---
title: "The Anthology of Discourses · Sutta Nipāta"
author: "The Buddha"
translator: "Bhikkhu Sujato"
languages: [pi, en]
shelf: "Pali Canon"
url: https://scriptura.si/works/pali-sutta-nipata/
cite: "The Buddha, tr. Bhikkhu Sujato, The Anthology of Discourses · Sutta Nipāta. Scriptura (scriptura.si), https://scriptura.si/works/pali-sutta-nipata/"
---

# The Anthology of Discourses · Sutta Nipāta

*The Buddha, tr. Bhikkhu Sujato*

Early discourses in verse and prose: the Rhinoceros, Loving-Kindness, the Chapter of Eights and the Way to the Beyond.

> Pali: the Mahāsaṅgīti Tipiṭaka (Buddha Jayanti edition, 2500), from SuttaCentral’s bilara-data, dedicated to the public domain (CC0).

> English: Bhikkhu Sujato, from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). Notes are not included.

> Rows follow the segment numbers the two texts share, gathered into paragraphs; verse keeps its lines.

## Contents

1. [Snp 1.1–1.8](https://scriptura.si/works/pali-sutta-nipata/1.md)
2. [Snp 1.9–2.9](https://scriptura.si/works/pali-sutta-nipata/2.md)
3. [Snp 2.10–3.4](https://scriptura.si/works/pali-sutta-nipata/3.md)
4. [Snp 3.5–3.7](https://scriptura.si/works/pali-sutta-nipata/4.md)
5. [Snp 3.8–3.11](https://scriptura.si/works/pali-sutta-nipata/5.md)
6. [Snp 3.12–4.11](https://scriptura.si/works/pali-sutta-nipata/6.md)
7. [Snp 4.12–5.7](https://scriptura.si/works/pali-sutta-nipata/7.md)
8. [Snp 5.8–5.19](https://scriptura.si/works/pali-sutta-nipata/8.md)

## 1. Snp 1.1–1.8

Source: https://scriptura.si/works/pali-sutta-nipata/1/ · cite a paragraph as https://scriptura.si/works/pali-sutta-nipata/1/#p-N

[¶0] Snp 1.1 · The Serpent

> Pali: Snp 1.1 · Uragasutta

[¶1] When anger surges, they drive it out,
as with medicine a cobra’s spreading venom.
Such a mendicant sheds the near shore and the far,
as a serpent its old worn-out skin.

> Pali: Yo uppatitaṁ vineti kodhaṁ,
Visaṭaṁ sappavisaṁva osadhehi;
So bhikkhu jahāti orapāraṁ,
Urago jiṇṇamivattacaṁ purāṇaṁ.

[¶2] They’ve cut off greed entirely,
like a lotus plucked flower and stalk.
Such a mendicant sheds the near shore and the far,
as a serpent its old worn-out skin.

> Pali: Yo rāgamudacchidā asesaṁ,
Bhisapupphaṁva saroruhaṁ vigayha;
So bhikkhu jahāti orapāraṁ,
Urago jiṇṇamivattacaṁ purāṇaṁ.

[¶3] They’ve cut off craving entirely,
drying up that swift-flowing stream.
Such a mendicant sheds the near shore and the far,
as a serpent its old worn-out skin.

> Pali: Yo taṇhamudacchidā asesaṁ,
Saritaṁ sīghasaraṁ visosayitvā;
So bhikkhu jahāti orapāraṁ,
Urago jiṇṇamivattacaṁ purāṇaṁ.

[¶4] They’ve swept away conceit entirely,
as a fragile bridge of reeds by a great flood.
Such a mendicant sheds the near shore and the far,
as a serpent its old worn-out skin.

> Pali: Yo mānamudabbadhī asesaṁ,
Naḷasetuṁva sudubbalaṁ mahogho;
So bhikkhu jahāti orapāraṁ,
Urago jiṇṇamivattacaṁ purāṇaṁ.

[¶5] In future lives they find no worth,
as an inspector of fig trees finds no flower.
Such a mendicant sheds the near shore and the far,
as a serpent its old worn-out skin.

> Pali: Yo nājjhagamā bhavesu sāraṁ,
Vicinaṁ pupphamivā udumbaresu;
So bhikkhu jahāti orapāraṁ,
Urago jiṇṇamivattacaṁ purāṇaṁ.

[¶6] They hide no anger within,
passed beyond any kind of existence.
Such a mendicant sheds the near shore and the far,
as a serpent its old worn-out skin.

> Pali: Yassantarato na santi kopā,
Itibhavābhavatañca vītivatto;
So bhikkhu jahāti orapāraṁ,
Urago jiṇṇamivattacaṁ purāṇaṁ.

[¶7] Their mental vibrations are cleared away,
internally clipped off entirely.
Such a mendicant sheds the near shore and the far,
as a serpent its old worn-out skin.

> Pali: Yassa vitakkā vidhūpitā,
Ajjhattaṁ suvikappitā asesā;
So bhikkhu jahāti orapāraṁ,
Urago jiṇṇamivattacaṁ purāṇaṁ.

[¶8] They have not run too far nor run back,
but have gone beyond all this proliferation.
Such a mendicant sheds the near shore and the far,
as a serpent its old worn-out skin.

> Pali: Yo nāccasārī na paccasārī,
Sabbaṁ accagamā imaṁ papañcaṁ;
So bhikkhu jahāti orapāraṁ,
Urago jiṇṇamivattacaṁ purāṇaṁ.

[¶9] They have not run too far nor run back,
for they know that nothing in the world <j>is what it seems.
Such a mendicant sheds the near shore and the far,
as a serpent its old worn-out skin.

> Pali: Yo nāccasārī na paccasārī,
Sabbaṁ vitathamidanti ñatva loke;
So bhikkhu jahāti orapāraṁ,
Urago jiṇṇamivattacaṁ purāṇaṁ.

[¶10] They have not run too far nor run back,
knowing nothing is what it seems, free of greed.
Such a mendicant sheds the near shore and the far,
as a serpent its old worn-out skin.

> Pali: Yo nāccasārī na paccasārī,
Sabbaṁ vitathamidanti vītalobho;
So bhikkhu jahāti orapāraṁ,
Urago jiṇṇamivattacaṁ purāṇaṁ.

[¶11] They have not run too far nor run back,
knowing nothing is what it seems, free of lust.
Such a mendicant sheds the near shore and the far,
as a serpent its old worn-out skin.

> Pali: Yo nāccasārī na paccasārī,
Sabbaṁ vitathamidanti vītarāgo;
So bhikkhu jahāti orapāraṁ,
Urago jiṇṇamivattacaṁ purāṇaṁ.

[¶12] They have not run too far nor run back,
knowing nothing is what it seems, free of hate.
Such a mendicant sheds the near shore and the far,
as a serpent its old worn-out skin.

> Pali: Yo nāccasārī na paccasārī,
Sabbaṁ vitathamidanti vītadoso;
So bhikkhu jahāti orapāraṁ,
Urago jiṇṇamivattacaṁ purāṇaṁ.

[¶13] They have not run too far nor run back,
knowing nothing is what it seems, free of delusion.
Such a mendicant sheds the near shore and the far,
as a serpent its old worn-out skin.

> Pali: Yo nāccasārī na paccasārī,
Sabbaṁ vitathamidanti vītamoho;
So bhikkhu jahāti orapāraṁ,
Urago jiṇṇamivattacaṁ purāṇaṁ.

[¶14] They have no underlying tendencies at all,
and are rid of unskillful roots,
Such a mendicant sheds the near shore and the far,
as a serpent its old worn-out skin.

> Pali: Yassānusayā na santi keci,
Mūlā ca akusalā samūhatāse;
So bhikkhu jahāti orapāraṁ,
Urago jiṇṇamivattacaṁ purāṇaṁ.

[¶15] They have nothing born of distress at all
to make them to return to the near shore.
Such a mendicant sheds the near shore and the far,
as a serpent its old worn-out skin.

> Pali: Yassa darathajā na santi keci,
Oraṁ āgamanāya paccayāse;
So bhikkhu jahāti orapāraṁ,
Urago jiṇṇamivattacaṁ purāṇaṁ.

[¶16] No snarl grows in them at all,
that would shackle them to a new life.
Such a mendicant sheds the near shore and the far,
as a serpent its old worn-out skin.

> Pali: Yassa vanathajā na santi keci,
Vinibandhāya bhavāya hetukappā;
So bhikkhu jahāti orapāraṁ,
Urago jiṇṇamivattacaṁ purāṇaṁ.

[¶17] They’ve given up the five hindrances,
untroubled, rid of indecision, free of thorns.
Such a mendicant sheds the near shore and the far,
as a serpent its old worn-out skin.

> Pali: Yo nīvaraṇe pahāya pañca,
Anigho tiṇṇakathaṅkatho visallo;
So bhikkhu jahāti orapāraṁ,
Urago jiṇṇamivattacaṁ purāṇanti.

[¶18] > Pali: Uragasuttaṁ paṭhamaṁ.

[¶19] Snp 1.2 · The Wealthy Rancher

> Pali: Snp 1.2 · Dhaniyasutta

[¶20] “I’ve boiled my rice and drawn my milk,”
said Dhaniya the rancher,
“I stay with my family along the bank of the Mahī.
My hut is roofed, my sacred fire kindled:
so rain forth, heavens, if you wish.”

> Pali: “Pakkodano duddhakhīrohamasmi,
(iti dhaniyo gopo)
Anutīre mahiyā samānavāso;
Channā kuṭi āhito gini,
Atha ce patthayasī pavassa deva”.

[¶21] “I boil not with anger <j>and have drawn out hard-heartedness,”
said the Buddha,
“I stay for one night along the bank of the Mahī.
My hut is wide open, my fire is quenched:
so rain forth, heavens, if you wish.”

> Pali: “Akkodhano vigatakhilohamasmi,
(iti bhagavā)
Anutīre mahiyekarattivāso;
Vivaṭā kuṭi nibbuto gini,
Atha ce patthayasī pavassa deva”.

[¶22] “No gadflies or mosquitoes are found,”
said Dhaniya,
“cows graze on the lush meadow grass.
They get by even when the rain comes:
so rain forth, heavens, if you wish.”

> Pali: “Andhakamakasā na vijjare,
(iti dhaniyo gopo)
Kacche rūḷhatiṇe caranti gāvo;
Vuṭṭhimpi saheyyumāgataṁ,
Atha ce patthayasī pavassa deva”.

[¶23] “I bound a raft and prepared it well,”
said the Buddha,
“and with it I crossed over, went to the far shore, <j>and dispelled the flood.
Now I have no need for a raft:
so rain forth, heavens, if you wish.”

> Pali: “Baddhāsi bhisī susaṅkhatā,
(iti bhagavā)
Tiṇṇo pāragato vineyya oghaṁ;
Attho bhisiyā na vijjati,
Atha ce patthayasī pavassa deva”.

[¶24] “My wife is obedient, not wanton,”
said Dhaniya,
“long have we lived together happily.
I hear nothing bad about her:
so rain forth, heavens, if you wish.”

> Pali: “Gopī mama assavā alolā,
(iti dhaniyo gopo)
Dīgharattaṁ saṁvāsiyā manāpā;
Tassā na suṇāmi kiñci pāpaṁ,
Atha ce patthayasī pavassa deva”.

[¶25] “My mind is obedient and freed,”
said the Buddha,
“long nurtured and well-tamed.
Nothing bad is found in me:
so rain forth, heavens, if you wish.”

> Pali: “Cittaṁ mama assavaṁ vimuttaṁ,
(iti bhagavā)
Dīgharattaṁ paribhāvitaṁ sudantaṁ;
Pāpaṁ pana me na vijjati,
Atha ce patthayasī pavassa deva”.

[¶26] “I am self-employed,”
said Dhaniya,
“and my healthy children likewise.
I hear nothing bad about them:
so rain forth, heavens, if you wish.”

> Pali: “Attavetanabhatohamasmi,
(iti dhaniyo gopo)
Puttā ca me samāniyā arogā;
Tesaṁ na suṇāmi kiñci pāpaṁ,
Atha ce patthayasī pavassa deva”.

[¶27] “I am no one’s lackey,”
said the Buddha,
“with what I have earned I wander the world.
I have no need for wages:
so rain forth, heavens, if you wish.”

> Pali: “Nāhaṁ bhatakosmi kassaci,
(iti bhagavā)
Nibbiṭṭhena carāmi sabbaloke;
Attho bhatiyā na vijjati,
Atha ce patthayasī pavassa deva”.

[¶28] “I have heifers and sucklings,”
said Dhaniya,
“cows in calf and breeding cows.
I’ve also got a bull, captain of the herd here:
so rain forth, heavens, if you wish.”

> Pali: “Atthi vasā atthi dhenupā,
(iti dhaniyo gopo)
Godharaṇiyo paveṇiyopi atthi;
Usabhopi gavampatīdha atthi,
Atha ce patthayasī pavassa deva”.

[¶29] “I have no heifers or sucklings,”
said the Buddha,
“no cows in calf or breeding cows.
I haven’t got a bull, captain of the herd here:
so rain forth, heavens, if you wish.”

> Pali: “Natthi vasā natthi dhenupā,
(iti bhagavā)
Godharaṇiyo paveṇiyopi natthi;
Usabhopi gavampatīdha natthi,
Atha ce patthayasī pavassa deva”.

[¶30] “The stakes are driven in, unshakable,”
said Dhaniya,
“The grass halters are new and well-woven,
not even the sucklings can break them:
so rain forth, heavens, if you wish.”

> Pali: “Khilā nikhātā asampavedhī,
(iti dhaniyo gopo)
Dāmā muñjamayā navā susaṇṭhānā;
Na hi sakkhinti dhenupāpi chettuṁ,
Atha ce patthayasī pavassa deva”.

[¶31] “Like a bull I broke the bonds,”
said the Buddha,
“like an elephant I snapped the vine.
I will never lie in a womb again:
so rain forth, heavens, if you wish.”

> Pali: “Usabhoriva chetva bandhanāni,
(iti bhagavā)
Nāgo pūtilataṁva dālayitvā;
Nāhaṁ punupessaṁ gabbhaseyyaṁ,
Atha ce patthayasī pavassa deva”.

[¶32] Right then a vast cloud rained forth,
soaking the uplands and valleys.
Hearing the heavens rain down,
Dhaniya said this:

> Pali: Ninnañca thalañca pūrayanto,
Mahāmegho pavassi tāvadeva;
Sutvā devassa vassato,
Imamatthaṁ dhaniyo abhāsatha.

[¶33] “It is no small gain for us
that we have seen the Buddha.
We come to you for refuge, Clear-eyed One.
O great sage, please be our Teacher.

> Pali: “Lābhā vata no anappakā,
Ye mayaṁ bhagavantaṁ addasāma;
Saraṇaṁ taṁ upema cakkhuma,
Satthā no hohi tuvaṁ mahāmuni.

[¶34] My wife and I, obedient,
shall lead the spiritual life under the Holy One.
Gone beyond birth and death,
we shall make an end of suffering.”

> Pali: Gopī ca ahañca assavā,
Brahmacariyaṁ sugate carāmase;
Jātimaraṇassa pāragū,
Dukkhassantakarā bhavāmase”.

[¶35] “Children bring you delight!”
said Māra the Wicked,
“Cattle also bring you delight!
For attachments are a man’s delight;
without attachments there’s no delight.”

> Pali: “Nandati puttehi puttimā,
(iti māro pāpimā)
Gomā gohi tatheva nandati;
Upadhī hi narassa nandanā,
Na hi so nandati yo nirūpadhi”.

[¶36] “Your children bring you sorrow,”
said the Buddha,
“Your cattle also bring you sorrow.
For attachments are a man’s sorrow;
without attachments there are no sorrows.”

> Pali: “Socati puttehi puttimā,
(iti bhagavā)
Gomā gohi tatheva socati;
Upadhī hi narassa socanā,
Na hi so socati yo nirūpadhī”ti.

[¶37] > Pali: Dhaniyasuttaṁ dutiyaṁ.

[¶38] Snp 1.3 · The Horned Rhino

> Pali: Snp 1.3 · Khaggavisāṇasutta

[¶39] When you’ve laid down violence toward all creatures,
not harming even a single one,
don’t wish for a child, let alone a companion:
live alone like a horned rhino.

> Pali: “Sabbesu bhūtesu nidhāya daṇḍaṁ,
Aviheṭhayaṁ aññatarampi tesaṁ;
Na puttamiccheyya kuto sahāyaṁ,
Eko care khaggavisāṇakappo”.

[¶40] Those with close relationships have affection,
following which this pain arises.
Seeing this danger born of affection,
live alone like a horned rhino.

> Pali: “Saṁsaggajātassa bhavanti snehā,
Snehanvayaṁ dukkhamidaṁ pahoti;
Ādīnavaṁ snehajaṁ pekkhamāno,
Eko care khaggavisāṇakappo”.

[¶41] When feelings for friends and loved ones
are tied up in selfish love, you miss out on the goal.
Seeing this peril in intimacy,
live alone like a horned rhino.

> Pali: “Mitte suhajje anukampamāno,
Hāpeti atthaṁ paṭibaddhacitto;
Etaṁ bhayaṁ santhave pekkhamāno,
Eko care khaggavisāṇakappo”.

