tamed, bearing his final body—him I call a brahmin.

630.

630.

‘‘Vāri pokkharapatteva, āraggeriva sāsapo;

Yo na limpati kāmesu, tamahaṃ brūmi brāhmaṇaṃ.

“Like water on a lotus leaf, like a mustard seed on the point of an awl, he who is not smeared by sensual pleasures—him I call a brahmin.

631.

631.

‘‘Yo dukkhassa pajānāti, idheva khayamattano;

Pannabhāraṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.

“One who understands right here the destruction of his own suffering, who has laid down the burden and is disjoined—him I call a brahmin.

632.

632.

‘‘Gambhīrapaññaṃ medhāviṃ, maggāmaggassa kovidaṃ;

Uttamatthamanuppattaṃ, tamahaṃ brūmi brāhmaṇaṃ.

“One of profound wisdom, intelligent, skilled in the path and the non-path, who has attained the ultimate goal—him I call a brahmin.

633.

633.

‘‘Asaṃsaṭṭhaṃ gahaṭṭhehi, anāgārehi cūbhayaṃ;

Anokasārimappicchaṃ, tamahaṃ brūmi brāhmaṇaṃ.

“Unassociated with both householders and the homeless, wandering without a home, of few desires—him I call a brahmin.

634.

634.

‘‘Nidhāya daṇḍaṃ bhūtesu, tasesu thāvaresu ca;

Yo na hanti na ghāteti, tamahaṃ brūmi brāhmaṇaṃ.

“Having laid down the rod toward beings, whether trembling or firm, who neither harms nor causes to be harmed—him I call a brahmin.

635.

635.

‘‘Aviruddhaṃ viruddhesu, attadaṇḍesu nibbutaṃ;

Sādānesu anādānaṃ, tamahaṃ brūmi brāhmaṇaṃ.

“Unhostile among the hostile, peaceful among those who have taken up the rod, ungrasping among those who grasp—him I call a brahmin.

636.

636.

‘‘Yassa [Pg.377] rāgo ca doso ca, māno makkho ca pātito;

Sāsaporiva āraggā, tamahaṃ brūmi brāhmaṇaṃ.

“He from whom lust, hatred, pride, and contempt have fallen away, like a mustard seed from the point of an awl—him I call a brahmin.

637.

637.

‘‘Akakkasaṃ viññāpaniṃ, giraṃ saccamudīraye;

Yāya nābhisaje kañci, tamahaṃ brūmi brāhmaṇaṃ.

“Who utters speech that is not harsh, is instructive and truthful, by which he offends no one—him I call a brahmin.

638.

638.

‘‘Yodha dīghaṃ va rassaṃ vā, aṇuṃ thūlaṃ subhāsubhaṃ;

Loke adinnaṃ nādiyati, tamahaṃ brūmi brāhmaṇaṃ.

“He who in this world takes nothing that is not given, whether long or short, small or large, beautiful or ugly—him I call a brahmin.

639.

639.

‘‘Āsā yassa na vijjanti, asmiṃ loke paramhi ca;

Nirāsāsaṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.

“He for whom there are no cravings for this world or the next, who is free from craving and disjoined—him I call a brahmin.

640.

640.

‘‘Yassālayā na vijjanti, aññāya akathaṃkathī;

Amatogadhamanuppattaṃ, tamahaṃ brūmi brāhmaṇaṃ.

“He for whom there are no attachments, who through higher knowledge is free from doubt, who has reached and plunged into the Deathless—him I call a brahmin.

641.

641.

‘‘Yodha puññañca pāpañca, ubho saṅgamupaccagā;

Asokaṃ virajaṃ suddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.

“He who here has overcome both merit and demerit, and attachment; who is sorrowless, dustless, and pure—him I call a brahmin.

642.

642.

‘‘Candaṃva vimalaṃ suddhaṃ, vippasannamanāvilaṃ;

Nandībhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇaṃ.

“Like the moon, stainless, pure, serene, and untroubled; one in whom delight in existence is exhausted—him I call a brahmin.

643.

643.

‘‘Yomaṃ palipathaṃ duggaṃ, saṃsāraṃ mohamaccagā;

Tiṇṇo pāraṅgato jhāyī, anejo akathaṃkathī;

Anupādāya nibbuto, tamahaṃ brūmi brāhmaṇaṃ.

“He who has overcome this quagmire, this difficult path, this saṃsāra, this delusion; who has crossed over, gone to the far shore, is meditative, without craving, and free from doubt, extinguished through non-clinging—him I call a brahmin.

644.

644.

‘‘Yodha kāme pahantvāna, anāgāro paribbaje;

Kāmabhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇaṃ.

“He who, having abandoned sensual pleasures in this world, would wander forth as a homeless one, in whom sensual existence is exhausted—him I call a brahmin.

645.

645.

‘‘Yodha taṇhaṃ pahantvāna, anāgāro paribbaje;

Taṇhābhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇaṃ.

“He who, having abandoned craving in this world, would wander forth as a homeless one, in whom craving and existence are exhausted—him I call a brahmin.

646.

646.

‘‘Hitvā mānusakaṃ yogaṃ, dibbaṃ yogaṃ upaccagā;

Sabbayogavisaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.

“Having abandoned the human yoke and transcended the divine yoke, disjoined from all yokes—him I call a brahmin.

647.

647.

‘‘Hitvā ratiñca aratiṃ, sītibhūtaṃ nirūpadhiṃ;

Sabbalokābhibhuṃ vīraṃ, tamahaṃ brūmi brāhmaṇaṃ.

“Having abandoned delight and discontent, become cool and without defilements, a hero who has conquered all worlds—him I call a brahmin.

648.

648.

‘‘Cutiṃ [Pg.378] yo vedi ttānaṃ, upapattiñca sabbaso;

Asattaṃ sugataṃ buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.

“He who knows in every way the passing away and rebirth of beings, who is unattached, a well-farer, an awakened one—him I call a brahmin.

649.

649.

‘‘Yassa gatiṃ na jānanti, devā gandhabbamānusā;

Khīṇāsavaṃ arahantaṃ, tamahaṃ brūmi brāhmaṇaṃ.

“He whose destination is unknown to gods, gandhabbas, and humans; an arahant with taints destroyed—him I call a brahmin.

650.

650.

‘‘Yassa pure ca pacchā ca, majjhe ca natthi kiñcanaṃ;

Akiñcanaṃ anādānaṃ, tamahaṃ brūmi brāhmaṇaṃ.

“He for whom there is no impediment in the past, the future, or the present; who is without impediments and without grasping—him I call a brahmin.

651.

651.

‘‘Usabhaṃ pavaraṃ vīraṃ, mahesiṃ vijitāvinaṃ;

Anejaṃ nhātakaṃ buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.

“A bull, excellent, a hero, a great seer, a conqueror, desireless, one who has bathed, an awakened one—him I call a brahmin.

652.

652.

‘‘Pubbenivāsaṃ yo vedi, saggāpāyañca passati;

Atho jātikkhayaṃ patto, tamahaṃ brūmi brāhmaṇaṃ.

He who knows his former abodes, who sees the heavens and the planes of woe, and has reached the destruction of birth—him I call a brahmin.

653.

653.

‘‘Samaññā hesā lokasmiṃ, nāmagottaṃ pakappitaṃ;

Sammuccā samudāgataṃ, tattha tattha pakappitaṃ.

This is merely a designation in the world, a name and lineage devised. It has come about by convention, devised at each and every occasion.

654.

654.

‘‘Dīgharattamanusayitaṃ, diṭṭhigatamajānataṃ;

Ajānantā no pabruvanti, jātiyā hoti brāhmaṇo.

This view has long lain latent in the ignorant. Not knowing, they declare: ‘By birth one is a brahmin.’

655.

655.

‘‘Na jaccā brāhmaṇo hoti, na jaccā hoti abrāhmaṇo;

Kammunā brāhmaṇo hoti, kammunā hoti abrāhmaṇo.

Not by birth is one a brahmin, nor by birth is one a non-brahmin. By action one is a brahmin, by action one is a non-brahmin.

656.

656.

‘‘Kassako kammunā hoti, sippiko hoti kammunā;

Vāṇijo kammunā hoti, pessiko hoti kammunā.

By action one is a farmer, by action one is an artisan; by action one is a merchant, by action one is a servant.

657.

657.

‘‘Coropi kammunā hoti, yodhājīvopi kammunā;

Yājako kammunā hoti, rājāpi hoti kammunā.

By action one is a thief, by action one is a soldier; by action one is a sacrificer, by action one is also a king.

658.

658.

‘‘Evametaṃ [Pg.379] yathābhūtaṃ, kammaṃ passanti paṇḍitā;

Paṭiccasamuppādadassā, kammavipākakovidā.

The wise, seers of dependent origination and skilled in the result of action, see this action as it really is.

659.

659.

‘‘Kammunā vattati loko, kammunā vattati pajā;

Kammanibandhanā sattā, rathassāṇīva yāyato.

By action the world turns, by action humanity turns. Beings are bound by action as a moving chariot by its linchpin.

660.

660.

‘‘Tapena brahmacariyena, saṃyamena damena ca;

Etena brāhmaṇo hoti, etaṃ brāhmaṇamuttamaṃ.

By austerity, by the holy life, by restraint, and by taming—by this one is a brahmin. This is the supreme brahminhood.

661.

661.

‘‘Tīhi vijjāhi sampanno, santo khīṇapunabbhavo;

Evaṃ vāseṭṭha jānāhi, brahmā sakko vijānata’’nti.

Endowed with the three knowledges, peaceful, with renewed existence exhausted—know this, Vāseṭṭha: for the wise, he is Brahmā and Sakka.

Evaṃ vutte, vāseṭṭhabhāradvājā māṇavā bhagavantaṃ etadavocuṃ – ‘‘abhikkantaṃ, bho gotama…pe… upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate’’ti.

When this was said, the young men Vāseṭṭha and Bhāradvāja said to the Blessed One: “Excellent, Venerable Gotama! … From this day forth, may the Venerable Gotama remember us as lay followers who have gone for refuge for life.”

Vāseṭṭhasuttaṃ navamaṃ niṭṭhitaṃ.

The Vāseṭṭha Sutta, the ninth, is concluded.

10. Kokālikasuttaṃ

10. The Kokālika Sutta

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho kokāliko bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kokāliko bhikkhu bhagavantaṃ etadavoca – ‘‘pāpicchā, bhante, sāriputtamoggallānā, pāpikānaṃ icchānaṃ vasaṃ gatā’’ti.

Thus have I heard. At one time the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then the bhikkhu Kokālika approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, the bhikkhu Kokālika said to the Blessed One: “Venerable sir, Sāriputta and Moggallāna have evil desires; they have fallen under the sway of evil desires.”

Evaṃ vutte, bhagavā kokālikaṃ bhikkhuṃ etadavoca – ‘‘mā hevaṃ, kokālika, mā hevaṃ, kokālika! Pasādehi, kokālika, sāriputtamoggallānesu cittaṃ. Pesalā sāriputtamoggallānā’’ti.

When this was said, the Blessed One said to the bhikkhu Kokālika: “Do not say so, Kokālika! Do not say so, Kokālika! Clarify your mind toward Sāriputta and Moggallāna. Sāriputta and Moggallāna are of amiable virtue.”

Dutiyampi kho…pe… tatiyampi kho kokāliko bhikkhu bhagavantaṃ etadavoca – ‘‘kiñcāpi me, bhante, bhagavā saddhāyiko paccayiko, atha kho pāpicchāva sāriputtamoggallānā, pāpikānaṃ icchānaṃ vasaṃ gatā’’ti. Tatiyampi kho bhagavā kokālikaṃ bhikkhuṃ etadavoca – ‘‘mā hevaṃ, kokālika[Pg.380], mā hevaṃ, kokālika! Pasādehi, kokālika, sāriputtamoggallānesu cittaṃ. Pesalā sāriputtamoggallānā’’ti.

A second time … and a third time the bhikkhu Kokālika said to the Blessed One: “Venerable sir, although the Blessed One is one who inspires faith and is trustworthy to me, still Sāriputta and Moggallāna have evil desires; they have fallen under the sway of evil desires.” A third time the Blessed One said to the bhikkhu Kokālika: “Do not say so, Kokālika! Do not say so, Kokālika! Clarify your mind toward Sāriputta and Moggallāna. Sāriputta and Moggallāna are of amiable virtue.”

Atha kho kokāliko bhikkhu uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Acirappakkantassa ca kokālikassa bhikkhuno sāsapamattīhi piḷakāhi sabbo kāyo phuṭo ahosi; sāsapamattiyo hutvā muggamattiyo ahesuṃ; muggamattiyo hutvā kaḷāyamattiyo ahesuṃ; kaḷāyamattiyo hutvā kolaṭṭhimattiyo ahesuṃ; kolaṭṭhimattiyo hutvā kolamattiyo ahesuṃ; kolamattiyo hutvā āmalakamattiyo ahesuṃ; āmalakamattiyo hutvā beḷuvasalāṭukamattiyo ahesuṃ; beḷuvasalāṭukamattiyo hutvā billamattiyo ahesuṃ; billamattiyo hutvā pabhijjiṃsu; pubbañca lohitañca pagghariṃsu. Atha kho kokāliko bhikkhu tenevābādhena kālamakāsi. Kālaṅkato ca kokāliko bhikkhu padumaṃ nirayaṃ upapajji sāriputtamoggallānesu cittaṃ āghātetvā.

Then the bhikkhu Kokālika rose from his seat, paid homage to the Blessed One, circumambulated him keeping his right side toward him, and departed. Not long after he had left, his entire body was pervaded with boils the size of mustard seeds. Having become the size of mustard seeds, they became the size of mung beans; having become the size of mung beans, they became the size of chickpeas; having become the size of chickpeas, they became the size of jujube stones; having become the size of jujube stones, they became the size of jujube fruits; having become the size of jujube fruits, they became the size of myrobalans; having become the size of myrobalans, they became the size of unripe bel fruits; having become the size of unripe bel fruits, they became the size of ripe bel fruits. Then they burst, and pus and blood discharged. Then the bhikkhu Kokālika died of that same illness. Having died, the bhikkhu Kokālika was reborn in the Paduma hell for having harbored ill will toward Sāriputta and Moggallāna.

Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ, ṭhito kho brahmā sahampati bhagavantaṃ etadavoca – ‘‘kokāliko, bhante, bhikkhu kālaṅkato; kālaṅkato ca, bhante, kokāliko bhikkhu padumaṃ nirayaṃ upapanno sāriputtamoggallānesu cittaṃ āghātetvā’’ti. Idamavoca brahmā sahampati; idaṃ vatvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.

Then, when the night was advanced, Brahmā Sahampati, of surpassing beauty, illuminating the entire Jeta’s Grove, approached the Blessed One. Having approached, he paid homage to the Blessed One and stood to one side. Standing to one side, Brahmā Sahampati said to the Blessed One: “Venerable sir, the bhikkhu Kokālika has died. Having died, venerable sir, the bhikkhu Kokālika has been reborn in the Paduma hell for having harbored ill will toward Sāriputta and Moggallāna.” This said, Brahmā Sahampati paid homage to the Blessed One, circumambulated him keeping his right side toward him, and vanished right there.

Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi – ‘‘imaṃ, bhikkhave, rattiṃ brahmā sahampati abhikkantāya rattiyā…pe… idamavoca, bhikkhave, brahmā sahampati, idaṃ vatvā maṃ padakkhiṇaṃ katvā tatthevantaradhāyī’’ti.

Then, at the end of that night, the Blessed One addressed the bhikkhus: “Bhikkhus, this night, when the night was advanced, Brahmā Sahampati … This is what Brahmā Sahampati said, bhikkhus. Having said this, he paid homage to me, circumambulated me keeping his right side toward me, and vanished right there.”

Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘kīvadīghaṃ nu kho, bhante, padume niraye āyuppamāṇa’’nti? ‘‘Dīghaṃ kho, bhikkhu, padume niraye āyuppamāṇaṃ; taṃ na sukaraṃ saṅkhātuṃ ettakāni vassāni iti vā ettakāni vassasatāni iti vā ettakāni vassasahassāni [Pg.381] iti vā ettakāni vassasatasahassāni iti vā’’ti. ‘‘Sakkā pana, bhante, upamā kātu’’nti? ‘‘Sakkā, bhikkhū’’ti bhagavā avoca –

When this was said, a certain bhikkhu said to the Blessed One: “Venerable sir, how long is the lifespan in the Paduma hell?” “The lifespan in the Paduma hell is long, bhikkhu. It is not easy to count it as so many years, or so many hundreds of years, or so many thousands of years, or so many hundreds of thousands of years.” “But is it possible, venerable sir, to make a simile?” “It is possible, bhikkhu,” the Blessed One said:

‘‘Seyyathāpi, bhikkhu, vīsatikhāriko kosalako tilavāho; tato puriso vassasatassa vassasatassa accayena ekamekaṃ tilaṃ uddhareyya. Khippataraṃ kho so bhikkhu vīsatikhāriko kosalako tilavāho iminā upakkamena parikkhayaṃ pariyādānaṃ gaccheyya, natveva eko abbudo nirayo. Seyyathāpi, bhikkhu, vīsati abbudā nirayā evameko nirabbudo nirayo. Seyyathāpi, bhikkhu, vīsati nirabbudā nirayā evameko ababo nirayo. Seyyathāpi, bhikkhu, vīsati ababā nirayā evameko ahaho nirayo. Seyyathāpi, bhikkhu, vīsati ahahā nirayā evameko aṭaṭo nirayo. Seyyathāpi, bhikkhu, vīsati aṭaṭā nirayā evameko kumudo nirayo. Seyyathāpi, bhikkhu, vīsati kumudā nirayā evameko sogandhiko nirayo. Seyyathāpi, bhikkhu, vīsati sogandhikā nirayā evameko uppalako nirayo. Seyyathāpi, bhikkhu, vīsati uppalakā nirayā evameko puṇḍarīko nirayo. Seyyathāpi, bhikkhu, vīsati puṇḍarīkā nirayā evameko padumo nirayo. Padumaṃ kho pana bhikkhu nirayaṃ kokāliko bhikkhu upapanno sāriputtamoggallānesu cittaṃ āghātetvā’’ti. Idamavoca bhagavā, idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

“Suppose, bhikkhu, there were a Kosalan cartload containing twenty khāris of sesame seeds. From there a man would remove a single seed at the end of every hundred years. That Kosalan cartload of twenty khāris of sesame seeds would be exhausted and used up by that endeavor more quickly than a single Abbuda hell. Just as twenty Abbuda hells equal one Nirabbuda hell, so twenty Nirabbuda hells equal one Ababa hell; twenty Ababa hells equal one Ahaha hell; twenty Ahaha hells equal one Aṭaṭa hell; twenty Aṭaṭa hells equal one Kumuda hell; twenty Kumuda hells equal one Sogandhika hell; twenty Sogandhika hells equal one Uppalaka hell; twenty Uppalaka hells equal one Puṇḍarīka hell; twenty Puṇḍarīka hells equal one Paduma hell. It is to this Paduma hell, bhikkhu, that the bhikkhu Kokālika has been reborn for having harbored ill-will in his mind toward Sāriputta and Moggallāna.” This is what the Blessed One said. Having said this, the Sugata, the Teacher, further said this:

662.

662.

‘‘Purisassa hi jātassa, kuṭhārī jāyate mukhe;

Yāya chindati attānaṃ, bālo dubbhāsitaṃ bhaṇaṃ.

“For a person who is born, an axe is born in his mouth, with which the fool cuts himself when speaking ill words.

663.

663.

‘‘Yo nindiyaṃ pasaṃsati, taṃ vā nindati yo pasaṃsiyo;

Vicināti mukhena so kaliṃ, kalinā tena sukhaṃ na vindati.

“One who praises the blameworthy or blames the praiseworthy gathers demerit with his mouth; because of that demerit, he does not find happiness.

664.

664.

‘‘Appamatto [Pg.382] ayaṃ kali, yo akkhesu dhanaparājayo;

Sabbassāpi sahāpi attanā, ayameva mahattaro kali;

Yo sugatesu manaṃ padosaye.

“Minor is this demerit—the loss of wealth at dice, even along with all one’s possessions and oneself. This indeed is a far greater demerit: to harbor a corrupt mind against the Well-Farers.

665.

665.

‘‘Sataṃ sahassānaṃ nirabbudānaṃ, chattiṃsati pañca ca abbudāni ;

Yamariyagarahī nirayaṃ upeti, vācaṃ manañca paṇidhāya pāpakaṃ.

“For one hundred thousand nirabbudas, for thirty-six nirabbudas, and for five abbudas, the reviler of noble ones goes to hell, having directed evil speech and mind.

666.

666.

‘‘Abhūtavādī nirayaṃ upeti, yo vāpi katvā na karomicāha;

Ubhopi te pecca samā bhavanti, nihīnakammā manujā parattha.

“One who speaks what is not true goes to hell, as does one who, having done something, says, ‘I did not do it.’ Both these people of base deeds become equal after death in the next world.

667.

667.

‘‘Yo appaduṭṭhassa narassa dussati, suddhassa posassa anaṅgaṇassa;

Tameva bālaṃ pacceti pāpaṃ, sukhumo rajo paṭivātaṃva khitto.

“Whoever offends an uncorrupted man, a pure person free of blemish, the evil recoils upon that very fool, like fine dust thrown against the wind.

668.

668.

‘‘Yo lobhaguṇe anuyutto, so vacasā paribhāsati aññe;

Asaddho kadariyo avadaññū, macchari pesuṇiyaṃ anuyutto.

“One who is devoted to greed reviles others with his speech. He is faithless, stingy, unreceptive, selfish, and devoted to slander.

669.

669.

‘‘Mukhadugga vibhūta anariya, bhūnahu pāpaka dukkaṭakāri;

Purisanta kalī avajāta, mā bahubhāṇidha nerayikosi.

“O foul-mouthed, truthless, ignoble one! O destroyer of welfare, evil one, wrongdoer! O lowest of men, wretch, low-born! Do not speak much here; you are destined for hell.

670.

670.

‘‘Rajamākirasī [Pg.383] ahitāya, sante garahasi kibbisakārī;

Bahūni duccaritāni caritvā, gacchasi kho papataṃ cirarattaṃ.

“You scatter the dust of defilements to your own detriment; you revile the good, O perpetrator of evil. Having engaged in much misconduct, you will indeed go to the great abyss for a very long time.

671.

671.

‘‘Na hi nassati kassaci kammaṃ, eti hataṃ labhateva suvāmi;

Dukkhaṃ mando paraloke, attani passati kibbisakārī.

“Indeed, no one’s kamma is ever lost; it comes to its owner, who receives it. The fool, the perpetrator of evil, sees suffering for himself in the next world.

672.

672.

‘‘Ayosaṅkusamāhataṭṭhānaṃ, tiṇhadhāramayasūlamupeti;

Atha tattaayoguḷasannibhaṃ, bhojanamatthi tathā patirūpaṃ.

“He goes to a place pierced with iron stakes; he goes to a sharp-edged iron spike. Then there is food just suitable for him: like a red-hot iron ball.

673.

673.

‘‘Na hi vaggu vadanti vadantā, nābhijavanti na tāṇamupenti;

Aṅgāre santhate sayanti, ginisampajjalitaṃ pavisanti.

“The wardens do not speak pleasant words; they do not approach gently, nor do they come to offer protection. The beings there lie on a bed of embers; they enter a blazing fire.

674.

674.

‘‘Jālena ca onahiyāna, tattha hananti ayomayakuṭebhi ;

Andhaṃva timisamāyanti, taṃ vitatañhi yathā mahikāyo.

“Having been bound with an iron net, they are struck there with iron hammers. They go into a blinding darkness, which is spread out like the earth.

675.

675.

‘‘Atha lohamayaṃ pana kumbhiṃ, ginisampajjalitaṃ pavisanti;

Paccanti hi tāsu cirarattaṃ, agginisamāsu samuppilavāte.

“Then they enter an iron cauldron blazing with fire. Indeed, they are cooked in them for a long time, bobbing up and down in those pots full of fire.

676.

676.

‘‘Atha pubbalohitamisse, tattha kiṃ paccati kibbisakārī;

Yaṃ yaṃ disakaṃ adhiseti, tattha kilissati samphusamāno.

“Then, in a mixture of pus and blood, the perpetrator of evil is tormented. Whatever region he occupies, there he suffers upon contact.

677.

677.

‘‘Puḷavāvasathe [Pg.384] salilasmiṃ, tattha kiṃ paccati kibbisakārī;

Gantuṃ na hi tīramapatthi, sabbasamā hi samantakapallā.

“In the water that is an abode of worms, the perpetrator of evil is afflicted. There is no shore for him to reach, for the surrounding cauldrons are the same on all sides.

678.

678.

‘‘Asipattavanaṃ pana tiṇhaṃ, taṃ pavisanti samucchidagattā;

Jivhaṃ balisena gahetvā, ārajayārajayā vihananti.

“Then they enter the sharp Sword-Leaf Forest, their bodies cut up. Seizing their tongues with iron hooks, they are stretched and struck again and again.

679.

679.

‘‘Atha vetaraṇiṃ pana duggaṃ, tiṇhadhārakhuradhāramupenti;

Tattha mandā papatanti, pāpakarā pāpāni karitvā.

“Then they come to the Vetaraṇī, difficult to cross, with sharp razor-blade edges. There the fools fall, the evildoers, having done evil deeds.

680.

680.

‘‘Khādanti hi tattha rudante, sāmā sabalā kākolagaṇā ca;

Soṇā siṅgālā paṭigiddhā, kulalā vāyasā ca vitudanti.

“While they are crying, they are devoured there by greedy, dark and dappled dogs and jackals, and by flocks of crows. Hawks and ravens also peck at them.

681.

681.

‘‘Kicchā vatayaṃ idha vutti, yaṃ jano phusati kibbisakārī;

Tasmā idha jīvitasese, kiccakaro siyā naro na cappamajje.

“Hard indeed is this existence in hell that a person who perpetrates evil experiences. Therefore, in what remains of life in this world, a person should do what must be done and not be negligent.

682.

682.

‘‘Te gaṇitā vidūhi tilavāhā, ye padume niraye upanītā;

Nahutāni hi koṭiyo pañca bhavanti, dvādasa koṭisatāni punaññā.

“Those cartloads of sesame seeds have been reckoned by the wise as a measure for the Paduma hell. For its duration is five koṭis of nahutas, and another twelve hundred koṭis of years.

683.

683.

‘‘Yāva [Pg.385] dukhā nirayā idha vuttā, tatthapi tāva ciraṃ vasitabbaṃ;

Tasmā sucipesalasādhuguṇesu, vācaṃ manaṃ satataṃ parirakkhe’’ti.

“However painful the hells are said to be in this world, one must dwell there for just as long a time. Therefore, toward those with pure, amiable, and virtuous qualities, one should constantly protect one's speech and mind.”

Kokālikasuttaṃ dasamaṃ niṭṭhitaṃ.

The Sutta on Kokālika, the tenth, is finished.

11. Nālakasuttaṃ

11. The Sutta on Nālaka

684.

684.

Ānandajāte tidasagaṇe patīte, sakkañca indaṃ sucivasane ca deve;

Dussaṃ gahetvā atiriva thomayante, asito isi addasa divāvihāre.

During his midday rest, the seer Asita saw the joyful and delighted host of the thirty gods, along with Sakka, their chief, and the gods in pure garments, who, having taken up their cloths, were exceedingly rejoicing.

685.

685.

Disvāna deve muditamane udagge, cittiṃ karitvāna idamavoca tattha;

‘‘Kiṃ devasaṅgho atiriva kalyarūpo, dussaṃ gahetvā ramayatha kiṃ paṭicca.

Having seen the gods, joyful in mind and elated, he paid them reverence and spoke thus: ‘Why is the host of gods so exceedingly beautiful in appearance? Having taken up your cloths, on what account do you rejoice?’

686.

686.

‘‘Yadāpi āsī asurehi saṅgamo, jayo surānaṃ asurā parājitā.Tadāpi netādiso lomahaṃsano, kimabbhutaṃ daṭṭhu marū pamoditā.

“‘Even when there was a battle with the asuras, a victory for the devas and a defeat for the asuras, even then there was not such a hair-raising thrill. What marvel have the gods seen that they are so delighted?’

687.

687.

‘‘Seḷenti gāyanti ca vādayanti ca, bhujāni phoṭenti ca naccayanti ca;

Pucchāmi vohaṃ merumuddhavāsine, dhunātha me saṃsayaṃ khippa mārisā’’.

‘They acclaim, they sing and play music, they strike their arms and they dance. I ask you, dwellers on Meru’s peak: O sirs, quickly dispel my doubt!’

688.