[¶42] As a spreading bamboo gets entangled,
so does concern for partners and children.
Like a bamboo shoot unobstructed,
live alone like a horned rhino.

> Pali: “Vaṁso visālova yathā visatto,
Puttesu dāresu ca yā apekkhā;
Vaṁsakkaḷīrova asajjamāno,
Eko care khaggavisāṇakappo”.

[¶43] As a wild deer loose in the forest
grazes wherever it wants,
a smart person looking for freedom would
live alone like a horned rhino.

> Pali: “Migo araññamhi yathā abaddho,
Yenicchakaṁ gacchati gocarāya;
Viññū naro seritaṁ pekkhamāno,
Eko care khaggavisāṇakappo”.

[¶44] When among friends, whether staying in place
or going on a journey, you’re always on call.
Looking for the uncoveted freedom,
live alone like a horned rhino.

> Pali: “Āmantanā hoti sahāyamajjhe,
Vāse ṭhāne gamane cārikāya;
Anabhijjhitaṁ seritaṁ pekkhamāno,
Eko care khaggavisāṇakappo”.

[¶45] Among friends you have fun and games,
and for children you are full of fondness.
Though loathe to depart from those you hold dear,
live alone like a horned rhino.

> Pali: “Khiḍḍā ratī hoti sahāyamajjhe,
Puttesu ca vipulaṁ hoti pemaṁ;
Piyavippayogaṁ vijigucchamāno,
Eko care khaggavisāṇakappo”.

[¶46] At ease in any quarter, unresisting,
content with whatever comes your way;
prevailing over adversities, dauntless,
live alone like a horned rhino.

> Pali: “Cātuddiso appaṭigho ca hoti,
Santussamāno itarītarena;
Parissayānaṁ sahitā achambhī,
Eko care khaggavisāṇakappo”.

[¶47] Even some renunciates are hard to please,
as are some layfolk dwelling at home.
Don’t worry about others’ children,
live alone like a horned rhino.

> Pali: “Dussaṅgahā pabbajitāpi eke,
Atho gahaṭṭhā gharamāvasantā;
Appossukko paraputtesu hutvā,
Eko care khaggavisāṇakappo”.

[¶48] Having shed the marks of the home life,
like the fallen leaves of the Shady Orchid Tree;
having cut the bonds of the home life, a hero would
live alone like a horned rhino.

> Pali: “Oropayitvā gihibyañjanāni,
Sañchinnapatto yathā koviḷāro;
Chetvāna vīro gihibandhanāni,
Eko care khaggavisāṇakappo”.

[¶49] If you find an alert companion,
an attentive friend to live happily together,
then, overcoming all adversities,
wander with them, joyful and mindful.

> Pali: “Sace labhetha nipakaṁ sahāyaṁ,
Saddhiṁ caraṁ sādhuvihāridhīraṁ;
Abhibhuyya sabbāni parissayāni,
Careyya tenattamano satīmā”.

[¶50] If you find no alert companion,
an attentive friend to live happily together,
then, like a king who flees his conquered realm,
wander alone like a tusker in the wilds.

> Pali: “No ce labhetha nipakaṁ sahāyaṁ,
Saddhiṁ caraṁ sādhuvihāridhīraṁ;
Rājāva raṭṭhaṁ vijitaṁ pahāya,
Eko care mātaṅgaraññeva nāgo”.

[¶51] Clearly we praise the blessing of a friend,
it’s good to be with friends your equal or better.
But failing to find them, eating blamelessly,
live alone like a horned rhino.

> Pali: “Addhā pasaṁsāma sahāyasampadaṁ,
Seṭṭhā samā sevitabbā sahāyā;
Ete aladdhā anavajjabhojī,
Eko care khaggavisāṇakappo”.

[¶52] Though made of shining gold, <j>well-finished by a smith,
when two bracelets share the same arm
they clash up against each other. Seeing this,
live alone like a horned rhino.

> Pali: “Disvā suvaṇṇassa pabhassarāni,
Kammāraputtena suniṭṭhitāni;
Saṅghaṭṭamānāni duve bhujasmiṁ,
Eko care khaggavisāṇakappo”.

[¶53] Thinking, “So too, if I had a partner,
there’d be flattery or curses.”
Seeing this peril in the future,
live alone like a horned rhino.

> Pali: “Evaṁ dutīyena sahā mamassa,
Vācābhilāpo abhisajjanā vā;
Etaṁ bhayaṁ āyatiṁ pekkhamāno,
Eko care khaggavisāṇakappo”.

[¶54] Sensual pleasures are diverse, sweet, delightful;
appearing in disguise they disturb the mind.
Seeing danger in sensual stimulations,
live alone like a horned rhino.

> Pali: “Kāmā hi citrā madhurā manoramā,
Virūparūpena mathenti cittaṁ;
Ādīnavaṁ kāmaguṇesu disvā,
Eko care khaggavisāṇakappo”.

[¶55] This is a calamity, a boil, a disaster,
an illness, a dart, and a danger for me.
Seeing this peril in sensuality,
live alone like a horned rhino.

> Pali: “Ītī ca gaṇḍo ca upaddavo ca,
Rogo ca sallañca bhayañca metaṁ;
Etaṁ bhayaṁ kāmaguṇesu disvā,
Eko care khaggavisāṇakappo”.

[¶56] Heat and cold, hunger and thirst,
wind and sun, flies and reptiles:
having put up with all these things,
live alone like a horned rhino.

> Pali: “Sītañca uṇhañca khudaṁ pipāsaṁ,
Vātātape ḍaṁsasarīsape ca;
Sabbānipetāni abhisambhavitvā,
Eko care khaggavisāṇakappo”.

[¶57] As a full-grown elephant, lotus-fond, magnificent,
forsaking the herd,
stays as it pleases in the forest,
live alone like a horned rhino.

> Pali: “Nāgova yūthāni vivajjayitvā,
Sañjātakhandho padumī uḷāro;
Yathābhirantaṁ viharaṁ araññe,
Eko care khaggavisāṇakappo”.

[¶58] It’s impossible for one who delights in company
to experience even temporary freedom.
Heeding the speech of the Kinsman of the Sun,
live alone like a horned rhino.

> Pali: “Aṭṭhānataṁ saṅgaṇikāratassa,
Yaṁ phassaye sāmayikaṁ vimuttiṁ;
Ādiccabandhussa vaco nisamma,
Eko care khaggavisāṇakappo”.

[¶59] Thinking, “I have left twisted views behind,
reached the sure way, and gained the path;
I’ve given rise to knowledge, <j>and need no one to guide me”,
live alone like a horned rhino.

> Pali: “Diṭṭhīvisūkāni upātivatto,
Patto niyāmaṁ paṭiladdhamaggo;
Uppannañāṇomhi anaññaneyyo,
Eko care khaggavisāṇakappo”.

[¶60] No greed, no guile, no thirst, no slur,
dross and delusion is smelted off;
free of hoping for anything in the world,
live alone like a horned rhino.

> Pali: “Nillolupo nikkuho nippipāso,
Nimmakkho niddhantakasāvamoho;
Nirāsayo sabbaloke bhavitvā,
Eko care khaggavisāṇakappo”.

[¶61] Avoid a wicked companion,
blind to the good, habitually immoral.
Don’t befriend the heedless and the hankering, but
live alone like a horned rhino.

> Pali: “Pāpaṁ sahāyaṁ parivajjayetha,
Anatthadassiṁ visame niviṭṭhaṁ;
Sayaṁ na seve pasutaṁ pamattaṁ,
Eko care khaggavisāṇakappo”.

[¶62] Spend time with the learned <j>who have memorized the teachings,
an eloquent and uplifting friend.
When you understand the meanings <j>and have dispelled doubt,
live alone like a horned rhino.

> Pali: “Bahussutaṁ dhammadharaṁ bhajetha,
Mittaṁ uḷāraṁ paṭibhānavantaṁ;
Aññāya atthāni vineyya kaṅkhaṁ,
Eko care khaggavisāṇakappo”.

[¶63] When you realize that worldly fun and games
and pleasure are inadequate, <j>unconcerned with them,
as one unadorned, a speaker of truth,
live alone like a horned rhino.

> Pali: “Khiḍḍaṁ ratiṁ kāmasukhañca loke,
Analaṅkaritvā anapekkhamāno;
Vibhūsanaṭṭhānā virato saccavādī,
Eko care khaggavisāṇakappo”.

[¶64] Children, partner, father, mother,
wealth and grain and relatives:
having given up sensual pleasures to this extent,
live alone like a horned rhino.

> Pali: “Puttañca dāraṁ pitarañca mātaraṁ,
Dhanāni dhaññāni ca bandhavāni;
Hitvāna kāmāni yathodhikāni,
Eko care khaggavisāṇakappo”.

[¶65] “This is a chain. Here there’s hardly any happiness,
little gratification, and it’s full of drawbacks.
It’s a hook.” Knowing this, a thoughtful person would
live alone like a horned rhino.

> Pali: “Saṅgo eso parittamettha sokhyaṁ,
Appassādo dukkhamettha bhiyyo;
Gaḷo eso iti ñatvā matīmā,
Eko care khaggavisāṇakappo”.

[¶66] Having burst apart the fetters,
like a fish that tears the net and swims free,
or a fire not returning to ground it has burned,
live alone like a horned rhino.

> Pali: “Sandālayitvāna saṁyojanāni,
Jālaṁva bhetvā salilambucārī;
Aggīva daḍḍhaṁ anivattamāno,
Eko care khaggavisāṇakappo”.

[¶67] Eyes downcast, not footloose,
senses guarded, mind protected,
not festering or burning with desire,
live alone like a horned rhino.

> Pali: “Okkhittacakkhu na ca pādalolo,
Guttindriyo rakkhitamānasāno;
Anavassuto apariḍayhamāno,
Eko care khaggavisāṇakappo”.

[¶68] Having shed the marks of the home life,
like the fallen leaves of the Orchid Tree,
and gone forth in the ocher robe,
live alone like a horned rhino.

> Pali: “Ohārayitvā gihibyañjanāni,
Sañchannapatto yathā pārichatto;
Kāsāyavattho abhinikkhamitvā,
Eko care khaggavisāṇakappo”.

[¶69] Not wanton, nor rousing greed for tastes,
providing for no other, <j>wandering indiscriminately for alms,
not attached to this family or that,
live alone like a horned rhino.

> Pali: “Rasesu gedhaṁ akaraṁ alolo,
Anaññaposī sapadānacārī;
Kule kule appaṭibaddhacitto,
Eko care khaggavisāṇakappo”.

[¶70] When you’ve given up five mental obstacles,
and cast aside all corruptions,
and cut off affection and hate, being independent,
live alone like a horned rhino.

> Pali: “Pahāya pañcāvaraṇāni cetaso,
Upakkilese byapanujja sabbe;
Anissito chetva sinehadosaṁ,
Eko care khaggavisāṇakappo”.

[¶71] When you’ve put pleasure and pain behind you,
and former happiness and sadness,
and gained equanimity serene and pure,
live alone like a horned rhino.

> Pali: “Vipiṭṭhikatvāna sukhaṁ dukhañca,
Pubbeva ca somanassadomanassaṁ;
Laddhānupekkhaṁ samathaṁ visuddhaṁ,
Eko care khaggavisāṇakappo”.

[¶72] With energy roused to reach the ultimate goal,
not sluggish in mind or lazy,
vigorous, strong and powerful,
live alone like a horned rhino.

> Pali: “Āraddhaviriyo paramatthapattiyā,
Alīnacitto akusītavutti;
Daḷhanikkamo thāmabalūpapanno,
Eko care khaggavisāṇakappo”.

[¶73] Not neglecting retreat and absorption,
always living in line with the teaching,
comprehending the danger in rebirths,
live alone like a horned rhino.

> Pali: “Paṭisallānaṁ jhānamariñcamāno,
Dhammesu niccaṁ anudhammacārī;
Ādīnavaṁ sammasitā bhavesu,
Eko care khaggavisāṇakappo”.

[¶74] One whose aim is the ending of craving—
diligent, clever, learned, mindful, resolute—
who has appraised the teaching and is assured, destined for awakening, should
live alone like a horned rhino.

> Pali: “Taṇhakkhayaṁ patthayamappamatto,
Aneḷamūgo sutavā satīmā;
Saṅkhātadhammo niyato padhānavā,
Eko care khaggavisāṇakappo”.

[¶75] Like a lion not startled by sounds,
like wind not caught in a net,
like water not sticking to a lotus,
live alone like a horned rhino.

> Pali: “Sīhova saddesu asantasanto,
Vātova jālamhi asajjamāno;
Padumaṁva toyena alippamāno,
Eko care khaggavisāṇakappo”.

[¶76] Like the fierce-fanged lion, king of beasts,
who wanders as conqueror and victor,
you should frequent remote lodgings, and
live alone like a horned rhino.

> Pali: “Sīho yathā dāṭhabalī pasayha,
Rājā migānaṁ abhibhuyya cārī;
Sevetha pantāni senāsanāni,
Eko care khaggavisāṇakappo”.

[¶77] In time, cultivate freedom through
love, compassion, rejoicing, and equanimity.
Not upset by anything in the world,
live alone like a horned rhino.

> Pali: “Mettaṁ upekkhaṁ karuṇaṁ vimuttiṁ,
Āsevamāno muditañca kāle;
Sabbena lokena avirujjhamāno,
Eko care khaggavisāṇakappo”.

[¶78] Having given up greed, hate, and delusion,
having burst apart the fetters,
unafraid at the end of life,
live alone like a horned rhino.

> Pali: “Rāgañca dosañca pahāya mohaṁ,
Sandālayitvāna saṁyojanāni;
Asantasaṁ jīvitasaṅkhayamhi,
Eko care khaggavisāṇakappo”.

[¶79] They befriend you and serve you for their own sake;
these days it’s hard to find friends <j>lacking ulterior motive.
Impure folk cleverly profit themselves—
live alone like a horned rhino.

> Pali: “Bhajanti sevanti ca kāraṇatthā,
Nikkāraṇā dullabhā ajja mittā;
Attaṭṭhapaññā asucī manussā,
Eko care khaggavisāṇakappo”.

[¶80] > Pali: Khaggavisāṇasuttaṁ tatiyaṁ.

[¶81] Snp 1.4 · With Bhāradvāja the Farmer

> Pali: Snp 1.4 · Kasibhāradvājasutta

[¶82] So I have heard. At one time the Buddha was staying in the land of the Magadhans in the Southern Hills near the brahmin village of Ekanāḷa. Now at that time the brahmin Bhāradvāja the Farmer had harnessed around five hundred plows, it being the season for sowing. Then the Buddha robed up in the morning and, taking his bowl and robe, went to where Bhāradvāja the Farmer was working. Now at that time Bhāradvāja the Farmer was distributing food. Then the Buddha went to where the distribution was taking place and stood to one side.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā magadhesu viharati dakkhiṇāgirismiṁ ekanāḷāyaṁ brāhmaṇagāme. Tena kho pana samayena kasibhāradvājassa brāhmaṇassa pañcamattāni naṅgalasatāni payuttāni honti vappakāle. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena kasibhāradvājassa brāhmaṇassa kammanto tenupasaṅkami. Tena kho pana samayena kasibhāradvājassa brāhmaṇassa parivesanā vattati. Atha kho bhagavā yena parivesanā tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi.

[¶83] Bhāradvāja the Farmer saw him standing for alms and said to him, “I plough and sow, ascetic, and then I eat. You too should plough and sow, then you may eat.”

> Pali: Addasā kho kasibhāradvājo brāhmaṇo bhagavantaṁ piṇḍāya ṭhitaṁ. Disvāna bhagavantaṁ etadavoca: “ahaṁ kho, samaṇa, kasāmi ca vapāmi ca; kasitvā ca vapitvā ca bhuñjāmi. Tvampi, samaṇa, kasassu ca vapassu ca; kasitvā ca vapitvā ca bhuñjassū”ti.

[¶84] “I too plough and sow, brahmin, and then I eat.” “I don’t see the worthy Gotama with a yoke or plow or plowshare or goad or oxen, yet he says: ‘I too plough and sow, brahmin, and then I eat.’”

> Pali: “Ahampi kho, brāhmaṇa, kasāmi ca vapāmi ca; kasitvā ca vapitvā ca bhuñjāmī”ti. “Na kho pana mayaṁ passāma bhoto gotamassa yugaṁ vā naṅgalaṁ vā phālaṁ vā pācanaṁ vā balībadde vā. Atha ca pana bhavaṁ gotamo evamāha: ‘ahampi kho, brāhmaṇa, kasāmi ca vapāmi ca; kasitvā ca vapitvā ca bhuñjāmī’”ti.

[¶85] Then Bhāradvāja the Farmer addressed the Buddha in verse:

> Pali: Atha kho kasibhāradvājo brāhmaṇo bhagavantaṁ gāthāya ajjhabhāsi:

[¶86] “You claim to be a farmer,
but I don’t see you farming.
Tell me your farming when asked,
so I can recognize your farming.”

> Pali: “Kassako paṭijānāsi,
na ca passāma te kasiṁ;
Kasiṁ no pucchito brūhi,
yathā jānemu te kasiṁ”.

[¶87] “Faith is my seed, fervor my rain,
and wisdom is my yoke and plough.
Conscience is my draft-pole, mind my strap,
mindfulness my plowshare and goad.

> Pali: “Saddhā bījaṁ tapo vuṭṭhi,
paññā me yuganaṅgalaṁ;
Hirī īsā mano yottaṁ,
sati me phālapācanaṁ.

[¶88] Guarded in body and speech,
I restrict my intake of food.
I use truth as my scythe,
and gentleness is my release.

> Pali: Kāyagutto vacīgutto,
āhāre udare yato;
Saccaṁ karomi niddānaṁ,
soraccaṁ me pamocanaṁ.

[¶89] Energy is my harnessed beast,
transporting me to sanctuary from the yoke.
Without turning back, it goes
to where there is no sorrow.

> Pali: Vīriyaṁ me dhuradhorayhaṁ,
yogakkhemādhivāhanaṁ;
Gacchati anivattantaṁ,
yattha gantvā na socati.

[¶90] That’s how to do the farming
that has freedom from death as its fruit.
When you finish this farming
you’re released from all suffering.”

> Pali: Evamesā kasī kaṭṭhā,
Sā hoti amatapphalā;
Etaṁ kasiṁ kasitvāna,
Sabbadukkhā pamuccatī”ti.

[¶91] Then Bhāradvāja the Farmer poured milk-rice in a large bronze cup and presented it to the Buddha: “May the worthy Gotama eat the milk-rice! The worthy one is a farmer. For the worthy Gotama does the farming that has freedom from death as its fruit.”

> Pali: Atha kho kasibhāradvājo brāhmaṇo mahatiyā kaṁsapātiyā pāyasaṁ vaḍḍhetvā bhagavato upanāmesi: “bhuñjatu bhavaṁ gotamo pāyasaṁ. Kassako bhavaṁ; yañhi bhavaṁ gotamo amatapphalaṁ kasiṁ kasatī”ti.

[¶92] “Food enchanted by a verse isn’t fit for me to eat.
That’s not the principle of those who see, brahmin.
The Buddhas cast aside things enchanted with verses.
Since there is such a principle, brahmin, <j>that’s how they live.

> Pali: “Gāthābhigītaṁ me abhojaneyyaṁ,
Sampassataṁ brāhmaṇa nesa dhammo;
Gāthābhigītaṁ panudanti buddhā,
Dhamme satī brāhmaṇa vuttiresā.

[¶93] Serve with other food and drink
the consummate one, the great seer,
with defilements ended and remorse stilled.
For he is the field for the seeker of merit.”

> Pali: Aññena ca kevalinaṁ mahesiṁ,
Khīṇāsavaṁ kukkuccavūpasantaṁ;
Annena pānena upaṭṭhahassu,
Khettaṁ hi taṁ puññapekkhassa hotī”ti.

[¶94] “Then, worthy Gotama, to whom should I give the milk-rice?” “Brahmin, I don’t see anyone in this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—who can properly digest this milk-rice, except the Realized One or one of his disciples. Well then, brahmin, throw out the milk-rice where there is little that grows, or drop it into water that has no living creatures.”

> Pali: “Atha kassa cāhaṁ, bho gotama, imaṁ pāyasaṁ dammī”ti? “Na khvāhaṁ taṁ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yassa so pāyaso bhutto sammā pariṇāmaṁ gaccheyya, aññatra tathāgatassa vā tathāgatasāvakassa vā. Tena hi tvaṁ, brāhmaṇa, taṁ pāyasaṁ appaharite vā chaḍḍehi appāṇake vā udake opilāpehī”ti.

[¶95] So Bhāradvāja the Farmer dropped the milk-rice in water that had no living creatures. And when the milk-rice was placed in the water, it sizzled and hissed, steaming and fuming. Suppose there was an iron cauldron that had been heated all day. If you placed it in the water, it would sizzle and hiss, steaming and fuming. In the same way, when the milk-rice was placed in the water, it sizzled and hissed, steaming and fuming.

> Pali: Atha kho kasibhāradvājo brāhmaṇo taṁ pāyasaṁ appāṇake udake opilāpesi. Atha kho so pāyaso udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati. Seyyathāpi nāma phālo divasaṁ santatto udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati; evamevaṁ so pāyaso udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati.

[¶96] Then Bhāradvāja the Farmer, shocked and awestruck, went up to the Buddha, bowed down with his head to the Buddha’s feet, and said, “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. May I receive the going forth, the ordination in the worthy Gotama’s presence?”

> Pali: Atha kho kasibhāradvājo brāhmaṇo saṁviggo lomahaṭṭhajāto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya, ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca, labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti.

[¶97] And Bhāradvāja the Farmer received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Bhāradvāja, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Bhāradvāja became one of the perfected.

> Pali: Alattha kho kasibhāradvājo brāhmaṇo bhagavato santike pabbajjaṁ, alattha upasampadaṁ. Acirūpasampanno kho panāyasmā bhāradvājo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā bhāradvājo arahataṁ ahosīti.

[¶98] > Pali: Kasibhāradvājasuttaṁ catutthaṁ.

[¶99] Snp 1.5 · With Cunda

> Pali: Snp 1.5 · Cundasutta

[¶100] “I ask the sage abounding in wisdom,”
said Cunda the smith,
“the Buddha, master of the teaching, free of craving,
best of men, excellent charioteer, please tell me this:
how many ascetics are there in the world?”

> Pali: “Pucchāmi muniṁ pahūtapaññaṁ,
(iti cundo kammāraputto)
Buddhaṁ dhammassāmiṁ vītataṇhaṁ;
Dvipaduttamaṁ sārathīnaṁ pavaraṁ,
Kati loke samaṇā tadiṅgha brūhi”.

[¶101] “There are four ascetics, not a fifth.”
said the Buddha to Cunda,
“Being asked to bear witness, <j>I will explain them to you:
the path-victor, the path-teacher,
the path-liver, and the path-wrecker.”

> Pali: “Caturo samaṇā na pañcamatthi,
(cundāti bhagavā)
Te te āvikaromi sakkhipuṭṭho;
Maggajino maggadesako ca,
Magge jīvati yo ca maggadūsī”.

[¶102] “Who is a path-victor according to the Buddhas?”
said Cunda the smith,
“and how is one an unequaled explainer of the path?
Tell me when asked about one who lives the path,
then declare the path-wrecker.”

> Pali: “Kaṁ maggajinaṁ vadanti buddhā,
(iti cundo kammāraputto)
Maggakkhāyī kathaṁ atulyo hoti;
Magge jīvati me brūhi puṭṭho,
Atha me āvikarohi maggadūsiṁ”.

[¶103] “Rid of indecision, free of thorns,
delighting in extinguishment, not fawning,
a guide for the world with its gods.
The Buddhas say one such is victor of the path.

> Pali: “Yo tiṇṇakathaṅkatho visallo,
Nibbānābhirato anānugiddho;
Lokassa sadevakassa netā,
Tādiṁ maggajinaṁ vadanti buddhā.

[¶104] Knowing the ultimate as ultimate,
they explain and analyze the teaching right here.
That sage unstirred, with doubt cut off,
is the second mendicant, I say, the teacher of the path.

> Pali: Paramaṁ paramanti yodha ñatvā,
Akkhāti vibhajate idheva dhammaṁ;
Taṁ kaṅkhachidaṁ muniṁ anejaṁ,
Dutiyaṁ bhikkhunamāhu maggadesiṁ.

[¶105] Living restrained and mindful on the path
of the well-taught passage of teaching,
cultivating blameless states,
is the third mendicant, I say, the path-liver.

> Pali: Yo dhammapade sudesite,
Magge jīvati saññato satīmā;
Anavajjapadāni sevamāno,
Tatiyaṁ bhikkhunamāhu maggajīviṁ.

[¶106] Dressed like one true to their vows,
pushy, rude, a corrupter of families,
devious, unrestrained, chaff,
the path-wrecker’s life is a sham.

> Pali: Chadanaṁ katvāna subbatānaṁ,
Pakkhandī kuladūsako pagabbho;
Māyāvī asaññato palāpo,
Patirūpena caraṁ sa maggadūsī.

[¶107] A layperson who gets this,
a learned, wise noble disciple,
knows that ‘They are not all like that one’.
So when they see them they don’t lose their faith.
For how could one equate them—
the corrupt with the uncorrupt, <j>the pure with the impure?”

> Pali: Ete ca paṭivijjhi yo gahaṭṭho,
Sutavā ariyasāvako sapañño;
Sabbe netādisāti ñatvā,
Iti disvā na hāpeti tassa saddhā;
Kathaṁ hi duṭṭhena asampaduṭṭhaṁ,
Suddhaṁ asuddhena samaṁ kareyyā”ti.

[¶108] > Pali: Cundasuttaṁ pañcamaṁ.

[¶109] Snp 1.6 · Downfalls

> Pali: Snp 1.6 · Parābhavasutta

[¶110] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. Standing to one side, that deity addressed the Buddha in verse:

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā bhagavantaṁ gāthāya ajjhabhāsi:

[¶111] “We ask Gotama
about a man’s downfall.
We have come to ask you, sir:
what leads to downfall?”

> Pali: “Parābhavantaṁ purisaṁ,
mayaṁ pucchāma gotama;
Bhavantaṁ puṭṭhumāgamma,
kiṁ parābhavato mukhaṁ”.

[¶112] “It’s easy to understand success,
understanding downfall is just as easy.
One who loves the teaching succeeds,
but a hater of the teaching meets their downfall.”

> Pali: “Suvijāno bhavaṁ hoti,
suvijāno parābhavo;
Dhammakāmo bhavaṁ hoti,
dhammadessī parābhavo”.

[¶113] “We understand what you’re saying,
this is the first downfall.
Tell us the second, Blessed One:
what leads to downfall?”

> Pali: “Iti hetaṁ vijānāma,
paṭhamo so parābhavo;
Dutiyaṁ bhagavā brūhi,
kiṁ parābhavato mukhaṁ”.

[¶114] “The bad are dear to him,
he has no love for the good.
He believes the teaching of the bad;
and that leads to his downfall.”

> Pali: “Asantassa piyā honti,
sante na kurute piyaṁ;
Asataṁ dhammaṁ roceti,
taṁ parābhavato mukhaṁ”.

[¶115] “We understand what you’re saying,
this is the second downfall.
Tell us the third, Blessed One:
what leads to downfall?”

> Pali: “Iti hetaṁ vijānāma,
dutiyo so parābhavo;
Tatiyaṁ bhagavā brūhi,
kiṁ parābhavato mukhaṁ”.

[¶116] “Fond of sleep, fond of company,
a man who does no work;
he’s lazy, marked by anger,
and that leads to his downfall.”

> Pali: “Niddāsīlī sabhāsīlī,
anuṭṭhātā ca yo naro;
Alaso kodhapaññāṇo,
taṁ parābhavato mukhaṁ”.

[¶117] “We understand what you’re saying,
this is the third downfall.
Tell us the fourth, Blessed One:
what leads to downfall?”

> Pali: “Iti hetaṁ vijānāma,
tatiyo so parābhavo;
Catutthaṁ bhagavā brūhi,
kiṁ parābhavato mukhaṁ”.

[¶118] “Though able, he does not look after
his mother and father
when elderly, past their prime,
and that leads to his downfall.”

> Pali: “Yo mātaraṁ pitaraṁ vā,
jiṇṇakaṁ gatayobbanaṁ;
Pahu santo na bharati,
taṁ parābhavato mukhaṁ”.

[¶119] “We understand what you’re saying,
this is the fourth downfall.
Tell us the fifth, Blessed One:
what leads to downfall?”

> Pali: “Iti hetaṁ vijānāma,
catuttho so parābhavo;
Pañcamaṁ bhagavā brūhi,
kiṁ parābhavato mukhaṁ”.

[¶120] “He deceives with lies
ascetics and brahmins
and other supplicants,
and that leads to his downfall.”

> Pali: “Yo brāhmaṇaṁ samaṇaṁ vā,
Aññaṁ vāpi vanibbakaṁ;
Musāvādena vañceti,
Taṁ parābhavato mukhaṁ”.

[¶121] “We understand what you’re saying,
this is the fifth downfall.
Tell us the sixth, Blessed One:
what leads to downfall?”

> Pali: “Iti hetaṁ vijānāma,
Pañcamo so parābhavo;
Chaṭṭhamaṁ bhagavā brūhi,
Kiṁ parābhavato mukhaṁ”.

[¶122] “A man with plenty of wealth,
including gold coin and food,
eats delicacies alone,
and that leads to his downfall.”

> Pali: “Pahūtavitto puriso,
Sahirañño sabhojano;
Eko bhuñjati sādūni,
Taṁ parābhavato mukhaṁ”.

[¶123] “We understand what you’re saying,
this is the sixth downfall.
Tell us the seventh, Blessed One:
what leads to downfall?”

> Pali: “Iti hetaṁ vijānāma,
Chaṭṭhamo so parābhavo;
Sattamaṁ bhagavā brūhi,
Kiṁ parābhavato mukhaṁ”.

[¶124] “Vain of birth, wealth,
and clan, a man
looks down on his own family,
and that leads to his downfall.”

> Pali: “Jātitthaddho dhanatthaddho,
Gottatthaddho ca yo naro;
Saññātiṁ atimaññeti,
Taṁ parābhavato mukhaṁ”.

[¶125] “We understand what you’re saying,
this is the seventh downfall.
Tell us the eighth, Blessed One:
what leads to downfall?”

> Pali: “Iti hetaṁ vijānāma,
Sattamo so parābhavo;
Aṭṭhamaṁ bhagavā brūhi,
Kiṁ parābhavato mukhaṁ”.

[¶126] “In womanizing, drinking,
and gambling, a man
wastes all that he has earned,
and that leads to his downfall.”

> Pali: “Itthidhutto surādhutto,
Akkhadhutto ca yo naro;
Laddhaṁ laddhaṁ vināseti,
Taṁ parābhavato mukhaṁ”.

[¶127] “We understand what you’re saying,
this is the eighth downfall.
Tell us the ninth, Blessed One:
what leads to downfall?”

> Pali: “Iti hetaṁ vijānāma,
Aṭṭhamo so parābhavo;
Navamaṁ bhagavā brūhi,
Kiṁ parābhavato mukhaṁ”.

[¶128] “Not content with his own partners,
he debauches himself with prostitutes,
and with others’ partners,
and that leads to his downfall.”

> Pali: “Sehi dārehi asantuṭṭho,
Vesiyāsu padussati;
Dussati paradāresu,
Taṁ parābhavato mukhaṁ”.

[¶129] “We understand what you’re saying,
this is the ninth downfall.
Tell us the tenth, Blessed One:
what leads to downfall?”

> Pali: “Iti hetaṁ vijānāma,
Navamo so parābhavo;
Dasamaṁ bhagavā brūhi,
Kiṁ parābhavato mukhaṁ”.

[¶130] “A man well past his prime
marries a girl with budding breasts;
he cannot sleep for jealousy,
and that leads to his downfall.”

> Pali: “Atītayobbano poso,
Āneti timbarutthaniṁ;
Tassā issā na supati,
Taṁ parābhavato mukhaṁ”.

[¶131] “We understand what you’re saying,
this is the tenth downfall.
Tell us the eleventh, Blessed One:
what leads to downfall?”

> Pali: “Iti hetaṁ vijānāma,
Dasamo so parābhavo;
Ekādasamaṁ bhagavā brūhi,
Kiṁ parābhavato mukhaṁ”.

[¶132] “He places in authority
a woman or a man
who’s a drunkard and a wastrel,
and that leads to his downfall.”

> Pali: “Itthiṁ soṇḍiṁ vikiraṇiṁ,
Purisaṁ vāpi tādisaṁ;
Issariyasmiṁ ṭhapeti,
Taṁ parābhavato mukhaṁ”.

[¶133] “We understand what you’re saying,
this is the eleventh downfall.
Tell us the twelfth, Blessed One:
what leads to downfall?”

> Pali: “Iti hetaṁ vijānāma,
Ekādasamo so parābhavo;
Dvādasamaṁ bhagavā brūhi,
Kiṁ parābhavato mukhaṁ”.

[¶134] “A man of little wealth and strong craving,
born into an aristocratic family,
sets his sights on kingship,
and that leads to his downfall.

> Pali: “Appabhogo mahātaṇho,
Khattiye jāyate kule;
So ca rajjaṁ patthayati,
Taṁ parābhavato mukhaṁ.

[¶135] Seeing these downfalls in the world,
an astute and noble person,
accomplished in vision,
will enjoy a world of grace.”

> Pali: Ete parābhave loke,
Paṇḍito samavekkhiya;
Ariyo dassanasampanno,
Sa lokaṁ bhajate sivan”ti.

[¶136] > Pali: Parābhavasuttaṁ chaṭṭhaṁ.