688.

‘‘So [Pg.386] bodhisatto ratanavaro atulyo, manussaloke hitasukhatthāya jāto;

Sakyāna gāme janapade lumbineyye, tenamha tuṭṭhā atiriva kalyarūpā.

‘That Bodhisatta, the excellent and incomparable jewel, has been born in the human world for the welfare and happiness of beings; in a village of the Sakyans, in the Lumbinī grove. For that reason we are pleased and exceedingly beautiful in appearance.’

689.

689.

‘‘So sabbasattuttamo aggapuggalo, narāsabho sabbapajānamuttamo;

Vattessati cakkamisivhaye vane, nadaṃva sīho balavā migābhibhū’’.

‘He, the highest of all beings, the foremost person, a bull among men, supreme among all people, will turn the wheel in the wood called Isipatana, roaring like a powerful lion, the lord of beasts.’

690.

690.

Taṃ saddaṃ sutvā turitamavasarī so, suddhodanassa tada bhavanaṃ upāvisi ;

Nisajja tattha idamavocāsi sakye, ‘‘kuhiṃ kumāro ahamapi daṭṭhukāmo’’.

Hearing that sound, he quickly descended and then entered Suddhodana’s dwelling. Having sat down there, he said this to the Sakyans: ‘Where is the prince? I too wish to see him.’

691.

691.

Tato kumāraṃ jalitamiva suvaṇṇaṃ, ukkāmukheva sukusalasampahaṭṭhaṃ ;

Daddallamānaṃ siriyā anomavaṇṇaṃ, dassesu puttaṃ asitavhayassa sakyā.

Then the Sakyans showed their son to the one named Asita: the prince, like blazing gold well-wrought by a skilled smith at a furnace-mouth, shining with splendor, of unblemished complexion.

692.

692.

Disvā kumāraṃ sikhimiva pajjalantaṃ, tārāsabhaṃva nabhasigamaṃ visuddhaṃ;

Sūriyaṃ tapantaṃ saradarivabbhamuttaṃ, ānandajāto vipulamalattha pītiṃ.

Seeing the prince blazing like a fire, like the pure bull among stars moving in the sky, like the autumn sun shining freed from clouds, he became filled with joy and obtained abundant delight.

693.

693.

Anekasākhañca sahassamaṇḍalaṃ, chattaṃ marū dhārayumantalikkhe;

Suvaṇṇadaṇḍā vītipatanti cāmarā, na dissare cāmarachattagāhakā.

In the sky the gods held a many-ribbed parasol with a thousand circles. Golden-handled yak-tail whisks were waved, but the bearers of the whisks and parasol were not to be seen.

694.

694.

Disvā [Pg.387] jaṭī kaṇhasirivhayo isi, suvaṇṇanikkhaṃ viya paṇḍukambale;

Setañca chattaṃ dhariyanta muddhani, udaggacitto sumano paṭiggahe.

The matted-hair seer, the one named Kaṇhasiri, saw the child under the white parasol held over his head, like a gold ingot on a pale woolen blanket. With elated mind and full of joy, he received him.

695.

695.

Paṭiggahetvā pana sakyapuṅgavaṃ, jigīsato lakkhaṇamantapāragū;

Pasannacitto giramabbhudīrayi, ‘‘anuttarāyaṃ dvipadānamuttamo’’.

Then, having received the bull of the Sakyans, he who was a master of the treatises on marks and hymns, desiring to examine him, with a confident mind uttered this utterance: ‘This one is supreme, the highest of bipeds!’

696.

696.

Athattano gamanamanussaranto, akalyarūpo gaḷayati assukāni;

Disvāna sakyā isimavocuṃ rudantaṃ,‘‘No ce kumāre bhavissati antarāyo’’.

Then, reflecting on his own departure, he became distressed and shed tears. Seeing the seer weeping, the Sakyans said: ‘Surely no misfortune will befall the prince?’

697.

697.

Disvāna sakye isimavoca akalye, ‘‘nāhaṃ kumāre ahitamanussarāmi;

Na cāpimassa bhavissati antarāyo, na orakāyaṃ adhimānasā bhavātha.

Seeing the distressed Sakyans, the seer said: ‘I do not foresee any harm for the prince, nor will any misfortune befall him. This one is not of a lesser sort; do not be dejected.’

698.

698.

‘‘Sambodhiyaggaṃ phusissatāyaṃ kumāro, so dhammacakkaṃ paramavisuddhadassī;

Vattessatāyaṃ bahujanahitānukampī, vitthārikassa bhavissati brahmacariyaṃ.

‘This prince will touch the peak of enlightenment. As one who sees the supreme purity, and out of compassion for the welfare of the many, he will turn the wheel of Dhamma. His holy life will become widespread.’

699.

699.

‘‘Mamañca āyu na ciramidhāvaseso, athantarā me bhavissati kālakiriyā;

Sohaṃ na sossaṃ asamadhurassa dhammaṃ, tenamhi aṭṭo byasanaṃgato aghāvī’’.

‘But my life here has little remaining; my death will occur in the meantime. I will not get to hear the Dhamma of the Unequalled One. That is why I am afflicted, struck by calamity, and sorrowful.’

700.

700.

So [Pg.388] sākiyānaṃ vipulaṃ janetvā pītiṃ, antepuramhā niggamā brahmacārī;

So bhāgineyyaṃ sayaṃ anukampamāno, samādapesi asamadhurassa dhamme.

Having generated abundant delight for the Sakyans, the celibate one departed from the inner palace. Then, out of compassion for his own nephew, he instructed him in the Dhamma of the Unequalled One.

701.

701.

‘‘Buddhoti ghosaṃ yada parato suṇāsi, sambodhipatto vivarati dhammamaggaṃ;

Gantvāna tattha samayaṃ paripucchamāno, carassu tasmiṃ bhagavati brahmacariyaṃ’’.

‘When you hear from another the report, “A Buddha!,” one who has attained enlightenment and is opening up the path of Dhamma, you should go there and, having inquired about the teaching, lead the holy life under that Blessed One.’

702.

702.

Tenānusiṭṭho hitamanena tādinā, anāgate paramavisuddhadassinā;

So nālako upacitapuññasañcayo, jinaṃ patikkhaṃ parivasi rakkhitindriyo.

Thus instructed by him—the Such-like one of benevolent mind, the seer of supreme purity in the future—Nālaka, who had accumulated a store of merit, dwelt with guarded senses, awaiting the Victor.

703.

703.

Sutvāna ghosaṃ jinavaracakkavattane, gantvāna disvā isinisabhaṃ pasanno;

Moneyyaseṭṭhaṃ munipavaraṃ apucchi, samāgate asitāvhayassa sāsaneti.

Hearing the report of the turning of the excellent wheel by the Victor, he went and saw the bull among seers. Confident, now that the time of the instruction of the one named Asita had come, he asked the excellent sage about the highest sagehood.

Vatthugāthā niṭṭhitā.

The introductory verses are finished.

704.

704.

‘‘Aññātametaṃ vacanaṃ, asitassa yathātathaṃ;

Taṃ taṃ gotama pucchāmi, sabbadhammāna pāraguṃ.

‘This word of Asita is known by me as it truly is. Therefore I ask you, Gotama, you who have gone to the far shore of all dhammas.’

705.

705.

‘‘Anagāriyupetassa, bhikkhācariyaṃ jigīsato;

Muni pabrūhi me puṭṭho, moneyyaṃ uttamaṃ padaṃ’’.

‘For one who has gone forth into homelessness, who seeks to live the alms-round life, O Sage, when asked, please explain to me the supreme state of sagehood.’

706.

706.

‘‘Moneyyaṃ te upaññissaṃ, (iti bhagavā) dukkaraṃ durabhisambhavaṃ;

Handa te naṃ pavakkhāmi, santhambhassu daḷho bhava.

‘I will explain sagehood to you,’ said the Blessed One, ‘which is difficult to do and hard to accomplish. Come now, I will declare it to you. Brace yourself and be firm.’

707.

707.

‘‘Samānabhāgaṃ [Pg.389] kubbetha, gāme akkuṭṭhavanditaṃ;

Manopadosaṃ rakkheyya, santo anuṇṇato care.

‘In the village, one should be impartial toward abuse and praise. One should guard against defilement of the mind. Being peaceful and not elated, one should fare on.’

708.

708.

‘‘Uccāvacā niccharanti, dāye aggisikhūpamā;

Nāriyo muniṃ palobhenti, tāsu taṃ mā palobhayuṃ.

‘High and low things arise in the forest, like flames of a fire. Women may entice a sage; let them not entice you.’

709.

709.

‘‘Virato methunā dhammā, hitvā kāme paropare ;

Aviruddho asāratto, pāṇesu tasathāvare.

‘Abstaining from the practice of sexual intercourse, having abandoned sensual pleasures both higher and lower, one should be unopposed and unattached toward beings, both mobile and immobile.’

710.

710.

‘‘Yathā ahaṃ tathā ete, yathā ete tathā ahaṃ;

Attānaṃ upamaṃ katvā, na haneyya na ghātaye.

‘“As I am, so are they; as they are, so am I.” Making oneself the comparison, one should neither kill nor cause others to kill.’

711.

711.

‘‘Hitvā icchañca lobhañca, yattha satto puthujjano;

Cakkhumā paṭipajjeyya, tareyya narakaṃ imaṃ.

‘Having abandoned desire and greed, wherein a worldling is attached, one with vision should undertake the practice and cross over this hell.’

712.

712.

‘‘Ūnūdaro mitāhāro, appicchassa alolupo;

Sadā icchāya nicchāto, aniccho hoti nibbuto.

‘One should have a less-than-full stomach and be moderate in food, have few wishes, and not be covetous. Always free from desire, being desireless, one is quenched.’

713.

713.

‘‘Sa piṇḍacāraṃ caritvā, vanantamabhihāraye;

Upaṭṭhito rukkhamūlasmiṃ, āsanūpagato muni.

‘That sage, having walked for alms, should proceed to the forest’s edge. Established at the root of a tree, the sage should take his seat.’

714.

714.

‘‘Sa jhānapasuto dhīro, vanante ramito siyā;

Jhāyetha rukkhamūlasmiṃ, attānamabhitosayaṃ.

‘That steadfast one, devoted to jhāna, should delight at the forest’s edge. He should meditate at the root of a tree, bringing contentment to himself.’

715.

715.

‘‘Tato ratyā vivasāne, gāmantamabhihāraye;

Avhānaṃ nābhinandeyya, abhihārañca gāmato.

‘Then, when the night has passed, he should go to the village outskirts. He should not delight in an invitation, nor in an offering brought from the village.’

716.

716.

‘‘Na munī gāmamāgamma, kulesu sahasā care;

Ghāsesanaṃ chinnakatho, na vācaṃ payutaṃ bhaṇe.

‘A sage, having come to a village, should not act with undue familiarity among families. He should cut off idle talk and not utter speech aimed at obtaining food.’

717.

717.

‘‘Alatthaṃ yadidaṃ sādhu, nālatthaṃ kusalaṃ iti;

Ubhayeneva so tādī, rukkhaṃvupanivattati.

‘“What I have received is good”; “That I did not receive is also good.” Being thus equanimous in both respects, he returns toward the tree.’

718.

718.

‘‘Sa pattapāṇi vicaranto, amūgo mūgasammato;

Appaṃ dānaṃ na hīḷeyya, dātāraṃ nāvajāniyā.

‘Wandering with bowl in hand—not mute, yet considered to be mute—he should not despise a small gift, nor should he disparage the giver.’

719.

719.

‘‘Uccāvacā [Pg.390] hi paṭipadā, samaṇena pakāsitā;

Na pāraṃ diguṇaṃ yanti, nayidaṃ ekaguṇaṃ mutaṃ.

‘For high and low practices have been proclaimed by the Recluse. One does not reach the far shore twice, nor is it reached only once.’

720.

720.

‘‘Yassa ca visatā natthi, chinnasotassa bhikkhuno;

Kiccākiccappahīnassa, pariḷāho na vijjati.

‘For the bhikkhu who has cut the stream and is without spreading craving, who has abandoned what should and should not be done, for him no fever is found.’

721.

721.

‘‘Moneyyaṃ te upaññissaṃ, khuradhārūpamo bhave;

Jivhāya tālumāhacca, udare saññato siyā.

‘I will explain sagehood to you: one should be like a razor’s edge. Pressing the tongue against the palate, one should be restrained in the stomach.’

722.

722.

‘‘Alīnacitto ca siyā, na cāpi bahu cintaye;

Nirāmagandho asito, brahmacariyaparāyaṇo.

‘One should have a mind that is not sluggish and should not think excessively. Free from the stench of defilements, unattached, one should be devoted to the holy life.’

723.

723.

‘‘Ekāsanassa sikkhetha, samaṇūpāsanassa ca;

Ekattaṃ monamakkhātaṃ, eko ce abhiramissasi;

Atha bhāhisi dasadisā.

‘One should train in dwelling alone and in the practice of a recluse. Solitude is declared to be sagehood. If you delight in being alone, then you will shine forth in the ten directions.’

724.

724.

‘‘Sutvā dhīrānaṃ nigghosaṃ, jhāyīnaṃ kāmacāginaṃ;

Tato hiriñca saddhañca, bhiyyo kubbetha māmako.

‘Having heard the utterance of the wise, of those who meditate and have abandoned sensual pleasures, my disciple should then arouse his sense of shame and his faith all the more.’

725.

725.

‘‘Taṃ nadīhi vijānātha, sobbhesu padaresu ca;

Saṇantā yanti kusobbhā, tuṇhīyanti mahodadhī.

‘Learn this from the rivers in their chasms and clefts: the small streams flow noisily, the great rivers flow silently.’

726.

726.

‘‘Yadūnakaṃ taṃ saṇati, yaṃ pūraṃ santameva taṃ;

Aḍḍhakumbhūpamo bālo, rahado pūrova paṇḍito.

‘Whatever is not full makes a noise; whatever is full is peaceful. The fool is like a half-filled pot; the wise person is like a full lake.’

727.

727.

‘‘Yaṃ samaṇo bahuṃ bhāsati, upetaṃ atthasañhitaṃ;

Jānaṃ so dhammaṃ deseti, jānaṃ so bahu bhāsati.

‘Whatever the Recluse speaks at length is endowed with and connected to benefit. Knowing, he teaches the Dhamma; knowing, he speaks at length.’

728.

728.

‘‘Yo ca jānaṃ saṃyatatto, jānaṃ na bahu bhāsati;

Sa munī monamarahati, sa munī monamajjhagā’’ti.

‘But one who, knowing, is self-restrained, and, knowing, does not speak much—that sage is worthy of sagehood, that sage has attained sagehood.’

Nālakasuttaṃ ekādasamaṃ niṭṭhitaṃ.

The Sutta on Nālaka, the eleventh, is finished.

12. Dvayatānupassanāsuttaṃ

12. The Sutta on the Contemplation of Dyads

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena bhagavā tadahuposathe pannarase [Pg.391] puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti. Atha kho bhagavā tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhikkhū āmantesi –

Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī, in the Eastern Park, in the mansion of Migāra's mother. Now at that time, on the Uposatha day of the fifteenth, on a full-moon night, the Blessed One was seated in the open, surrounded by the Saṅgha of bhikkhus. Then the Blessed One, having surveyed the utterly silent Saṅgha of bhikkhus, addressed the bhikkhus:

‘‘‘Ye te, bhikkhave, kusalā dhammā ariyā niyyānikā sambodhagāmino, tesaṃ vo, bhikkhave, kusalānaṃ dhammānaṃ ariyānaṃ niyyānikānaṃ sambodhagāmīnaṃ kā upanisā savanāyā’ti iti ce, bhikkhave, pucchitāro assu, te evamassu vacanīyā – ‘yāvadeva dvayatānaṃ dhammānaṃ yathābhūtaṃ ñāṇāyā’ti. Kiñca dvayataṃ vadetha?

‘Bhikkhus, if there were questioners who might ask you: “What, for you, is the proximate cause for listening to these wholesome, noble, liberating qualities that are conducive to enlightenment?” you should answer them thus: “For the sake of knowledge of the dyads of phenomena as they really are.” And what dyad would you speak of?’

(1) ‘‘Idaṃ dukkhaṃ, ayaṃ dukkhasamudayoti ayamekānupassanā. Ayaṃ dukkhanirodho, ayaṃ dukkhanirodhagāminī paṭipadāti, ayaṃ dutiyānupassanā. Evaṃ sammā dvayatānupassino kho, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā’’ti.

‘“This is suffering, this is the origin of suffering”—this is one contemplation. “This is the cessation of suffering, this is the path leading to the cessation of suffering”—this is the second contemplation. Thus, bhikkhus, for a bhikkhu who rightly contemplates this dyad, dwelling diligent, ardent, and resolute, one of two fruits is to be expected: final knowledge in this very life or, if there is a residue of clinging, the state of a non-returner.’

Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

This the Blessed One said. Having said this, the Sugata, the Teacher, then said this further:

729.

729.

‘‘Ye dukkhaṃ nappajānanti, atho dukkhassa sambhavaṃ;

Yattha ca sabbaso dukkhaṃ, asesaṃ uparujjhati;

Tañca maggaṃ na jānanti, dukkhūpasamagāminaṃ.

‘Those who do not truly know suffering, nor the origin of suffering, and where suffering ceases completely and without remainder, and do not know the path that leads to the stilling of suffering—

730.

730.

‘‘Cetovimuttihīnā te, atho paññāvimuttiyā;

Abhabbā te antakiriyāya, te ve jātijarūpagā.

‘they are devoid of liberation of mind and of liberation by wisdom. They are incapable of making an end of suffering; they indeed are bound for birth and old age.

731.

731.

‘‘Ye ca dukkhaṃ pajānanti, atho dukkhassa sambhavaṃ;

Yattha ca sabbaso dukkhaṃ, asesaṃ uparujjhati;

Tañca maggaṃ pajānanti, dukkhūpasamagāminaṃ.

‘But those who truly know suffering, and the origin of suffering, and where suffering ceases completely and without remainder, and who know the path that leads to the stilling of suffering—

732.

732.

‘‘Cetovimuttisampannā, atho paññāvimuttiyā;

Bhabbā te antakiriyāya, na te jātijarūpagā’’ti.

‘they are possessed of liberation of mind and of liberation by wisdom. They are capable of making an end of suffering; they are not bound for birth and old age.’

(2) ‘‘‘Siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu; ‘siyā’tissu vacanīyā. Kathañca siyā? Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ upadhipaccayāti, ayamekānupassanā. Upadhīnaṃ [Pg.392] tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

‘“Might there be, in another way, a right contemplation of a dyad?” If, bhikkhus, there were questioners who might ask this, you should say, “There might be.” And how might there be? “Whatever suffering arises, all of it is conditioned by substrates”—this is one contemplation. “With the utter fading away and cessation of all substrates, there is no arising of suffering”—this is the second contemplation. Thus, rightly...pe... the Teacher then said this further:

733.

733.

‘‘Upadhinidānā pabhavanti dukkhā, ye keci lokasmimanekarūpā;

Yo ve avidvā upadhiṃ karoti, punappunaṃ dukkhamupeti mando;

Tasmā pajānaṃ upadhiṃ na kayirā, dukkhassa jātippabhavānupassī’’ti.

‘The many kinds of suffering that arise in the world are rooted in substrates. The fool who, being ignorant, creates a substrate, that dull-witted one encounters suffering again and again. Therefore, one who knows, seeing the birth and origin of suffering, should not create a substrate.’

(3) ‘‘‘Siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu; ‘siyā’tissu vacanīyā. Kathañca siyā? Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ avijjāpaccayāti, ayamekānupassanā. Avijjāya tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

‘“Might there be, in another way, a right contemplation of a dyad?” If, bhikkhus, there were questioners who might ask this, you should say, “There might be.” And how might there be? “Whatever suffering arises, all of it is conditioned by ignorance”—this is one contemplation. “With the utter fading away and cessation of ignorance, there is no arising of suffering”—this is the second contemplation. Thus, rightly...pe... the Teacher then said this further:

734.

734.

‘‘Jātimaraṇasaṃsāraṃ, ye vajanti punappunaṃ;

Itthabhāvaññathābhāvaṃ, avijjāyeva sā gati.

‘Those who fare on again and again through the saṃsāra of birth and death, to this state of being and that, ignorance itself is the cause of that journey.

735.

735.

‘‘Avijjā hāyaṃ mahāmoho, yenidaṃ saṃsitaṃ ciraṃ;

Vijjāgatā ca ye sattā, na te gacchanti punabbhava’’nti.

‘For this ignorance is the great delusion, because of which this world has wandered for so long. But those beings who have attained true knowledge do not go to renewed existence.’

(4) ‘‘Siyā aññenapi…pe… kathañca siyā? Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ saṅkhārapaccayāti, ayamekānupassanā. Saṅkhārānaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

‘“Might there be, in another way...pe... And how might there be? “Whatever suffering arises, all of it is conditioned by formations”—this is one contemplation. “With the utter fading away and cessation of formations, there is no arising of suffering”—this is the second contemplation. Thus, rightly...pe... the Teacher then said this further:

736.

736.

‘‘Yaṃ kiñci dukkhaṃ sambhoti, sabbaṃ saṅkhārapaccayā;

Saṅkhārānaṃ nirodhena, natthi dukkhassa sambhavo.

‘Whatever suffering arises, all of it is conditioned by formations. With the cessation of formations, there is no arising of suffering.

737.

737.

‘‘Etamādīnavaṃ ñatvā, dukkhaṃ saṅkhārapaccayā;

Sabbasaṅkhārasamathā, saññānaṃ uparodhanā;

Evaṃ dukkhakkhayo hoti, etaṃ ñatvā yathātathaṃ.

‘Having known this danger—that suffering is conditioned by formations—through the stilling of all formations and the cessation of perceptions, thus there is the destruction of suffering. Having known this as it really is,

738.

738.

‘‘Sammaddasā vedaguno, sammadaññāya paṇḍitā;

Abhibhuyya mārasaṃyogaṃ, na gacchanti punabbhava’’nti.

‘the wise ones of right view, who have reached the culmination of knowledge, having perfectly understood and overcome the yoke of Māra, do not go to renewed existence.’

(5) ‘‘Siyā [Pg.393] aññenapi…pe… kathañca siyā? Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ viññāṇapaccayāti, ayamekānupassanā. Viññāṇassa tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

‘Might there be, in another way...pe... And how might there be? “Whatever suffering arises, all of it is conditioned by consciousness”—this is one contemplation. “With the utter fading away and cessation of consciousness, there is no arising of suffering”—this is the second contemplation. Thus, rightly...pe... the Teacher then said this further:

739.

739.

‘‘Yaṃ kiñci dukkhaṃ sambhoti, sabbaṃ viññāṇapaccayā;

Viññāṇassa nirodhena, natthi dukkhassa sambhavo.

‘Whatever suffering arises, all of it is conditioned by consciousness. With the cessation of consciousness, there is no arising of suffering.’

740.

740.

‘‘Etamādīnavaṃ ñatvā, dukkhaṃ viññāṇapaccayā;

Viññāṇūpasamā bhikkhu, nicchāto parinibbuto’’ti.

‘Having known this danger—that suffering is conditioned by consciousness—through the stilling of consciousness a bhikkhu is without craving, fully extinguished.’

(6) ‘‘Siyā aññenapi…pe… kathañca siyā? Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ phassapaccayāti, ayamekānupassanā. Phassassa tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

‘Might there be, in another way...pe... And how might there be? “Whatever suffering arises, all of it is conditioned by contact”—this is one contemplation. “With the utter fading away and cessation of contact, there is no arising of suffering”—this is the second contemplation. Thus, rightly...pe... the Teacher then said this further:

741.

741.

‘‘Tesaṃ phassaparetānaṃ, bhavasotānusārinaṃ;

Kummaggapaṭipannānaṃ, ārā saṃyojanakkhayo.

‘For those overcome by contact, who follow the stream of becoming, who are set on the wrong path, the destruction of the fetters is far away.’

742.

742.

‘‘Ye ca phassaṃ pariññāya, aññāyupasame ratā;

Te ve phassābhisamayā, nicchātā parinibbutā’’ti.

‘But those who have fully comprehended contact and delight in the peace of final knowledge, they indeed, through the breakthrough to the truth of contact, are without craving, fully extinguished.’

(7) ‘‘Siyā aññenapi…pe… kathañca siyā? Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ vedanāpaccayāti, ayamekānupassanā. Vedanānaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

‘Might there be another way...pe... And how might there be? “Whatever suffering arises, all of it is conditioned by feeling”—this is one contemplation. “But with the remainderless fading away and cessation of feelings, there is no arising of suffering”—this is the second contemplation. Thus, rightly...pe... then the Teacher said this further:

743.

743.

‘‘Sukhaṃ vā yadi vā dukkhaṃ, adukkhamasukhaṃ saha;

Ajjhattañca bahiddhā ca, yaṃ kiñci atthi veditaṃ.

‘Pleasant or painful, or together with the neither-painful-nor-pleasant, whatever is felt, internally or externally,’

744.

744.

‘‘Etaṃ dukkhanti ñatvāna, mosadhammaṃ palokinaṃ ;

Phussa phussa vayaṃ passaṃ, evaṃ tattha vijānati ;

Vedanānaṃ khayā bhikkhu, nicchāto parinibbuto’’ti.

‘Having known this as suffering, a deceptive and perishable thing; repeatedly making contact and seeing its passing away, one thus becomes dispassionate towards it. With the destruction of feelings, a bhikkhu is without craving, fully quenched.’

(8) ‘‘Siyā [Pg.394] aññenapi…pe… kathañca siyā? Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ taṇhāpaccayāti, ayamekānupassanā. Taṇhāya tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

‘Might there be another way...pe... And how might there be? “Whatever suffering arises, all of it is conditioned by craving”—this is one contemplation. “But with the remainderless fading away and cessation of craving, there is no arising of suffering”—this is the second contemplation. Thus, rightly...pe... then the Teacher said this further:

745.

745.

‘‘Taṇhādutiyo puriso, dīghamaddhāna saṃsaraṃ;

Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattati.

‘A person with craving as their companion transmigrates for a long time; from this state of being to another, one does not overcome saṃsāra.’

746.

746.

‘‘Etamādīnavaṃ ñatvā, taṇhaṃ dukkhassa sambhavaṃ;

Vītataṇho anādāno, sato bhikkhu paribbaje’’ti.

‘Having known this danger—that craving is the origin of suffering—a bhikkhu should wander mindfully, free from craving, without clinging.’

(9) ‘‘Siyā aññenapi…pe… kathañca siyā? Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ upādānapaccayāti, ayamekānupassanā. Upādānānaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

‘Might there be another way...pe... And how might there be? “Whatever suffering arises, all of it is conditioned by clinging”—this is one contemplation. “But with the remainderless fading away and cessation of clinging, there is no arising of suffering”—this is the second contemplation. Thus, rightly...pe... then the Teacher said this further:

747.

747.

‘‘Upādānapaccayā bhavo, bhūto dukkhaṃ nigacchati;

Jātassa maraṇaṃ hoti, eso dukkhassa sambhavo.

‘Conditioned by clinging is existence; one who has come to be undergoes suffering. For one who is born, there is death: this is the origin of suffering.’

748.

748.

‘‘Tasmā upādānakkhayā, sammadaññāya paṇḍitā;

Jātikkhayaṃ abhiññāya, na gacchanti punabbhava’’nti.

‘Therefore the wise, with perfect knowledge, through the destruction of clinging, having directly known the destruction of birth, go not to renewed existence.’

(10) ‘‘Siyā aññenapi…pe… kathañca siyā? Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ ārambhapaccayāti, ayamekānupassanā. Ārambhānaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

‘Might there be another way...pe... And how might there be? “Whatever suffering arises, all of it is conditioned by undertakings”—this is one contemplation. “But with the remainderless fading away and cessation of undertakings, there is no arising of suffering”—this is the second contemplation. Thus, rightly...pe... then the Teacher said this further:

749.

749.

‘‘Yaṃ kiñci dukkhaṃ sambhoti, sabbaṃ ārambhapaccayā;

Ārambhānaṃ nirodhena, natthi dukkhassa sambhavo.

‘Whatever suffering arises, all of it is conditioned by undertakings; with the cessation of undertakings, there is no arising of suffering.’

750.

750.

‘‘Etamādīnavaṃ ñatvā, dukkhaṃ ārambhapaccayā;

Sabbārambhaṃ paṭinissajja, anārambhe vimuttino.

‘Knowing this danger—that suffering is conditioned by undertakings—having relinquished all undertakings, one is liberated in non-undertaking.’

751.

751.

‘‘Ucchinnabhavataṇhassa, santacittassa bhikkhuno;

Vikkhīṇo jātisaṃsāro, natthi tassa punabbhavo’’ti.