[¶137] Snp 1.7 · The Lowlife

> Pali: Snp 1.7 · Vasalasutta

[¶138] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Now at that time in the brahmin Bhāradvāja the Fire-Worshiper’s home the sacred flame had been kindled and the oblation prepared. Wandering indiscriminately for almsfood in Sāvatthī, the Buddha approached Bhāradvāja the Fire-Worshiper’s house.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Tena kho pana samayena aggikabhāradvājassa brāhmaṇassa nivesane aggi pajjalito hoti āhuti paggahitā. Atha kho bhagavā sāvatthiyaṁ sapadānaṁ piṇḍāya caramāno yena aggikabhāradvājassa brāhmaṇassa nivesanaṁ tenupasaṅkami.

[¶139] Bhāradvāja the Fire-Worshiper saw the Buddha coming off in the distance and said to him, “Stop right there, shaveling! Right there, fake ascetic! Right there, lowlife!”

> Pali: Addasā kho aggikabhāradvājo brāhmaṇo bhagavantaṁ dūratova āgacchantaṁ. Disvāna bhagavantaṁ etadavoca: “tatreva, muṇḍaka; tatreva, samaṇaka; tatreva, vasalaka, tiṭṭhāhī”ti.

[¶140] When he said this, the Buddha said to him, “But brahmin, do you know what is a lowlife or what are the qualities that make you a lowlife?” “No I do not, worthy Gotama. Please, worthy Gotama, teach me this matter so I can understand what is a lowlife or what are the qualities that make you a lowlife.” “Well then, brahmin, listen and apply your mind well, I will speak.” “Yes, worthy sir,” Bhāradvāja the Fire-Worshiper replied. The Buddha said this:

> Pali: Evaṁ vutte, bhagavā aggikabhāradvājaṁ brāhmaṇaṁ etadavoca: “jānāsi pana tvaṁ, brāhmaṇa, vasalaṁ vā vasalakaraṇe vā dhamme”ti? “Na khvāhaṁ, bho gotama, jānāmi vasalaṁ vā vasalakaraṇe vā dhamme; sādhu me bhavaṁ gotamo tathā dhammaṁ desetu, yathāhaṁ jāneyyaṁ vasalaṁ vā vasalakaraṇe vā dhamme”ti. “Tena hi, brāhmaṇa, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. “Evaṁ, bho”ti kho aggikabhāradvājo brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca:

[¶141] “Irritable and acrimonious,
wicked and offensive,
a man deficient in view, deceitful:
know him as a lowlife.

> Pali: “Kodhano upanāhī ca,
pāpamakkhī ca yo naro;
Vipannadiṭṭhi māyāvī,
taṁ jaññā vasalo iti.

[¶142] He harms living creatures
born of womb or of egg,
and has no kindness for creatures:
know him as a lowlife.

> Pali: Ekajaṁ vā dvijaṁ vāpi,
yodha pāṇaṁ vihiṁsati;
Yassa pāṇe dayā natthi,
taṁ jaññā vasalo iti.

[¶143] He destroys and devastates
villages and towns,
a notorious oppressor:
know him as a lowlife.

> Pali: Yo hanti parirundhati,
gāmāni nigamāni ca;
Niggāhako samaññāto,
taṁ jaññā vasalo iti.

[¶144] Whether in village or wilderness,
he steals what belongs to others,
taking what has not been given:
know him as a lowlife.

> Pali: Gāme vā yadi vā raññe,
yaṁ paresaṁ mamāyitaṁ;
Theyyā adinnamādeti,
taṁ jaññā vasalo iti.

[¶145] Having fallen into debt,
when pressed to pay up he flees, saying
‘I don’t owe you anything!’:
know him as a lowlife.

> Pali: Yo have iṇamādāya,
cujjamāno palāyati;
Na hi te iṇamatthīti,
taṁ jaññā vasalo iti.

[¶146] Wanting some item or other,
he attacks a person in the street
and takes it:
know him as a lowlife.

> Pali: Yo ve kiñcikkhakamyatā,
panthasmiṁ vajantaṁ janaṁ;
Hantvā kiñcikkhamādeti,
taṁ jaññā vasalo iti.

[¶147] For his own sake or the sake of another,
or for the sake of wealth, a man
tells a lie when asked to bear witness:
know him as a lowlife.

> Pali: Attahetu parahetu,
dhanahetu ca yo naro;
Sakkhipuṭṭho musā brūti,
taṁ jaññā vasalo iti.

[¶148] He is spied among the partners
of relatives and friends,
by force or seduction:
know him as a lowlife.

> Pali: Yo ñātīnaṁ sakhīnaṁ vā,
dāresu paṭidissati;
Sāhasā sampiyena vā,
taṁ jaññā vasalo iti.

[¶149] Though able, he does not look after
his mother and father
when elderly, past their prime:
know him as a lowlife.

> Pali: Yo mātaraṁ pitaraṁ vā,
jiṇṇakaṁ gatayobbanaṁ;
Pahu santo na bharati,
taṁ jaññā vasalo iti.

[¶150] He hits or verbally abuses
his mother or father,
brother, sister, or mother-in-law:
know him as a lowlife.

> Pali: Yo mātaraṁ pitaraṁ vā,
Bhātaraṁ bhaginiṁ sasuṁ;
Hanti roseti vācāya,
Taṁ jaññā vasalo iti.

[¶151] When asked about the good,
he teaches what is bad,
giving secretive advice:
know him as a lowlife.

> Pali: Yo atthaṁ pucchito santo,
Anatthamanusāsati;
Paṭicchannena manteti,
Taṁ jaññā vasalo iti.

[¶152] Having done a bad deed, he wishes,
‘May no one find me out!’
His deeds are underhand:
know him as a lowlife.

> Pali: Yo katvā pāpakaṁ kammaṁ,
Mā maṁ jaññāti icchati;
Yo paṭicchannakammanto,
Taṁ jaññā vasalo iti.

[¶153] When visiting another family
he eats their delicious food,
but does not return the honor:
know him as a lowlife.

> Pali: Yo ve parakulaṁ gantvā,
Bhutvāna sucibhojanaṁ;
Āgataṁ nappaṭipūjeti,
Taṁ jaññā vasalo iti.

[¶154] He deceives with lies
ascetics and brahmins
and other supplicants:
know him as a lowlife.

> Pali: Yo brāhmaṇaṁ samaṇaṁ vā,
Aññaṁ vāpi vanibbakaṁ;
Musāvādena vañceti,
Taṁ jaññā vasalo iti.

[¶155] When time comes to offer a meal
to brahmins or ascetics,
he abuses them and does not give:
know him as a lowlife.

> Pali: Yo brāhmaṇaṁ samaṇaṁ vā,
Bhattakāle upaṭṭhite;
Roseti vācā na ca deti,
Taṁ jaññā vasalo iti.

[¶156] He talks about what never happened,
being wrapped up in delusion,
chasing after some item or other:
know him as a lowlife.

> Pali: Asataṁ yodha pabrūti,
Mohena paliguṇṭhito;
Kiñcikkhaṁ nijigīsāno,
Taṁ jaññā vasalo iti.

[¶157] He extols himself
and disparages others,
brought down by his pride:
know him as a lowlife.

> Pali: Yo cattānaṁ samukkaṁse,
Pare ca mavajānāti;
Nihīno sena mānena,
Taṁ jaññā vasalo iti.

[¶158] He’s a bully and a miser,
of corrupt wishes, stingy, and devious,
shameless, imprudent:
know him as a lowlife.

> Pali: Rosako kadariyo ca,
Pāpiccho maccharī saṭho;
Ahiriko anottappī,
Taṁ jaññā vasalo iti.

[¶159] He insults the Buddha
or his disciple,
whether lay or renunciate:
know him as a lowlife.

> Pali: Yo buddhaṁ paribhāsati,
Atha vā tassa sāvakaṁ;
Paribbājaṁ gahaṭṭhaṁ vā,
Taṁ jaññā vasalo iti.

[¶160] He claims to be a perfected one,
when he really is no such thing.
In the world with its divinities,
that crook is truly the lowest lowlife.
These who are called lowlifes
I have revealed to you.

> Pali: Yo ve anarahaṁ santo,
Arahaṁ paṭijānāti;
Coro sabrahmake loke,
Eso kho vasalādhamo;
Ete kho vasalā vuttā,
Mayā yete pakāsitā.

[¶161] You’re not a lowlife by birth,
nor by birth are you a brahmin.
You’re a lowlife by your deeds,
by deeds you’re a brahmin.

> Pali: Na jaccā vasalo hoti,
Na jaccā hoti brāhmaṇo;
Kammunā vasalo hoti,
Kammunā hoti brāhmaṇo.

[¶162] And also you should know
according to this example.
A corpse-worker’s son of the dog-eating caste
became renowned as Mātaṅga.

> Pali: Tadamināpi jānātha,
Yathāmedaṁ nidassanaṁ;
Caṇḍālaputto sopāko,
Mātaṅgo iti vissuto.

[¶163] Mātaṅga achieved the highest fame
so very hard to find.
Lots of aristocrats and brahmins
came to serve him.

> Pali: So yasaṁ paramaṁ patto,
Mātaṅgo yaṁ sudullabhaṁ;
Āgacchuṁ tassupaṭṭhānaṁ,
Khattiyā brāhmaṇā bahū.

[¶164] He ascended the stainless highway
that leads to the heavens;
having discarded sensual desire,
he was reborn in a realm of divinity.
His birth did not prevent him
from rebirth in the realm of divinity.

> Pali: Devayānaṁ abhiruyha,
Virajaṁ so mahāpathaṁ;
Kāmarāgaṁ virājetvā,
Brahmalokūpago ahu;
Na naṁ jāti nivāresi,
Brahmalokūpapattiyā.

[¶165] Those born in a brahmin family
who recite as kinsmen of the hymns,
are often discovered
in the midst of wicked deeds.

> Pali: Ajjhāyakakule jātā,
Brāhmaṇā mantabandhavā;
Te ca pāpesu kammesu,
Abhiṇhamupadissare.

[¶166] Blameworthy in this very life,
and in lives to come, a bad destination.
Their birth does not prevent them
from blame or bad destiny.

> Pali: Diṭṭheva dhamme gārayhā,
Samparāye ca duggati;
Na ne jāti nivāreti,
Duggatyā garahāya vā.

[¶167] You’re not a lowlife by birth,
nor by birth are you a brahmin.
You’re a lowlife by your deeds,
by deeds you’re a brahmin.”

> Pali: Na jaccā vasalo hoti,
Na jaccā hoti brāhmaṇo;
Kammunā vasalo hoti,
Kammunā hoti brāhmaṇo”ti.

[¶168] When he had spoken, the brahmin Bhāradvāja the Fire-Worshiper said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

> Pali: Evaṁ vutte, aggikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶169] > Pali: Vasalasuttaṁ sattamaṁ.

[¶170] Snp 1.8 · The Discourse on Love

> Pali: Snp 1.8 · Mettasutta

[¶171] Those who are skilled in the meaning of scripture
should practice as follows <j>to realize the state of peace.
Let them be capable and upright, very upright,
easy to speak to, gentle and humble;

> Pali: “Karaṇīyamatthakusalena,
Yanta santaṁ padaṁ abhisamecca;
Sakko ujū ca suhujū ca,
Sūvaco cassa mudu anatimānī.

[¶172] content and unburdensome,
unbusied, living lightly,
alert, with senses calmed,
courteous, not fawning on families.

> Pali: Santussako ca subharo ca,
Appakicco ca sallahukavutti;
Santindriyo ca nipako ca,
Appagabbho kulesvananugiddho.

[¶173] Let them not do the slightest thing
that others who are wise would blame.
May they be happy and safe!
May all beings be happy!

> Pali: Na ca khuddamācare kiñci,
Yena viññū pare upavadeyyuṁ;
Sukhino va khemino hontu,
Sabbasattā bhavantu sukhitattā.

[¶174] Whatever living creatures there are
with not a one left out—
frail or firm, long or large,
medium, small, tiny or round,

> Pali: Ye keci pāṇabhūtatthi,
Tasā vā thāvarā vanavasesā;
Dīghā vā ye va mahantā,
Majjhimā rassakā aṇukathūlā.

[¶175] seen or unseen,
living far or near,
those who have been born <j>and those about to be born—
may all beings be happy!

> Pali: Diṭṭhā vā ye va adiṭṭhā,
Ye va dūre vasanti avidūre;
Bhūtā va sambhavesī va,
Sabbasattā bhavantu sukhitattā.

[¶176] Let none deceive another,
nor look down on anyone anywhere.
Though provoked or aggrieved,
let them not wish pain on each other.

> Pali: Na paro paraṁ nikubbetha,
Nātimaññetha katthaci na kañci;
Byārosanā paṭighasañña,
Nāññamaññassa dukkhamiccheyya.

[¶177] Even as a mother would protect with her life
her child, her only child,
so too for all creatures
unfold a boundless heart.

> Pali: Mātā yathā niyaṁ puttam
Āyusā ekaputtamanurakkhe;
Evampi sabbabhūtesu,
Mānasaṁ bhāvaye aparimāṇaṁ.

[¶178] With love for the whole world,
unfold a boundless heart:
above, below, all round,
unconstricted, without enmity or foe.

> Pali: Mettañca sabbalokasmi,
Mānasaṁ bhāvaye aparimāṇaṁ;
Uddhaṁ adho ca tiriyañca,
Asambādhaṁ averamasapattaṁ.

[¶179] When standing, walking, sitting,
or lying down while yet unweary,
keep this ever in mind;
for this, they say, is a divine meditation <j>in this life.

> Pali: Tiṭṭhaṁ caraṁ nisinno va,
Sayāno yāvatāssa vitamiddho;
Etaṁ satiṁ adhiṭṭheyya,
Brahmametaṁ vihāramidhamāhu.

[¶180] Avoiding harmful views,
virtuous, accomplished in insight,
with desire for sensual pleasures dispelled,
they never return to a womb again.

> Pali: Diṭṭhiñca anupaggamma,
Sīlavā dassanena sampanno;
Kāmesu vinaya gedhaṁ,
Na hi jātuggabbhaseyya punaretī”ti.

[¶181] > Pali: Mettasuttaṁ aṭṭhamaṁ.

## 2. Snp 1.9–2.9

Source: https://scriptura.si/works/pali-sutta-nipata/2/ · cite a paragraph as https://scriptura.si/works/pali-sutta-nipata/2/#p-N

[¶0] Snp 1.9 · With Hemavata

> Pali: Snp 1.9 · Hemavatasutta

[¶1] “Today is the fifteenth day sabbath,”
said Sātāgira, the native spirit of mount Sātā,
“a holy night is at hand.
Come now, let us see Gotama,
the Teacher of peerless name.”

> Pali: “Ajja pannaraso uposatho,
(iti sātāgiro yakkho)
Dibbā ratti upaṭṭhitā;
Anomanāmaṁ satthāraṁ,
Handa passāma gotamaṁ”.

[¶2] “Isn’t his mind well-disposed,”
said Hemavata, the native spirit of the Himalayas,
“impartial toward all creatures?
And aren’t his thoughts under control
when it comes to likes and dislikes?”

> Pali: “Kacci mano supaṇihito,
(iti hemavato yakkho)
Sabbabhūtesu tādino;
Kacci iṭṭhe aniṭṭhe ca,
Saṅkappassa vasīkatā”.

[¶3] “His mind is well-disposed,”
said Sātāgira,
“impartial toward all creatures.
His thoughts are under control
when it comes to his likes and dislikes.”

> Pali: “Mano cassa supaṇihito,
(iti sātāgiro yakkho)
Sabbabhūtesu tādino;
Atho iṭṭhe aniṭṭhe ca,
Saṅkappassa vasīkatā”.

[¶4] “Doesn’t he not steal?”
said Hemavata,
“And doesn’t he harm not a creature?
Isn’t he far from negligence?
And doesn’t he not neglect absorption?”

> Pali: “Kacci adinnaṁ nādiyati,
(iti hemavato yakkho)
Kacci pāṇesu saññato;
Kacci ārā pamādamhā,
Kacci jhānaṁ na riñcati”.

[¶5] “He does not take what is not given,”
said Sātāgira,
“and he harms not a creature.
He is far from negligence—
the Buddha does not neglect absorption.”

> Pali: “Na so adinnaṁ ādiyati,
(iti sātāgiro yakkho)
Atho pāṇesu saññato;
Atho ārā pamādamhā,
Buddho jhānaṁ na riñcati”.

[¶6] “Doesn’t he avoid lying?”
said Hemavata,
“And doesn’t he not speak sharply?
Doesn’t he avoid backbiting,
as well as speaking nonsense?”

> Pali: “Kacci musā na bhaṇati,
(iti hemavato yakkho)
Kacci na khīṇabyappatho;
Kacci vebhūtiyaṁ nāha,
Kacci samphaṁ na bhāsati”.

[¶7] “He does not lie,”
said Sātāgira,
“nor does he speak sharply.
He avoids backbiting,
and thoughtfully speaks wise counsel.”

> Pali: “Musā ca so na bhaṇati,
(iti sātāgiro yakkho)
Atho na khīṇabyappatho;
Atho vebhūtiyaṁ nāha,
Mantā atthañca bhāsati”.

[¶8] “Doesn’t he find sensual pleasures unattractive?”
said Hemavata,
“And isn’t his mind unclouded?
Hasn’t he escaped delusion?
Does his eye see clearly in all things?”