‘For the bhikkhu whose craving for existence is cut off, whose mind is at peace, the round of births is exhausted; for him there is no renewed existence.’

(11) ‘‘Siyā [Pg.395] aññenapi…pe… kathañca siyā? Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ āhārapaccayāti, ayamekānupassanā. Āhārānaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

‘Might there be another way...pe... And how might there be? “Whatever suffering arises, all of it is conditioned by nutriment”—this is one contemplation. “But with the remainderless fading away and cessation of nutriment, there is no arising of suffering”—this is the second contemplation. Thus, rightly...pe... then the Teacher said this further:

752.

752.

‘‘Yaṃ kiñci dukkhaṃ sambhoti, sabbaṃ āhārapaccayā;

Āhārānaṃ nirodhena, natthi dukkhassa sambhavo.

‘Whatever suffering arises, all of it is conditioned by nutriment; with the cessation of nutriment, there is no arising of suffering.’

753.

753.

‘‘Etamādīnavaṃ ñatvā, dukkhaṃ āhārapaccayā;

Sabbāhāraṃ pariññāya, sabbāhāramanissito.

‘Having known this danger—that suffering is conditioned by nutriment—and having fully understood all nutriment, one becomes unreliant on all nutriment.’

754.

754.

‘‘Ārogyaṃ sammadaññāya, āsavānaṃ parikkhayā;

Saṅkhāya sevī dhammaṭṭho, saṅkhyaṃ nopeti vedagū’’ti.

‘Having rightly known health through the destruction of the taints, established in the Dhamma, partaking with reflection, the one who has attained knowledge does not enter into reckoning.’

(12) ‘‘Siyā aññenapi…pe… kathañca siyā? Yaṃ kiñci dukkhaṃ sambhoti sabbaṃ iñjitapaccayāti, ayamekānupassanā. Iñjitānaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

‘Might there be another way...pe... And how might there be? “Whatever suffering arises, all of it is conditioned by agitation”—this is one contemplation. “But with the remainderless fading away and cessation of agitation, there is no arising of suffering”—this is the second contemplation. Thus, rightly...pe... then the Teacher said this further:

755.

755.

‘‘Yaṃ kiñci dukkhaṃ sambhoti, sabbaṃ iñjitapaccayā;

Iñjitānaṃ nirodhena, natthi dukkhassa sambhavo.

‘Whatever suffering arises, all of it is conditioned by agitation; with the cessation of agitation, there is no arising of suffering.’

756.

756.

‘‘Etamādīnavaṃ ñatvā, dukkhaṃ iñjitapaccayā;

Tasmā hi ejaṃ vossajja, saṅkhāre uparundhiya;

Anejo anupādāno, sato bhikkhu paribbaje’’ti.

Having known this danger—that suffering is conditioned by agitation—one should therefore relinquish agitation, bring formations to a halt, and wander as a bhikkhu, mindful, without agitation, without clinging.

(13) ‘‘Siyā aññenapi…pe… kathañca siyā? Nissitassa calitaṃ hotīti, ayamekānupassanā. Anissito na calatīti, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

Might there be another way... And how might there be? ‘For one who is dependent, there is wavering’—this is one contemplation. ‘One who is independent does not waver’—this is the second contemplation. Thus, rightly... then the Teacher said this further:

757.

757.

‘‘Anissito na calati, nissito ca upādiyaṃ;

Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattati.

One who is independent is not shaken, but one who is dependent, clinging to this or that state of being, does not transcend saṃsāra.

758.

758.

‘‘Etamādīnavaṃ ñatvā, nissayesu mahabbhayaṃ;

Anissito anupādāno, sato bhikkhu paribbaje’’ti.

Having known this danger, the great fear in dependencies, a bhikkhu should wander mindful, independent, without clinging.

(14) ‘‘Siyā [Pg.396] aññenapi…pe… kathañca siyā? Rūpehi, bhikkhave, arūpā santatarāti, ayamekānupassanā. Arūpehi nirodho santataroti, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

Might there be another way... And how might there be? ‘Bhikkhus, the formless realms are more peaceful than the form realms’—this is one contemplation. ‘Cessation is more peaceful than the formless realms’—this is the second contemplation. Thus, rightly... then the Teacher said this further:

759.

759.

‘‘Ye ca rūpūpagā sattā, ye ca arūpaṭṭhāyino ;

Nirodhaṃ appajānantā, āgantāro punabbhavaṃ.

Those beings who go to the form realms and those established in the formless realms, not understanding cessation, are comers to renewed existence.

760.

760.

‘‘Ye ca rūpe pariññāya, arūpesu asaṇṭhitā ;

Nirodhe ye vimuccanti, te janā maccuhāyino’’ti.

But those who have fully understood the form realms and are not established in the formless realms, who are liberated in cessation—they are the people who have left death behind.

(15) ‘‘Siyā aññenapi…pe… kathañca siyā? Yaṃ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya idaṃ saccanti upanijjhāyitaṃ tadamariyānaṃ etaṃ musāti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, ayamekānupassanā. Yaṃ, bhikkhave, sadevakassa…pe… sadevamanussāya idaṃ musāti upanijjhāyitaṃ, tadamariyānaṃ etaṃ saccanti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, ayaṃ dutiyānupassanā. Evaṃ sammā…pe… athāparaṃ etadavoca satthā –

Could there be by another method… and how could it be? Bhikkhus, what by the world with its devas, its Māra, and its Brahmā, by this generation with its ascetics and brahmins, with its devas and humans, is regarded thus: ‘This is true,’ that for the noble ones has been well seen with right wisdom as it truly is, thus: ‘This is false.’ This is the first contemplation. Bhikkhus, what by the world with its devas… with its devas and humans, is regarded thus: ‘This is false,’ that for the noble ones has been well seen with right wisdom as it truly is, thus: ‘This is true.’ This is the second contemplation. Thus rightly… Then the Teacher said this further:

761.

761.

‘‘Anattani attamāniṃ, passa lokaṃ sadevakaṃ;

Niviṭṭhaṃ nāmarūpasmiṃ, idaṃ saccanti maññati.

Behold this world with its devas, conceiving a self in what is not-self. Established in name-and-form, it thinks, ‘This is true.’

762.

762.

‘‘Yena yena hi maññanti, tato taṃ hoti aññathā;

Tañhi tassa musā hoti, mosadhammañhi ittaraṃ.

In whatever way they conceive it, it becomes otherwise than that. Indeed, that is false for them; for that which is frail has a perishing nature.

763.

763.

‘‘Amosadhammaṃ nibbānaṃ, tadariyā saccato vidū;

Te ve saccābhisamayā, nicchātā parinibbutā’’ti.

Nibbāna has a non-perishing nature; the noble ones know it as true. They, indeed, by understanding the truth, are free from craving, fully extinguished.

(16) ‘‘‘Siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu; ‘siyā’tissu vacanīyā. Kathañca siyā? Yaṃ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya idaṃ sukhanti upanijjhāyitaṃ, tadamariyānaṃ etaṃ dukkhanti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, ayamekānupassanā. Yaṃ, bhikkhave, sadevakassa…pe… sadevamanussāya idaṃ dukkhanti upanijjhāyitaṃ tadamariyānaṃ etaṃ sukhanti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, ayaṃ [Pg.397] dutiyānupassanā. Evaṃ sammā dvayatānupassino kho, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ – diṭṭheva dhamme aññā, sati vā upādisese anāgāmitāti. Idamavoca bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

‘Could there be by another method a right contemplation of duality?’ If, bhikkhus, there were those who ask this, you should say, ‘There could be.’ And how could there be? Bhikkhus, what by the world with its devas, its Māra, and its Brahmā, by this generation with its ascetics and brahmins, with its devas and humans, is regarded thus: ‘This is happiness,’ that for the noble ones has been well seen with right wisdom as it truly is, thus: ‘This is suffering.’ This is the first contemplation. Bhikkhus, what by the world with its devas… with its devas and humans, is regarded thus: ‘This is suffering,’ that for the noble ones has been well seen with right wisdom as it truly is, thus: ‘This is happiness.’ This is the second contemplation. Thus, bhikkhus, for a bhikkhu who rightly contemplates duality, dwelling diligent, ardent, and with a mind dispatched to Nibbāna, one of two fruits is to be expected: final knowledge in this very life or, if there is a residue of clinging remaining, the state of non-returning. This the Blessed One said. Having said this, the Sugata, the Teacher, further said this:

764.

764.

‘‘Rūpā saddā rasā gandhā, phassā dhammā ca kevalā;

Iṭṭhā kantā manāpā ca, yāvatatthīti vuccati.

Sights, sounds, tastes, smells, touches, and mental phenomena in their entirety—desirable, lovely, and agreeable—are said to exist to this extent.

765.

765.

‘‘Sadevakassa lokassa, ete vo sukhasammatā;

Yattha cete nirujjhanti, taṃ nesaṃ dukkhasammataṃ.

For the world with its devas, these are indeed considered happiness; and where these cease, that is considered suffering by them.

766.

766.

‘‘Sukhanti diṭṭhamariyehi, sakkāyassuparodhanaṃ;

Paccanīkamidaṃ hoti, sabbalokena passataṃ.

The cessation of identity is seen as happiness by the noble ones. This seeing is the reverse of that of the entire world.

767.

767.

‘‘Yaṃ pare sukhato āhu, tadariyā āhu dukkhato;

Yaṃ pare dukkhato āhu, tadariyā sukhato vidū.

What others call happiness, that the noble ones call suffering. What others call suffering, that the noble ones know as happiness.

768.

768.

‘‘Passa dhammaṃ durājānaṃ, sampamūḷhetthaviddasu ;

Nivutānaṃ tamo hoti, andhakāro apassataṃ.

Behold the Dhamma, so difficult to understand; here the ignorant are bewildered. For those who are shrouded there is darkness, a blinding gloom for those who cannot see.

769.

769.

‘‘Satañca vivaṭaṃ hoti, āloko passatāmiva;

Santike na vijānanti, maggā dhammassa kovidā.

But for the good it is open, like a light for those who see. Though it is near, those unskilled in the path and the Dhamma do not know it.

770.

770.

‘‘Bhavarāgaparetehi, bhavasotānusāribhi;

Māradheyyānupannehi, nāyaṃ dhammo susambudho.

By those overcome with lust for existence, by those who follow the stream of existence, by those who have entered Māra’s domain—this Dhamma is not easily understood.

771.

771.

‘‘Ko nu aññatramariyehi, padaṃ sambuddhumarahati;

Yaṃ padaṃ sammadaññāya, parinibbanti anāsavā’’ti.

Who else but the noble ones is able to awaken to that state? Having perfectly understood that state, the taintless ones attain final Nibbāna.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. Imasmiṃ ca pana veyyākaraṇasmiṃ bhaññamāne saṭṭhimattānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti.

This the Blessed One said. Those bhikkhus, with uplifted minds, delighted in the Blessed One’s words. And while this exposition was being spoken, the minds of sixty bhikkhus were liberated from the taints without clinging.

Dvayatānupassanāsuttaṃ dvādasamaṃ niṭṭhitaṃ.

The Sutta on the Contemplation of Duality, the twelfth, is finished.

Tassuddānaṃ –

The summary thereof:

Saccaṃ [Pg.398] upadhi avijjā ca, saṅkhāre viññāṇapañcamaṃ;

Phassavedaniyā taṇhā, upādānārambhaāhārā;

Iñjitaṃ calitaṃ rūpaṃ, saccaṃ dukkhena soḷasāti.

Truth, substratum, and ignorance, formations, with consciousness as the fifth; contact, feeling, craving, clinging, commencement, nutriment; agitation, wavering, form, and truth with suffering—thus there are sixteen.

Mahāvaggo tatiyo niṭṭhito.

The Great Chapter, the third, is finished.

Tassuddānaṃ –

The summary thereof:

Pabbajjā ca padhānañca, subhāsitañca sundari;

Māghasuttaṃ sabhiyo ca, selo sallañca vuccati.

The Going Forth and Striving, Well-Spoken and Sundarika; the Māgha Sutta and Sabhiya, Sela and The Arrow are mentioned.

Vāseṭṭho cāpi kokāli, nālako dvayatānupassanā;

Dvādasetāni suttāni, mahāvaggoti vuccatīti.

Vāseṭṭha and Kokālika, Nālaka, the Contemplation of Duality; these twelve suttas are called the Great Chapter.

4. Aṭṭhakavaggo

4. The Chapter of Eights

1. Kāmasuttaṃ

1. The Sutta on Sensual Pleasures

772.

772.

Kāmaṃ [Pg.399] kāmayamānassa, tassa ce taṃ samijjhati;

Addhā pītimano hoti, laddhā macco yadicchati.

If for a person desiring sensual pleasure, that is fulfilled, he surely becomes joyful-minded, a mortal having obtained what he wishes.

773.

773.

Tassa ce kāmayānassa, chandajātassa jantuno;

Te kāmā parihāyanti, sallaviddhova ruppati.

But if for that person, desiring and with longing arisen, those sensual pleasures are lost, he is tormented as if pierced by a dart.

774.

774.

Yo kāme parivajjeti, sappasseva padā siro;

Somaṃ visattikaṃ loke, sato samativattati.

One who avoids sensual pleasures as one would a snake’s head with one's foot, mindfully overcomes this attachment in the world.

775.

775.

Khettaṃ vatthuṃ hiraññaṃ vā, gavassaṃ dāsaporisaṃ;

Thiyo bandhū puthu kāme, yo naro anugijjhati.

Fields, property, gold, or cattle and horses, slaves and servants, women, relatives—the man who is greedy for these various sensual pleasures...

776.

776.

Abalā naṃ balīyanti, maddantenaṃ parissayā;

Tato naṃ dukkhamanveti, nāvaṃ bhinnamivodakaṃ.

Weaknesses overpower him, dangers crush him; then suffering follows him as water follows a broken boat.

777.

777.

Tasmā jantu sadā sato, kāmāni parivajjaye;

Te pahāya tare oghaṃ, nāvaṃ sitvāva pāragūti.

Therefore, a person, ever mindful, should avoid sensual pleasures. Having abandoned them, he crosses over the flood, like one who, having bailed out the boat, has gone to the far shore.

Kāmasuttaṃ paṭhamaṃ niṭṭhitaṃ.

The Sutta on Sensual Pleasures, the first, is finished.

2. Guhaṭṭhakasuttaṃ

2. The Sutta of the Cave Octad

778.

778.

Satto guhāyaṃ bahunābhichanno, tiṭṭhaṃ naro mohanasmiṃ pagāḷho;

Dūre vivekā hi tathāvidho so, kāmā hi loke na hi suppahāyā.

Attached in the cave and shrouded by many defilements, a person stands plunged in delusion. Such a one is indeed far from seclusion, for sensual pleasures in the world are not easy to abandon.

779.

779.

Icchānidānā [Pg.400] bhavasātabaddhā, te duppamuñcā na hi aññamokkhā;

Pacchā pure vāpi apekkhamānā, imeva kāme purimeva jappaṃ.

Having craving as their source, bound to the delights of existence, they are hard to release and cannot be freed by another. Longing for the future or the past, they yearn for these very sensual pleasures or for former ones.

780.

780.

Kāmesu giddhā pasutā pamūḷhā, avadāniyā te visame niviṭṭhā;

Dukkhūpanītā paridevayanti, kiṃsū bhavissāma ito cutāse.

Greedy for sensual pleasures, intent on them, and deluded, they are ignoble, entrenched in the uneven. When brought to suffering, they lament: 'What will become of us when we pass away from here?'

781.

781.

Tasmā hi sikkhetha idheva jantu, yaṃ kiñci jaññā visamanti loke;

Na tassa hetū visamaṃ careyya, appañhidaṃ jīvitamāhu dhīrā.

Therefore a person should train right here. Whatever one might know as uneven in the world, one should not practice what is uneven for the sake of that. 'This life is short,' say the wise.

782.

782.

Passāmi loke pariphandamānaṃ, pajaṃ imaṃ taṇhagataṃ bhavesu;

Hīnā narā maccumukhe lapanti, avītataṇhāse bhavābhavesu.

I see this generation in the world trembling, afflicted by craving for states of existence. Base people lament in the mouth of death, their craving for this and that state of existence unabandoned.

783.

783.

Mamāyite passatha phandamāne, maccheva appodake khīṇasote;

Etampi disvā amamo careyya, bhavesu āsattimakubbamāno.

See them trembling over what is 'mine,' like fish in a dwindling stream with little water. Seeing this, one should fare on without 'mine-making,' not forming an attachment to states of existence.

784.

784.

Ubhosu antesu vineyya chandaṃ, phassaṃ pariññāya anānugiddho;

Yadattagarahī tadakubbamāno, na lippatī diṭṭhasutesu dhīro.

Having subdued desire for both ends, having fully understood contact and being without greed, not doing that for which he would blame himself, the wise one is not stained by what is seen and heard.

785.

785.

Saññaṃ pariññā vitareyya oghaṃ, pariggahesu muni nopalitto;

Abbūḷhasallo caramappamatto, nāsīsatī lokamimaṃ parañcāti.

Having fully understood perception, one should cross over the flood. The sage is not smeared by acquisitions. With dart drawn out, faring on diligently, he does not long for this world or the next.

Guhaṭṭhakasuttaṃ dutiyaṃ niṭṭhitaṃ.

The Sutta of the Cave Octad, the second, is finished.

3. Duṭṭhaṭṭhakasuttaṃ

3. The Sutta of the Corrupt Octad

786.

786.

Vadanti [Pg.401] ve duṭṭhamanāpi eke, athopi ve saccamanā vadanti;

Vādañca jātaṃ muni no upeti, tasmā munī natthi khilo kuhiñci.

Some, with a corrupt mind, may indeed speak accusingly; and others, believing it to be true, may also speak accusingly. Yet, the dispute that has arisen does not approach the Muni. Therefore, the Muni is not staked by anything anywhere.

787.

787.

Sakañhi diṭṭhiṃ kathamaccayeyya, chandānunīto ruciyā niviṭṭho;

Sayaṃ samattāni pakubbamāno, yathā hi jāneyya tathā vadeyya.

How indeed could one overcome his own view, being led on by desire, settled in his preference? Perfecting these views himself, he would speak just as he knows.

788.

788.

Yo attano sīlavatāni jantu, anānupuṭṭhova paresa pāva ;

Anariyadhammaṃ kusalā tamāhu, yo ātumānaṃ sayameva pāva.

Whatever being, though unasked, proclaims his own virtues and observances to others, and whoever proclaims himself by himself—the skillful call that an ignoble practice.

789.

789.

Santo ca bhikkhu abhinibbutatto, itihanti sīlesu akatthamāno;

Tamariyadhammaṃ kusalā vadanti, yassussadā natthi kuhiñci loke.

But a bhikkhu who is peaceful, with mind utterly extinguished, not boasting about his virtues, saying 'Thus I am'—the skillful call that a noble practice, for whom there are no conceits anywhere in the world.

790.

790.

Pakappitā saṅkhatā yassa dhammā, purakkhatā santi avīvadātā;

Yadattani passati ānisaṃsaṃ, taṃ nissito kuppapaṭicca santiṃ.

For whom there are teachings conceived and conditioned, put forward and unpurified—seeing a benefit for himself in this, he relies on that shaky, dependent peace.

791.

791.

Diṭṭhīnivesā na hi svātivattā, dhammesu niccheyya samuggahītaṃ;

Tasmā naro tesu nivesanesu, nirassatī ādiyatī ca dhammaṃ.

Adherence to views is indeed not easy to overcome; having decided upon something among teachings, one grasps it well. Therefore, a person among these adherences rejects one teaching and adopts another.

792.

792.

Dhonassa [Pg.402] hi natthi kuhiñci loke, pakappitā diṭṭhi bhavābhavesu;

Māyañca mānañca pahāya dhono, sa kena gaccheyya anūpayo so.

For the cleansed one, indeed, there is not anywhere in the world a conceived view about states of existence. Having abandoned deceit and conceit, that cleansed one—by what could he proceed? He is without basis.

793.

793.

Upayo hi dhammesu upeti vādaṃ, anūpayaṃ kena kathaṃ vadeyya;

Attā nirattā na hi tassa atthi, adhosi so diṭṭhimidheva sabbanti.

Indeed, one with a basis incurs labels regarding teachings. One without basis—by what, how could he be described? For him there is neither 'self' nor 'non-self'. He has, right here, shaken off all views.

Duṭṭhaṭṭhakasuttaṃ tatiyaṃ niṭṭhitaṃ.

The Sutta of the Corrupt Octad, the third, is finished.

4. Suddhaṭṭhakasuttaṃ

4. The Sutta of the Pure Octad

794.

794.

Passāmi suddhaṃ paramaṃ arogaṃ, diṭṭhena saṃsuddhi narassa hoti;

Evābhijānaṃ paramanti ñatvā, suddhānupassīti pacceti ñāṇaṃ.

'I see the pure, the supreme, the diseaseless; by means of vision, a person's purification occurs.' Knowing thus, and regarding that seeing as supreme, he, perceiving purity therein, trusts it to be knowledge.

795.

795.

Diṭṭhena ce suddhi narassa hoti, ñāṇena vā so pajahāti dukkhaṃ;

Aññena so sujjhati sopadhīko, diṭṭhī hi naṃ pāva tathā vadānaṃ.

If a person's purification were to occur by seeing, or if by that knowledge he were to abandon suffering, then he, one still with acquisitions, is purified by another means. For his very view makes him speak thus.

796.

796.

Na brāhmaṇo aññato suddhimāha, diṭṭhe sute sīlavate mute vā;

Puññe ca pāpe ca anūpalitto, attañjaho nayidha pakubbamāno.

A brahmin does not speak of purity from any other source—not from the seen, the heard, virtue and observances, or the sensed. Unsmeared by merit and evil, having abandoned self, he constructs nothing here.

797.

797.

Purimaṃ pahāya aparaṃ sitāse, ejānugā te na taranti saṅgaṃ;

Te uggahāyanti nirassajanti, kapīva sākhaṃ pamuñcaṃ gahāyaṃ.

Abandoning the former and clinging to the latter, followers of agitation, they do not cross over attachment. They grasp and they release, just as a monkey, letting go of a branch, grasps another.

798.

798.

Sayaṃ [Pg.403] samādāya vatāni jantu, uccāvacaṃ gacchati saññasatto;

Vidvā ca vedehi samecca dhammaṃ, na uccāvacaṃ gacchati bhūripañño.

A being who has himself undertaken observances, attached to perception, goes high and low. But the wise one of vast wisdom, having penetrated the Dhamma with the knowledges, does not go high and low.

799.

799.

Sa sabbadhammesu visenibhūto, yaṃ kiñci diṭṭhaṃ va sutaṃ mutaṃ vā;

Tameva dassiṃ vivaṭaṃ carantaṃ, kenīdha lokasmi vikappayeyya.

He is victorious over all phenomena—whatever is seen, heard, or sensed. That one who sees thus, faring on unveiled—by what, in this world, could anyone conceive of him?

800.

800.

Na kappayanti na purekkharonti, accantasuddhīti na te vadanti;

Ādānaganthaṃ gathitaṃ visajja, āsaṃ na kubbanti kuhiñci loke.

They do not form concepts, they do not put anything forward; they do not speak of 'absolute purity.' Having relinquished the tied knot of grasping, they form no longing for anything in the world.

801.

801.

Sīmātigo brāhmaṇo tassa natthi, ñatvā va disvā va samuggahītaṃ;

Na rāgarāgī na virāgaratto, tassīdha natthī paramuggahītanti.

The brahmin is one who has gone beyond boundaries; for him there is nothing grasped through knowing or seeing. He is not passionate for passion, nor impassioned by dispassion. For him, there is nothing here held as supreme.

Suddhaṭṭhakasuttaṃ catutthaṃ niṭṭhitaṃ.

The Sutta of the Pure Octad, the fourth, is finished.

5. Paramaṭṭhakasuttaṃ

5. The Sutta of the Supreme Octad

802.

802.

Paramanti diṭṭhīsu paribbasāno, yaduttari kurute jantu loke;

Hīnāti aññe tato sabbamāha, tasmā vivādāni avītivatto.

A person in the world, settled in their views, who makes a certain one supreme, declares all others to be inferior; therefore, they have not overcome disputes.

803.

803.

Yadattanī passati ānisaṃsaṃ, diṭṭhe sute sīlavate mute vā;

Tadeva so tattha samuggahāya, nihīnato passati sabbamaññaṃ.

Whatever benefit one sees for oneself in what is seen, heard, precepts and practices, or sensed, grasping that alone, one regards all else as inferior.

804.

804.

Taṃ [Pg.404] vāpi ganthaṃ kusalā vadanti, yaṃ nissito passati hīnamaññaṃ;

Tasmā hi diṭṭhaṃ va sutaṃ mutaṃ vā, sīlabbataṃ bhikkhu na nissayeyya.

The skillful call that very thing a bond, relying on which one sees others as inferior. Therefore, a monk should not rely on what is seen, heard, or sensed, or on precepts and practices.

805.

805.

Diṭṭhimpi lokasmiṃ na kappayeyya, ñāṇena vā sīlavatena vāpi;

Samoti attānamanūpaneyya, hīno na maññetha visesi vāpi.

One should not form a view in the world based on knowledge or on precepts and practices. One should not present oneself as an equal, nor think oneself inferior or superior.

806.

806.

Attaṃ pahāya anupādiyāno, ñāṇepi so nissayaṃ no karoti;

Sa ve viyattesu na vaggasārī, diṭṭhimpi so na pacceti kiñci.

Having abandoned the self-view, not grasping another, he does not rely even on knowledge. He does not take sides among the various factions; he does not return to any view at all.

807.

807.

Yassūbhayante paṇidhīdha natthi, bhavābhavāya idha vā huraṃ vā;

Nivesanā tassa na santi keci, dhammesu niccheyya samuggahītaṃ.

For whom there is no aspiration here for either end—for becoming and non-becoming, either here or hereafter—for him there are no mental adherences whatsoever, nor anything decided upon and grasped as supreme among doctrines.

808.

808.

Tassīdha diṭṭhe va sute mute vā, pakappitā natthi aṇūpi saññā;

Taṃ brāhmaṇaṃ diṭṭhimanādiyānaṃ, kenīdha lokasmiṃ vikappayeyya.

For him, in this world, regarding what is seen, heard, or sensed, there is not the slightest preconceived notion. That brahmin who does not take up views—by what in this world could one classify him?

809.

809.

Na kappayanti na purekkharonti, dhammāpi tesaṃ na paṭicchitāse;

Na brāhmaṇo sīlavatena neyyo, pāraṅgato na pacceti tādīti.

They do not form concepts, they do not give preference; no doctrines are accepted by them. A brahmin is not to be led by precepts or practices. Such a one, having gone to the far shore, does not return.

Paramaṭṭhakasuttaṃ pañcamaṃ niṭṭhitaṃ.

The fifth discourse, the Paramaṭṭhakasutta, is concluded.

6. Jarāsuttaṃ

6. The Discourse on Old Age

810.

810.

Appaṃ [Pg.405] vata jīvitaṃ idaṃ, oraṃ vassasatāpi miyyati ;

Yo cepi aticca jīvati, atha kho so jarasāpi miyyati.

Short indeed is this life; one dies even within a hundred years. And should one live beyond that, one certainly dies of old age.

811.

811.

Socanti janā mamāyite, na hi santi niccā pariggahā;

Vinābhāvasantamevidaṃ, iti disvā nāgāramāvase.

People grieve over what they hold dear, for indeed, no possessions are permanent. Seeing that this state is nothing but separation, one should not dwell in a home.

812.

812.

Maraṇenapi taṃ pahīyati, yaṃ puriso mamidanti maññati;

Etampi viditvā paṇḍito, na mamattāya nametha māmako.

That which a person considers 'this is mine' is left behind even at death. Knowing this, the wise one, a follower of mine, should not incline towards possessiveness.

813.

813.

Supinena yathāpi saṅgataṃ, paṭibuddho puriso na passati;

Evampi piyāyitaṃ janaṃ, petaṃ kālakataṃ na passati.

Just as a person, upon awakening, does not see one met in a dream, so too one does not see a beloved person who is departed and deceased.

814.

814.

Diṭṭhāpi sutāpi te janā, yesaṃ nāmamidaṃ pavuccati ;

Nāmaṃyevāvasissati, akkheyyaṃ petassa jantuno.

Those people who were seen and heard, whose name is now spoken, are no more. Of the departed being, only the name remains to be told.

815.

815.

Sokapparidevamaccharaṃ, na jahanti giddhā mamāyite;

Tasmā munayo pariggahaṃ, hitvā acariṃsu khemadassino.