> Pali: “Kacci na rajjati kāmesu,
(iti hemavato yakkho)
Kacci cittaṁ anāvilaṁ;
Kacci mohaṁ atikkanto,
Kacci dhammesu cakkhumā”.

[¶9] “He does not find sensual pleasures attractive,”
said Sātāgira,
“and his mind is unclouded.
He has escaped all delusion—
the Buddha, whose eye sees clearly in all things.”

> Pali: “Na so rajjati kāmesu,
(iti sātāgiro yakkho)
Atho cittaṁ anāvilaṁ;
Sabbamohaṁ atikkanto,
Buddho dhammesu cakkhumā”.

[¶10] “Isn’t he accomplished in knowledge?”
said Hemavata,
“And doesn’t he live a pure life?
Aren’t his defilements all ended?
Doesn’t he have no future lives?”

> Pali: “Kacci vijjāya sampanno,
(iti hemavato yakkho)
Kacci saṁsuddhacāraṇo;
Kaccissa āsavā khīṇā,
Kacci natthi punabbhavo”.

[¶11] “He is accomplished in knowledge,”
said Sātāgira,
“and he does live a pure life.
His defilements are all ended,
there’ll be no more future lives for him.”

> Pali: “Vijjāya ceva sampanno,
(iti sātāgiro yakkho)
Atho saṁsuddhacāraṇo;
Sabbassa āsavā khīṇā,
Natthi tassa punabbhavo”.

[¶12] “Accomplished is the sage’s mind
in action and in speech,
and he’s accomplished in knowledge and conduct
as per the teaching you praise.”

> Pali: “Sampannaṁ munino cittaṁ,
Kammunā byappathena ca;
Vijjācaraṇasampannaṁ,
Dhammato naṁ pasaṁsati”.

[¶13] “Accomplished is the sage’s mind
in action and in speech,
and he’s accomplished in knowledge and conduct
as per the teaching you rejoice in.

> Pali: “Sampannaṁ munino cittaṁ,
Kammunā byappathena ca;
Vijjācaraṇasampannaṁ,
Dhammato anumodasi.

[¶14] Accomplished is the sage’s mind
in action and in speech,
and he’s accomplished in knowledge and conduct:
come now, let us see Gotama.”

> Pali: Sampannaṁ munino cittaṁ,
Kammunā byappathena ca;
Vijjācaraṇasampannaṁ,
Handa passāma gotamaṁ”.

[¶15] “The hero so lean, with antelope calves,
not greedy, eating little,
the sage meditating alone in the forest,
come now, let us see Gotama.

> Pali: “Eṇijaṅghaṁ kisaṁ vīraṁ,
Appāhāraṁ alolupaṁ;
Muniṁ vanasmiṁ jhāyantaṁ,
Ehi passāma gotamaṁ.

[¶16] A giant, wandering alone like a lion,
unconcerned for sensual pleasures,
let’s approach him and ask about
release from the snare of death.”

> Pali: Sīhaṁvekacaraṁ nāgaṁ,
Kāmesu anapekkhinaṁ;
Upasaṅkamma pucchāma,
Maccupāsappamocanaṁ.

[¶17] “The communicator, the instructor,
who has gone beyond all things,
Awakened, beyond enmities and fears,
let us ask Gotama.”

> Pali: Akkhātāraṁ pavattāraṁ,
Sabbadhammāna pāraguṁ;
Buddhaṁ verabhayātītaṁ,
Mayaṁ pucchāma gotamaṁ”.

[¶18] “What has the world arisen in?”
said Hemavata,
“What does it get close to?
By grasping what
is the world troubled in what?”

> Pali: “Kismiṁ loko samuppanno,
(iti hemavato yakkho)
Kismiṁ kubbati santhavaṁ;
Kissa loko upādāya,
Kismiṁ loko vihaññati”.

[¶19] “The world’s arisen in six,”
said the Buddha to Hemavata.
“It gets close to six.
Derived from the six,
the world’s troubled in six.”

> Pali: “Chasu loko samuppanno,
(hemavatāti bhagavā)
Chasu kubbati santhavaṁ;
Channameva upādāya,
Chasu loko vihaññati”.

[¶20] “What is that grasping
by which the world is troubled?
Tell us the exit when asked:
how is one released from all suffering?”

> Pali: “Katamaṁ taṁ upādānaṁ,
Yattha loko vihaññati;
Niyyānaṁ pucchito brūhi,
Kathaṁ dukkhā pamuccati”.

[¶21] “The world has five kinds of sensual stimulation,
and the mind is said to be the sixth.
When you’ve discarded desire for these,
you’re released from all suffering.

> Pali: “Pañca kāmaguṇā loke,
Manochaṭṭhā paveditā;
Ettha chandaṁ virājetvā,
Evaṁ dukkhā pamuccati.

[¶22] This is the exit from the world,
explained in accord with the truth.
The way I’ve explained it is how
you’re released from all suffering.”

> Pali: Etaṁ lokassa niyyānaṁ,
Akkhātaṁ vo yathātathaṁ;
Etaṁ vo ahamakkhāmi,
Evaṁ dukkhā pamuccati”.

[¶23] “Who here crosses the flood,
Who crosses the deluge?
Who, not standing and unsupported,
does not sink in the deep?”

> Pali: “Ko sūdha tarati oghaṁ,
Kodha tarati aṇṇavaṁ;
Appatiṭṭhe anālambe,
Ko gambhīre na sīdati”.

[¶24] “Someone who is always endowed with ethics,
wise and serene,
inwardly reflective, mindful,
crosses the flood so hard to cross.

> Pali: “Sabbadā sīlasampanno,
Paññavā susamāhito;
Ajjhattacintī satimā,
Oghaṁ tarati duttaraṁ.

[¶25] Someone who desists from sensual perception,
who has escaped all fetters,
and has ended relish for rebirth,
does not sink in the deep.”

> Pali: Virato kāmasaññāya,
Sabbasaṁyojanātigo;
Nandībhavaparikkhīṇo,
So gambhīre na sīdati”.

[¶26] “Behold him of wisdom deep <j>who sees the subtle meaning,
who has nothing, unattached to sensual life,
everywhere free,
the great seer treading the holy road.

> Pali: “Gambhīrapaññaṁ nipuṇatthadassiṁ,
Akiñcanaṁ kāmabhave asattaṁ;
Taṁ passatha sabbadhi vippamuttaṁ,
Dibbe pathe kamamānaṁ mahesiṁ.

[¶27] Behold him of peerless name <j>who sees the subtle meaning,
giver of wisdom, <j>unattached to the realm of sensuality:
the all-knower, so very intelligent,
the great seer treading the noble road.

> Pali: Anomanāmaṁ nipuṇatthadassiṁ,
Paññādadaṁ kāmālaye asattaṁ;
Taṁ passatha sabbaviduṁ sumedhaṁ,
Ariye pathe kamamānaṁ mahesiṁ.

[¶28] It was a fine sight for us today,
a good sunup, a good rising,
to see the Awakened One,
the undefiled one who has crossed the flood.

> Pali: Sudiṭṭhaṁ vata no ajja,
Suppabhātaṁ suhuṭṭhitaṁ;
Yaṁ addasāma sambuddhaṁ,
Oghatiṇṇamanāsavaṁ.

[¶29] These thousand native spirits
powerful and glorious,
all go to you for refuge,
you are our supreme Teacher.

> Pali: Ime dasasatā yakkhā,
Iddhimanto yasassino;
Sabbe taṁ saraṇaṁ yanti,
Tvaṁ no satthā anuttaro.

[¶30] We shall journey
village to village, peak to peak,
paying homage to the Buddha,
and the clear rightness of the teaching!”

> Pali: Te mayaṁ vicarissāma,
Gāmā gāmaṁ nagā nagaṁ;
Namassamānā sambuddhaṁ,
Dhammassa ca sudhammatan”ti.

[¶31] > Pali: Hemavatasuttaṁ navamaṁ.

[¶32] Snp 1.10 · With Āḷavaka

> Pali: Snp 1.10 · Āḷavakasutta

[¶33] So I have heard. At one time the Buddha was staying near Āḷavī in the haunt of the native spirit Āḷavaka. Then the native spirit Āḷavaka went up to the Buddha, and said to him: “Get out, ascetic!” Saying, “All right, respectable sir,” the Buddha went out. “Get in, ascetic!” Saying, “All right, respectable sir,” the Buddha went in.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā āḷaviyaṁ viharati āḷavakassa yakkhassa bhavane. Atha kho āḷavako yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “nikkhama, samaṇā”ti. “Sādhāvuso”ti bhagavā nikkhami. “Pavisa, samaṇā”ti. “Sādhāvuso”ti bhagavā pāvisi.

[¶34] For a second time … And for a third time the native spirit Āḷavaka said to the Buddha, “Get out, ascetic!” Saying, “All right, respectable sir,” the Buddha went out. “Get in, ascetic!” Saying, “All right, respectable sir,” the Buddha went in.

> Pali: Dutiyampi kho …pe… tatiyampi kho āḷavako yakkho bhagavantaṁ etadavoca: “nikkhama, samaṇā”ti. “Sādhāvuso”ti bhagavā nikkhami. “Pavisa, samaṇā”ti. “Sādhāvuso”ti bhagavā pāvisi.

[¶35] And for a fourth time the native spirit Āḷavaka said to the Buddha, “Get out, ascetic!” “No, respectable sir, I won’t get out. Do what you must.”

> Pali: Catutthampi kho āḷavako yakkho bhagavantaṁ etadavoca: “nikkhama, samaṇā”ti. “Na khvāhaṁ taṁ, āvuso, nikkhamissāmi. Yaṁ te karaṇīyaṁ, taṁ karohī”ti.

[¶36] “I will ask you a question, ascetic. If you don’t answer me, I’ll drive you insane, or explode your heart, or grab you by the feet and throw you to the far shore of the Ganges!”

> Pali: “Pañhaṁ taṁ, samaṇa, pucchissāmi. Sace me na byākarissasi, cittaṁ vā te khipissāmi, hadayaṁ vā te phālessāmi, pādesu vā gahetvā pāragaṅgāya khipissāmī”ti.

[¶37] “I don’t see anyone in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans who could do that to me. But anyway, ask what you wish.” Then the native spirit Āḷavaka addressed the Buddha in verse:

> Pali: “Na khvāhaṁ taṁ, āvuso, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo me cittaṁ vā khipeyya hadayaṁ vā phāleyya pādesu vā gahetvā pāragaṅgāya khipeyya. Api ca tvaṁ, āvuso, puccha yadākaṅkhasī”ti. Atha kho āḷavako yakkho bhagavantaṁ gāthāya ajjhabhāsi:

[¶38] “What’s a person’s best wealth?
What brings happiness when practiced well?
What’s the sweetest taste of all?
The one they say has the best life: how do they live?”

> Pali: “Kiṁ sūdha vittaṁ purisassa seṭṭhaṁ,
Kiṁ su suciṇṇaṁ sukhamāvahāti;
Kiṁ su have sādutaraṁ rasānaṁ,
Kathaṁjīviṁ jīvitamāhu seṭṭhaṁ”.

[¶39] “Faith here is a person’s best wealth.
The teaching brings happiness when practiced well.
Truth is the sweetest taste of all.
The one they say has the best life lives by wisdom.”

> Pali: “Saddhīdha vittaṁ purisassa seṭṭhaṁ,
Dhammo suciṇṇo sukhamāvahāti;
Saccaṁ have sādutaraṁ rasānaṁ,
Paññājīviṁ jīvitamāhu seṭṭhaṁ”.

[¶40] “How do you cross the flood?
How do you cross the deluge?
How do you get over suffering?
How do you get purified?”

> Pali: “Kathaṁ su tarati oghaṁ,
kathaṁ su tarati aṇṇavaṁ;
Kathaṁ su dukkhamacceti,
kathaṁ su parisujjhati”.

[¶41] “By faith you cross the flood,
and by diligence the deluge.
By energy you get past suffering,
and you’re purified by wisdom.”

> Pali: “Saddhāya tarati oghaṁ,
appamādena aṇṇavaṁ;
Vīriyena dukkhamacceti,
paññāya parisujjhati”.

[¶42] “How do you get wisdom?
How do you earn wealth?
How do you get a good reputation?
How do you hold on to friends?
How do the departed not grieve
when passing from this world to the next?”

> Pali: “Kathaṁ su labhate paññaṁ,
kathaṁ su vindate dhanaṁ;
Kathaṁ su kittiṁ pappoti,
kathaṁ mittāni ganthati;
Asmā lokā paraṁ lokaṁ,
kathaṁ pecca na socati”.

[¶43] “One who is diligent and discerning
gains wisdom by wanting to learn,
having faith in the perfected ones,
and the teaching for becoming extinguished.

> Pali: “Saddahāno arahataṁ,
dhammaṁ nibbānapattiyā;
Sussūsaṁ labhate paññaṁ,
appamatto vicakkhaṇo.

[¶44] Being responsible, acting appropriately,
and working hard you earn wealth.
Truthfulness wins you a good reputation.
You hold on to friends by giving.

> Pali: Patirūpakārī dhuravā,
uṭṭhātā vindate dhanaṁ;
Saccena kittiṁ pappoti,
dadaṁ mittāni ganthati.

[¶45] A faithful householder of discernment
who possesses these four qualities
does not grieve after passing away:
truth, principle, steadfastness, and generosity.

> Pali: Yassete caturo dhammā,
saddhassa gharamesino;
Saccaṁ dhammo dhiti cāgo,
sa ve pecca na socati.

[¶46] Go ahead, ask others as well,
there are many ascetics and brahmins.
See whether anything better is found
than truth, principle, generosity, and patience.”

> Pali: Iṅgha aññepi pucchassu,
puthū samaṇabrāhmaṇe;
Yadi saccā damā cāgā,
khantyā bhiyyodha vijjati”.

[¶47] “Why now would I question
the many ascetics and brahmins?
Today I understand
what’s good for lives to come.

> Pali: “Kathaṁ nu dāni puccheyyaṁ,
Puthū samaṇabrāhmaṇe;
Yohaṁ ajja pajānāmi,
Yo attho samparāyiko.

[¶48] It was truly for my benefit
that the Buddha came to stay at Āḷavī.
Today I understand
where a gift is very fruitful.

> Pali: Atthāya vata me buddho,
Vāsāyāḷavimāgamā;
Yohaṁ ajja pajānāmi,
Yattha dinnaṁ mahapphalaṁ.

[¶49] I myself will journey
village to village, town to town,
paying homage to the Buddha,
and the clear rightness of the teaching!”

> Pali: So ahaṁ vicarissāmi,
Gāmā gāmaṁ purā puraṁ;
Namassamāno sambuddhaṁ,
Dhammassa ca sudhammatan”ti.

[¶50] > Pali: Āḷavakasuttaṁ dasamaṁ.

[¶51] Snp 1.11 · Victory Over Desire for the Body

> Pali: Snp 1.11 · Vijayasutta

[¶52] Walking and standing,
sitting and lying down,
extending and contracting the limbs:
these are the movements of the body.

> Pali: Caraṁ vā yadi vā tiṭṭhaṁ,
nisinno uda vā sayaṁ;
Samiñjeti pasāreti,
esā kāyassa iñjanā.

[¶53] Linked together by bones and sinews,
plastered over with flesh and hide,
and covered by the skin,
the body is not seen as it is.

> Pali: Aṭṭhinahārusaṁyutto,
tacamaṁsāvalepano;
Chaviyā kāyo paṭicchanno,
yathābhūtaṁ na dissati.

[¶54] It’s full of guts and belly,
liver and bladder,
heart and lungs,
kidney and spleen,

> Pali: Antapūro udarapūro,
yakanapeḷassa vatthino;
Hadayassa papphāsassa,
vakkassa pihakassa ca.

[¶55] spit and snot,
sweat and fat,
blood and synovial fluid,
bile and grease.

> Pali: Siṅghāṇikāya kheḷassa,
sedassa ca medassa ca;
Lohitassa lasikāya,
pittassa ca vasāya ca.

[¶56] Then in nine streams
the filth is always flowing.
There is muck from the eyes,
wax from the ears,

> Pali: Athassa navahi sotehi,
asucī savati sabbadā;
Akkhimhā akkhigūthako,
kaṇṇamhā kaṇṇagūthako.

[¶57] and snot from the nostrils.
The mouth sometimes vomits
bile and sometimes phlegm.
And from the body, sweat and waste.

> Pali: Siṅghāṇikā ca nāsato,
mukhena vamatekadā;
Pittaṁ semhañca vamati,
kāyamhā sedajallikā.

[¶58] Then there is the hollow head
all filled with brains.
Governed by ignorance,
the fool thinks it’s lovely.

> Pali: Athassa susiraṁ sīsaṁ,
matthaluṅgassa pūritaṁ;
Subhato naṁ maññati bālo,
avijjāya purakkhato.

[¶59] And when it lies dead,
bloated and livid,
dumped in a charnel ground,
the relatives forget it.

> Pali: Yadā ca so mato seti,
Uddhumāto vinīlako;
Apaviddho susānasmiṁ,
Anapekkhā honti ñātayo.

[¶60] It’s devoured by dogs,
by jackals, wolves, and worms.
It’s devoured by crows and vultures,
and any other creatures there.

> Pali: Khādanti naṁ suvānā ca,
siṅgālā ca vakā kimī;
Kākā gijjhā ca khādanti,
ye caññe santi pāṇino.

[¶61] A wise mendicant here,
having heard the Buddha’s words,
fully understands it,
for they see it as it is.

> Pali: Sutvāna buddhavacanaṁ,
Bhikkhu paññāṇavā idha;
So kho naṁ parijānāti,
Yathābhūtañhi passati.

[¶62] “As this is, so is that,
as that is, so is this.”
They’d blanch desire for the body
inside and out.

> Pali: Yathā idaṁ tathā etaṁ,
Yathā etaṁ tathā idaṁ;
Ajjhattañca bahiddhā ca,
Kāye chandaṁ virājaye.

[¶63] That wise mendicant here
rid of desire and lust,
has found the peace free of death,
extinguishment, the state that does not pass.

> Pali: Chandarāgaviratto so,
Bhikkhu paññāṇavā idha;
Ajjhagā amataṁ santiṁ,
Nibbānaṁ padamaccutaṁ.

[¶64] This two-legged body is dirty and stinking,
full of different carcasses,
and oozing all over the place—
but still it is cherished!

> Pali: Dvipādakoyaṁ asuci,
Duggandho parihīrati;
Nānākuṇapaparipūro,
Vissavanto tato tato.

[¶65] And if, on account of such a body,
someone prides themselves
or looks down on others—
what is that but a failure to see?

> Pali: Etādisena kāyena,
Yo maññe uṇṇametave;
Paraṁ vā avajāneyya,
Kimaññatra adassanāti.

[¶66] > Pali: Vijayasuttaṁ ekādasamaṁ.

[¶67] Snp 1.12 · The Sage

> Pali: Snp 1.12 · Munisutta

[¶68] Peril stems from intimacy,
dust comes from an abode.
Freedom from abode and intimacy:
that is the sage’s vision.

> Pali: Santhavāto bhayaṁ jātaṁ,
niketā jāyate rajo;
Aniketamasanthavaṁ,
etaṁ ve munidassanaṁ.

[¶69] Having cut down what’s grown, <j>they wouldn’t replant,
nor would they nurture what’s growing.
That’s who they call a sage wandering alone,
the great seer has seen the state of peace.

> Pali: Yo jātamucchijja na ropayeyya,
Jāyantamassa nānuppavecche;
Tamāhu ekaṁ muninaṁ carantaṁ,
Addakkhi so santipadaṁ mahesi.

[¶70] Having appraised the fields and measured the seeds,
they wouldn’t nurture them with moisture.
Truly that sage who sees the ending of rebirth
has left speculation behind and is beyond reckoning.

> Pali: Saṅkhāya vatthūni pamāya bījaṁ,
Sinehamassa nānuppavecche;
Sa ve munī jātikhayantadassī,
Takkaṁ pahāya na upeti saṅkhaṁ.

[¶71] Understanding all the planes of rebirth,
not wanting a single one of them;
truly that sage freed of greed
need not swim, <j>for they have reached the far shore.

> Pali: Aññāya sabbāni nivesanāni,
Anikāmayaṁ aññatarampi tesaṁ;
Sa ve munī vītagedho agiddho,
Nāyūhatī pāragato hi hoti.

[¶72] The vanquisher of all, knower of all, so very intelligent,
unsullied in the midst of all things,
has given up all, freed in the ending of craving:
that’s who the attentive know as a sage.

> Pali: Sabbābhibhuṁ sabbaviduṁ sumedhaṁ,
Sabbesu dhammesu anūpalittaṁ;
Sabbañjahaṁ taṇhakkhaye vimuttaṁ,
Taṁ vāpi dhīrā muni vedayanti.

[¶73] Strong in wisdom, <j>with precepts and observances intact,
serene, loving absorption, mindful,
released from chains, kind, undefiled:
that’s who the attentive know as a sage.

> Pali: Paññābalaṁ sīlavatūpapannaṁ,
Samāhitaṁ jhānarataṁ satīmaṁ;
Saṅgā pamuttaṁ akhilaṁ anāsavaṁ,
Taṁ vāpi dhīrā muni vedayanti.

[¶74] The diligent sage wandering alone,
is unshaken by blame and praise—
like a lion not startled by sounds,
like wind not caught in a net,
like water not sticking to a lotus.
Leader of others, not by others led:
that’s who the attentive know as a sage.

> Pali: Ekaṁ carantaṁ munimappamattaṁ,
Nindāpasaṁsāsu avedhamānaṁ;
Sīhaṁva saddesu asantasantaṁ,
Vātaṁva jālamhi asajjamānaṁ;
Padmaṁva toyena alippamānaṁ,
Netāramaññesamanaññaneyyaṁ;
Taṁ vāpi dhīrā muni vedayanti.

[¶75] Steady as a post in a bathing-place
when others speak endlessly against them,
freed of greed, with senses stilled:
that’s who the attentive know as a sage.

> Pali: Yo ogahaṇe thambhorivābhijāyati,
Yasmiṁ pare vācāpariyantaṁ vadanti;
Taṁ vītarāgaṁ susamāhitindriyaṁ,
Taṁ vāpi dhīrā muni vedayanti.

[¶76] Steadfast, straight as a spindle,
horrified by wicked deeds,
discerning the just and the unjust:
that’s who the attentive know as a sage.

> Pali: Yo ve ṭhitatto tasaraṁva ujju,
Jigucchati kammehi pāpakehi;
Vīmaṁsamāno visamaṁ samañca,
Taṁ vāpi dhīrā muni vedayanti.

[¶77] Restrained, they do no evil,
young or middle-aged, the sage is self-controlled.
Irreproachable, he does not insult anyone:
that’s who the attentive know as a sage.

> Pali: Yo saññatatto na karoti pāpaṁ,
Daharo majjhimo ca muni yatatto;
Arosaneyyo na so roseti kañci,
Taṁ vāpi dhīrā muni vedayanti.

[¶78] When one who lives on charity receives alms,
from the top, the middle, or the leftovers,
they think it unworthy to praise or put down:
that’s who the attentive know as a sage.

> Pali: Yadaggato majjhato sesato vā,
Piṇḍaṁ labhetha paradattūpajīvī;
Nālaṁ thutuṁ nopi nipaccavādī,
Taṁ vāpi dhīrā muni vedayanti.

[¶79] The sage lives refraining from sex,
even when young is not tied down,
refraining from indulgence and negligence, freed:
that’s who the attentive know as a sage.

> Pali: Muniṁ carantaṁ virataṁ methunasmā,
Yo yobbane nopanibajjhate kvaci;
Madappamādā virataṁ vippamuttaṁ,
Taṁ vāpi dhīrā muni vedayanti.

[¶80] Understanding the world, <j>the seer of the ultimate goal,
the unaffected one, <j>having crossed the flood and the ocean,
has cut the ties, unattached and undefiled:
that’s who the attentive know as a sage.

> Pali: Aññāya lokaṁ paramatthadassiṁ,
Oghaṁ samuddaṁ atitariya tādiṁ;
Taṁ chinnaganthaṁ asitaṁ anāsavaṁ,
Taṁ vāpi dhīrā muni vedayanti.

[¶81] The two are not the same, <j>far apart in lifestyle and conduct—
the householder providing for a wife, <j>and the selfless one true to their vows.
The unrestrained householder kills other creatures,
while the restrained sage <j>always protects living creatures.

> Pali: Asamā ubho dūravihāravuttino,
Gihī dāraposī amamo ca subbato;
Parapāṇarodhāya gihī asaññato,
Niccaṁ munī rakkhati pāṇine yato.

[¶82] As the crested blue-necked peacock <j>flying through the sky
never approaches the speed of the swan,
so the householder cannot compete <j>with the mendicant,
the sage meditating secluded in the woods.

> Pali: Sikhī yathā nīlagīvo vihaṅgamo,
Haṁsassa nopeti javaṁ kudācanaṁ;
Evaṁ gihī nānukaroti bhikkhuno,
Munino vivittassa vanamhi jhāyatoti.

[¶83] > Pali: Munisuttaṁ dvādasamaṁ.

[¶84] > Pali: Uragavaggo paṭhamo.

[¶85] > Pali: Tassuddānaṁ

[¶86] > Pali: Urago dhaniyo ceva,
visāṇañca tathā kasi;
Cundo parābhavo ceva,
vasalo mettabhāvanā.

[¶87] > Pali: Sātāgiro āḷavako,
Vijayo ca tathā muni;
Dvādasetāni suttāni,
Uragavaggoti vuccatīti.

[¶88] Snp 2.1 · Gems

> Pali: Snp 2.1 · Ratanasutta

[¶89] Whatever beings have gathered here,
on the ground or in the sky:
may beings all be of happy heart,
and listen carefully to what is said.

> Pali: Yānīdha bhūtāni samāgatāni,
Bhummāni vā yāni va antalikkhe;
Sabbeva bhūtā sumanā bhavantu,
Athopi sakkacca suṇantu bhāsitaṁ.

[¶90] So pay heed, all you beings,
have love for humankind,
who day and night bring offerings;
please protect them diligently.

> Pali: Tasmā hi bhūtā nisāmetha sabbe,
Mettaṁ karotha mānusiyā pajāya;
Divā ca ratto ca haranti ye baliṁ,
Tasmā hi ne rakkhatha appamattā.

[¶91] There’s no wealth in this life or the next,
no sublime gem in the heavens,
that equals the Realized One.
This sublime gem is in the Buddha:
by this truth, may you be well!

> Pali: Yaṁ kiñci vittaṁ idha vā huraṁ vā,
Saggesu vā yaṁ ratanaṁ paṇītaṁ;
Na no samaṁ atthi tathāgatena,
Idampi buddhe ratanaṁ paṇītaṁ;
Etena saccena suvatthi hotu.

[¶92] Ending, dispassion, the undying, the sublime,
attained by the Sakyan Sage immersed in samādhi;
there is nothing equal to that Dhamma.
This sublime gem is in the Dhamma:
by this truth, may you be well!

> Pali: Khayaṁ virāgaṁ amataṁ paṇītaṁ,
Yadajjhagā sakyamunī samāhito;
Na tena dhammena samatthi kiñci,
Idampi dhamme ratanaṁ paṇītaṁ;
Etena saccena suvatthi hotu.

[¶93] The purity praised by the highest Buddha
is said to be the “immersion with immediate fruit”;
no equal to that immersion is found.
This sublime gem is in the Dhamma:
by this truth, may you be well!

> Pali: Yaṁ buddhaseṭṭho parivaṇṇayī suciṁ,
Samādhimānantarikaññamāhu;
Samādhinā tena samo na vijjati,
Idampi dhamme ratanaṁ paṇītaṁ;
Etena saccena suvatthi hotu.

[¶94] The eight individual persons praised by the good
are the four pairs of the Holy One’s disciples;
they are worthy of religious donations,
what’s given to them is very fruitful.
This sublime gem is in the Saṅgha:
by this truth, may you be well!

> Pali: Ye puggalā aṭṭha sataṁ pasatthā,
Cattāri etāni yugāni honti;
Te dakkhiṇeyyā sugatassa sāvakā,
Etesu dinnāni mahapphalāni;
Idampi saṅghe ratanaṁ paṇītaṁ,
Etena saccena suvatthi hotu.

[¶95] Dedicated to Gotama’s dispensation,
strong-minded, free of sense desire,
they’ve attained the goal, <j>plunged into freedom from death,
and enjoy the quenching they’ve freely gained.
This sublime gem is in the Saṅgha:
by this truth, may you be well!

> Pali: Ye suppayuttā manasā daḷhena,
Nikkāmino gotamasāsanamhi;
Te pattipattā amataṁ vigayha,
Laddhā mudhā nibbutiṁ bhuñjamānā;
Idampi saṅghe ratanaṁ paṇītaṁ,
Etena saccena suvatthi hotu.

[¶96] As Indra’s pillar rooted in earth
is not shaken by the four winds,
I say a true person is like this,
who sees the noble truths in experience.
This sublime gem is in the Saṅgha:
by this truth, may you be well!

> Pali: Yathindakhīlo pathavissito siyā,
Catubbhi vātehi asampakampiyo;
Tathūpamaṁ sappurisaṁ vadāmi,
Yo ariyasaccāni avecca passati;
Idampi saṅghe ratanaṁ paṇītaṁ,
Etena saccena suvatthi hotu.

[¶97] Those who fathom the noble truths
taught by the one of deep wisdom,
do not take an eighth life,
even if they are hugely negligent.
This sublime gem is in the Saṅgha:
by this truth, may you be well!

> Pali: Ye ariyasaccāni vibhāvayanti,
Gambhīrapaññena sudesitāni;
Kiñcāpi te honti bhusaṁ pamattā,
Na te bhavaṁ aṭṭhamamādiyanti;
Idampi saṅghe ratanaṁ paṇītaṁ,
Etena saccena suvatthi hotu.

[¶98] When they attain to vision
they give up three things:
substantialist view, doubt, and any
attachment to precepts and observances.

> Pali: Sahāvassa dassanasampadāya,
Tayassu dhammā jahitā bhavanti;
Sakkāyadiṭṭhī vicikicchitañca,
Sīlabbataṁ vāpi yadatthi kiñci.

[¶99] They’re freed from the four places of loss,
and cannot do six things.
This sublime gem is in the Saṅgha:
by this truth, may you be well!

> Pali: Catūhapāyehi ca vippamutto,
Chaccābhiṭhānāni abhabba kātuṁ;
Idampi saṅghe ratanaṁ paṇītaṁ,
Etena saccena suvatthi hotu.

[¶100] Even if they do a bad deed
by body, speech, or mind,
they are unable to conceal it;
this, it’s said, is the inability <j>of one who has seen the truth.
This sublime gem is in the Saṅgha:
by this truth, may you be well!

> Pali: Kiñcāpi so kamma karoti pāpakaṁ,
Kāyena vācā uda cetasā vā;
Abhabba so tassa paṭicchadāya,
Abhabbatā diṭṭhapadassa vuttā;
Idampi saṅghe ratanaṁ paṇītaṁ,
Etena saccena suvatthi hotu.

[¶101] Like a tall forest tree crowned with flowers
in the first month of summer;
that’s how he taught the superb Dhamma,
leading to extinguishment, the ultimate benefit.
This sublime gem is in the Buddha:
by this truth, may you be well!

> Pali: Vanappagumbe yatha phussitagge,
Gimhānamāse paṭhamasmiṁ gimhe;
Tathūpamaṁ dhammavaraṁ adesayi,
Nibbānagāmiṁ paramaṁ hitāya;
Idampi buddhe ratanaṁ paṇītaṁ,
Etena saccena suvatthi hotu.

[¶102] The superb, knower of the superb, <j>giver of the superb, bringer of the superb;
taught the superb Dhamma supreme.
This sublime gem is in the Buddha:
by this truth, may you be well!

> Pali: Varo varaññū varado varāharo,
Anuttaro dhammavaraṁ adesayi;
Idampi buddhe ratanaṁ paṇītaṁ,
Etena saccena suvatthi hotu.

[¶103] The old is ended, nothing new is produced;
their minds have no desire for future rebirth.
Withered are the seeds, there’s no desire for growth,
those attentive ones are extinguished like this lamp.
This sublime gem is in the Saṅgha:
by this truth, may you be well!

> Pali: Khīṇaṁ purāṇaṁ nava natthi sambhavaṁ,
Virattacittāyatike bhavasmiṁ;
Te khīṇabījā avirūḷhichandā,
Nibbanti dhīrā yathāyaṁ padīpo;
Idampi saṅghe ratanaṁ paṇītaṁ,
Etena saccena suvatthi hotu.

[¶104] Whatever beings have gathered here,
on the ground or in the sky:
the Realized One is honored by gods and humans!
We bow to the Buddha! May you be safe!

> Pali: Yānīdha bhūtāni samāgatāni,
Bhummāni vā yāni va antalikkhe;
Tathāgataṁ devamanussapūjitaṁ,
Buddhaṁ namassāma suvatthi hotu.

[¶105] Whatever beings have gathered here,
on the ground or in the sky:
the Realized One is honored by gods and humans!
We bow to the Dhamma! May you be safe!

> Pali: Yānīdha bhūtāni samāgatāni,
Bhummāni vā yāni va antalikkhe;
Tathāgataṁ devamanussapūjitaṁ,
Dhammaṁ namassāma suvatthi hotu.

[¶106] Whatever beings have gathered here,
on the ground or in the sky:
the Realized One is honored by gods and humans!
We bow to the Saṅgha! May you be safe!

> Pali: Yānīdha bhūtāni samāgatāni,
Bhummāni vā yāni va antalikkhe;
Tathāgataṁ devamanussapūjitaṁ,
Saṅghaṁ namassāma suvatthi hotūti.

[¶107] > Pali: Ratanasuttaṁ paṭhamaṁ.

[¶108] Snp 2.2 · Putrefaction

> Pali: Snp 2.2 · Āmagandhasutta

[¶109] “The good eat properly obtained
millet, wild grains, broomcorn,
greens, tubers, and grapes.
They don’t lie to get what they want.