Those greedy for what they hold dear do not abandon sorrow, lamentation, and stinginess. Therefore the sages, seers of the secure state, having abandoned possessions, wandered forth.

816.

816.

Patilīnacarassa [Pg.406] bhikkhuno, bhajamānassa vivittamāsanaṃ;

Sāmaggiyamāhu tassa taṃ, yo attānaṃ bhavane na dassaye.

For a monk practicing in seclusion, resorting to a solitary dwelling, the wise declare this to be in harmony with the goal: that he should not manifest himself in any state of becoming.

817.

817.

Sabbattha munī anissito, na piyaṃ kubbati nopi appiyaṃ;

Tasmiṃ paridevamaccharaṃ, paṇṇe vāri yathā na limpati.

The sage is unattached everywhere; he makes nothing dear, nor anything undear. Upon him, lamentation and stinginess do not cling, just as water does not cling to a leaf.

818.

818.

Udabindu yathāpi pokkhare, padume vāri yathā na limpati;

Evaṃ muni nopalimpati, yadidaṃ diṭṭhasutaṃ mutesu vā.

Just as a drop of water does not adhere to a lotus leaf, or as water does not cling to a lotus flower, so the sage is not stained by what is seen, heard, or sensed.

819.

819.

Dhono na hi tena maññati, yadidaṃ diṭṭhasutaṃ mutesu vā;

Nāññena visuddhimicchati, na hi so rajjati no virajjatīti.

The cleansed one does not conceive by means of what is seen, heard, or sensed. He does not seek purification through any other means. Indeed, he is not attached, nor is he becoming detached.

Jarāsuttaṃ chaṭṭhaṃ niṭṭhitaṃ.

The sixth discourse, the Jarāsutta, is concluded.

7. Tissametteyyasuttaṃ

7. The Discourse on Tissa Metteyya

820.

820.

‘‘Methunamanuyuttassa, (iccāyasmā tisso metteyyo) vighātaṃ brūhi mārisa;

Sutvāna tava sāsanaṃ, viveke sikkhissāmase.

"For one devoted to sexual union," (said the Venerable Tissa Metteyya), "speak of the vexation, O Mārisa. Having heard your teaching, we shall train in seclusion."

821.

821.

‘‘Methunamanuyuttassa, (metteyyāti bhagavā) mussate vāpi sāsanaṃ;

Micchā ca paṭipajjati, etaṃ tasmiṃ anāriyaṃ.

"For one devoted to sexual union," (said the Blessed One to Metteyya), "the teaching is forgotten, and he practices wrongly. This in him is ignoble."

822.

822.

‘‘Eko [Pg.407] pubbe caritvāna, methunaṃ yo nisevati;

Yānaṃ bhantaṃ va taṃ loke, hīnamāhu puthujjanaṃ.

"One who, having formerly wandered alone, then resorts to sexual union—they call him in the world a base worldling, like a swerving vehicle."

823.

823.

‘‘Yaso kitti ca yā pubbe, hāyate vāpi tassa sā;

Etampi disvā sikkhetha, methunaṃ vippahātave.

"Whatever fame and renown he formerly had, that indeed diminishes for him. Seeing this too, one should train to abandon sexual union."

824.

824.

‘‘Saṅkappehi pareto so, kapaṇo viya jhāyati;

Sutvā paresaṃ nigghosaṃ, maṅku hoti tathāvidho.

"Overcome by his intentions, he broods like a wretch. Having heard the censure of others, such a one becomes downcast."

825.

825.

‘‘Atha satthāni kurute, paravādehi codito;

Esa khvassa mahāgedho, mosavajjaṃ pagāhati.

"Then, urged on by the words of others, he takes up weapons. He plunges into falsehood; this, indeed, is his great snare."

826.

826.

‘‘Paṇḍitoti samaññāto, ekacariyaṃ adhiṭṭhito;

Athāpi methune yutto, mandova parikissati.

"Known as a wise one, committed to the solitary life, if he then engages in sexual union, he is afflicted like a fool."

827.

827.

‘‘Etamādīnavaṃ ñatvā, muni pubbāpare idha;

Ekacariyaṃ daḷhaṃ kayirā, na nisevetha methunaṃ.

"Knowing this danger here, both before and after, a sage should make his solitary practice firm and not resort to sexual union."

828.

828.

‘‘Vivekaññeva sikkhetha, etadariyānamuttamaṃ;

Na tena seṭṭho maññetha, sa ve nibbānasantike.

"One should train only in seclusion; this is supreme for the Noble Ones. Yet one should not, on account of that, consider oneself best. Indeed, one stands in the very presence of Nibbāna."

829.

829.

‘‘Rittassa munino carato, kāmesu anapekkhino;

Oghatiṇṇassa pihayanti, kāmesu gadhitā pajā’’ti.

"People who are attached to sensual pleasures long for the sage who wanders free, unconcerned with sensual pleasures, the one who has crossed over the flood."

Tissametteyyasuttaṃ sattamaṃ niṭṭhitaṃ.

The seventh discourse, the Tissametteyyasutta, is concluded.

8. Pasūrasuttaṃ

8. The Discourse to Pasūra

830.

830.

Idheva suddhi iti vādayanti, nāññesu dhammesu visuddhimāhu;

Yaṃ nissitā tattha subhaṃ vadānā, paccekasaccesu puthū niviṭṭhā.

"'Here alone is purity,' they assert; they speak of no purification in other doctrines. Whatever they rely upon, they declare to be excellent, many of them entrenched in their own individual truths.

831.

831.

Te [Pg.408] vādakāmā parisaṃ vigayha, bālaṃ dahantī mithu aññamaññaṃ;

Vadanti te aññasitā kathojjaṃ, pasaṃsakāmā kusalā vadānā.

Eager for debate, having entered an assembly, they regard one another as fools. Relying on others, they stir up controversy, desiring praise and claiming to be experts.

832.

832.

Yutto kathāyaṃ parisāya majjhe, pasaṃsamicchaṃ vinighāti hoti;

Apāhatasmiṃ pana maṅku hoti, nindāya so kuppati randhamesī.

Engaged in debate in the midst of the assembly, desiring praise, he becomes agitated. But when his argument is refuted, he becomes downcast; angered by censure, he seeks for flaws.

833.

833.

Yamassa vādaṃ parihīnamāhu, apāhataṃ pañhavimaṃsakāse;

Paridevati socati hīnavādo, upaccagā manti anutthunāti.

When the question-investigators declare his argument to be inferior and refuted, the one with the losing argument laments and grieves. 'He has vanquished me!' he wails.

834.

834.

Ete vivādā samaṇesu jātā, etesu ugghāti nighāti hoti;

Etampi disvā virame kathojjaṃ, na haññadatthatthipasaṃsalābhā.

These disputes arise among ascetics; in them there is elation and dejection. Seeing this, one should refrain from controversy, for there is no purpose in it other than the gain of praise.

835.

835.

Pasaṃsito vā pana tattha hoti, akkhāya vādaṃ parisāya majjhe;

So hassatī uṇṇamatī ca tena, pappuyya tamatthaṃ yathā mano ahu.

Or if he is praised there, having declared his argument in the midst of the assembly, he laughs and is elated by that, having attained the goal just as his mind desired.

836.

836.

Yā uṇṇatī sāssa vighātabhūmi, mānātimānaṃ vadate paneso;

Etampi disvā na vivādayetha, na hi tena suddhiṃ kusalā vadanti.

That elation is the very ground for his downfall; he speaks with conceit and arrogance. Seeing this too, one should not engage in disputes, for the skillful say there is no purification through that.

837.

837.

Sūro yathā rājakhādāya puṭṭho, abhigajjameti paṭisūramicchaṃ;

Yeneva so tena palehi sūra, pubbeva natthi yadidaṃ yudhāya.

Like a champion nourished on royal food, who goes about roaring, seeking a rival—by that same path, O champion, go! From the very beginning, there has been nothing here to fight over.

838.

838.

Ye [Pg.409] diṭṭhimuggayha vivādayanti, idameva saccanti ca vādayanti;

Te tvaṃ vadassū na hi tedha atthi, vādamhi jāte paṭisenikattā.

To those who dispute, having grasped a view and asserting, 'This alone is the truth,' you should say this: 'When a dispute has arisen, there is no opponent for you here.'

839.

839.

Visenikatvā pana ye caranti, diṭṭhīhi diṭṭhiṃ avirujjhamānā;

Tesu tvaṃ kiṃ labhetho pasūra, yesīdha natthī paramuggahītaṃ.

But as for those who wander, having disarmed themselves, not opposing view with view—what could you gain from them, Pasūra, in whom nothing is grasped here as supreme?

840.

840.

Atha tvaṃ pavitakkamāgamā, manasā diṭṭhigatāni cintayanto;

Dhonena yugaṃ samāgamā, na hi tvaṃ sakkhasi sampayātaveti.

And so you have come forward with your reasoning, pondering with your mind the various views. You have come to be yoked with the Cleansed One, but you will not be able to journey on together.

Pasūrasuttaṃ aṭṭhamaṃ niṭṭhitaṃ.

The Pasūra Sutta, the eighth, is concluded.

9. Māgaṇḍiyasuttaṃ

9. The Discourse to Māgaṇḍiya

841.

841.

‘‘Disvāna taṇhaṃ aratiṃ ragañca, nāhosi chando api methunasmiṃ;

Kimevidaṃ muttakarīsapuṇṇaṃ, pādāpi naṃ samphusituṃ na icche’’.

“Having seen Taṇhā, Arati, and Ragā, there was not even any desire for sexual intercourse. What is this thing, full of urine and excrement? I would not wish to touch it even with my foot.”

842.

842.

‘‘Etādisaṃ ce ratanaṃ na icchasi, nāriṃ narindehi bahūhi patthitaṃ;

Diṭṭhigataṃ sīlavataṃ nu jīvitaṃ, bhavūpapattiñca vadesi kīdisaṃ’’.

“If you do not desire such a jewel of a woman, who is sought by many lords of men, what then is your view, your life of virtuous conduct, and what kind of rebirth in existence do you profess?”

843.

843.

‘‘Idaṃ vadāmīti na tassa hoti, (māgaṇḍiyāti bhagavā)Dhammesu niccheyya samuggahītaṃ;

Passañca diṭṭhīsu anuggahāya,Ajjhattasantiṃ pacinaṃ adassaṃ’’.

“For such a one there is no ‘This I say,’ (said the Blessed One to Māgaṇḍiya), nor anything decided upon and grasped among teachings. Seeing the danger in views and not grasping any of them, while investigating, I saw inner peace.”

844.

844.

‘‘Vinicchayā [Pg.410] yāni pakappitāni, (iti māgaṇḍiyo )Te ve munī brūsi anuggahāya;

Ajjhattasantīti yametamatthaṃ,Kathaṃ nu dhīrehi paveditaṃ taṃ’’.

“Those judgments that have been devised,” (said Māgaṇḍiya), “you, O sage, speak of without grasping. This meaning which is called ‘inner peace’—how is it proclaimed by the wise?”

845.

845.

‘‘Na diṭṭhiyā na sutiyā na ñāṇena, (māgaṇḍiyāti bhagavā)Sīlabbatenāpi na suddhimāha;

Adiṭṭhiyā assutiyā añāṇā,Asīlatā abbatā nopi tena;

Ete ca nissajja anuggahāya,Santo anissāya bhavaṃ na jappe’’.

“Not by view, not by what is heard, not by knowledge,” (said the Blessed One to Māgaṇḍiya), “nor by rites and observances do I declare there is purification. Nor is it by absence of view, absence of what is heard, absence of knowledge, absence of virtue, or absence of vows. But having discarded these and not grasping them, being at peace and unreliant, one should not yearn for any existence.”

846.

846.

‘‘No ce kira diṭṭhiyā na sutiyā na ñāṇena, (iti māgaṇḍiyo)Sīlabbatenāpi na suddhimāha;

Adiṭṭhiyā assutiyā añāṇā,Asīlatā abbatā nopi tena;

Maññāmahaṃ momuhameva dhammaṃ,Diṭṭhiyā eke paccenti suddhiṃ’’.

“If, indeed, not by view, not by what is heard, not by knowledge,” (said Māgaṇḍiya), “nor by rites and observances do you declare there is purification; nor is it by absence of view, absence of what is heard, absence of knowledge, absence of virtue, or absence of vows; then I think this teaching is utterly deluded, for some attain purification by means of view.”

847.

847.

‘‘Diṭṭhañca nissāya anupucchamāno, (māgaṇḍiyāti bhagavā)Samuggahītesu pamohamāgā ;

Ito ca nāddakkhi aṇumpi saññaṃ,Tasmā tuvaṃ momuhato dahāsi.

“Relying on view and repeatedly asking questions,” (said the Blessed One to Māgaṇḍiya), “you have arrived at delusion among the things you have grasped. From this, you have not seen even a subtle perception; therefore you regard this teaching as utterly deluded.”

848.

848.

‘‘Samo visesī uda vā nihīno, yo maññatī so vivadetha tena;

Tīsu vidhāsu avikampamāno, samo visesīti na tassa hoti.

“One who conceives himself ‘equal,’ ‘superior,’ or ‘inferior’—he would dispute on that account. But for one who is unshaken in these three modes, the thought ‘I am equal’ or ‘I am superior’ does not occur.”

849.

849.

‘‘Saccanti so brāhmaṇo kiṃ vadeyya, musāti vā so vivadetha kena;

Yasmiṃ samaṃ visamaṃ vāpi natthi, sa kena vādaṃ paṭisaṃyujeyya.

“What would that brahmin say is ‘true’? Or with whom would he dispute, saying it is ‘false’? For one in whom ‘equal’ and ‘unequal’ do not exist, with whom would he engage in argument?”

850.

850.

‘‘Okaṃ [Pg.411] pahāya aniketasārī, gāme akubbaṃ muni santhavāni ;

Kāmehi ritto apurekkharāno, kathaṃ na viggayha janena kayirā.

“Having abandoned his home, wandering without a nest, the sage makes no intimacies in the village. Devoid of sensual pleasures, projecting nothing forward, he would not enter into a contentious dispute with people.”

851.

851.

‘‘Yehi vivitto vicareyya loke, na tāni uggayha vadeyya nāgo;

Jalambujaṃ kaṇḍakaṃ vārijaṃ yathā, jalena paṅkena canūpalittaṃ;

Evaṃ munī santivādo agiddho, kāme ca loke ca anūpalitto.

“The great one, detached from those things, would wander in the world; he would not speak by grasping them. Just as a thorny water-born lotus is unsullied by water and mud, so the sage, a speaker on peace and ungreedy, is unsullied by sensual pleasures and the world.”

852.

852.

‘‘Na vedagū diṭṭhiyāyako na mutiyā, sa mānameti na hi tammayo so;

Na kammunā nopi sutena neyyo, anūpanīto sa nivesanesu.

“One who has gone to the end of knowledge does not go by view or by what is thought; he does not go to conceit, for he is not composed of that. He is not led by action or by what is heard; he is not brought to any settlements.”

853.

853.

‘‘Saññāvirattassa na santi ganthā, paññāvimuttassa na santi mohā;

Saññañca diṭṭhiñca ye aggahesuṃ, te ghaṭṭayantā vicaranti loke’’ti.

“For one detached from perception there are no bonds; for one liberated by wisdom there are no delusions. But those who have grasped perception and view wander about the world, clashing.”

Māgaṇḍiyasuttaṃ navamaṃ niṭṭhitaṃ.

The Discourse to Māgaṇḍiya, the ninth, is concluded.

10. Purābhedasuttaṃ

10. The Discourse Before the Breakup

854.

854.

‘‘Kathaṃdassī kathaṃsīlo, upasantoti vuccati;

Taṃ me gotama pabrūhi, pucchito uttamaṃ naraṃ’’.

“One possessing what vision, what virtue, is called ‘at peace’? O Gotama, I ask you, the supreme among men. Being asked, please explain this to me.”

855.

855.

‘‘Vītataṇho purā bhedā, (iti bhagavā) pubbamantamanissito;

Vemajjhe nupasaṅkheyyo, tassa natthi purakkhataṃ.

“One who is free from craving before the breakup,” (said the Blessed One), “is not dependent on the past. In the middle, he is not classifiable. For him, there is nothing projected forward.”

856.

856.

‘‘Akkodhano [Pg.412] asantāsī, avikatthī akukkuco;

Mantabhāṇī anuddhato, sa ve vācāyato muni.

“Not angry, not fearful, not boastful, without remorse; speaking thoughtfully, not agitated—indeed, that sage is restrained in speech.”

857.

857.

‘‘Nirāsatti anāgate, atītaṃ nānusocati;

Vivekadassī phassesu, diṭṭhīsu ca na nīyati.

“Without attachment to the future, he does not grieve over the past; he sees seclusion in regard to contacts and is not led by views.”

858.

858.

‘‘Patilīno akuhako, apihālu amaccharī;

Appagabbho ajeguccho, pesuṇeyye ca no yuto.

“Withdrawn, not deceitful, without longing, not stingy; not harsh, not loathsome, and not engaged in slander.”

859.

859.

‘‘Sātiyesu anassāvī, atimāne ca no yuto;

Saṇho ca paṭibhānavā, na saddho na virajjati.

“Not lusting for pleasant things, and not given to conceit; gentle and quick-witted, he does not have faith in another, nor is he repelled.”

860.

860.

‘‘Lābhakamyā na sikkhati, alābhe ca na kuppati;

Aviruddho ca taṇhāya, rasesu nānugijjhati.

“He does not train for the sake of gain, and is not angered by lack of gain; unobstructed by craving, he is not greedy for flavors.”

861.

861.

‘‘Upekkhako sadā sato, na loke maññate samaṃ;

Na visesī na nīceyyo, tassa no santi ussadā.

“Equanimous, ever mindful, he does not conceive himself as equal in the world, nor as superior, nor as inferior; for him there are no swellings.”

862.

862.

‘‘Yassa nissayanā natthi, ñatvā dhammaṃ anissito;

Bhavāya vibhavāya vā, taṇhā yassa na vijjati.

“For whom there are no dependencies; who, having known the Dhamma, is independent; for whom no craving is found for existence or for non-existence.”

863.

863.

‘‘Taṃ brūmi upasantoti, kāmesu anapekkhinaṃ;

Ganthā tassa na vijjanti, atarī so visattikaṃ.

“Him I call ‘at peace,’ one who is without longing for sensual pleasures. For him no knots are found; he has crossed over attachment.”

864.

864.

‘‘Na tassa puttā pasavo, khettaṃ vatthuñca vijjati;

Attā vāpi nirattā vā, na tasmiṃ upalabbhati.

“For him there are no sons or cattle, no field or property is found; neither a self nor what is other than self is found in him.”

865.

865.

‘‘Yena naṃ vajjuṃ puthujjanā, atho samaṇabrāhmaṇā;

Taṃ tassa apurakkhataṃ, tasmā vādesu nejati.

“That by which worldlings, or ascetics and brahmins, might describe him—that is not projected forward by him; therefore, he does not tremble in the midst of disputes.”

866.

866.

‘‘Vītagedho amaccharī, na ussesu vadate muni;

Na samesu na omesu, kappaṃ neti akappiyo.

“Free from greed and not stingy, the sage does not speak among superiors, equals, or inferiors; being beyond conceiving, he does not enter into it.”

867.

867.

‘‘Yassa loke sakaṃ natthi, asatā ca na socati;

Dhammesu ca na gacchati, sa ve santoti vuccatī’’ti.

“One for whom there is nothing of his own in the world, who does not grieve over what is non-existent, and who is not swayed by any phenomena—he is truly called ‘at peace.’”

Purābhedasuttaṃ dasamaṃ niṭṭhitaṃ.

The Discourse Before the Breakup, the tenth, is concluded.

11. Kalahavivādasuttaṃ

11. The Discourse on Quarrels and Disputes

868.

868.

‘‘Kutopahūtā [Pg.413] kalahā vivādā, paridevasokā sahamaccharā ca;

Mānātimānā sahapesuṇā ca, kutopahūtā te tadiṅgha brūhi’’.

“From where have quarrels and disputes arisen, and lamentation and sorrow together with stinginess? And conceit and arrogance together with slander? From where have these arisen? Come, please tell me this.”

869.

869.

‘‘Piyappahūtā kalahā vivādā,Paridevasokā sahamaccharā ca;

Mānātimānā sahapesuṇā ca,Maccherayuttā kalahā vivādā;

Vivādajātesu ca pesuṇāni’’.

“Quarrels and disputes arise from what is dear, along with lamentation and sorrow together with stinginess, and also conceit and arrogance together with slander. Quarrels and disputes are connected with stinginess, and slander arises when disputes have occurred.”

870.

870.

‘‘Piyā su lokasmiṃ kutonidānā, ye cāpi lobhā vicaranti loke;

Āsā ca niṭṭhā ca kutonidānā, ye samparāyāya narassa honti’’.

“What is dear in the world, from what is it sourced? And the forms of greed that roam in the world? And hope and fulfillment, from what are they sourced—those that are for a person’s future state?”

871.

871.

‘‘Chandānidānāni piyāni loke, ye cāpi lobhā vicaranti loke;

Āsā ca niṭṭhā ca itonidānā, ye samparāyāya narassa honti’’.

“What is dear in the world has desire as its source, and so do the forms of greed that roam in the world. Hope and fulfillment have this as their source—those that are for a person’s future state.”

872.

872.

‘‘Chando nu lokasmiṃ kutonidāno, vinicchayā cāpi kutopahūtā;

Kodho mosavajjañca kathaṃkathā ca, ye vāpi dhammā samaṇena vuttā’’.

“And desire in the world, from what is it sourced? And from where have judgments arisen? And anger, falsehood, and doubt, and whatever other states have been spoken of by the recluse?”

873.

873.

‘‘Sātaṃ asātanti yamāhu loke, tamūpanissāya pahoti chando;

Rūpesu disvā vibhavaṃ bhavañca, vinicchayaṃ kubbati jantu loke.

“Based on what they call ‘pleasant’ and ‘unpleasant’ in the world, desire arises. Having seen the passing away and arising of forms, a being in the world makes judgments.”

874.

874.

‘‘Kodho [Pg.414] mosavajjañca kathaṃkathā ca, etepi dhammā dvayameva sante;

Kathaṃkathī ñāṇapathāya sikkhe, ñatvā pavuttā samaṇena dhammā’’.

“Anger, falsehood, and doubt: these states exist only when the pair of pleasant and unpleasant exists. One who is in doubt should train for the path of knowledge. Having known them, the recluse has proclaimed these states.”

875.

875.

‘‘Sātaṃ asātañca kutonidānā, kismiṃ asante na bhavanti hete;

Vibhavaṃ bhavañcāpi yametamatthaṃ, etaṃ me pabrūhi yatonidānaṃ’’.

“The pleasant and the unpleasant, from what are they sourced? When what is absent do they not come to be? And this matter of passing away and arising—explain to me from what this is sourced.”

876.

876.

‘‘Phassanidānaṃ sātaṃ asātaṃ, phasse asante na bhavanti hete;

Vibhavaṃ bhavañcāpi yametamatthaṃ, etaṃ te pabrūmi itonidānaṃ’’.

“The pleasant and the unpleasant have contact as their source. When contact is absent, they do not come to be. And this matter of passing away and arising—I tell you, it has this as its source.”

877.

877.

‘‘Phasso nu lokasmi kutonidāno, pariggahā cāpi kutopahūtā;

Kismiṃ asante na mamattamatthi, kismiṃ vibhūte na phusanti phassā’’.

“And contact in the world, from what is it sourced? And from where have possessions arisen? When what is absent does ‘mineness’ not exist? When what has vanished do contacts no longer touch?”

878.

878.

‘‘Nāmañca rūpañca paṭicca phasso, icchānidānāni pariggahāni;

Icchāyasantyā na mamattamatthi, rūpe vibhūte na phusanti phassā’’.

“Dependent on name-and-form, contact arises; possessions have desire as their source. When desire is absent, ‘mineness’ does not exist; when form has vanished, contacts no longer touch.”

879.

879.

‘‘Kathaṃsametassa vibhoti rūpaṃ, sukhaṃ dukhañcāpi kathaṃ vibhoti;

Etaṃ me pabrūhi yathā vibhoti, taṃ jāniyāmāti me mano ahu’’.

“For one who is composed in what way does form vanish? And how do pleasure and pain vanish? Explain to me how it vanishes. My mind was on this: ‘May I know that!’”

880.

880.

‘‘Na saññasaññī na visaññasaññī, nopi asaññī na vibhūtasaññī;

Evaṃsametassa vibhoti rūpaṃ, saññānidānā hi papañcasaṅkhā’’.

“He is not one of ordinary perception, nor of abnormal perception; nor is he non-percipient, nor is his perception vanished. For one thus composed, form vanishes, for the classifications of proliferation have perception as their source.”

881.

881.

‘‘Yaṃ [Pg.415] taṃ apucchimha akittayī no,Aññaṃ taṃ pucchāma tadiṅgha brūhi;

Ettāvataggaṃ nu vadanti heke,Yakkhassa suddhiṃ idha paṇḍitāse;

Udāhu aññampi vadanti etto.

“What we asked you, you have declared to us. We ask you another thing; come, please speak of it. Do some who are wise in this world declare that the supreme purification of a being is only this much? Or do they speak of something else superior to this?”

882.

882.

‘‘Ettāvataggampi vadanti heke, yakkhassa suddhiṃ idha paṇḍitāse;

Tesaṃ paneke samayaṃ vadanti, anupādisese kusalā vadānā.

“Some who are regarded as wise in this world do indeed declare that the supreme purification of a being is only this much. Yet some among them, skilled declarers regarding the state with no residue remaining, speak of the doctrine of annihilation.”

883.

883.

‘‘Ete ca ñatvā upanissitāti, ñatvā munī nissaye so vimaṃsī;

Ñatvā vimutto na vivādameti, bhavābhavāya na sameti dhīro’’ti.

“And having known these views to be dependent, that sage, having known the dependencies, investigates. Having known, he is liberated and does not enter into dispute; the steadfast one does not proceed to repeated existence.”

Kalahavivādasuttaṃ ekādasamaṃ niṭṭhitaṃ.

The Discourse on Quarrels and Disputes, the eleventh, is finished.

12. Cūḷabyūhasuttaṃ

12. The Shorter Discourse on the Array

884.

884.

Sakaṃsakaṃdiṭṭhiparibbasānā, viggayha nānā kusalā vadanti;

Yo evaṃ jānāti sa vedi dhammaṃ, idaṃ paṭikkosamakevalī so.

“Abiding in their own respective views, grasping strongly, various ones claiming to be skilled declare: ‘Whoever knows thus, knows the Dhamma. Whoever rejects this is an imperfect one.’”

885.

885.

Evampi viggayha vivādayanti, bālo paro akkusaloti cāhu;

Sacco nu vādo katamo imesaṃ, sabbeva hīme kusalā vadānā.

“Thus they grasp firmly and dispute, saying of another, ‘He is a fool, an unskilled one.’ Which statement among these is true? For all of them indeed declare themselves to be skilled.”

886.

886.

Parassa [Pg.416] ce dhammamanānujānaṃ, bālomako hoti nihīnapañño;

Sabbeva bālā sunihīnapaññā, sabbevime diṭṭhiparibbasānā.

“If, by not approving of another's doctrine, one becomes a fool, a dullard, of inferior wisdom, then all are indeed fools of very inferior wisdom, for all these are abiding in their own respective views.”

887.

887.

Sandiṭṭhiyā ceva na vīvadātā, saṃsuddhapaññā kusalā mutīmā;

Na tesaṃ koci parihīnapañño, diṭṭhī hi tesampi tathā samattā.

“And if by their own view they are purified, of purified wisdom, skilled, and intelligent, then none among them is of inferior wisdom, for their view, too, is thus perfected.”

888.

888.

Na vāhametaṃ tathiyanti brūmi, yamāhu bālā mithu aññamaññaṃ;

Sakaṃsakaṃdiṭṭhimakaṃsu saccaṃ, tasmā hi bāloti paraṃ dahanti.

“I do not say, ‘This is true,’ regarding what fools say to one another. They have made their own respective views the truth; therefore, they regard another as a fool.”

889.

889.

Yamāhu saccaṃ tathiyanti eke, tamāhu aññe tucchaṃ musāti;

Evampi vigayha vivādayanti, kasmā na ekaṃ samaṇā vadanti.

“What some call true and real, others call empty and false. Thus they wrangle and dispute. Why do the ascetics not speak as one?”

890.

890.

Ekañhi saccaṃ na dutīyamatthi, yasmiṃ pajā no vivade pajānaṃ;

Nānā te saccāni sayaṃ thunanti, tasmā na ekaṃ samaṇā vadanti.