> Pali: “Sāmākaciṅgūlakacīnakāni ca,
Pattapphalaṁ mūlaphalaṁ gavipphalaṁ;
Dhammena laddhaṁ satamasnamānā,
Na kāmakāmā alikaṁ bhaṇanti.

[¶110] But when you eat delicious food,
nicely cooked and prepared, and offered by others,
enjoying a dish of fine rice,
Kassapa, you eat putrefaction.

> Pali: Yadasnamāno sukataṁ suniṭṭhitaṁ,
Parehi dinnaṁ payataṁ paṇītaṁ;
Sālīnamannaṁ paribhuñjamāno,
So bhuñjasī kassapa āmagandhaṁ.

[¶111] ‘Putrefaction is not appropriate for me’—
so you said, O brahmin only by kin.
Yet here you are enjoying a dish of fine rice,
well prepared with the flesh of fowl.
I’m asking you this, Kassapa:
what do you take to be putrefaction?”

> Pali: Na āmagandho mama kappatīti,
Icceva tvaṁ bhāsasi brahmabandhu;
Sālīnamannaṁ paribhuñjamāno,
Sakuntamaṁsehi susaṅkhatehi;
Pucchāmi taṁ kassapa etamatthaṁ,
Kathaṁpakāro tava āmagandho”.

[¶112] “Killing creatures, mutilation, murder, abduction;
stealing, lying, cheating and fraud,
learning crooked spells, adultery:
this is putrefaction, not eating meat.

> Pali: “Pāṇātipāto vadhachedabandhanaṁ,
Theyyaṁ musāvādo nikativañcanāni ca;
Ajjhenakuttaṁ paradārasevanā,
Esāmagandho na hi maṁsabhojanaṁ.

[¶113] People here with unbridled sensuality,
greedy for tastes, mixed up in impurity,
nihilists, immoral, intractable:
this is putrefaction, not eating meat.

> Pali: Ye idha kāmesu asaññatā janā,
Rasesu giddhā asucibhāvamassitā;
Natthikadiṭṭhī visamā durannayā,
Esāmagandho na hi maṁsabhojanaṁ.

[¶114] Tough, callous calumniators,
pitiless and arrogant betrayers of friends,
misers who never give anything:
this is putrefaction, not eating meat.

> Pali: Ye lūkhasā dāruṇā piṭṭhimaṁsikā,
Mittadduno nikkaruṇātimānino;
Adānasīlā na ca denti kassaci,
Esāmagandho na hi maṁsabhojanaṁ.

[¶115] Anger, vanity, obstinacy, contrariness,
deceit, jealousy, boastfulness,
haughtiness, intimacy with the wicked:
this is putrefaction, not eating meat.

> Pali: Kodho mado thambho paccupaṭṭhāpanā,
Māyā usūyā bhassasamussayo ca;
Mānātimāno ca asabbhi santhavo,
Esāmagandho na hi maṁsabhojanaṁ.

[¶116] The ill-behaved, debt-evaders, informants,
business cheats and con-artists,
vile men committing sin:
this is putrefaction, not eating meat.

> Pali: Ye pāpasīlā iṇaghātasūcakā,
Vohārakūṭā idha pāṭirūpikā;
Narādhamā yedha karonti kibbisaṁ,
Esāmagandho na hi maṁsabhojanaṁ.

[¶117] People here who can’t stop harming living creatures,
taking from others, intent on hurting,
immoral, cruel, harsh, lacking regard for others:
this is putrefaction, not eating meat.

> Pali: Ye idha pāṇesu asaññatā janā,
Paresamādāya vihesamuyyutā;
Dussīlaluddā pharusā anādarā,
Esāmagandho na hi maṁsabhojanaṁ.

[¶118] Greedy, hostile, aggressive to others,
and addicted to evil—<j>those beings pass into darkness,
falling headlong into hell:
this is putrefaction, not eating meat.

> Pali: Etesu giddhā viruddhātipātino,
Niccuyyutā pecca tamaṁ vajanti ye;
Patanti sattā nirayaṁ avaṁsirā,
Esāmagandho na hi maṁsabhojanaṁ.

[¶119] Not fish or flesh or fasting,
nudity or baldness, or dreadlocks or dirt,
not rough hides or serving the sacred flame,
or the many endless mortifications in the world,
not hymns or oblations, <j>sacrifices or seasonal observances,
will cleanse a mortal not free of doubt.

> Pali: Na macchamaṁsānamanāsakattaṁ,
Na naggiyaṁ na muṇḍiyaṁ jaṭājallaṁ;
Kharājināni nāggihuttassupasevanā,
Ye vāpi loke amarā bahū tapā;
Mantāhutī yaññamutūpasevanā,
Sodhenti maccaṁ avitiṇṇakaṅkhaṁ.

[¶120] Guarding the streams of sense impressions, <j>wander with faculties understood,
standing on the teaching, delighting in integrity and tenderness.
The attentive have slipped their chains <j>and given up all suffering;
they don’t cling to the seen and the heard.”

> Pali: Sotesu gutto viditindriyo care,
Dhamme ṭhito ajjavamaddave rato;
Saṅgātigo sabbadukkhappahīno,
Na lippati diṭṭhasutesu dhīro”.

[¶121] The Buddha explained this matter to him <j>again and again,
until the master of hymns understood it.
It was illustrated with colorful verses
by the sage free of putrefaction, <j>unattached, hard to trace.

> Pali: Iccetamatthaṁ bhagavā punappunaṁ,
Akkhāsi naṁ vedayi mantapāragū;
Citrāhi gāthāhi munī pakāsayi,
Nirāmagandho asito durannayo.

[¶122] Having heard the fine words of the Buddha,
that are free of putrefaction, <j>casting aside all suffering;
humbled, he bowed to the Realized One,
and right away begged to go forth.

> Pali: Sutvāna buddhassa subhāsitaṁ padaṁ,
Nirāmagandhaṁ sabbadukkhappanūdanaṁ;
Nīcamano vandi tathāgatassa,
Tattheva pabbajjamarocayitthāti.

[¶123] > Pali: Āmagandhasuttaṁ dutiyaṁ.

[¶124] Snp 2.3 · Conscientious Companionship

> Pali: Snp 2.3 · Hirisutta

[¶125] Flouting conscience, loathing it,
saying “I’m on your side”,
but not following up in deeds—
know they’re not on your side.

> Pali: Hiriṁ tarantaṁ vijigucchamānaṁ,
Tavāhamasmi iti bhāsamānaṁ;
Sayhāni kammāni anādiyantaṁ,
Neso mamanti iti naṁ vijaññā.

[¶126] Some say nice things to their friends
without following it up.
The wise will recognize
one who talks without doing.

> Pali: Ananvayaṁ piyaṁ vācaṁ,
yo mittesu pakubbati;
Akarontaṁ bhāsamānaṁ,
parijānanti paṇḍitā.

[¶127] No true friend relentlessly
suspects betrayal, looking for fault.
One on whom you rest, like a child on the breast,
is a true friend, not split from you by others.

> Pali: Na so mitto yo sadā appamatto,
Bhedāsaṅkī randhamevānupassī;
Yasmiñca seti urasīva putto,
Sa ve mitto yo parehi abhejjo.

[¶128] One whose reward is the fruit
of bearing the burden of service
develops a happy state,
producing joy and attracting praise.

> Pali: Pāmujjakaraṇaṁ ṭhānaṁ,
pasaṁsāvahanaṁ sukhaṁ;
Phalānisaṁso bhāveti,
vahanto porisaṁ dhuraṁ.

[¶129] One who has drunk the nectar of seclusion
and the nectar of peace,
free of stress, free of evil,
drinks the joyous nectar of Dhamma.

> Pali: Pavivekarasaṁ pitvā,
Rasaṁ upasamassa ca;
Niddaro hoti nippāpo,
Dhammapītirasaṁ pivanti.

[¶130] > Pali: Hirisuttaṁ tatiyaṁ.

[¶131] Snp 2.4 · Blessings

> Pali: Snp 2.4 · Maṅgalasutta

[¶132] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. That deity addressed the Buddha in verse:

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā bhagavantaṁ gāthāya ajjhabhāsi:

[¶133] “Many gods and humans
have thought about blessings
desiring well-being:
declare the highest blessing.”

> Pali: “Bahū devā manussā ca,
maṅgalāni acintayuṁ;
Ākaṅkhamānā sotthānaṁ,
brūhi maṅgalamuttamaṁ”.

[¶134] “Not to fraternize with fools,
but to fraternize with the wise,
and honoring those worthy of honor:
this is the highest blessing.

> Pali: “Asevanā ca bālānaṁ,
paṇḍitānañca sevanā;
Pūjā ca pūjaneyyānaṁ,
etaṁ maṅgalamuttamaṁ.

[¶135] Living in a suitable region,
having made merit in the past,
being rightly resolved in oneself,
this is the highest blessing.

> Pali: Patirūpadesavāso ca,
pubbe ca katapuññatā;
Attasammāpaṇidhi ca,
etaṁ maṅgalamuttamaṁ.

[¶136] Education and a craft,
discipline and training,
and well-spoken speech:
this is the highest blessing.

> Pali: Bāhusaccañca sippañca,
vinayo ca susikkhito;
Subhāsitā ca yā vācā,
etaṁ maṅgalamuttamaṁ.

[¶137] Caring for mother and father,
kindness to children and partners,
and unstressful work:
this is the highest blessing.

> Pali: Mātāpitu upaṭṭhānaṁ,
puttadārassa saṅgaho;
Anākulā ca kammantā,
etaṁ maṅgalamuttamaṁ.

[¶138] Giving and righteous conduct,
kindness to relatives,
blameless deeds:
this is the highest blessing.

> Pali: Dānañca dhammacariyā ca,
ñātakānañca saṅgaho;
Anavajjāni kammāni,
etaṁ maṅgalamuttamaṁ.

[¶139] Desisting and abstaining from evil,
avoiding drinking liquor,
diligence in good qualities:
this is the highest blessing.

> Pali: Āratī viratī pāpā,
majjapānā ca saṁyamo;
Appamādo ca dhammesu,
etaṁ maṅgalamuttamaṁ.

[¶140] Respect and placidity,
contentment and gratitude,
and timely listening to the teaching:
this is the highest blessing.

> Pali: Gāravo ca nivāto ca,
santuṭṭhi ca kataññutā;
Kālena dhammassavanaṁ,
etaṁ maṅgalamuttamaṁ.

[¶141] Patience, being easy to admonish,
the sight of ascetics,
and timely discussion of the teaching:
this is the highest blessing.

> Pali: Khantī ca sovacassatā,
samaṇānañca dassanaṁ;
Kālena dhammasākacchā,
etaṁ maṅgalamuttamaṁ.

[¶142] Fervor and chastity
seeing the noble truths,
and realization of extinguishment:
this is the highest blessing.

> Pali: Tapo ca brahmacariyañca,
Ariyasaccāna dassanaṁ;
Nibbānasacchikiriyā ca,
Etaṁ maṅgalamuttamaṁ.

[¶143] Though touched by worldly conditions,
their mind does not tremble;
sorrowless, stainless, secure:
this is the highest blessing.

> Pali: Phuṭṭhassa lokadhammehi,
Cittaṁ yassa na kampati;
Asokaṁ virajaṁ khemaṁ,
Etaṁ maṅgalamuttamaṁ.

[¶144] Having completed these things,
undefeated everywhere;
everywhere they go in safety:
this is their highest blessing.”

> Pali: Etādisāni katvāna,
Sabbattha maparājitā;
Sabbattha sotthiṁ gacchanti,
Taṁ tesaṁ maṅgalamuttaman”ti.

[¶145] > Pali: Maṅgalasuttaṁ catutthaṁ.

[¶146] Snp 2.5 · With Spiky

> Pali: Snp 2.5 · Sūcilomasutta

[¶147] So I have heard. At one time the Buddha was staying near Gayā on the cut-stone ledge in the haunt of Spiky the native spirit. Now at that time the native spirits Shaggy and Spiky were passing by not far from the Buddha. So Shaggy said to Spiky, “That’s an ascetic.” “That’s no ascetic, he’s a faker! I’ll soon find out whether he’s an ascetic or a faker.”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā gayāyaṁ viharati ṭaṅkitamañce sūcilomassa yakkhassa bhavane. Tena kho pana samayena kharo ca yakkho sūcilomo ca yakkho bhagavato avidūre atikkamanti. Atha kho kharo yakkho sūcilomaṁ yakkhaṁ etadavoca: “eso samaṇo”ti. “Neso samaṇo, samaṇako eso. Yāvāhaṁ jānāmi yadi vā so samaṇo, yadi vā so samaṇako”ti.

[¶148] Then Spiky went up to the Buddha and leaned up against his body, but the Buddha pulled away. Then Spiky said to the Buddha, “Are you afraid, ascetic?” “No, respectable sir, I’m not afraid. But your touch is nasty.”

> Pali: Atha kho sūcilomo yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato kāyaṁ upanāmesi. Atha kho bhagavā kāyaṁ apanāmesi. Atha kho sūcilomo yakkho bhagavantaṁ etadavoca: “bhāyasi maṁ, samaṇā”ti? “Na khvāhaṁ taṁ, āvuso, bhāyāmi; api ca te samphasso pāpako”ti.

[¶149] “I will ask you a question, ascetic. If you don’t answer me, I’ll drive you insane, or explode your heart, or grab you by the feet and throw you to the far shore of the Ganges!”

> Pali: “Pañhaṁ taṁ, samaṇa, pucchissāmi. Sace me na byākarissasi, cittaṁ vā te khipissāmi, hadayaṁ vā te phālessāmi, pādesu vā gahetvā pāragaṅgāya khipissāmī”ti.

[¶150] “I don’t see anyone in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans who could do that to me. But anyway, ask what you wish.” Then Spiky addressed the Buddha in verse:

> Pali: “Na khvāhaṁ taṁ, āvuso, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo me cittaṁ vā khipeyya hadayaṁ vā phāleyya pādesu vā gahetvā pāragaṅgāya khipeyya. Api ca tvaṁ, āvuso, puccha yadākaṅkhasī”ti. Atha kho sūcilomo yakkho bhagavantaṁ gāthāya ajjhabhāsi:

[¶151] “Where do greed and hate come from?
From where spring discontent, desire, and terror?
Where do the mind’s thoughts originate,
like a crow let loose by boys.”

> Pali: “Rāgo ca doso ca kutonidānā,
Aratī ratī lomahaṁso kutojā;
Kuto samuṭṭhāya manovitakkā,
Kumārakā dhaṅkamivossajanti”.

[¶152] “Greed and hate come from here;
from here spring discontent, desire, and terror;
here’s where the mind’s thoughts originate,
like a crow let loose by boys.

> Pali: “Rāgo ca doso ca itonidānā,
Aratī ratī lomahaṁso itojā;
Ito samuṭṭhāya manovitakkā,
Kumārakā dhaṅkamivossajanti.

[¶153] Born of affection, originating in oneself,
like prop roots sprouting from a banyan;
the many kinds of attachment to sensual pleasures
are like camel’s foot creeper <j>creeping through the woods.

> Pali: Snehajā attasambhūtā,
Nigrodhasseva khandhajā;
Puthū visattā kāmesu,
Māluvāva vitatāvane.

[¶154] Those who understand where they come from
dispel them—listen up, spirit!
They cross this flood so hard to cross,
not crossed before, so as to not be reborn.”

> Pali: Ye naṁ pajānanti yatonidānaṁ,
Te naṁ vinodenti suṇohi yakkha;
Te duttaraṁ oghamimaṁ taranti,
Atiṇṇapubbaṁ apunabbhavāyā”ti.

[¶155] > Pali: Sūcilomasuttaṁ pañcamaṁ.

[¶156] Snp 2.6 · A Righteous Life

> Pali: Snp 2.6 · Kapilasutta (dhammacariyasutta)

[¶157] A righteous life, a spiritual life,
they call this the supreme treasure.
But if someone goes forth
from the lay life to homelessness

> Pali: Dhammacariyaṁ brahmacariyaṁ,
Etadāhu vasuttamaṁ;
Pabbajitopi ce hoti,
Agārā anagāriyaṁ.

[¶158] who is of scurrilous character,
a beast and a bully,
their life gets worse,
as poison grows inside them.

> Pali: So ce mukharajātiko,
vihesābhirato mago;
Jīvitaṁ tassa pāpiyo,
rajaṁ vaḍḍheti attano.

[¶159] A mendicant who loves to quarrel,
wrapped in delusion,
doesn’t even know what’s been explained
in the Dhamma taught by the Buddha.

> Pali: Kalahābhirato bhikkhu,
Mohadhammena āvuto;
Akkhātampi na jānāti,
Dhammaṁ buddhena desitaṁ.

[¶160] Harassing those who are evolved,
governed by ignorance,
they don’t know that corruption
is the path that leads to hell.

> Pali: Vihesaṁ bhāvitattānaṁ,
avijjāya purakkhato;
Saṅkilesaṁ na jānāti,
maggaṁ nirayagāminaṁ.

[¶161] Entering the underworld,
passing from womb to womb, <j>from darkness to darkness,
such a mendicant
falls into suffering after death.