“For truth is one, there is no second, about which one who knows would not dispute with one who knows. They praise their own various truths; therefore the ascetics do not speak one thing.”

891.

891.

Kasmā nu saccāni vadanti nānā, pavādiyāse kusalā vadānā;

Saccāni sutāni bahūni nānā, udāhu te takkamanussaranti.

“Why then do they speak of various truths, these debaters who are skilled declarers? Are truths indeed many and various, or do they follow their own reasoning?”

892.

892.

Na heva saccāni bahūni nānā, aññatra saññāya niccāni loke;

Takkañca diṭṭhīsu pakappayitvā, saccaṃ musāti dvayadhammamāhu.

“Indeed, truths are not many and various—apart from what is taken as permanent in the world through perception. Having fabricated reasoning within their views, they speak of the dual teaching: ‘it is true,’ and ‘it is false.’”

893.

893.

Diṭṭhe [Pg.417] sute sīlavate mute vā, ete ca nissāya vimānadassī;

Vinicchaye ṭhatvā pahassamāno, bālo paro akkusaloti cāha.

“Relying on what is seen, heard, virtues and vows, or what is sensed, and seeing with disdain, standing firm in one's judgment and exulting, one says: ‘The other is a fool, an unskilled one.’”

894.

894.

Yeneva bāloti paraṃ dahāti, tenātumānaṃ kusaloti cāha;

Sayamattanā so kusalo vadāno, aññaṃ vimāneti tadeva pāva.

“By that very thing by which he regards another as a fool, by that he calls himself skilled. Proclaiming himself skilled, he despises the other; that itself is a fault.”

895.

895.

Atisāradiṭṭhiyāva so samatto, mānena matto paripuṇṇamānī;

Sayameva sāmaṃ manasābhisitto, diṭṭhī hi sā tassa tathā samattā.

“Perfected by his over-clinging view, intoxicated by conceit, thinking himself complete, he has anointed himself with his own mind, for that view of his is thus perfected.”

896.

896.

Parassa ce hi vacasā nihīno, tumo sahā hoti nihīnapañño;

Atha ce sayaṃ vedagū hoti dhīro, na koci bālo samaṇesu atthi.

“For if another is made inferior by one's word, then one is oneself also of inferior wisdom. But if one is oneself an attainer of knowledge and wise, then there is no fool among the ascetics.”

897.

897.

Aññaṃ ito yābhivadanti dhammaṃ, aparaddhā suddhimakevalī te ;

Evampi titthyā puthuso vadanti, sandiṭṭhirāgena hi tebhirattā.

“Those who declare a doctrine other than this have failed in purification and are imperfect. Thus the sectarians speak variously, for they are impassioned with lust for their own views.”

898.

898.

Idheva suddhi iti vādayanti, nāññesu dhammesu visuddhimāhu;

Evampi titthyā puthuso niviṭṭhā, sakāyane tattha daḷhaṃ vadānā.

“‘In this alone is purity,’ they assert; they speak of no purification in other doctrines. Thus the sectarians are variously entrenched, speaking strongly there in their own path.”

899.

899.

Sakāyane vāpi daḷhaṃ vadāno, kamettha bāloti paraṃ daheyya;

Sayameva so medhagamāvaheyya, paraṃ vadaṃ bālamasuddhidhammaṃ.

“And speaking strongly for his own path, whom among them should he regard as a fool? He would only bring on a quarrel for himself by calling another a fool with an impure doctrine.”

900.

900.

Vinicchaye [Pg.418] ṭhatvā sayaṃ pamāya, uddhaṃ sa lokasmiṃ vivādameti;

Hitvāna sabbāni vinicchayāni, na medhagaṃ kubbati jantu loketi.

“Standing in his judgment, having measured himself, he enters into further dispute in the world. Having abandoned all judgments, a person creates no quarrel in the world.”

Cūḷabyūhasuttaṃ dvādasamaṃ niṭṭhitaṃ.

The Shorter Discourse on the Array, the twelfth, is finished.

13. Mahābyūhasuttaṃ

13. The Great Discourse on the Array

901.

901.

Ye kecime diṭṭhiparibbasānā, idameva saccanti vivādayanti ;

Sabbeva te nindamanvānayanti, atho pasaṃsampi labhanti tattha.

“Whatever sectarians there are, abiding in their own views, dispute, saying, ‘This alone is true.’ Do all of them only incur blame? Or do they also obtain praise in that regard?”

902.

902.

Appañhi etaṃ na alaṃ samāya, duve vivādassa phalāni brūmi;

Etampi disvā na vivādayetha, khemābhipassaṃ avivādabhūmiṃ.

“This [praise] is indeed small; it is not enough for peace. I declare that there are two fruits of dispute. Seeing this as well, one should not dispute, perceiving the land of non-disputation as security.”

903.

903.

Yā kācimā sammutiyo puthujjā, sabbāva etā na upeti vidvā;

Anūpayo so upayaṃ kimeyya, diṭṭhe sute khantimakubbamāno.

“Whatever conventional views there are, the wise one does not approach any of them. Being one who does not cling, to what object of clinging should he cling? He does not create delight in what is seen or heard.”

904.

904.

Sīluttamā saññamenāhu suddhiṃ, vataṃ samādāya upaṭṭhitāse;

Idheva sikkhema athassa suddhiṃ, bhavūpanītā kusalā vadānā.

“Some who hold virtue as supreme say there is purity through restraint. Having undertaken a vow, they are established in it, saying, ‘Let us train right here for his purity.’ Being led to existence, they speak, proclaiming themselves skilled.”

905.

905.

Sace cuto sīlavatato hoti, pavedhatī kamma virādhayitvā;

Pajappatī patthayatī ca suddhiṃ, satthāva hīno pavasaṃ gharamhā.

If one falls away from virtue and vows, one trembles, having failed in that action. One laments and longs for purity, like one dwelling away from home and left behind by a caravan.

906.

906.

Sīlabbataṃ [Pg.419] vāpi pahāya sabbaṃ, kammañca sāvajjanavajjametaṃ;

Suddhiṃ asuddhinti apatthayāno, virato care santimanuggahāya.

Having abandoned all virtuous practices and all action, both blameworthy and blameless, not longing for purity or impurity, one should fare with detachment, not grasping at any view.

907.

907.

Tamūpanissāya jigucchitaṃ vā, athavāpi diṭṭhaṃ va sutaṃ mutaṃ vā;

Uddhaṃsarā suddhimanutthunanti, avītataṇhāse bhavābhavesu.

Relying on that which is despised, or on what is seen, heard, or sensed, they who are inclined toward higher realms extol purity, while having craving that is not absent in their various existences.

908.

908.

Patthayamānassa hi jappitāni, pavedhitaṃ vāpi pakappitesu;

Cutūpapāto idha yassa natthi, sa kena vedheyya kuhiṃva jappe.

For one who longs, there are cravings and trembling in regard to things conceived. For whom there is no death and rebirth here, by what would he tremble? Wherein would he long?

909.

909.

Yamāhu dhammaṃ paramanti eke, tameva hīnanti panāhu aññe;

What some call the supreme doctrine, others call that very thing inferior.

Sacco nu vādo katamo imesaṃ, sabbeva hīme kusalā vadānā.

Which of these doctrines, then, is true? For indeed, all of them proclaim themselves to be skilled.

910.

910.

Sakañhi dhammaṃ paripuṇṇamāhu, aññassa dhammaṃ pana hīnamāhu;

Evampi viggayha vivādayanti, sakaṃ sakaṃ sammutimāhu saccaṃ.

For they call their own doctrine perfect and another's doctrine inferior. Thus, firmly grasping, they dispute, each calling their own convention the truth.

911.

911.

Parassa ce vambhayitena hīno, na koci dhammesu visesi assa;

Puthū hi aññassa vadanti dhammaṃ, nihīnato samhi daḷhaṃ vadānā.

If one were to become inferior through the blame of another, then no one would be distinguished among the doctrines. For many speak of another's doctrine as inferior, while speaking firmly of their own.

912.

912.

Saddhammapūjāpi nesaṃ tatheva, yathā pasaṃsanti sakāyanāni;

Sabbeva vādā tathiyā bhaveyyuṃ, suddhī hi nesaṃ paccattameva.

Just as they praise their own paths, so too is their veneration for their own doctrine. All doctrines would then be true, for purity, for them, is indeed an individual matter.

913.

913.

Na [Pg.420] brāhmaṇassa paraneyyamatthi, dhammesu niccheyya samuggahītaṃ;

Tasmā vivādāni upātivatto, na hi seṭṭhato passati dhammamaññaṃ.

For a brahmin, there is nothing to be led by another; in the doctrines, he has nothing that is decided upon and grasped. Therefore, he has passed beyond disputes, for he does not see any other doctrine as supreme.

914.

914.

Jānāmi passāmi tatheva etaṃ, diṭṭhiyā eke paccenti suddhiṃ;

Addakkhi ce kiñhi tumassa tena, atisitvā aññena vadanti suddhiṃ.

‘I know, I see, it is just so.’ Some believe in purity through a view. Even if one has seen something, what is that to him? Having transgressed, they speak of purity through another means.

915.

915.

Passaṃ naro dakkhati nāmarūpaṃ, disvāna vā ñassati tānimeva;

Kāmaṃ bahuṃ passatu appakaṃ vā, na hi tena suddhiṃ kusalā vadanti.

A person who sees, sees name-and-form, and having seen them, he will know just those. Let him see much or little as he may; the skilled do not say there is purity through that.

916.

916.

Nivissavādī na hi subbināyo, pakappitaṃ diṭṭhi purekkharāno;

Yaṃ nissito tattha subhaṃ vadāno, suddhiṃvado tattha tathaddasā so.

A dogmatist is indeed not easy to guide, one who places his fabricated view at the forefront. Relying on that, he declares it good; a proclaimer of purity, he saw it as true in that very thing.

917.

917.

Na brāhmaṇo kappamupeti saṅkhā, na diṭṭhisārī napi ñāṇabandhu;

Ñatvā ca so sammutiyo puthujjā, upekkhatī uggahaṇanti maññe.

A brahmin, having understood, does not enter into speculation; he does not make views his essence, nor is he bound by knowledge. Having known the conventions of worldlings, he is equanimous, while others grasp at them.

918.

918.

Vissajja ganthāni munīdha loke, vivādajātesu na vaggasārī;

Santo asantesu upekkhako so, anuggaho uggahaṇanti maññe.

The sage, having cast off the fetters here in the world, does not take sides when disputes arise. Peaceful among the unpeaceful, he is equanimous. He does not grasp, while others grasp.

919.

919.

Pubbāsave hitvā nave akubbaṃ, na chandagū nopi nivissavādī;

Sa vippamutto diṭṭhigatehi dhīro, na limpati loke anattagarahī.

Having abandoned former taints and not making new ones, not led by desire nor a dogmatist, that wise one is liberated from the paths of views. He is not stained by the world and does not reproach himself.

920.

920.

Sa [Pg.421] sabbadhammesu visenibhūto, yaṃ kiñci diṭṭhaṃ va sutaṃ mutaṃ vā;

Sa pannabhāro muni vippamutto, na kappiyo nūparato na patthiyoti.

He, having become a vanquisher in regard to all things—whatever is seen, heard, or sensed—that sage has laid down his burden and is liberated. He is not one who conceives, is not delighted, and does not long.

Mahābyūhasuttaṃ terasamaṃ niṭṭhitaṃ.

The Great Discourse on the Array, the thirteenth, is concluded.

14. Tuvaṭakasuttaṃ

14. The Discourse on Being Quick

921.

921.

‘‘Pucchāmi taṃ ādiccabandhu, vivekaṃ santipadañca mahesi;

Kathaṃ disvā nibbāti bhikkhu, anupādiyāno lokasmiṃ kiñci’’.

I ask you, Kinsman of the Sun, O great seer, about seclusion and the state of peace. Seeing what does a bhikkhu attain Nibbāna, without clinging to anything in the world?

922.

922.

‘‘Mūlaṃ papañcasaṅkhāya, (iti bhagavā)Mantā asmīti sabbamuparundhe ;

Yā kāci taṇhā ajjhattaṃ,Tāsaṃ vinayā sadā sato sikkhe.

The Blessed One said: 'With wisdom, one should completely restrain the root of conceptual proliferation and all conceit of 'I am.' Whatever internal cravings might arise, for their removal one should always train, being mindful.'

923.

923.

‘‘Yaṃ kiñci dhammamabhijaññā, ajjhattaṃ athavāpi bahiddhā;

Na tena thāmaṃ kubbetha, na hi sā nibbuti sataṃ vuttā.

Whatever quality one might come to know, whether internal or external, one should not become arrogant based on that, for that is not called quenching by the good.

924.

924.

‘‘Seyyo na tena maññeyya, nīceyyo athavāpi sarikkho;

Phuṭṭho anekarūpehi, nātumānaṃ vikappayaṃ tiṭṭhe.

One should not thereby think oneself 'better,' 'worse,' or 'equal.' Touched by manifold conditions, one should not stand constructing the self.

925.

925.

‘‘Ajjhattamevupasame, na aññato bhikkhu santimeseyya;

Ajjhattaṃ upasantassa, natthi attā kuto nirattā vā.

A bhikkhu should pacify himself internally; he should not seek peace from another source. For one who is inwardly at peace, there is no self; how then could there be what is not-self?

926.

926.

‘‘Majjhe [Pg.422] yathā samuddassa, ūmi no jāyatī ṭhito hoti;

Evaṃ ṭhito anejassa, ussadaṃ bhikkhu na kareyya kuhiñci’’.

Just as in the middle of the ocean no wave is born and it remains still, so should a bhikkhu be still and unperturbed, not creating any swelling anywhere.

927.

927.

‘‘Akittayī vivaṭacakkhu, sakkhidhammaṃ parissayavinayaṃ;

Paṭipadaṃ vadehi bhaddante, pātimokkhaṃ athavāpi samādhiṃ’’.

The one with uncovered vision has proclaimed the directly-witnessed Dhamma, the removal of dangers. Speak, venerable sir, of the path of practice, the Pātimokkha, or else concentration.

928.

928.

‘‘Cakkhūhi neva lolassa, gāmakathāya āvaraye sotaṃ;

Rase ca nānugijjheyya, na ca mamāyetha kiñci lokasmiṃ.

One should not be restless with the eyes; one should close one's ears to village talk. One should not be greedy for tastes, nor should one appropriate anything in the world.

929.

929.

‘‘Phassena yadā phuṭṭhassa, paridevaṃ bhikkhu na kareyya kuhiñci;

Bhavañca nābhijappeyya, bheravesu ca na sampavedheyya.

When touched by contact, a bhikkhu should not lament anywhere. He should not long for existence, nor tremble amid terrors.

930.

930.

‘‘Annānamatho pānānaṃ, khādanīyānaṃ athopi vatthānaṃ;

Laddhā na sannidhiṃ kayirā, na ca parittase tāni alabhamāno.

Having received food, drink, edibles, or robes, one should not make a hoard, nor be fearful when not receiving them.

931.

931.

‘‘Jhāyī na pādalolassa, virame kukkuccā nappamajjeyya;

Athāsanesu sayanesu, appasaddesu bhikkhu vihareyya.

A meditator, not restless with his feet, should refrain from fidgeting and not be negligent. Furthermore, a bhikkhu should dwell in seats and lodgings that have little noise.

932.

932.

‘‘Niddaṃ na bahulīkareyya, jāgariyaṃ bhajeyya ātāpī;

Tandiṃ māyaṃ hassaṃ khiḍḍaṃ, methunaṃ vippajahe savibhūsaṃ.

One should not indulge much in sleep but, being ardent, should be devoted to wakefulness. One should abandon laziness, deceit, laughter, sport, and sexual intercourse with its adornments.

933.

933.

‘‘Āthabbaṇaṃ [Pg.423] supinaṃ lakkhaṇaṃ, no vidahe athopi nakkhattaṃ;

Virutañca gabbhakaraṇaṃ, tikicchaṃ māmako na seveyya.

One should not practice Atharvan magic, dream interpretation, or the reading of signs; nor astrology, the interpretation of animal cries, or the art of causing abortion. My follower should not practice medicine.

934.

934.

‘‘Nindāya nappavedheyya, na uṇṇameyya pasaṃsito bhikkhu;

Lobhaṃ saha macchariyena, kodhaṃ pesuṇiyañca panudeyya.

A bhikkhu should not tremble at blame nor become elated when praised. He should dispel greed along with stinginess, anger, and slander.

935.

935.

‘‘Kayavikkaye na tiṭṭheyya, upavādaṃ bhikkhu na kareyya kuhiñci;

Gāme ca nābhisajjeyya, lābhakamyā janaṃ na lapayeyya.

A bhikkhu should not engage in buying and selling, nor should he make disparaging remarks anywhere. He should not become attached in a village, nor speak to people out of a desire for gain.

936.

936.

‘‘Na ca katthitā siyā bhikkhu, na ca vācaṃ payuttaṃ bhāseyya;

Pāgabbhiyaṃ na sikkheyya, kathaṃ viggāhikaṃ na kathayeyya.

A bhikkhu should not be a boaster, nor should he speak calculatingly. He should not train in impudence, nor should he speak contentious talk.

937.

937.

‘‘Mosavajje na nīyetha, sampajāno saṭhāni na kayirā;

Atha jīvitena paññāya, sīlabbatena nāññamatimaññe.

One should not be led into falsehood; clearly comprehending, one should not commit deceptions. And one should not despise another on account of livelihood, wisdom, or virtuous observance.

938.

938.

‘‘Sutvā rusito bahuṃ vācaṃ, samaṇānaṃ vā puthujanānaṃ ;

Pharusena ne na paṭivajjā, na hi santo paṭisenikaronti.

Having heard much harsh speech from ascetics or from worldlings, he should not reply to them harshly, for the good do not retaliate.

939.

939.

‘‘Etañca dhammamaññāya, vicinaṃ bhikkhu sadā sato sikkhe;

Santīti nibbutiṃ ñatvā, sāsane gotamassa na pamajjeyya.

Having understood this Dhamma, an investigating bhikkhu should always train mindfully. Having known that Nibbāna is peace, he should not be negligent in the teaching of Gotama.

940.

940.

‘‘Abhibhū [Pg.424] hi so anabhibhūto, sakkhidhammamanītihamadassī;

Tasmā hi tassa bhagavato sāsane, appamatto sadā namassamanusikkhe’’ti.

For he is the conqueror, unconquered, one who has seen the Dhamma for himself, not from hearsay. Therefore, in the teaching of that Blessed One, one should always be heedful, revering and training accordingly.

Tuvaṭakasuttaṃ cuddasamaṃ niṭṭhitaṃ.

The Discourse on Acting Promptly, the fourteenth, is finished.

15. Attadaṇḍasuttaṃ

15. The Discourse on Taking Up the Rod

941.

941.

‘‘Attadaṇḍā bhayaṃ jātaṃ, janaṃ passatha medhagaṃ;

Saṃvegaṃ kittayissāmi, yathā saṃvijitaṃ mayā.

From taking up the rod, fear is born. Look at the people engaged in quarrels! I will declare the sense of urgency, just as I was stirred.

942.

942.

‘‘Phandamānaṃ pajaṃ disvā, macche appodake yathā;

Aññamaññehi byāruddhe, disvā maṃ bhayamāvisi.

Seeing people floundering, like fish in little water, seeing them in conflict with one another, fear entered me.

943.

943.

‘‘Samantamasāro loko, disā sabbā sameritā;

Icchaṃ bhavanamattano, nāddasāsiṃ anositaṃ.

The world is entirely without substance; all quarters are shaken. Desiring a shelter for myself, I saw no place that was not submerged.

944.

944.

‘‘Osānetveva byāruddhe, disvā me aratī ahu;

Athettha sallamaddakkhiṃ, duddasaṃ hadayanissitaṃ.

Seeing beings ultimately in conflict, discontent arose in me. Then I saw herein a dart, hard to see, lodged in the heart.

945.

945.

‘‘Yena sallena otiṇṇo, disā sabbā vidhāvati;

Tameva sallamabbuyha, na dhāvati na sīdati.

Pierced by this dart, one runs to all quarters. But having drawn out that very dart, one neither runs nor sinks.

946.

946.

‘‘Tattha sikkhānugīyanti, yāni loke gadhitāni;

Na tesu pasuto siyā, nibbijjha sabbaso kāme;

Sikkhe nibbānamattano.

Herein the trainings are taught: regarding those things in the world that are clung to, one should not be intent on them. Having completely pierced through sensual pleasures, one should train for one's own Nibbāna.

947.

947.

‘‘Sacco siyā appagabbho, amāyo rittapesuṇo;

Akkodhano lobhapāpaṃ, vevicchaṃ vitare muni.

A sage should be truthful, not impudent, without deceit, devoid of slander, and free from anger; he should cross over evil greed and avarice.

948.

948.

‘‘Niddaṃ tandiṃ sahe thīnaṃ, pamādena na saṃvase;

Atimāne na tiṭṭheyya, nibbānamanaso naro.

A person with a mind set on Nibbāna should overcome sleepiness, lethargy, and sluggishness; he should not associate with negligence, nor should he stand on conceit.

949.

949.

‘‘Mosavajje [Pg.425] na nīyetha, rūpe snehaṃ na kubbaye;

Mānañca parijāneyya, sāhasā virato care.

One should not be led by falsehood, nor should one create affection for forms. One should fully understand conceit and fare, abstaining from violence.

950.

950.

‘‘Purāṇaṃ nābhinandeyya, nave khantiṃ na kubbaye;

Hiyyamāne na soceyya, ākāsaṃ na sito siyā.

One should not delight in the old, nor should one form a liking for the new. One should not grieve over what is diminishing, nor be dependent on craving.

951.

951.

‘‘Gedhaṃ brūmi mahoghoti, ājavaṃ brūmi jappanaṃ;

Ārammaṇaṃ pakappanaṃ, kāmapaṅko duraccayo.

Greed, I say, is a great flood; I call it swiftness and yearning. An object is a fabrication, the mire of sensual pleasure, hard to cross.

952.

952.

‘‘Saccā avokkamma muni, thale tiṭṭhati brāhmaṇo;

Sabbaṃ so paṭinissajja, sa ve santoti vuccati.

Not deviating from the truth, the sage, the brahmin, stands on dry land. Having relinquished everything, he is truly called 'one at peace.'

953.

953.

‘‘Sa ve vidvā sa vedagū, ñatvā dhammaṃ anissito;

Sammā so loke iriyāno, na pihetīdha kassaci.

He is indeed wise, he has gone to the end of knowledge. Having understood the Dhamma, he is independent. Faring rightly in the world, he longs for nothing here.

954.

954.

‘‘Yodha kāme accatari, saṅgaṃ loke duraccayaṃ;

Na so socati nājjheti, chinnasoto abandhano.

Whoever has crossed beyond sensual pleasures, an attachment in the world that is hard to cross, does not sorrow, does not yearn. His stream is cut off; he is unbound.

955.

955.

‘‘Yaṃ pubbe taṃ visosehi, pacchā te māhu kiñcanaṃ;

Majjhe ce no gahessasi, upasanto carissasi.

Dry up what is past, let there be no impediment for you in the future. If you do not grasp at the middle, you will fare on in peace.

956.

956.

‘‘Sabbaso nāmarūpasmiṃ, yassa natthi mamāyitaṃ;

Asatā ca na socati, sa ve loke na jīyati.

For whom there is no 'my-making' at all in regard to name-and-form, and who does not grieve over what is non-existent, he truly does not decay in the world.

957.

957.

‘‘Yassa natthi idaṃ meti, paresaṃ vāpi kiñcanaṃ;

Mamattaṃ so asaṃvindaṃ, natthi meti na socati.

For whom there is no 'this is mine' regarding anything, nor of others; not finding ownership, he does not grieve, 'I have nothing.'

958.

958.

‘‘Aniṭṭhurī ananugiddho, anejo sabbadhī samo;

Tamānisaṃsaṃ pabrūmi, pucchito avikampinaṃ.

Not harsh, not greedy, free from craving, and impartial in every way—this is the benefit I declare, when asked, for the unshaken one.

959.

959.

‘‘Anejassa vijānato, natthi kāci nisaṅkhati.Virato so viyārabbhā, khemaṃ passati sabbadhi.

For the one free from craving who understands, there is no volitional formation whatsoever. Abstaining from undertakings, he sees security everywhere.

960.

960.

‘‘Na samesu na omesu, na ussesu vadate muni;

Santo so vītamaccharo, nādeti na nirassatī’’ti.

The sage does not speak of himself among equals, inferiors, or superiors. Peaceful and free from stinginess, he neither takes up nor rejects.

Attadaṇḍasuttaṃ pannarasamaṃ niṭṭhitaṃ.

The Discourse on Taking Up the Rod, the fifteenth, is finished.

16. Sāriputtasuttaṃ

16. The Sāriputta Sutta

961.

961.

‘‘Na [Pg.426] me diṭṭho ito pubbe, (iccāyasmā sāriputto)Na suto uda kassaci;

Evaṃ vagguvado satthā,Tusitā gaṇimāgato.

(Thus the Venerable Sāriputta:) “Never before have I seen, nor has it been heard from anyone, a Teacher with such a lovely voice, a teacher of multitudes, who has come from the Tusita realm.

962.

962.

‘‘Sadevakassa lokassa, yathā dissati cakkhumā;

Sabbaṃ tamaṃ vinodetvā, ekova ratimajjhagā.

The One with Vision appears to the world with its devas; having dispelled all darkness, He alone has attained delight.

963.

963.

‘‘Taṃ buddhaṃ asitaṃ tādiṃ, akuhaṃ gaṇimāgataṃ;

Bahūnamidha baddhānaṃ, atthi pañhena āgamaṃ.

For the sake of the many who are bound here, I have come to that Buddha—unattached, stable, guileless, the teacher of multitudes who has arrived—with a question about what is beneficial.

964.

964.

‘‘Bhikkhuno vijigucchato, bhajato rittamāsanaṃ;

Rukkhamūlaṃ susānaṃ vā, pabbatānaṃ guhāsu vā.

For a monk who is averse, who resorts to a secluded seat—the root of a tree, a charnel ground, or in the caves of mountains—

965.

965.

‘‘Uccāvacesu sayanesu, kīvanto tattha bheravā;

Yehi bhikkhu na vedheyya, nigghose sayanāsane.

In lodgings high and low, how many terrors are there, by which a monk in his soundless bed and seat should not be made to tremble?

966.

966.

‘‘Katī parissayā loke, gacchato agataṃ disaṃ;

Ye bhikkhu abhisambhave, pantamhi sayanāsane.

How many dangers are there in the world for one going to the unreached direction, which a monk in his remote lodging should overcome?

967.

967.

‘‘Kyāssa byappathayo assu, kyāssassu idha gocarā;

Kāni sīlabbatānāssu, pahitattassa bhikkhuno.

What should be his ways of speech, what his resort here? What should be the precepts and observances for a monk with a resolute mind?

968.

968.

‘‘Kaṃ so sikkhaṃ samādāya, ekodi nipako sato;

Kammāro rajatasseva, niddhame malamattano’’.

Undertaking what training, unified, astute, and mindful, should he blow away his own impurities, like a smith refining silver?

969.

969.

‘‘Vijigucchamānassa yadidaṃ phāsu, (sāriputtāti bhagavā)Rittāsanaṃ sayanaṃ sevato ce;

Sambodhikāmassa yathānudhammaṃ,Taṃ te pavakkhāmi yathā pajānaṃ.

(The Blessed One said:) “Sāriputta, for one who is averse and resorts to a secluded seat and lodging, for one who desires enlightenment in accordance with the Dhamma, I will explain to you what is suitable, just as I know it.

970.

970.

‘‘Pañcannaṃ dhīro bhayānaṃ na bhāye, bhikkhu sato sapariyantacārī;

Ḍaṃsādhipātānaṃ sarīsapānaṃ, manussaphassānaṃ catuppadānaṃ.

A wise, mindful monk, keeping to his proper resort, should not be afraid of five kinds of fears: of gadflies and flying insects, of creeping things, of contact with human beings, and of quadrupeds.

971.

971.

‘‘Paradhammikānampi [Pg.427] na santaseyya, disvāpi tesaṃ bahubheravāni;

Athāparāni abhisambhaveyya, parissayāni kusalānuesī.

He should not be terrified by followers of other doctrines, even on seeing their many terrors. Then, seeking the skillful, he should overcome other dangers.

972.

972.

‘‘Ātaṅkaphassena khudāya phuṭṭho, sītaṃ atuṇhaṃ adhivāsayeyya;

So tehi phuṭṭho bahudhā anoko, vīriyaṃ parakkammadaḷhaṃ kareyya.

Afflicted by illness and hunger, he should endure cold and extreme heat. Though touched by these in many ways, the homeless one should make his effort firm and exert himself.

973.

973.

‘‘Theyyaṃ na kāre na musā bhaṇeyya, mettāya phasse tasathāvarāni;

Yadāvilattaṃ manaso vijaññā, kaṇhassa pakkhoti vinodayeyya.

He should not commit theft; he should not speak falsely. He should pervade with loving-kindness creatures timid and firm. When he recognizes a turbidity of mind, he should dispel it, knowing it is the faction of the Dark One.

974.

974.

‘‘Kodhātimānassa vasaṃ na gacche, mūlampi tesaṃ palikhañña tiṭṭhe;

Athappiyaṃ vā pana appiyaṃ vā, addhā bhavanto abhisambhaveyya.

One should not fall under the sway of anger and conceit; one should stand firm, having dug up their very root. Furthermore, one should certainly overcome both what is pleasant and what is unpleasant.

975.

975.

‘‘Paññaṃ purakkhatvā kalyāṇapīti, vikkhambhaye tāni parissayāni;

Aratiṃ sahetha sayanamhi pante, caturo sahetha paridevadhamme.

Placing wisdom foremost, with joy in the wholesome, one should suppress those dangers. One should endure discontent in a remote lodging; one should endure the four things that are causes for lament.

976.

976.

‘‘Kiṃsū asissāmi kuvaṃ vā asissaṃ, dukkhaṃ vata settha kvajja sessaṃ;

Ete vitakke paridevaneyye, vinayetha sekho aniketacārī.

‘What shall I eat, or where shall I eat?’ ‘Alas, I slept poorly; where shall I sleep today?’—these lamentable thoughts the homeless trainee should dispel.

977.

977.

‘‘Annañca laddhā vasanañca kāle, mattaṃ so jaññā idha tosanatthaṃ;

So tesu gutto yatacāri gāme, rusitopi vācaṃ pharusaṃ na vajjā.

Having obtained food and robes at the proper time, one should know the measure here for the sake of contentment. Guarded in these things, restrained in conduct in the village, even if provoked, one should not utter a harsh word.

978.

978.

‘‘Okkhittacakkhu [Pg.428] na ca pādalolo, jhānānuyutto bahujāgarassa;

Upekkhamārabbha samāhitatto, takkāsayaṃ kukkucciyūpachinde.

With eyes downcast and not restless with one's feet, one should be devoted to the jhānas and very wakeful. Having aroused equanimity, with concentrated mind, one should cut off the inclination to thoughts and remorse.

979.

979.

‘‘Cudito vacībhi satimābhinande, sabrahmacārīsu khilaṃ pabhinde;

Vācaṃ pamuñce kusalaṃ nātivelaṃ, janavādadhammāya na cetayeyya.

When reproved with words, one should be mindful and glad. One should break down stubbornness towards one's companions in the holy life. One should utter skillful speech in moderation, and not be intent on the ways of worldly talk.

980.

980.

‘‘Athāparaṃ pañca rajāni loke, yesaṃ satīmā vinayāya sikkhe;

Rūpesu saddesu atho rasesu, gandhesu phassesu sahetha rāgaṃ.

And further, there are five dusts in the world, for the removal of which the mindful one should train. In regard to forms, sounds, and also tastes, odors, and tactile objects, one should subdue passion.

981.

981.

‘‘Etesu dhammesu vineyya chandaṃ, bhikkhu satimā suvimuttacitto;

Kālena so sammā dhammaṃ parivīmaṃsamāno,Ekodibhūto vihane tamaṃ so’’ti.

Having subdued desire for these things, the mindful monk with a well-liberated mind, in due time rightly investigating the Dhamma, having become unified, would dispel the darkness.”

Sāriputtasuttaṃ soḷasamaṃ niṭṭhitaṃ.

The Sāriputta Sutta, the sixteenth, is finished.

Aṭṭhakavaggo catuttho

The Chapter of Eights, the Fourth,

Niṭṭhito.

Is Finished.

Tassuddānaṃ –

The summary thereof:

Kāmaṃ guhañca duṭṭhā ca, suddhañca paramā jarā;

Metteyyo ca pasūro ca, māgaṇḍi purābhedanaṃ.

Kāma, Guha, and Duṭṭha, Suddha, Paramā, and Jarā; Metteyya and Pasūra, Māgaṇḍiya, Purābhedana.

Kalahaṃ dve ca byūhāni, punadeva tuvaṭṭakaṃ;

Attadaṇḍavaraṃ suttaṃ, therapuṭṭhena soḷasa;

Iti etāni suttāni, sabbānaṭṭhakavaggikāti.

Kalaha, the two Vyūhas, and then Tuvaṭaka; the excellent Attadaṇḍa Sutta, with the Elder's question as the sixteenth. Thus, all these suttas belong to the Aṭṭhakavagga.

5. Pārāyanavaggo

5. The Chapter on the Way to the Far Shore

Vatthugāthā

The Introductory Verses

982.

982.

Kosalānaṃ [Pg.429] purā rammā, agamā dakkhiṇāpathaṃ;

Ākiñcaññaṃ patthayāno, brāhmaṇo mantapāragū.

5. From the delightful city of the Kosalans, a brahmin who had reached the far shore of the sacred verses went to the southern region, aspiring to nothingness.

983.

983.

So assakassa visaye, aḷakassa samāsane;

Vasi godhāvarīkūle, uñchena ca phalena ca.

In the territory of Assaka, near Aḷaka, he dwelt on the bank of the Godhāvarī, living on gleanings and fruit.

984.

984.

Tasseva upanissāya, gāmo ca vipulo ahu;

Tato jātena āyena, mahāyaññamakappayi.

In dependence on that very place, a large village also arose. With the income produced from that, he arranged a great sacrifice.

985.

985.

Mahāyaññaṃ yajitvāna, puna pāvisi assamaṃ;

Tasmiṃ paṭipaviṭṭhamhi, añño āgañchi brāhmaṇo.

Having performed the great sacrifice, he entered his hermitage again. When he had re-entered, another brahmin arrived.

986.

986.

Ugghaṭṭapādo tasito, paṅkadanto rajassiro;

So ca naṃ upasaṅkamma, satāni pañca yācati.

With chafed feet and thirsty, with muddy teeth and a dusty head, he approached him and begged for five hundred.

987.

987.

Tamenaṃ bāvarī disvā, āsanena nimantayi;

Sukhañca kusalaṃ pucchi, idaṃ vacanamabravi.

Seeing him, Bāvarī invited him with a seat, asked after his comfort and well-being, and spoke this word:

988.

988.

‘‘Yaṃ kho mama deyyadhammaṃ, sabbaṃ visajjitaṃ mayā;

Anujānāhi me brahme, natthi pañcasatāni me’’.

“Whatever gift-worthy things were mine have all been given away by me. Pardon me, brahmin, I do not have five hundred.”

989.

989.

‘‘Sace me yācamānassa, bhavaṃ nānupadassati;

Sattame divase tuyhaṃ, muddhā phalatu sattadhā’’.

“If your honor will not give to me who am begging, on the seventh day may your head split into seven pieces.”

990.

990.

Abhisaṅkharitvā kuhako, bheravaṃ so akittayi;

Tassa taṃ vacanaṃ sutvā, bāvarī dukkhito ahu.

Having fabricated it, the charlatan proclaimed this terror. Hearing his words, Bāvarī became distressed.

991.

991.

Ussussati anāhāro, sokasallasamappito;

Athopi evaṃ cittassa, jhāne na ramatī mano.

He wasted away, taking no food, pierced by the dart of sorrow. And with his mind in such a state, it took no delight in meditation.

992.

992.

Utrastaṃ dukkhitaṃ disvā, devatā atthakāminī;

Bāvariṃ upasaṅkamma, idaṃ vacanamabravi.

Seeing him terrified and distressed, a deity who wished for his welfare approached Bāvarī and spoke this word:

993.

993.

‘‘Na [Pg.430] so muddhaṃ pajānāti, kuhako so dhanatthiko;

Muddhani muddhapāte vā, ñāṇaṃ tassa na vijjati’’.

“He does not know the head; he is a charlatan who desires wealth. He has no knowledge of the head or the splitting of the head.”

994.

994.

‘‘Bhotī carahi jānāsi, taṃ me akkhāhi pucchitā;

Muddhaṃ muddhādhipātañca, taṃ suṇoma vaco tava’’.

“If you, good lady, know, then please tell me what I ask. About the head and the splitting of the head—let us hear your words.”

995.

995.

‘‘Ahampetaṃ na jānāmi, ñāṇamettha na vijjati;

Muddhani muddhādhipāte ca, jinānaṃ hettha dassanaṃ’’.

“I too do not know this; I have no knowledge in this matter. Indeed, the vision of the Conquerors is in regard to the head and the splitting of the head.”

996.

996.

‘‘Atha ko carahi jānāti, asmiṃ pathavimaṇḍale ;

Muddhaṃ muddhādhipātañca, taṃ me akkhāhi devate’’.

“Then who on this earth-sphere knows the head and the splitting of the head? Tell me this, O deity.”

997.

997.

‘‘Purā kapilavatthumhā, nikkhanto lokanāyako;

Apacco okkākarājassa, sakyaputto pabhaṅkaro.

“From the city of Kapilavatthu went forth the world-leader, a descendant of King Okkāka, the Sakyan son, the light-maker.

998.

998.

‘‘So hi brāhmaṇa sambuddho, sabbadhammāna pāragū;

Sabbābhiññābalappatto, sabbadhammesu cakkhumā;

Sabbakammakkhayaṃ patto, vimutto upadhikkhaye.

“He, brahmin, is a Fully Enlightened One, one who has gone to the far shore of all things. He has attained all powers of direct knowledge, he is the one with vision into all things. He has reached the destruction of all kamma, liberated in the destruction of the substrates.

999.

999.

‘‘Buddho so bhagavā loke, dhammaṃ deseti cakkhumā;

Taṃ tvaṃ gantvāna pucchassu, so te taṃ byākarissati’’.

“That Blessed One, the Buddha, the One with Vision, teaches the Dhamma in the world. Go and ask him; he will explain it to you.”

1000.

1000.

Sambuddhoti vaco sutvā, udaggo bāvarī ahu;

Sokassa tanuko āsi, pītiñca vipulaṃ labhi.

Hearing the word “Fully Enlightened One,” Bāvarī became elated. His sorrow became slight, and he gained abundant joy.

1001.

1001.

So bāvarī attamano udaggo, taṃ devataṃ pucchati vedajāto;

‘‘Katamamhi gāme nigamamhi vā pana, katamamhi vā janapade lokanātho;

Yattha gantvāna passemu, sambuddhaṃ dvipaduttamaṃ’’,.

Then Bāvarī, glad-minded and elated, filled with rapture, asked the deity: “In what village or market town, or in what country does the Protector of the World dwell, where we may go and see the Fully Enlightened One, the best of bipeds?”

1002.

1002.

‘‘Sāvatthiyaṃ kosalamandire jino, pahūtapañño varabhūrimedhaso;

So sakyaputto vidhuro anāsavo, muddhādhipātassa vidū narāsabho’’.

“The Conqueror dwells in Sāvatthī, in the abode of the Kosalans; he is of great wisdom, of excellent and vast intelligence. That Sakyan son, untroubled and taintless, that bull among men, is the one who knows about the splitting of the head.”

1003.

1003.

Tato [Pg.431] āmantayī sisse, brāhmaṇe mantapārage;

‘‘Etha māṇavā akkhissaṃ, suṇātha vacanaṃ mama.

Then he addressed his pupils, brahmins who had reached the far shore of the sacred verses: “Come, young men, I will speak; listen to my words.

1004.

1004.

‘‘Yasseso dullabho loke, pātubhāvo abhiṇhaso;

Svājja lokamhi uppanno, sambuddho iti vissuto;

Khippaṃ gantvāna sāvatthiṃ, passavho dvipaduttamaṃ’’.

“He whose appearance in the world is exceedingly rare has now arisen in the world, renowned as the ‘Fully Enlightened One.’ Go quickly to Sāvatthī and behold the best of bipeds.”

1005.

1005.

‘‘Kathaṃ carahi jānemu, disvā buddhoti brāhmaṇa;

Ajānataṃ no pabrūhi, yathā jānemu taṃ mayaṃ’’.

“How then, O brahmin, on seeing him, shall we know that he is the Buddha? Tell us who do not know, so that we may know him.”

1006.

1006.

‘‘Āgatāni hi mantesu, mahāpurisalakkhaṇā;

Dvattiṃsāni ca byākkhātā, samattā anupubbaso.

“Indeed, in the sacred verses have come the thirty-two marks of a great man, explained completely and in sequence.

1007.

1007.

‘‘Yassete honti gattesu, mahāpurisalakkhaṇā;

Dveyeva tassa gatiyo, tatiyā hi na vijjati.

“For one on whose limbs these marks of a great man are found, there are only two destinations; a third is not found.

1008.

1008.

‘‘Sace agāraṃ āvasati, vijeyya pathaviṃ imaṃ;

Adaṇḍena asatthena, dhammenamanusāsati.

“If he dwells in a house, he will conquer this earth and rule with Dhamma, without rod or weapon.

1009.

1009.

‘‘Sace ca so pabbajati, agārā anagāriyaṃ;

Vivaṭṭacchado sambuddho, arahā bhavati anuttaro.

“And if he goes forth from the home to the homeless life, he becomes a Fully Enlightened One with the veil removed, an unsurpassed Arahant.

1010.

1010.

‘‘Jātiṃ gottañca lakkhaṇaṃ, mante sisse punāpare;

Muddhaṃ muddhādhipātañca, manasāyeva pucchatha.

“Ask only with your minds about his birth and clan, the science of marks, the Vedas, and again, his other pupils, the head, and the splitting of the head.”

1011.

1011.

‘‘Anāvaraṇadassāvī, yadi buddho bhavissati;

Manasā pucchite pañhe, vācāya vissajessati’’.

“If he is a Buddha, one who sees without obstruction, he will answer with speech the questions asked by the mind.”

1012.

1012.

Bāvarissa vaco sutvā, sissā soḷasa brāhmaṇā;

Ajito tissametteyyo, puṇṇako atha mettagū.

Hearing Bāvarī’s words, his sixteen brahmin pupils—Ajita, Tissametteyya, Puṇṇaka, and Mettagū,

1013.

1013.

Dhotako upasīvo ca, nando ca atha hemako;

Todeyyakappā dubhayo, jatukaṇṇī ca paṇḍito.

Dhotaka and Upasīva, Nanda and Hemaka, both Todeyya and Kappa, and the wise Jatukaṇṇī,

1014.

1014.

Bhadrāvudho [Pg.432] udayo ca, posālo cāpi brāhmaṇo;

Mogharājā ca medhāvī, piṅgiyo ca mahāisi.

Bhadrāvudha and Udaya, the brahmin Posāla, the wise Mogharāja, and the great seer Piṅgiya—

1015.

1015.

Paccekagaṇino sabbe, sabbalokassa vissutā;

Jhāyī jhānaratā dhīrā, pubbavāsanavāsitā.

All were leaders of their own groups, renowned throughout the world; they were meditators who delighted in the jhānas, wise ones imbued with the impressions of past wholesome deeds.

1016.

1016.

Bāvariṃ abhivādetvā, katvā ca naṃ padakkhiṇaṃ;

Jaṭājinadharā sabbe, pakkāmuṃ uttarāmukhā.

Having paid homage to Bāvarī and respectfully circumambulated him, all those wearing matted hair and hides departed facing north.

1017.

1017.

Aḷakassa patiṭṭhānaṃ, purimāhissatiṃ tadā;

Ujjeniñcāpi gonaddhaṃ, vedisaṃ vanasavhayaṃ.

First to Patiṭṭhāna of Aḷaka, then to Māhissatī; and also to Ujjenī, Gonaddha, Vedisa, and the city named Vanasa.

1018.

1018.

Kosambiñcāpi sāketaṃ, sāvatthiñca puruttamaṃ;

Setabyaṃ kapilavatthuṃ, kusinārañca mandiraṃ.

And to Kosambī and Sāketa, and Sāvatthī, the best of cities; to Setavyā, Kapilavatthu, and the city of Kusinārā.

1019.

1019.

Pāvañca bhoganagaraṃ, vesāliṃ māgadhaṃ puraṃ;

Pāsāṇakaṃ cetiyañca, ramaṇīyaṃ manoramaṃ.

And to Pāvā and Bhoganagara, to Vesālī and the city of Magadha, and to the Pāsāṇaka Cetiya, which was delightful and pleasing to the mind.

1020.

1020.

Tasitovudakaṃ sītaṃ, mahālābhaṃva vāṇijo;

Chāyaṃ ghammābhitattova, turitā pabbatamāruhuṃ.

Like a thirsty man for cool water, like a merchant for great gain, like one scorched by heat for shade, they swiftly ascended the mountain.

1021.

1021.

Bhagavā tamhi samaye, bhikkhusaṅghapurakkhato;

Bhikkhūnaṃ dhammaṃ deseti, sīhova nadatī vane.

At that time the Blessed One, attended by the Saṅgha of bhikkhus, was teaching the Dhamma to the bhikkhus, roaring like a lion in a forest.

1022.

1022.

Ajito addasa buddhaṃ, sataraṃsiṃ va bhāṇumaṃ;

Candaṃ yathā pannarase, pāripūriṃ upāgataṃ.

Ajita saw the Buddha, radiant like the hundred-rayed sun, like the moon on the fifteenth day that has reached its fullness.

1023.

1023.

Athassa gatte disvāna, paripūrañca byañjanaṃ;

Ekamantaṃ ṭhito haṭṭho, manopañhe apucchatha.

Then, having seen on his body the complete and perfect marks, joyful, he stood to one side and asked the questions conceived in his mind.

1024.

1024.

‘‘Ādissa jammanaṃ brūhi, gottaṃ brūhi salakkhaṇaṃ ;

Mantesu pāramiṃ brūhi, kati vāceti brāhmaṇo’’.

“Specify and speak of his birth; speak of his clan along with his marks; speak of his perfection in the Vedas. How many pupils does that brahmin teach?”

1025.

1025.

‘‘Vīsaṃ vassasataṃ āyu, so ca gottena bāvarī;

Tīṇissa lakkhaṇā gatte, tiṇṇaṃ vedāna pāragū.

“His lifespan is one hundred and twenty years, and he is Bāvarī by clan. There are three marks on his body; he is a master of the three Vedas.

1026.

1026.

‘‘Lakkhaṇe [Pg.433] itihāse ca, sanighaṇḍusakeṭubhe;

Pañcasatāni vāceti, sadhamme pāramiṃ gato’’.

“In the science of marks and the legends, together with the glossaries and ritual treatises, he teaches five hundred pupils; he has attained perfection in his own doctrine.”

1027.

1027.

‘‘Lakkhaṇānaṃ pavicayaṃ, bāvarissa naruttama;

Kaṅkhacchida pakāsehi, mā no kaṅkhāyitaṃ ahu’’.

“O best of men, declare the details of Bāvarī’s marks. O cutter of doubt, make this clear, so that we may not be left in doubt.”

1028.

1028.

‘‘Mukhaṃ jivhāya chādeti, uṇṇassa bhamukantare;

Kosohitaṃ vatthaguyhaṃ, evaṃ jānāhi māṇava’’.

“He can cover his face with his tongue; he has a tuft of hair between his eyebrows; his male organ is concealed in a sheath. Know it thus, young man.”

1029.

1029.

Pucchañhi kiñci asuṇanto, sutvā pañhe viyākate;

Vicinteti jano sabbo, vedajāto katañjalī.

Hearing no question whatsoever being asked, but hearing the questions answered, all the people, filled with wonder and with hands raised in reverence, reflected:

1030.

1030.

‘‘Ko nu devo vā brahmā vā, indo vāpi sujampati;

Manasā pucchite pañhe, kametaṃ paṭibhāsati.

“Who can this be? A deva or a Brahmā? Or Indra, the lord of Sujā? To whom is he replying to the questions conceived only in the mind?”

1031.

1031.

‘‘Muddhaṃ muddhādhipātañca, bāvarī paripucchati;

Taṃ byākarohi bhagavā, kaṅkhaṃ vinaya no ise’’.

“Bāvarī asks about the head and the splitting of the head. Please explain this, O Blessed One. Remove our doubt, O Seer!”

1032.

1032.

‘‘Avijjā muddhāti jānāhi, vijjā muddhādhipātinī;

Saddhāsatisamādhīhi, chandavīriyena saṃyutā’’.

“Know that ignorance is the ‘head,’ and true knowledge is the ‘splitter of the head,’ conjoined with faith, mindfulness, concentration, desire, and energy.”

1033.

1033.

Tato vedena mahatā, santhambhitvāna māṇavo;

Ekaṃsaṃ ajinaṃ katvā, pādesu sirasā pati.

Then the young man, stirred by great joy, arranged his antelope-hide over one shoulder and fell with his head at the Blessed One’s feet.

1034.

1034.

‘‘Bāvarī brāhmaṇo bhoto, saha sissehi mārisa;

Udaggacitto sumano, pāde vandati cakkhuma’’.

“Venerable sir, the brahmin Bāvarī, together with his disciples, with elated heart and joyful mind, pays homage at your feet, O One with Vision.”

1035.

1035.

‘‘Sukhito bāvarī hotu, saha sissehi brāhmaṇo;

Tvañcāpi sukhito hohi, ciraṃ jīvāhi māṇava.

“May the brahmin Bāvarī be happy, together with his disciples. And you, too, young man, be happy and live long.”

1036.

1036.

‘‘Bāvarissa ca tuyhaṃ vā, sabbesaṃ sabbasaṃsayaṃ;

Katāvakāsā pucchavho, yaṃ kiñci manasicchatha’’.

“For Bāvarī, for you, and for all, permission is granted. Ask about any and all doubts, whatever you wish in your minds.”

1037.

1037.

Sambuddhena katokāso, nisīditvāna pañjalī;

Ajito paṭhamaṃ pañhaṃ, tattha pucchi tathāgataṃ.

Permission having been granted by the Perfectly Enlightened One, Ajita sat down with his hands raised in reverence and there asked the Tathāgata the first question.

Vatthugāthā niṭṭhitā.

The Verses on the Preamble are concluded.

1. Ajitamāṇavapucchā

1. The Questions of the Young Man Ajita

1038.

1038.

‘‘Kenassu [Pg.434] nivuto loko, (iccāyasmā ajito)Kenassu nappakāsati;

Kissābhilepanaṃ brūsi, kiṃsu tassa mahabbhayaṃ’’.

(The Venerable Ajita asked:) “By what is the world enveloped? By what does it not shine? What do you say is its smearing, and what is its great fear?”

1039.

1039.

‘‘Avijjāya nivuto loko, (ajitāti bhagavā)Vevicchā pamādā nappakāsati;

Jappābhilepanaṃ brūmi, dukkhamassa mahabbhayaṃ’’.

(The Blessed One said:) “Ajita, the world is enveloped by ignorance. Because of stinginess and negligence it does not shine. I say that craving is its smearing; suffering is its great fear.”

1040.

1040.

‘‘Savanti sabbadhi sotā, (iccāyasmā ajito)Sotānaṃ kiṃ nivāraṇaṃ;

Sotānaṃ saṃvaraṃ brūhi, kena sotā pidhiyyare’’.

(The Venerable Ajita asked:) “The streams are flowing everywhere. What is the barrier for the streams? Tell me the restraint for the streams. By what are the streams shut off?”

1041.

1041.

‘‘Yāni sotāni lokasmiṃ, (ajitāti bhagavā)Sati tesaṃ nivāraṇaṃ;

Sotānaṃ saṃvaraṃ brūmi, paññāyete pidhiyyare’’.

(The Blessed One said:) “Ajita, whatever streams there are in the world, mindfulness is their barrier. I declare the restraint for the streams; by wisdom they are shut off.”

1042.

1042.

‘‘Paññā ceva sati yañca, (iccāyasmā ajito)Nāmarūpañca mārisa;

Etaṃ me puṭṭho pabrūhi, katthetaṃ uparujjhati’’.

(The Venerable Ajita asked:) “Venerable sir, regarding wisdom, mindfulness, and name-and-form—being asked by me, please explain: where does this cease?”

1043.

1043.

‘‘Yametaṃ pañhaṃ apucchi, ajita taṃ vadāmi te;

Yattha nāmañca rūpañca, asesaṃ uparujjhati;

Viññāṇassa nirodhena, etthetaṃ uparujjhati’’.

(The Blessed One said:) “Ajita, this question that you have asked, I will answer for you. Where name-and-form ceases without remainder—with the cessation of consciousness, it is there that this ceases.”

1044.

1044.

‘‘Ye ca saṅkhātadhammāse, ye ca sekhā puthū idha;

Tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisa’’.

(The Venerable Ajita asked:) “Those who have comprehended the Dhamma, and the many who are trainees here—being asked, O prudent one, please explain their conduct to me, venerable sir.”

1045.

1045.

‘‘Kāmesu nābhigijjheyya, manasānāvilo siyā;

Kusalo sabbadhammānaṃ, sato bhikkhu paribbaje’’ti.

(The Blessed One said:) “One should not be greedy for sensual pleasures; one should be undisturbed in mind. Skillful in all things, a bhikkhu should fare on mindfully.”

Ajitamāṇavapucchā paṭhamā niṭṭhitā.

The first, the Questions of the Young Man Ajita, is concluded.

2. Tissametteyyamāṇavapucchā

2. The Questions of the Young Man Tissa Metteyya

1046.

1046.

‘‘Kodha [Pg.435] santusito loke, (iccāyasmā tissametteyyo)Kassa no santi iñjitā;

Ko ubhantamabhiññāya, majjhe mantā na lippati ;

Kaṃ brūsi mahāpurisoti, ko idha sibbinimaccagā’’.

(The Venerable Tissa Metteyya asked:) “Who in the world is contented? For whom are there no agitations? Who, having understood both ends, as a wise one is not defiled in the middle? Whom do you call a great man? Who here has overcome the seamstress, craving?”

1047.

1047.

‘‘Kāmesu brahmacariyavā, (metteyyāti bhagavā)Vītataṇho sadā sato;

Saṅkhāya nibbuto bhikkhu, tassa no santi iñjitā.

(The Blessed One said:) “Metteyya, the one who lives the holy life in regard to sensual pleasures, who is free from craving and always mindful; the bhikkhu who has attained Nibbāna through discernment—for him there are no agitations.

1048.

1048.

‘‘So ubhantamabhiññāya, majjhe mantā na lippati;

Taṃ brūmi mahāpurisoti, so idha sibbinimaccagā’’ti.

“He, having fully known both ends, as a wise one is not defiled in the middle. Him I call a great man. He here has overcome the seamstress, craving.”

Tissametteyyamāṇavapucchā dutiyā niṭṭhitā.

The second, the Questions of the Young Man Tissa Metteyya, is concluded.

3. Puṇṇakamāṇavapucchā

3. The Questions of the Young Man Puṇṇaka

1049.

1049.

‘‘Anejaṃ mūladassāviṃ, (iccāyasmā puṇṇako)Atthi pañhena āgamaṃ;

Kiṃ nissitā isayo manujā, khattiyā brāhmaṇā devatānaṃ;

Yaññamakappayiṃsu puthūdha loke, pucchāmi taṃ bhagavā brūhi me taṃ’’.

(The Venerable Puṇṇaka said:) “To the imperturbable one, the seer of the root, I have come with a question. Relying on what do seers, humans, khattiyas, and brahmins offer their various sacrifices to the gods in this world? I ask you, Blessed One, tell me this.”

1050.

1050.

‘‘Ye kecime isayo manujā, (puṇṇakāti bhagavā)Khattiyā brāhmaṇā devatānaṃ;

Yaññamakappayiṃsu puthūdha loke, āsīsamānā puṇṇaka itthattaṃ ;

Jaraṃ sitā yaññamakappayiṃsu’’.

(The Blessed One said:) “Puṇṇaka, whatever seers, humans, khattiyas, and brahmins have offered various sacrifices to the gods here in the world, they did so, Puṇṇaka, aspiring to this state of existence. Subject to old age, they offered their sacrifices.”

1051.

1051.

‘‘Ye [Pg.436] kecime isayo manujā, (iccāyasmā puṇṇako)Khattiyā brāhmaṇā devatānaṃ;

Yaññamakappayiṃsu puthūdha loke, kaccissu te bhagavā yaññapathe appamattā;

Atāruṃ jātiñca jarañca mārisa, pucchāmi taṃ bhagavā brūhi me taṃ’’.

(The Venerable Puṇṇaka said:) “Those seers, humans, khattiyas, and brahmins who offered their various sacrifices to the gods here in the world—did they, Blessed One, being diligent on the path of sacrifice, cross over birth and old age, venerable sir? I ask you, Blessed One, tell me this.”

1052.

1052.

‘‘Āsīsanti thomayanti, abhijappanti juhanti;

(Puṇṇakāti bhagavā)Kāmābhijappanti paṭicca lābhaṃ, te yājayogā bhavarāgarattā;

Nātariṃsu jātijaranti brūmi’’.

(The Blessed One said:) “Puṇṇaka, they hope, they praise, they murmur prayers, they sacrifice; dependent on gain, they pray for sensual pleasures. Those devoted to sacrifice, impassioned with lust for existence, have not crossed beyond birth and old age, I say.”

1053.

1053.

‘‘Te ce nātariṃsu yājayogā, (iccāyasmā puṇṇako)Yaññehi jātiñca jarañca mārisa;

Atha ko carahi devamanussaloke, atāri jātiñca jarañca mārisa;

Pucchāmi taṃ bhagavā brūhi me taṃ’’.

(The Venerable Puṇṇaka said:) “If those devoted to sacrifice did not cross beyond birth and old age by means of sacrifices, venerable sir, then who in the world of gods and humans has crossed beyond birth and old age, venerable sir? I ask you this, Blessed One, please tell it to me.”

1054.

1054.

‘‘Saṅkhāya lokasmi paroparāni, (puṇṇakāti bhagavā)Yassiñjitaṃ natthi kuhiñci loke;

Santo vidhūmo anīgho nirāso, atāri so jātijaranti brūmī’’ti.

(The Blessed One said:) “Puṇṇaka, having comprehended the high and the low in the world, one for whom there is no agitation anywhere in the world, who is peaceful, smokeless, untroubled, and desireless—he has crossed beyond birth and old age, I say.”

Puṇṇakamāṇavapucchā tatiyā niṭṭhitā.

The third, the Questions of the Young Man Puṇṇaka, is concluded.

4. Mettagūmāṇavapucchā

4. The Questions of the Young Man Mettagū

1055.

1055.

‘‘Pucchāmi taṃ bhagavā brūhi me taṃ, (iccāyasmā mettagū)Maññāmi taṃ vedaguṃ bhāvitattaṃ;

Kuto nu dukkhā samudāgatā ime, ye keci lokasmimanekarūpā’’.

(The Venerable Mettagū said:) “I ask you, Blessed One, please tell me this. I consider you one who has attained through knowledge, one with a developed self. From what have these many kinds of suffering that exist in the world arisen?”

1056.

1056.

‘‘Dukkhassa [Pg.437] ve maṃ pabhavaṃ apucchasi, (mettagūti bhagavā)Taṃ te pavakkhāmi yathā pajānaṃ;

Upadhinidānā pabhavanti dukkhā, ye keci lokasmimanekarūpā.

(The Blessed One said:) “Mettagū, you ask me about the origin of suffering. That I will explain to you as I know it. Whatever sufferings of many kinds arise in the world, they arise from substrates as their cause.

1057.

1057.

‘‘Yo ve avidvā upadhiṃ karoti, punappunaṃ dukkhamupeti mando;

Tasmā pajānaṃ upadhiṃ na kayirā, dukkhassa jātippabhavānupassī’’.

“Whoever, being ignorant, creates a substrate—that dull-witted one comes to suffering again and again. Therefore, one who knows, seeing birth to be the origin of suffering, should not create a substrate.”

1058.

1058.

‘‘Yaṃ taṃ apucchimha akittayī no, aññaṃ taṃ pucchāma tadiṅgha brūhi;

Kathaṃ nu dhīrā vitaranti oghaṃ, jātiṃ jaraṃ sokapariddavañca;

Taṃ me muni sādhu viyākarohi, tathā hi te vidito esa dhammo’’.

“What we asked you, you have explained to us. We now ask you another question; come, please tell us this: How do the wise cross over the flood, and birth and aging, sorrow and lamentation? O Sage, please explain this well to me, for this Dhamma is indeed known to you.”

1059.

1059.

‘‘Kittayissāmi te dhammaṃ, (mettagūti bhagavā)Diṭṭhe dhamme anītihaṃ;

Yaṃ viditvā sato caraṃ, tare loke visattikaṃ’’.

(The Blessed One said:) “Mettagū, I will proclaim the Dhamma to you, to be seen in this life, not based on hearsay, by knowing which and faring mindfully one can cross beyond attachment in the world.”

1060.

1060.

‘‘Tañcāhaṃ abhinandāmi, mahesi dhammamuttamaṃ;

Yaṃ viditvā sato caraṃ, tare loke visattikaṃ’’.

“And I rejoice, Great Sage, in that supreme Dhamma, by knowing which and faring mindfully one can cross beyond attachment in the world.”

1061.

1061.

‘‘Yaṃ kiñci sampajānāsi, (mettagūti bhagavā)Uddhaṃ adho tiriyañcāpi majjhe;

Etesu nandiñca nivesanañca, panujja viññāṇaṃ bhave na tiṭṭhe.

(The Blessed One said:) “Mettagū, whatever you comprehend, above, below, across, and in the middle—in regard to these, dispel delight and adherence, and let consciousness not be established in becoming.

1062.

1062.

‘‘Evaṃvihārī sato appamatto, bhikkhu caraṃ hitvā mamāyitāni;

Jātiṃ jaraṃ sokapariddavañca, idheva vidvā pajaheyya dukkhaṃ’’.

“A bhikkhu dwelling thus, mindful and diligent, having abandoned all that is held as ‘mine,’ would, being wise, abandon suffering right here—birth, aging, sorrow, and lamentation.”

1063.

1063.

‘‘Etābhinandāmi [Pg.438] vaco mahesino, sukittitaṃ gotamanūpadhīkaṃ;

Addhā hi bhagavā pahāsi dukkhaṃ, tathā hi te vidito esa dhammo.

“I rejoice in this utterance of the Great Sage, well-proclaimed by Gotama who is without substrates. Surely, Blessed One, you have abandoned suffering, for this Dhamma is indeed known to you.

1064.

1064.

‘‘Te cāpi nūnappajaheyyu dukkhaṃ, ye tvaṃ muni aṭṭhitaṃ ovadeyya;

Taṃ taṃ namassāmi samecca nāga, appeva maṃ bhagavā aṭṭhitaṃ ovadeyya’’.

“They too would surely abandon suffering, those whom you, O sage, would constantly instruct. To you, O Nāga, I have come and pay homage. May the Blessed One constantly instruct me too!”

1065.

1065.

‘‘Yaṃ brāhmaṇaṃ vedagumābhijaññā, akiñcanaṃ kāmabhave asattaṃ;

Addhā hi so oghamimaṃ atāri, tiṇṇo ca pāraṃ akhilo akaṅkho.

“The brahmin you should know as one who has attained through knowledge is one who possesses nothing and is unattached to sensual existence. Surely he has crossed this flood. Having crossed to the far shore, he is without defect and free from doubt.

1066.

1066.

‘‘Vidvā ca yo vedagū naro idha, bhavābhave saṅgamimaṃ visajja;

So vītataṇho anīgho nirāso, atāri so jātijaranti brūmī’’ti.

“And that person here who is wise, who has attained through knowledge, having relinquished this attachment to this and that state of existence, is free from craving, untroubled, and without longing. He has crossed beyond birth and aging, I say.”

Mettagūmāṇavapucchā catutthī niṭṭhitā.

The fourth, the Questions of the Young Man Mettagū, is concluded.

5. Dhotakamāṇavapucchā

5. The Questions of the Young Man Dhotaka

1067.

1067.

‘‘Pucchāmi taṃ bhagavā brūhi me taṃ, (iccāyasmā dhotako)Vācābhikaṅkhāmi mahesi tuyhaṃ;

Tava sutvāna nigghosaṃ, sikkhe nibbānamattano’’.

(The Venerable Dhotaka said:) “I ask you, O Blessed One, please declare that to me. O Great Sage, I long for your utterance. Having heard your pronouncement, I would train for my own Nibbāna.”

1068.

1068.

‘‘Tenahātappaṃ karohi, (dhotakāti bhagavā) idheva nipako sato;

Ito sutvāna nigghosaṃ, sikkhe nibbānamattano’’.

(The Blessed One said:) “Then strive ardently, Dhotaka, being wise and mindful right here. Having heard the pronouncement from me, you should train for your own Nibbāna.”

1069.

1069.

‘‘Passāmahaṃ [Pg.439] devamanussaloke, akiñcanaṃ brāhmaṇamiriyamānaṃ;

Taṃ taṃ namassāmi samantacakkhu, pamuñca maṃ sakka kathaṃkathāhi’’.

“I see in the world of gods and humans a brahmin faring on, possessing nothing. To you, O one with all-around vision, I pay homage. Release me, O Sakka, from my uncertainties.”

1070.

1070.

‘‘Nāhaṃ sahissāmi pamocanāya, kathaṃkathiṃ dhotaka kañci loke;

Dhammañca seṭṭhaṃ abhijānamāno, evaṃ tuvaṃ oghamimaṃ taresi’’.

“Dhotaka, I am not able to release anyone in the world from uncertainty. But by directly knowing the supreme Dhamma, in this way you may cross this flood.”

1071.

1071.

‘‘Anusāsa brahme karuṇāyamāno, vivekadhammaṃ yamahaṃ vijaññaṃ;

Yathāhaṃ ākāsova abyāpajjamāno, idheva santo asito careyyaṃ’’.

“Instruct me out of compassion, O Brahmā, regarding the Dhamma of seclusion that I may understand, so that, like space, unhindered, I may fare right here, tranquil and unattached.”

1072.

1072.

‘‘Kittayissāmi te santiṃ, (dhotakāti bhagavā) diṭṭhe dhamme anītihaṃ;

Yaṃ viditvā sato caraṃ, tare loke visattikaṃ’’.

“I shall proclaim to you a state of peace, (said the Blessed One to Dhotaka) directly visible in this life, not based on hearsay; knowing which, and practicing mindfully, one may cross beyond attachment in the world.”

1073.

1073.

‘‘Tañcāhaṃ abhinandāmi, mahesi santimuttamaṃ;

Yaṃ viditvā sato caraṃ, tare loke visattikaṃ’’.

“I rejoice in that, O Great Sage, that supreme peace, by knowing which and practicing mindfully one can cross beyond attachment in the world.”

1074.

1074.

‘‘Yaṃ kiñci sampajānāsi, (dhotakāti bhagavā)Uddhaṃ adho tiriyañcāpi majjhe;

Etaṃ viditvā saṅgoti loke, bhavābhavāya mākāsi taṇha’’nti.

“Whatever you clearly comprehend, (said the Blessed One to Dhotaka) above, below, across, and in the middle—having known this to be an attachment in the world, do not form craving for any state of existence.”

Dhotakamāṇavapucchā pañcamī niṭṭhitā.

The fifth, the Questions of the Young Man Dhotaka, is concluded.

6. Upasīvamāṇavapucchā

6. The Questions of the Young Man Upasīva

1075.

1075.

‘‘Eko ahaṃ sakka mahantamoghaṃ, (iccāyasmā upasīvo)Anissito no visahāmi tārituṃ;

Ārammaṇaṃ brūhi samantacakkhu, yaṃ nissito oghamimaṃ tareyyaṃ’’.

“Alone am I, O Sakyan, and unsupported; (thus said the venerable Upasīva) I am unable to cross the great flood. O one with all-seeing eyes, declare a support, relying on which I might cross this flood.”

1076.

1076.

‘‘Ākiñcaññaṃ [Pg.440] pekkhamāno satimā, (upasīvāti bhagavā)Natthīti nissāya tarassu oghaṃ;

Kāme pahāya virato kathāhi, taṇhakkhayaṃ nattamahābhipassa’’.

“Mindfully contemplating the sphere of nothingness, (said the Blessed One to Upasīva) relying on ‘there is nothing,’ cross the flood. Having abandoned sensual pleasures, being free from doubts, behold day and night the destruction of craving.”

1077.

1077.

‘‘Sabbesu kāmesu yo vītarāgo, (iccāyasmā upasīvo)Ākiñcaññaṃ nissito hitvā maññaṃ;

Saññāvimokkhe parame vimutto, tiṭṭhe nu so tattha anānuyāyī’’.

“One who is free from passion for all sensual pleasures, (thus said the venerable Upasīva) relying on the sphere of nothingness, having abandoned other attainments, and liberated in the supreme liberation of perception—would he remain there, not proceeding further?”

1078.

1078.

‘‘Sabbesu kāmesu yo vītarāgo, (upasīvāti bhagavā)Ākiñcaññaṃ nissito hitvā maññaṃ;

Saññāvimokkhe parame vimutto, tiṭṭheyya so tattha anānuyāyī’’.

“One who is free from passion for all sensual pleasures, (said the Blessed One to Upasīva) relying on the sphere of nothingness, having abandoned other attainments, and liberated in the supreme liberation of perception—he would remain there, not proceeding further.”

1079.

1079.

‘‘Tiṭṭhe ce so tattha anānuyāyī, pūgampi vassānaṃ samantacakkhu;

Tattheva so sītisiyā vimutto, cavetha viññāṇaṃ tathāvidhassa’’.

“If he should remain there, not proceeding further, for a multitude of years, O one with all-seeing eyes, would he right there become tranquil and liberated, or would the consciousness of such a one pass away?”

1080.

1080.

‘‘Accī yathā vātavegena khittā, (upasīvāti bhagavā)Atthaṃ paleti na upeti saṅkhaṃ;

Evaṃ munī nāmakāyā vimutto, atthaṃ paleti na upeti saṅkhaṃ’’.

“Just as a flame tossed by the force of the wind goes to its setting and cannot be reckoned, (said the Blessed One to Upasīva) so too a sage, liberated from the mental body, goes to his setting and cannot be reckoned.”

1081.

1081.

‘‘Atthaṅgato so uda vā so natthi, udāhu ve sassatiyā arogo;

Taṃ me munī sādhu viyākarohi, tathā hi te vidito esa dhammo’’.

“Has he gone to his setting, or does he not exist, or is he eternal and free from affliction? O Sage, please explain this well to me, for this Dhamma is indeed known by you.”

1082.

1082.

‘‘Atthaṅgatassa [Pg.441] na pamāṇamatthi, (upasīvāti bhagavā)Yena naṃ vajjuṃ taṃ tassa natthi;

Sabbesu dhammesu samūhatesu, samūhatā vādapathāpi sabbe’’ti.

“For one who has gone to his setting, there is no measure; (said the Blessed One to Upasīva) that by which one might speak of him does not exist for him. When all phenomena have been uprooted, all paths of speech are also uprooted.”

Upasīvamāṇavapucchā chaṭṭhī niṭṭhitā.

The sixth, the Questions of the Young Man Upasīva, is concluded.

7. Nandamāṇavapucchā

7. The Questions of the Young Man Nanda

1083.

1083.

‘‘Santi loke munayo, (iccāyasmā nando)Janā vadanti tayidaṃ kathaṃsu;

Ñāṇūpapannaṃ no muniṃ vadanti, udāhu ve jīvitenūpapannaṃ’’.

“‘There are sages in the world,’ (thus said the venerable Nanda) people say. How is this so? Do they call one a sage because he is endowed with knowledge, or is it because he is endowed with a certain way of life?”

1084.

1084.

‘‘Na diṭṭhiyā na sutiyā na ñāṇena, (na sīlabbatena) Munīdha nanda kusalā vadanti;

Visenikatvā anīghā nirāsā, caranti ye te munayoti brūmi’’.

“The wise here, Nanda, do not declare one a sage by view, by what is heard, by knowledge, or by virtuous observance. Those who, having vanquished the armies of defilement, fare without affliction and without longing—them, I say, are sages.”

1085.

1085.

‘‘Ye kecime samaṇabrāhmaṇāse, (iccāyasmā nando)Diṭṭhassutenāpi vadanti suddhiṃ;

Sīlabbatenāpi vadanti suddhiṃ, anekarūpena vadanti suddhiṃ;

Kaccissu te bhagavā tattha yatā carantā, atāru jātiñca jarañca mārisa;

Pucchāmi taṃ bhagavā brūhi me taṃ’’.

“Whatever ascetics and brahmins there are, (thus said the venerable Nanda) who declare purity by what is seen and heard, who declare purity by virtuous observances and vows, who declare purity in numerous ways—Venerable Sir, do those who fare diligently therein cross beyond birth and aging? I ask you this, Blessed One; please tell me.”

1086.

1086.

‘‘Ye [Pg.442] kecime samaṇabrāhmaṇāse, (nandāti bhagavā)Diṭṭhassutenāpi vadanti suddhiṃ;

Sīlabbatenāpi vadanti suddhiṃ, anekarūpena vadanti suddhiṃ;

Kiñcāpi te tattha yatā caranti, nāriṃsu jātijaranti brūmi’’.

“Whatever ascetics and brahmins there are, (said the Blessed One to Nanda) who declare purity by what is seen and heard, who declare purity by virtuous observances and vows, who declare purity in numerous ways—although they fare diligently therein, I say they do not cross beyond birth and aging.”

1087.

1087.

‘‘Ye kecime samaṇabrāhmaṇāse, (iccāyasmā nando)Diṭṭhassutenāpi vadanti suddhiṃ;

Sīlabbatenāpi vadanti suddhiṃ, anekarūpena vadanti suddhiṃ;

Te ce muni brūsi anoghatiṇṇe, atha ko carahi devamanussaloke;

Atāri jātiñca jarañca mārisa, pucchāmi taṃ bhagavā brūhi me taṃ’’.

“Whatever ascetics and brahmins there are, (thus said the venerable Nanda) who declare purity by what is seen and heard, by virtuous observances and vows, and in numerous ways—if you, O Sage, say they have not crossed the flood, then who indeed in the world of gods and humans has crossed beyond birth and aging, Venerable Sir? I ask you this, Blessed One; please tell me.”

1088.

1088.

‘‘Nāhaṃ sabbe samaṇabrāhmaṇāse, (nandāti bhagavā)Jātijarāya nivutāti brūmi;

Ye sīdha diṭṭhaṃva sutaṃ mutaṃ vā, sīlabbataṃ vāpi pahāya sabbaṃ;

Anekarūpampi pahāya sabbaṃ, taṇhaṃ pariññāya anāsavāse;

Te ve narā oghatiṇṇāti brūmi’’.

“I do not say that all ascetics and brahmins, (said the Blessed One to Nanda) are shrouded by birth and aging. Those here who have abandoned all that is seen, heard, and sensed, all virtuous observances and vows, and all things of numerous forms; who, having fully understood craving, are without taints—those persons, I say, have indeed crossed the flood.”

1089.

1089.

‘‘Etābhinandāmi vaco mahesino, sukittitaṃ gotamanūpadhīkaṃ;

Ye sīdha diṭṭhaṃ va sutaṃ mutaṃ vā, sīlabbataṃ vāpi pahāya sabbaṃ;

Anekarūpampi pahāya sabbaṃ, taṇhaṃ pariññāya anāsavāse;

Ahampi te oghatiṇṇāti brūmī’’ti.

“I rejoice in this word of the Great Sage, well-proclaimed by Gotama, free from acquisitions! Those here who have abandoned all that is seen, heard, and sensed, all virtuous observances and vows, and all things of numerous forms; who, having fully understood craving, are without taints—I too say that they have crossed the flood.”

Nandamāṇavapucchā sattamā niṭṭhitā.

The seventh, the Questions of the Young Man Nanda, is concluded.

8. Hemakamāṇavapucchā

8. The Questions of the Young Man Hemaka

1090.

1090.

‘‘Ye [Pg.443] me pubbe viyākaṃsu, (iccāyasmā hemako)Huraṃ gotamasāsanā;

Iccāsi iti bhavissati, sabbaṃ taṃ itihītihaṃ;

Sabbaṃ taṃ takkavaḍḍhanaṃ, nāhaṃ tattha abhiramiṃ.

“Those who made explanations to me in the past, (thus said the venerable Hemaka) before the Dispensation of Gotama, said: ‘It was thus; it will be thus.’ All of that was mere hearsay; all of that increased speculation. I took no delight in it.”

1091.

1091.

‘‘Tvañca me dhammamakkhāhi, taṇhānigghātanaṃ muni;

Yaṃ viditvā sato caraṃ, tare loke visattikaṃ’’.

“You, however, O Sage, explain the Dhamma to me that destroys craving, knowing which, one might fare mindfully and cross beyond attachment in the world.”

1092.

1092.

‘‘Idha diṭṭhasutamutaviññātesu, piyarūpesu hemaka;

Chandarāgavinodanaṃ, nibbānapadamaccutaṃ.

“Here in this world, Hemaka, regarding pleasing forms among things seen, heard, sensed, and cognized, the dispelling of desire and passion is the unshakeable state of Nibbāna.”

1093.

1093.

‘‘Etadaññāya ye satā, diṭṭhadhammābhinibbutā;

Upasantā ca te sadā, tiṇṇā loke visattika’’nti.

“Those mindful ones who have understood this are fully extinguished in this very life. Ever peaceful, they have crossed beyond attachment in the world.”

Hemakamāṇavapucchā aṭṭhamā niṭṭhitā.

The eighth, the Questions of the Young Man Hemaka, is concluded.

9. Todeyyamāṇavapucchā

9. The Questions of the Young Man Todeyya

1094.

1094.

‘‘Yasmiṃ kāmā na vasanti, (iccāyasmā todeyyo)Taṇhā yassa na vijjati;

Kathaṃkathā ca yo tiṇṇo, vimokkho tassa kīdiso’’.

“For one in whom sensual pleasures do not dwell, (thus said the venerable Todeyya) for whom craving does not exist, and who has crossed beyond doubt—what further liberation remains for him?”

1095.

1095.

‘‘Yasmiṃ kāmā na vasanti, (todeyyāti bhagavā)Taṇhā yassa na vijjati;

Kathaṃkathā ca yo tiṇṇo, vimokkho tassa nāparo’’.

“For one in whom sensual pleasures do not dwell, (said the Blessed One to Todeyya) for whom craving does not exist, and who has crossed beyond doubt—for him there is no further liberation.”

1096.

1096.

‘‘Nirāsaso so uda āsasāno, paññāṇavā so uda paññakappī;

Muniṃ ahaṃ sakka yathā vijaññaṃ, taṃ me viyācikkha samantacakkhu’’.

“Is he without longing, or is he one who longs? Is he one possessing wisdom, or one who speculates with intellect? O Sakyan, One with the All-Seeing Eye, explain that sage to me in such a way that I may know him.”

1097.

1097.

‘‘Nirāsaso [Pg.444] so na ca āsasāno, paññāṇavā so na ca paññakappī;

Evampi todeyya muniṃ vijāna, akiñcanaṃ kāmabhave asatta’’nti.

“He is without longing, and not one who longs; he is one possessing wisdom, and not one who speculates with intellect. Thus, Todeyya, know the sage: as one possessing nothing, unattached in sensual existence.”

Todeyyamāṇavapucchā navamā niṭṭhitā.

The ninth, the Questions of the Young Man Todeyya, is concluded.

10. Kappamāṇavapucchā

10. The Questions of the Young Man Kappa

1098.

1098.

‘‘Majjhe sarasmiṃ tiṭṭhataṃ, (iccāyasmā kappo)Oghe jāte mahabbhaye;

Jarāmaccuparetānaṃ, dīpaṃ pabrūhi mārisa;

Tvañca me dīpamakkhāhi, yathāyidaṃ nāparaṃ siyā’’.

“For those standing in the middle of the ocean,” (thus said the venerable Kappa), “when the great and fearful flood has arisen, for those overcome by aging and death, proclaim an island, dear sir. And you, declare an island to me, so that this suffering may not arise again.”

1099.

1099.

‘‘Majjhe sarasmiṃ tiṭṭhataṃ, (kappāti bhagavā)Oghe jāte mahabbhaye;

Jarāmaccuparetānaṃ, dīpaṃ pabrūmi kappa te.

“For those standing in the middle of the ocean,” (thus the Blessed One said to Kappa), “when the great and fearful flood has arisen, for those overcome by aging and death, I shall proclaim an island to you, Kappa.”

1100.

1100.

‘‘Akiñcanaṃ anādānaṃ, etaṃ dīpaṃ anāparaṃ;

Nibbānaṃ iti naṃ brūmi, jarāmaccuparikkhayaṃ.

“Possessing nothing, not taking anything up—this is the island with no other beyond. I call it Nibbāna, the complete destruction of aging and death.”

1101.

1101.

‘‘Etadaññāya ye satā, diṭṭhadhammābhinibbutā;

Na te māravasānugā, na te mārassa paddhagū’’ti.

“Those mindful ones who, having understood this, are extinguished in this very life, do not come under Māra's sway, nor are they travelers on Māra's path.”

Kappamāṇavapucchā dasamā niṭṭhitā.

The tenth, the Questions of the Young Man Kappa, is concluded.

11. Jatukaṇṇimāṇavapucchā

11. The Questions of the Young Man Jatukaṇṇi

1102.

1102.

‘‘Sutvānahaṃ vīramakāmakāmiṃ, (iccāyasmā jatukaṇṇi)Oghātigaṃ puṭṭhumakāmamāgamaṃ;

Santipadaṃ brūhi sahajanetta, yathātacchaṃ bhagavā brūhi me taṃ.

“Having heard of the Hero who is free from sensual desire,” (thus said the venerable Jatukaṇṇi), “I have come to ask the Desireless One who has crossed the flood. O One with the Innate Eye, speak of the state of peace! O Blessed One, speak of it to me as it truly is.”

1103.

1103.

‘‘Bhagavā [Pg.445] hi kāme abhibhuyya iriyati, ādiccova pathaviṃ tejī tejasā;

Parittapaññassa me bhūripañña, ācikkha dhammaṃ yamahaṃ vijaññaṃ;

Jātijarāya idha vippahānaṃ’’.

“For the Blessed One fares on, having overcome sensual pleasures, just as the powerful sun with its radiance fares on, having overcome the earth. O One of Vast Wisdom, to me of little wisdom, please declare the teaching by which I may know the abandoning of birth and aging here.”

1104.

1104.

‘‘Kāmesu vinaya gedhaṃ, (jatukaṇṇīti bhagavā) nekkhammaṃ daṭṭhu khemato;

Uggahītaṃ nirattaṃ vā, mā te vijjittha kiñcanaṃ.

“Dispel greed for sensual pleasures,” (thus the Blessed One said to Jatukaṇṇi), “and having seen renunciation as security, let there be for you no impediment whatsoever, whether grasped or rejected.”

1105.

1105.

‘‘Yaṃ pubbe taṃ visosehi, pacchā te māhu kiñcanaṃ;

Majjhe ce no gahessasi, upasanto carissasi.

“Dry up what is past; let there be no impediment for you in the future. If you do not grasp at what is in the middle, you will fare on at peace.”

1106.

1106.

‘‘Sabbaso nāmarūpasmiṃ, vītagedhassa brāhmaṇa;

Āsavāssa na vijjanti, yehi maccuvasaṃ vaje’’ti.

“O brahmin, for one who is altogether without greed for name-and-form, there are no taints by which one would come under the sway of death.”

Jatukaṇṇimāṇavapucchā ekādasamā niṭṭhitā.

The eleventh, the Questions of the Young Man Jatukaṇṇi, is concluded.

12. Bhadrāvudhamāṇavapucchā

12. The Questions of the Young Man Bhadrāvudha

1107.

1107.

‘‘Okañjahaṃ taṇhacchidaṃ anejaṃ, (iccāyasmā bhadrāvudho)Nandiñjahaṃ oghatiṇṇaṃ vimuttaṃ;

Kappañjahaṃ abhiyāce sumedhaṃ, sutvāna nāgassa apanamissanti ito.

“The one who has abandoned his home, cut off craving, is imperturbable,” (said the venerable Bhadrāvudha), “the one who has abandoned delight, crossed the flood, is liberated, has abandoned conceits—I implore this one of great wisdom. Having heard the word of the Nāga, many people will depart from here.”

1108.

1108.

‘‘Nānājanā janapadehi saṅgatā, tava vīra vākyaṃ abhikaṅkhamānā;

Tesaṃ tuvaṃ sādhu viyākarohi, tathā hi te vidito esa dhammo’’.

“Various people from the provinces have gathered, O hero, longing for your speech. Explain it well to them, for this Dhamma is perfectly known to you.”

1109.

1109.

‘‘Ādānataṇhaṃ vinayetha sabbaṃ, (bhadrāvudhāti bhagavā)Uddhaṃ adho tiriyañcāpi majjhe;

Yaṃ yañhi lokasmimupādiyanti, teneva māro anveti jantuṃ.

“You should dispel all craving for grasping,” (the Blessed One said to Bhadrāvudha), “above, below, across, and in the middle. For whatever they grasp in the world, by that very thing Māra follows the person.”

1110.

1110.

‘‘Tasmā [Pg.446] pajānaṃ na upādiyetha, bhikkhu sato kiñcanaṃ sabbaloke;

Ādānasatte iti pekkhamāno, pajaṃ imaṃ maccudheyye visatta’’nti.

“Therefore a mindful bhikkhu, understanding this, should not grasp at anything in the whole world, seeing this generation attached to grasping, attached to the domain of Death.”

Bhadrāvudhamāṇavapucchā dvādasamā niṭṭhitā.

The twelfth, the Questions of the Young Man Bhadrāvudha, is concluded.

13. Udayamāṇavapucchā

13. The Questions of the Young Man Udaya

1111.

1111.

‘‘Jhāyiṃ virajamāsīnaṃ, (iccāyasmā udayo) katakiccaṃ anāsavaṃ;

Pāraguṃ sabbadhammānaṃ, atthi pañhena āgamaṃ;

Aññāvimokkhaṃ pabrūhi, avijjāya pabhedanaṃ’’.

“To the one who meditates, is stainless, and is seated,” (said the venerable Udaya), “whose task is done, who is free from taints, who has gone beyond all phenomena—I have come with a question. Proclaim the liberation through final knowledge, the shattering of ignorance.”

1112.

1112.

‘‘Pahānaṃ kāmacchandānaṃ, (udayāti bhagavā) domanassāna cūbhayaṃ;

Thinassa ca panūdanaṃ, kukkuccānaṃ nivāraṇaṃ.

“The abandoning of sensual desire,” (the Blessed One said to Udaya), “and of sorrow, both; the dispelling of sloth, and the warding off of remorse.”

1113.

1113.

‘‘Upekkhāsatisaṃsuddhaṃ, dhammatakkapurejavaṃ;

Aññāvimokkhaṃ pabrūmi, avijjāya pabhedanaṃ’’.

“Purified by equanimity and mindfulness, with reflection on the Dhamma as its forerunner—I declare the liberation through final knowledge, the shattering of ignorance.”

1114.

1114.

‘‘Kiṃsu saṃyojano loko, kiṃsu tassa vicāraṇaṃ;

Kissassa vippahānena, nibbānaṃ iti vuccati’’.

“What is the world's fetter? What is its roaming about? By the abandoning of what is it called Nibbāna?”

1115.

1115.

‘‘Nandisaṃyojano loko, vitakkassa vicāraṇaṃ;

Taṇhāya vippahānena, nibbānaṃ iti vuccati’’.

“Delight is the world's fetter. Thought is its roaming about. By the abandoning of craving it is called Nibbāna.”

1116.

1116.

‘‘Kathaṃ satassa carato, viññāṇaṃ uparujjhati;

Bhagavantaṃ puṭṭhumāgamma, taṃ suṇoma vaco tava’’.

“How, for one faring mindfully, does consciousness cease? Having come to the Blessed One to ask, let us hear your word.”

1117.

1117.

‘‘Ajjhattañca bahiddhā ca, vedanaṃ nābhinandato;

Evaṃ satassa carato, viññāṇaṃ uparujjhatī’’ti.

“For one not delighting in feeling, whether internal or external, for one who fares on mindfully in this way, consciousness ceases.”

Udayamāṇavapucchā terasamā niṭṭhitā.

The thirteenth, the Questions of the Young Man Udaya, is concluded.

14. Posālamāṇavapucchā

14. The Questions of the Young Man Posāla

1118.

1118.

‘‘Yo [Pg.447] atītaṃ ādisati, (iccāyasmā posālo) anejo chinnasaṃsayo;

Pāraguṃ sabbadhammānaṃ, atthi pañhena āgamaṃ.

“To him who proclaims the past,” (said the venerable Posāla), “is free from craving and has cut off doubt, who has gone beyond all phenomena, I have come with a question.”

1119.

1119.

‘‘Vibhūtarūpasaññissa, sabbakāyappahāyino;

Ajjhattañca bahiddhā ca, natthi kiñcīti passato;

Ñāṇaṃ sakkānupucchāmi, kathaṃ neyyo tathāvidho’’.

“For one whose perception of form has vanished, who has abandoned the entire body, who sees internally and externally that ‘there is nothing’—I ask about his knowledge, O Sakyan: how is such a one to be guided?”

1120.

1120.

‘‘Viññāṇaṭṭhitiyo sabbā, (posālāti bhagavā) abhijānaṃ tathāgato;

Tiṭṭhantamenaṃ jānāti, vimuttaṃ tapparāyaṇaṃ.

“The Tathāgata directly knows all the stations of consciousness,” (the Blessed One said to Posāla). “He knows that person as established therein, liberated, and with that as his destination.”

1121.

1121.

‘‘Ākiñcaññasambhavaṃ ñatvā, nandī saṃyojanaṃ iti;

Evametaṃ abhiññāya, tato tattha vipassati;

Etaṃ ñāṇaṃ tathaṃ tassa, brāhmaṇassa vusīmato’’ti.

“Having known the origin of the base of nothingness, and that delight is a fetter; having thus directly known this, he then practices insight regarding it. This is the true knowledge of that brahmin who has lived the holy life.”

Posālamāṇavapucchā cuddasamā niṭṭhitā.

The fourteenth, the Questions of the Young Man Posāla, is concluded.

15. Mogharājamāṇavapucchā

15. The Questions of the Young Man Mogharāja

1122.

1122.

‘‘Dvāhaṃ sakkaṃ apucchissaṃ, (iccāyasmā mogharājā)Na me byākāsi cakkhumā;

Yāvatatiyañca devīsi, byākarotīti me sutaṃ.

“Twice I have asked the Sakyan,” (thus said the venerable Mogharāja), “but the One with Vision has not explained to me. I have heard that the divine sage explains when asked for the third time.”

1123.

1123.

‘‘Ayaṃ loko paro loko, brahmaloko sadevako;

Diṭṭhiṃ te nābhijānāti, gotamassa yasassino.

“This world, the other world, the Brahma-world with its devas—they do not know the view of you, the glorious Gotama.”

1124.

1124.

‘‘Evaṃ abhikkantadassāviṃ, atthi pañhena āgamaṃ;

Kathaṃ lokaṃ avekkhantaṃ, maccurājā na passati’’.

“To you who have such sublime vision, I have come with a question: How should one look upon the world so that the King of Death does not see him?”

1125.

1125.

‘‘Suññato [Pg.448] lokaṃ avekkhassu, mogharāja sadā sato;

Attānudiṭṭhiṃ ūhacca, evaṃ maccutaro siyā;

Evaṃ lokaṃ avekkhantaṃ, maccurājā na passatī’’ti.

“Look upon the world as empty, Mogharāja, ever mindful. Having uprooted the view of self, in this way one may cross beyond death. The King of Death does not see one who looks upon the world in this way.”

Mogharājamāṇavapucchā pannarasamā niṭṭhitā.

The Question of the Youth Mogharāja, the fifteenth, is finished.

16. Piṅgiyamāṇavapucchā

16. The Question of the Youth Piṅgiya

1126.

1126.

‘‘Jiṇṇohamasmi abalo vītavaṇṇo, (iccāyasmā piṅgiyo)Nettā na suddhā savanaṃ na phāsu;

Māhaṃ nassaṃ momuho antarāvaĀcikkha dhammaṃ yamahaṃ vijaññaṃ;

Jātijarāya idha vippahānaṃ’’.

(Thus said the venerable Piṅgiya:) “I am old, feeble, my complexion has faded; my eyes are not clear, my hearing is not good. Let me not perish while still bewildered! Teach me the Dhamma so that I may know the abandonment of birth and old age right here.”

1127.

1127.

‘‘Disvāna rūpesu vihaññamāne, (piṅgiyāti bhagavā)Ruppanti rūpesu janā pamattā;

Tasmā tuvaṃ piṅgiya appamatto,Jahassu rūpaṃ apunabbhavāya’’.

(The Blessed One said to Piṅgiya:) “Seeing people being afflicted because of forms, heedless people are vexed by forms. Therefore, Piṅgiya, be heedful and abandon form for the sake of no future becoming.”

1128.

1128.

‘‘Disā catasso vidisā catasso, uddhaṃ adho dasa disā imāyo;

Na tuyhaṃ adiṭṭhaṃ asutaṃ amutaṃ, atho aviññātaṃ kiñcanamatthi loke;

Ācikkha dhammaṃ yamahaṃ vijaññaṃ, jātijarāya idha vippahānaṃ’’.

“In the four directions, the four intermediate directions, above, and below—in these ten directions, there is nothing in the world whatsoever that is unseen, unheard, unsensed, or uncognized by you. Teach me the Dhamma so that I may know the abandonment of birth and old age right here.”

1129.

1129.

‘‘Taṇhādhipanne manuje pekkhamāno, (piṅgiyāti bhagavā)Santāpajāte jarasā parete;

Tasmā tuvaṃ piṅgiya appamatto, jahassu taṇhaṃ apunabbhavāyā’’ti.

(The Blessed One said to Piṅgiya:) “Observing people overcome by craving, tormented and oppressed by old age; therefore, Piṅgiya, be heedful and abandon craving for the sake of no future becoming.”

Piṅgiyamāṇavapucchā soḷasamā niṭṭhitā.

The Question of the Youth Piṅgiya, the sixteenth, is finished.

Pārāyanatthutigāthā

Verses in Praise of the Pārāyana

Idamavoca [Pg.449] bhagavā magadhesu viharanto pāsāṇake cetiye, paricārakasoḷasānaṃ brāhmaṇānaṃ ajjhiṭṭho puṭṭho puṭṭho pañhaṃ byākāsi. Ekamekassa cepi pañhassa atthamaññāya dhammamaññāya dhammānudhammaṃ paṭipajjeyya, gaccheyyeva jarāmaraṇassa pāraṃ. Pāraṅgamanīyā ime dhammāti, tasmā imassa dhammapariyāyassa pārāyananteva adhivacanaṃ.

The Blessed One said this while dwelling among the Magadhans at the Pāsāṇaka Shrine. Having been requested by the sixteen attendant brahmins, he answered each question as it was asked. If, for even a single question, one understands the meaning and the Dhamma and practices in accordance with the Dhamma, one would surely go beyond old age and death. These dhammas are for going to the Far Shore. Therefore, the designation for this Dhamma exposition is ‘The Way to the Far Shore’ (Pārāyana).

1130.

1130.

Ajito tissametteyyo, puṇṇako atha mettagū;

Dhotako upasīvo ca, nando ca atha hemako.

Ajita, Tissa Metteyya, Puṇṇaka, and Mettagū; Dhotaka and Upasīva, Nanda and also Hemaka.

1131.

1131.

Todeyya-kappā dubhayo, jatukaṇṇī ca paṇḍito;

Bhadrāvudho udayo ca, posālo cāpi brāhmaṇo;

Mogharājā ca medhāvī, piṅgiyo ca mahāisi.

Todeyya and Kappa, both, and Jatukaṇṇī the wise; Bhadrāvudha and Udaya, and the brahmin Posāla also; Mogharāja the intelligent, and Piṅgiya the great sage.

1132.

1132.

Ete buddhaṃ upāgacchuṃ, sampannacaraṇaṃ isiṃ;

Pucchantā nipuṇe pañhe, buddhaseṭṭhaṃ upāgamuṃ.

These brahmins approached the Buddha, the sage perfect in conduct; asking subtle questions, they came to the supreme Buddha.

1133.

1133.

Tesaṃ buddho pabyākāsi, pañhe puṭṭho yathātathaṃ;

Pañhānaṃ veyyākaraṇena, tosesi brāhmaṇe muni.

The Buddha explained to them, when asked, in accordance with reality. By explaining the questions, the sage delighted the brahmins.

1134.

1134.

Te tositā cakkhumatā, buddhenādiccabandhunā;

Brahmacariyamacariṃsu, varapaññassa santike.

Delighted by the One with Vision, the Buddha, kinsman of the Sun, they lived the holy life in the presence of the one of supreme wisdom.

1135.

1135.

Ekamekassa pañhassa, yathā buddhena desitaṃ;

Tathā yo paṭipajjeyya, gacche pāraṃ apārato.

For each single question, as it was taught by the Buddha, whoever would practice accordingly would go from the near shore to the Far Shore.

1136.

1136.

Apārā pāraṃ gaccheyya, bhāvento maggamuttamaṃ;

Maggo so pāraṃ gamanāya, tasmā pārāyanaṃ iti.

From the near shore to the Far Shore they would go, developing the supreme path. That path is for going to the Far Shore, therefore this is called ‘The Way to the Far Shore’ (Pārāyana).

Pārāyanānugītigāthā

Verses in Accordance with the Pārāyana

1137.

1137.

‘‘Pārāyanamanugāyissaṃ, (iccāyasmā piṅgiyo)Yathāddakkhi tathākkhāsi, vimalo bhūrimedhaso;

Nikkāmo nibbano nāgo, kissa hetu musā bhaṇe.

(Thus said the venerable Piṅgiya:) “I will recite in accordance with the Pārāyana. As the Blessed One, the Stainless One of vast wisdom, saw, so he spoke. Desireless, without defilements, an Arahant—for what reason would he speak falsely?”

1138.

1138.

‘‘Pahīnamalamohassa[Pg.450], mānamakkhappahāyino;

Handāhaṃ kittayissāmi, giraṃ vaṇṇūpasañhitaṃ.

Come, I will extol the speech endowed with the excellent qualities of him whose stain of delusion is abandoned, who has cast off conceit and contempt.

1139.

1139.

‘‘Tamonudo buddho samantacakkhu, lokantagū sabbabhavātivatto;

Anāsavo sabbadukkhapahīno, saccavhayo brahme upāsito me.

The Buddha, dispeller of darkness, the one with all-around vision, who has gone to the end of the world, has transcended all existence. Taintless, he has abandoned all suffering. He whose name is Truth—that Buddha, O brahmin, is attended upon by me.

1140.

1140.

‘‘Dijo yathā kubbanakaṃ pahāya, bahupphalaṃ kānanamāvaseyya;

Evaṃ pahaṃ appadasse pahāya, mahodadhiṃ haṃsoriva ajjhapatto.

Just as a bird, having left an inferior grove, might resort to a forest abundant with fruit, so I, having left those of little insight, have reached the great ocean, like a swan.

1141.

1141.

‘‘Yeme pubbe viyākaṃsu, huraṃ gotamasāsanā;

Iccāsi iti bhavissati;

Sabbaṃ taṃ itihitihaṃ, sabbaṃ taṃ takkavaḍḍhanaṃ.

Those who previously made declarations, long before the teaching of Gotama, saying, ‘Thus it was, thus it will be’—all that was mere hearsay, all that was an increase of speculation.

1142.

1142.

‘‘Eko tamanudāsino, jutimā so pabhaṅkaro;

Gotamo bhūripaññāṇo, gotamo bhūrimedhaso.

Sitting alone, he dispels the darkness; he is radiant, the maker of light. Gotama of vast wisdom, Gotama of vast intelligence.

1143.

1143.

‘‘Yo me dhammamadesesi, sandiṭṭhikamakālikaṃ;

Taṇhakkhayamanītikaṃ, yassa natthi upamā kvaci’’.

He who taught me the Dhamma—visible here and now, timeless, the destruction of craving, free from affliction—is one for whom there is no comparison anywhere.

1144.

1144.

‘‘Kiṃnu tamhā vippavasasi, muhuttamapi piṅgiya;

Gotamā bhūripaññāṇā, gotamā bhūrimedhasā.

Why then, Piṅgiya, do you live apart even for a moment from Gotama of vast wisdom, from Gotama of vast intelligence?

1145.

1145.

‘‘Yo te dhammamadesesi, sandiṭṭhikamakālikaṃ;

Taṇhakkhayamanītikaṃ, yassa natthi upamā kvaci’’.

He who taught you the Dhamma—visible here and now, timeless, the destruction of craving, free from affliction—is one for whom there is no comparison anywhere.

1146.

1146.

‘‘Nāhaṃ tamhā vippavasāmi, muhuttamapi brāhmaṇa;

Gotamā bhūripaññāṇā, gotamā bhūrimedhasā.

I do not live apart from him even for a moment, brahmin, from Gotama of vast wisdom, from Gotama of vast intelligence.

1147.

1147.

‘‘Yo me dhammamadesesi, sandiṭṭhikamakālikaṃ;

Taṇhakkhayamanītikaṃ, yassa natthi upamā kvaci.

He who taught me the Dhamma—visible here and now, timeless, the destruction of craving, free from affliction—is one for whom there is no comparison anywhere.

1148.

1148.

‘‘Passāmi [Pg.451] naṃ manasā cakkhunāva, rattindivaṃ brāhmaṇa appamatto;

Namassamāno vivasemi rattiṃ, teneva maññāmi avippavāsaṃ.

I see him with my mind as if with my eye, day and night, O brahmin, being heedful. Paying homage, I spend the night; for that very reason, I consider there is no separation.

1149.

1149.

‘‘Saddhā ca pīti ca mano sati ca, nāpenti me gotamasāsanamhā;

Yaṃ yaṃ disaṃ vajati bhūripañño, sa tena teneva natohamasmi.

Faith and joy, mind and mindfulness, do not depart from Gotama’s teaching. To whatever direction the one of vast wisdom goes, toward that very direction I am inclined.

1150.

1150.

‘‘Jiṇṇassa me dubbalathāmakassa, teneva kāyo na paleti tattha;

Saṃkappayantāya vajāmi niccaṃ, mano hi me brāhmaṇa tena yutto.

Being old and of feeble strength, my body cannot go there. But I always go by way of thought, for my mind, O brahmin, is yoked to him.

1151.

1151.

‘‘Paṅke sayāno pariphandamāno, dīpā dīpaṃ upaplaviṃ ;

Athaddasāsiṃ sambuddhaṃ, oghatiṇṇamanāsavaṃ’’.

Lying in the mire, floundering, I drifted from island to island. Then I saw the Perfectly Enlightened One, who has crossed the flood and is without taints.

1152.

1152.

‘‘Yathā ahū vakkali muttasaddho, bhadrāvudho āḷavi gotamo ca;

Evameva tvampi pamuñcassu saddhaṃ,Gamissasi tvaṃ piṅgiya maccudheyyassa pāraṃ’’.

Just as Vakkali was liberated by faith, and Bhadrāvudha and Āḷavi-Gotama, so too should you let forth your faith. You, Piṅgiya, will go to the far shore of Death’s domain.

1153.

1153.

‘‘Esa bhiyyo pasīdāmi, sutvāna munino vaco;

Vivaṭṭacchado sambuddho, akhilo paṭibhānavā.

Having heard the Sage’s word, I am even more serene. The Perfectly Enlightened One has the veil removed; he is without defect, endowed with ready speech.

1154.

1154.

‘‘Adhideve abhiññāya, sabbaṃ vedi varovaraṃ ;

Pañhānantakaro satthā, kaṅkhīnaṃ paṭijānataṃ.

Having directly known what is beyond the gods, he knows all things, high and low. The Teacher makes an end of questions for those who, being in doubt, acknowledge it.

1155.

1155.

‘‘Asaṃhīraṃ asaṅkuppaṃ, yassa natthi upamā kvaci;

Addhā gamissāmi na mettha kaṅkhā, evaṃ maṃ dhārehi adhimuttacitta’’nti.

To that which is firm, unshakeable, for which there is no comparison anywhere—surely I will go; I have no doubt in this. Thus may you know me as one with a mind resolved.

Pārāyanavaggo pañcamo niṭṭhito.

The Pārāyana Chapter, the fifth, is finished.

Suttuddānaṃ –

Summary of Suttas:

1.

1.

Urago [Pg.452] dhaniyopi ca, khaggavisāṇo kasi ca;

Cundo bhavo punadeva, vasalo ca karaṇīyañca;

Hemavato atha yakkho, vijayasuttaṃ munisuttavaranti.

The Serpent and Dhaniya, the Rhinoceros Horn and the Ploughman; Cunda and Downfall, the Outcast and What Should Be Done; Hemavata and then the Yakkha, the Victory Sutta, and the excellent Muni Sutta.

2.

2.

Paṭhamakaṭṭhavaro varavaggo, dvādasasuttadharo suvibhatto;

Desito cakkhumatā vimalena, suyyati vaggavaro uragoti.

The first excellent chapter, containing twelve well-divided suttas, taught by the One with Vision, the Stainless One—this excellent chapter is known as the Uraga.

3.

3.

Ratanāmagandho hirimaṅgalanāmo, sucilomakapilo ca brāhmaṇadhammo;

Nāvā kiṃsīlauṭṭhahano ca, rāhulo ca punapi vaṅgīso.

Ratana and Āmagandha, Hiri and Maṅgala, Suciloma and Dhammacariya, and the Brāhmaṇadhammika; the Nāvā, Kiṃsīla, and Uṭṭhāna, Rāhula, and then again Vaṅgīsa.

4.

4.

Sammāparibbājanīyopi cettha, dhammikasuttavaro suvibhatto;

Cuddasasuttadharo dutiyamhi, cūḷakavaggavaroti tamāhu.

And here too is the Sammāparibbājaniya, and the excellent Dhammika Sutta, well-divided. Containing fourteen suttas, this second is the chapter they call the excellent Minor Chapter.

5.

5.

Pabbajjapadhānasubhāsitanāmo, pūraḷāso punadeva māgho ca;

Sabhiyaṃ keṇiyameva sallanāmo, vāseṭṭhavaro kālikopi ca.

Pabbajjā, Padhāna, and Subhāsita; Sundarikabhāradvāja and again Māgha; Sabhiya, Sela, and Salla; the excellent Vāseṭṭha and also Kokāliya.

6.

6.

Nālakasuttavaro suvibhatto, taṃ anupassī tathā punadeva;

Dvādasasuttadharo tatiyamhi, suyyati vaggavaro mahānāmo.

The excellent Nālaka Sutta is well-divided, and likewise the Dvayatānupassanā. Containing twelve suttas, this third excellent chapter is known as the Great Chapter.

7.

7.

Kāmaguhaṭṭhakaduṭṭhakanāmā, suddhavaro paramaṭṭhakanāmo;

Jarā mettiyavaro suvibhatto, pasūramāgaṇḍiyā purābhedo.

The Kāma, Guhaṭṭhaka, and Duṭṭhaṭṭhaka Suttas; the excellent Suddhaṭṭhaka and the Paramaṭṭhaka; the Jarā, the excellent Tissa Metteyya, the Pasūra, Māgaṇḍiya, and Purābheda Suttas.

8.

8.

Kalahavivādo [Pg.453] ubho viyuhā ca, tuvaṭakaattadaṇḍasāriputtā;

Soḷasasuttadharo catutthamhi, aṭṭhakavaggavaroti tamāhu.

The Kalahavivāda, both Viyūhas, the Tuvaṭṭaka, Attadaṇḍa, and Sāriputta Suttas; containing sixteen suttas, this fourth they call the excellent Chapter of Eights.

9.

9.

Magadhe janapade ramaṇīye, desavare katapuññanivese;

Pāsāṇakacetiyavare suvibhatte, vasi bhagavā gaṇaseṭṭho.

In the delightful country of Magadha, in an excellent region, a settlement of the meritorious, at the excellent and well-arranged Pāsāṇaka Shrine, dwelt the Blessed One, the chief of the assembly.

10.

10.

Ubhayavāsamāgatiyamhi, dvādasayojaniyā parisāya;

Soḷasabrāhmaṇānaṃ kira puṭṭho, pucchāya soḷasapañhakammiyā;

Nippakāsayi dhammamadāsi.

When they came from their border-dwelling, in an assembly spanning twelve yojanas, he was questioned, it is said, by the sixteen brahmins with their sixteenfold question; he explained its meaning completely and gave them the Dhamma.

11.

11.

Atthapakāsakabyañjanapuṇṇaṃ, dhammamadesesi parakhemajaniyaṃ ;

Lokahitāya jino dvipadaggo, suttavaraṃ bahudhammavicitraṃ;

Sabbakilesapamocanahetuṃ, desayi suttavaraṃ dvipadaggo.

For the welfare of the world, the Victor, foremost of two-footed beings, taught the Dhamma—full of phrasing that illuminates the meaning, leading to supreme security. He taught the excellent discourse, varied with many teachings, the cause for release from all defilements; this excellent discourse the foremost of two-footed beings taught.

12.

12.

Byañjanamatthapadaṃ samayuttaṃ, akkharasaññitaopamagāḷhaṃ;

Lokavicāraṇañāṇapabhaggaṃ, desayi suttavaraṃ dvipadaggo.

Endowed with phrasing and meaning, firm with similes marked by letters, excellent with the radiance of the knowledge that investigates the world, the foremost of two-footed beings taught the excellent discourse.

13.

13.

Rāgamale amalaṃ vimalaggaṃ, dosamale amalaṃ vimalaggaṃ;

Mohamale amalaṃ vimalaggaṃ, lokavicāraṇañāṇapabhaggaṃ;

Desayi suttavaraṃ dvipadaggo.

Stainless from the stain of lust, supremely pure; stainless from the stain of hatred, supremely pure; stainless from the stain of delusion, supremely pure; excellent with the radiance of the knowledge that investigates the world—the foremost of two-footed beings taught the excellent discourse.

14.

14.

Klesamale [Pg.454] amalaṃ vimalaggaṃ, duccaritamale amalaṃ vimalaggaṃ;

Lokavicāraṇañāṇapabhaggaṃ, desayi suttavaraṃ dvipadaggo.

Stainless from the stain of defilements, supremely pure; stainless from the stain of misconduct, supremely pure; excellent with the radiance of the knowledge that investigates the world—the foremost of two-footed beings taught the excellent discourse.

15.

15.

Āsavabandhanayogākilesaṃ, nīvaraṇāni ca tīṇi malāni;

Tassa kilesapamocanahetuṃ, desayi suttavaraṃ dvipadaggo.

For one who possesses the taints, bonds, and yokes, as well as the hindrances and the three stains, the foremost of two-footed beings taught the excellent discourse, the cause for release from that being's defilements.

16.

16.

Nimmalasabbakilesapanūdaṃ, rāgavirāgamanejamasokaṃ;

Santapaṇītasududdasadhammaṃ, desayi suttavaraṃ dvipadaggo.

Stainless, dispelling all defilements; dispassionate, unperturbed, and sorrowless; the Dhamma that is peaceful, sublime, and very difficult to see—the foremost of two-footed beings taught this excellent discourse.

17.

17.

Rāgañca dosakamabhañjitasantaṃ, yonicatuggatipañcaviññāṇaṃ;

Taṇhāratacchadanatāṇalatāpamokkhaṃ, desayi suttavaraṃ dvipadaggo.

The foremost of two-footed beings destroyed lust, hatred, and craving. He taught the excellent discourse, which brings release from the four kinds of birth, the five destinations, the seven stations of consciousness, deep craving, delight-craving, the covering of craving, and the creeper of craving.

18.

18.

Gambhīraduddasasaṇhanipuṇaṃ, paṇḍitavedaniyaṃ nipuṇatthaṃ;

Lokavicāraṇañāṇapabhaggaṃ, desayi suttavaraṃ dvipadaggo.

Deep, hard to see, subtle, and refined; to be understood by the wise, profound in meaning; excellent with the radiance of the knowledge that investigates the world—the foremost of two-footed beings taught the excellent discourse.

19.

19.

Navaṅgakusumamālagīveyyaṃ, indriyajhānavimokkhavibhattaṃ;

Aṭṭhaṅgamaggadharaṃ varayānaṃ, desayi suttavaraṃ dvipadaggo.

A neck ornament from the garland of flowers of the nine-limbed teaching; analyzed by way of the faculties, the jhānas, and the liberations; upholding the eightfold path, the excellent vehicle—the foremost of two-footed beings taught the excellent discourse.

20.

20.

Somupamaṃ [Pg.455] vimalaṃ parisuddhaṃ, aṇṇavamūpamaratanasucittaṃ;

Pupphasamaṃ ravimūpamatejaṃ, desayi suttavaraṃ dvipadaggo.

Like the moon, stainless and perfectly pure; like the ocean, beautifully adorned with gems; like a flower, with a splendor like the sun's—the foremost of two-footed beings taught the excellent discourse.

21.

21.

Khemasivaṃ sukhasītalasantaṃ, maccutatāṇaparaṃ paramatthaṃ;

Tassa sunibbutadassanahetuṃ, desayi suttavaraṃ dvipadaggoti.

Secure, auspicious, pleasant, cool, and peaceful; the supreme shelter from death, the ultimate goal; for the sake of seeing that complete stilling—the foremost of two-footed beings taught this excellent discourse.

Suttanipātapāḷi niṭṭhitā.

The Pāli text of the Sutta Nipāta is concluded.