> Pali: Vinipātaṁ samāpanno,
gabbhā gabbhaṁ tamā tamaṁ;
Sa ve tādisako bhikkhu,
pecca dukkhaṁ nigacchati.

[¶162] One such as that is
like a sewer
brimful with years of filth
for it’s hard to clean one full of grime.

> Pali: Gūthakūpo yathā assa,
sampuṇṇo gaṇavassiko;
Yo ca evarūpo assa,
dubbisodho hi sāṅgaṇo.

[¶163] Mendicants, knowing that someone is like this,
attached to the domestic life,
of corrupt wishes and wicked intent,
of bad behavior and alms-resort,

> Pali: Yaṁ evarūpaṁ jānātha,
bhikkhavo gehanissitaṁ;
Pāpicchaṁ pāpasaṅkappaṁ,
pāpaācāragocaraṁ.

[¶164] then having gathered in harmony,
you should expel them.
Throw out the trash!
Get rid of the rubbish!

> Pali: Sabbe samaggā hutvāna,
abhinibbajjiyātha naṁ;
Kāraṇḍavaṁ niddhamatha,
kasambuṁ apakassatha.

[¶165] And sweep away the scraps—
they’re not ascetics, they just think they are.
When you’ve thrown out those of corrupt wishes,
of bad behavior and alms-resort,

> Pali: Tato palāpe vāhetha,
Assamaṇe samaṇamānine;
Niddhamitvāna pāpicche,
Pāpaācāragocare.

[¶166] dwell in communion, ever mindful,
the pure with the pure.
Then in harmony, alert,
you’ll make an end of suffering.

> Pali: Suddhā suddhehi saṁvāsaṁ,
Kappayavho patissatā;
Tato samaggā nipakā,
Dukkhassantaṁ karissathāti.

[¶167] > Pali: Dhammacariyasuttaṁ chaṭṭhaṁ.

[¶168] Snp 2.7 · Brahmanical Principles

> Pali: Snp 2.7 · Brāhmaṇadhammikasutta

[¶169] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then several old and well-to-do brahmins of Kosala—elderly and senior, who were advanced in years and had reached the final stage of life—went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side and said to the Buddha: “Worthy Gotama, are the ancient principles of the brahmins exhibited these days among brahmins?” “No, brahmins, they are not.” “If you wouldn’t mind, Worthy Gotama, please teach us the ancient principles of the brahmins.” “Well then, brahmins, listen and apply your mind well, I will speak.” “Yes, worthy sir,” they replied. The Buddha said this:

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho sambahulā kosalakā brāhmaṇamahāsālā jiṇṇā vuḍḍhā mahallakā addhagatā vayoanuppattā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te brāhmaṇamahāsālā bhagavantaṁ etadavocuṁ: “sandissanti nu kho, bho gotama, etarahi brāhmaṇā porāṇānaṁ brāhmaṇānaṁ brāhmaṇadhamme”ti? “Na kho, brāhmaṇā, sandissanti etarahi brāhmaṇā porāṇānaṁ brāhmaṇānaṁ brāhmaṇadhamme”ti. “Sādhu no bhavaṁ gotamo porāṇānaṁ brāhmaṇānaṁ brāhmaṇadhammaṁ bhāsatu, sace bhoto gotamassa agarū”ti. “Tena hi, brāhmaṇā, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. “Evaṁ, bho”ti kho te brāhmaṇamahāsālā bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶170] “The ancient seers used to be
restrained and austere.
Having given up the five sensual stimuli,
they lived for their own true good.

> Pali: “Isayo pubbakā āsuṁ,
saññatattā tapassino;
Pañca kāmaguṇe hitvā,
attadatthamacārisuṁ.

[¶171] Brahmins used to own no cattle,
nor gold coin or grain.
Chanting was their money and grain,
which they guarded as a gift from god.

> Pali: Na pasū brāhmaṇānāsuṁ,
na hiraññaṁ na dhāniyaṁ;
Sajjhāyadhanadhaññāsuṁ,
brahmaṁ nidhimapālayuṁ.

[¶172] Food was prepared for them
and left beside their doors.
People believed that food prepared in faith
should be given to them.

> Pali: Yaṁ nesaṁ pakataṁ āsi,
dvārabhattaṁ upaṭṭhitaṁ;
Saddhāpakatamesānaṁ,
dātave tadamaññisuṁ.

[¶173] With colorful clothes,
lodgings and houses,
prosperous nations and countries
honored those brahmins.

> Pali: Nānārattehi vatthehi,
sayanehāvasathehi ca;
Phītā janapadā raṭṭhā,
te namassiṁsu brāhmaṇe.

[¶174] Brahmins used to be inviolable and
invincible, protected by principle.
No one ever turned them away
from the doors of families.

> Pali: Avajjhā brāhmaṇā āsuṁ,
ajeyyā dhammarakkhitā;
Na ne koci nivāresi,
kuladvāresu sabbaso.

[¶175] For forty-eight years
they led the spiritual life.
The brahmins of old pursued
their quest for knowledge and conduct.

> Pali: Aṭṭhacattālīsaṁ vassāni,
(komāra) Brahmacariyaṁ cariṁsu te;
Vijjācaraṇapariyeṭṭhiṁ,
Acaruṁ brāhmaṇā pure.

[¶176] Brahmins never transgressed with another,
nor did they purchase a wife.
They lived together in love,
joining together by mutual consent.

> Pali: Na brāhmaṇā aññamagamuṁ,
napi bhariyaṁ kiṇiṁsu te;
Sampiyeneva saṁvāsaṁ,
saṅgantvā samarocayuṁ.

[¶177] Brahmins never approached their wives for sex
during the time outside
the fertile phase of the menstrual cycle
after menstruation.

> Pali: Aññatra tamhā samayā,
utuveramaṇiṁ pati;
Antarā methunaṁ dhammaṁ,
nāssu gacchanti brāhmaṇā.

[¶178] They praised chastity and morality,
integrity, tenderness, and fervor,
gentleness and harmlessness,
and also patience.

> Pali: Brahmacariyañca sīlañca,
ajjavaṁ maddavaṁ tapaṁ;
Soraccaṁ avihiṁsañca,
khantiñcāpi avaṇṇayuṁ.

[¶179] He who was supreme among them,
godlike, staunchly vigorous,
did not engage in sex
even in a dream.

> Pali: Yo nesaṁ paramo āsi,
Brahmā daḷhaparakkamo;
Sa vāpi methunaṁ dhammaṁ,
Supinantepi nāgamā.

[¶180] Training in line with their duties,
many smart people here
praised chastity and morality,
and also patience.

> Pali: Tassa vattamanusikkhantā,
Idheke viññujātikā;
Brahmacariyañca sīlañca,
Khantiñcāpi avaṇṇayuṁ.

[¶181] They begged for rice,
bedding, clothes, ghee, and oil.
Having collected them legitimately,
they arranged a sacrifice.

> Pali: Taṇḍulaṁ sayanaṁ vatthaṁ,
Sappitelañca yāciya;
Dhammena samodhānetvā,
Tato yaññamakappayuṁ.

[¶182] But they slew no cows
while serving at the sacrifice.
Like a mother, father, or brother,
or some other relative,
cows are our best friends,
the fonts of medicine.

> Pali: Upaṭṭhitasmiṁ yaññasmiṁ,
Nāssu gāvo haniṁsu te;
Yathā mātā pitā bhātā,
Aññe vāpi ca ñātakā;
Gāvo no paramā mittā,
Yāsu jāyanti osadhā.

[¶183] They give food and strength,
and beauty and happiness.
Knowing these benefits,
they slew no cows.

> Pali: Annadā baladā cetā,
Vaṇṇadā sukhadā tathā;
Etamatthavasaṁ ñatvā,
Nāssu gāvo haniṁsu te.

[¶184] The brahmins were delicate and tall,
beautiful and glorious.
They were keen on all the duties
according to their teachings.
So long as they continued in the world,
people flourished happily.

> Pali: Sukhumālā mahākāyā,
Vaṇṇavanto yasassino;
Brāhmaṇā sehi dhammehi,
Kiccākiccesu ussukā;
Yāva loke avattiṁsu,
Sukhamedhitthayaṁ pajā.

[¶185] But perversion crept into them
little by little when they saw
the transformation of the king
and the ladies in all their finery.

> Pali: Tesaṁ āsi vipallāso,
Disvāna aṇuto aṇuṁ;
Rājino ca viyākāraṁ,
Nāriyo samalaṅkatā.

[¶186] Their chariots were harnessed with thoroughbreds,
well-made with bright canopies,
and their homes and houses
were neatly divided section by section.

> Pali: Rathe cājaññasaṁyutte,
Sukate cittasibbane;
Nivesane nivese ca,
Vibhatte bhāgaso mite.

[¶187] They were lavished with herds of cattle,
and furnished with bevies of lovely ladies.
This extravagant human wealth
was coveted by the brahmins.

> Pali: Gomaṇḍalaparibyūḷhaṁ,
Nārīvaragaṇāyutaṁ;
Uḷāraṁ mānusaṁ bhogaṁ,
Abhijjhāyiṁsu brāhmaṇā.

[¶188] They compiled hymns to that end,
approached King Okkāka and said,
‘You have plenty of money and grain.
Sacrifice! For you have much treasure.
Sacrifice! For you have much money.’

> Pali: Te tattha mante ganthetvā,
Okkākaṁ tadupāgamuṁ;
Pahūtadhanadhaññosi,
Yajassu bahu te vittaṁ;
Yajassu bahu te dhanaṁ.

[¶189] Persuaded by the brahmins,
the king, chief of charioteers, performed
horse sacrifice, human sacrifice,
the sacrifices of the ‘casting of the yoke-pin’, <j>the ‘royal soma drinking’, and the ‘unimpeded’.
When he had carried out these sacrifices,
he gave riches to the brahmins.

> Pali: Tato ca rājā saññatto,
Brāhmaṇehi rathesabho;
Assamedhaṁ purisamedhaṁ,
Sammāpāsaṁ vājapeyyaṁ niraggaḷaṁ;
Ete yāge yajitvāna,
Brāhmaṇānamadā dhanaṁ.

[¶190] There were cattle, bedding, and clothes,
and ladies in all their finery;
chariots harnessed with thoroughbreds,
well-made with bright canopies;

> Pali: Gāvo sayanañca vatthañca,
Nāriyo samalaṅkatā;
Rathe cājaññasaṁyutte,
Sukate cittasibbane.

[¶191] and lovely homes,
nicely divided section by section.
Having furnished them with different grains,
he gave riches to the brahmins.

> Pali: Nivesanāni rammāni,
Suvibhattāni bhāgaso;
Nānādhaññassa pūretvā,
Brāhmaṇānamadā dhanaṁ.

[¶192] When they got hold of that wealth,
they arranged to store it up.
Falling under the sway of desire,
their craving grew and grew.
They compiled hymns to that end,
approached King Okkāka once more and said,

> Pali: Te ca tattha dhanaṁ laddhā,
Sannidhiṁ samarocayuṁ;
Tesaṁ icchāvatiṇṇānaṁ,
Bhiyyo taṇhā pavaḍḍhatha;
Te tattha mante ganthetvā,
Okkākaṁ puna mupāgamuṁ.

[¶193] ‘Like water and earth,
gold coin, riches, and grain,
are cows for humankind,
as they are essential for creatures.
Sacrifice! For you have much treasure.
Sacrifice! For you have much money.’

> Pali: Yathā āpo ca pathavī ca,
Hiraññaṁ dhanadhāniyaṁ;
Evaṁ gāvo manussānaṁ,
Parikkhāro so hi pāṇinaṁ;
Yajassu bahu te vittaṁ,
Yajassu bahu te dhanaṁ.

[¶194] Persuaded by the brahmins,
the king, chief of charioteers,
had many hundred thousand cows
slain at the sacrifice.

> Pali: Tato ca rājā saññatto,
Brāhmaṇehi rathesabho;
Nekā satasahassiyo,
Gāvo yaññe aghātayi.

[¶195] Neither with feet nor with horns
do cows harm anyone at all.
Cows meek as lambs
supply buckets of milk.
But taking them by the horns,
the king slew them with a sword.

> Pali: Na pādā na visāṇena,
Nāssu hiṁsanti kenaci;
Gāvo eḷakasamānā,
Soratā kumbhadūhanā;
Tā visāṇe gahetvāna,
Rājā satthena ghātayi.

[¶196] At that the gods and the ancestors,
with Indra, the titans and monsters,
roared out: ‘This is a crime against nature!’
as the sword fell on the cows.

> Pali: Tato devā pitaro ca,
Indo asurarakkhasā;
Adhammo iti pakkanduṁ,
Yaṁ satthaṁ nipatī gave.

[¶197] There used to be three kinds of illness:
greed, starvation, and old age.
But due to the slaughter of cows,
this grew to be ninety-eight.

> Pali: Tayo rogā pure āsuṁ,
Icchā anasanaṁ jarā;
Pasūnañca samārambhā,
Aṭṭhānavutimāgamuṁ.

[¶198] This crime of the rods
is of ancient descent.
Killing innocent creatures,
the sacrificers forsake righteousness.

> Pali: Eso adhammo daṇḍānaṁ,
Okkanto purāṇo ahu;
Adūsikāyo haññanti,
Dhammā dhaṁsanti yājakā.

[¶199] And that is how this mean old practice
was criticized by sensible people.
Wherever they see such a thing,
folk criticize the sacrificer.

> Pali: Evameso aṇudhammo,
Porāṇo viññugarahito;
Yattha edisakaṁ passati,
Yājakaṁ garahatī jano.

[¶200] With righteousness gone,
peasants and menials were split,
as were many aristocrats,
and wives looked down on their husbands.

> Pali: Evaṁ dhamme viyāpanne,
Vibhinnā suddavessikā;
Puthū vibhinnā khattiyā,
Patiṁ bhariyāvamaññatha.

[¶201] Aristocrats and brahmins only by kin,
and others protected by their clan,
neglecting their genealogy,
fell under the sway of sensual pleasures.”

> Pali: Khattiyā brahmabandhū ca,
Ye caññe gottarakkhitā;
Jātivādaṁ nirākatvā,
Kāmānaṁ vasamanvagun”ti.

[¶202] When he had spoken, those well-to-do brahmins said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.”

> Pali: Evaṁ vutte, te brāhmaṇamahāsālā bhagavantaṁ etadavocuṁ: “abhikkantaṁ, bho gotama …pe… upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.

[¶203] > Pali: Brāhmaṇadhammikasuttaṁ sattamaṁ.

[¶204] Snp 2.8 · The Boat

> Pali: Snp 2.8 · Dhamma (nāvā) sutta

[¶205] If you would learn the teaching from someone,
honor them as the gods honor Indra.
Then they will have confidence in you,
and being learned, they reveal the teaching.

> Pali: Yasmā hi dhammaṁ puriso vijaññā,
Indaṁva naṁ devatā pūjayeyya;
So pūjito tasmi pasannacitto,
Bahussuto pātukaroti dhammaṁ.

[¶206] Heeding well, an attentive one,
practicing in line with that teaching
grows intelligent, discerning, and subtle
through diligently sticking close to such a person.

> Pali: Tadaṭṭhikatvāna nisamma dhīro,
Dhammānudhammaṁ paṭipajjamāno;
Viññū vibhāvī nipuṇo ca hoti,
Yo tādisaṁ bhajati appamatto.

[¶207] But associating with a petty fool
who falls short of the goal, jealous,
then unable to discern the teaching in this life,
one proceeds to death still plagued by doubts.

> Pali: Khuddañca bālaṁ upasevamāno,
Anāgatatthañca usūyakañca;
Idheva dhammaṁ avibhāvayitvā,
Avitiṇṇakaṅkho maraṇaṁ upeti.

[¶208] It’s like a man who has plunged into a river,
a rushing torrent in spate.
As they are swept away downstream,
how could they help others across?

> Pali: Yathā naro āpagamotaritvā,
Mahodakaṁ salilaṁ sīghasotaṁ;
So vuyhamāno anusotagāmī,
Kiṁ so pare sakkhati tārayetuṁ.

[¶209] Just so, one unable to discern the teaching,
who hasn’t studied the meaning under the learned,
not knowing it oneself, still plagued by doubts,
how could they help others to contemplate?

> Pali: Tatheva dhammaṁ avibhāvayitvā,
Bahussutānaṁ anisāmayatthaṁ;
Sayaṁ ajānaṁ avitiṇṇakaṅkho,
Kiṁ so pare sakkhati nijjhapetuṁ.

[¶210] But one who has embarked on a strong boat
equipped with rudder and oar,
would bring many others across there
with skill, care, and thoughtfulness.

> Pali: Yathāpi nāvaṁ daḷhamāruhitvā,
Phiyena rittena samaṅgibhūto;
So tāraye tattha bahūpi aññe,
Tatrūpayaññū kusalo mutīmā.

[¶211] So too one who understands—a knowledge master,
evolved, learned, and unflappable—
can help others to contemplate,
so long as they are prepared to listen carefully.

> Pali: Evampi yo vedagu bhāvitatto,
Bahussuto hoti avedhadhammo;
So kho pare nijjhapaye pajānaṁ,
Sotāvadhānūpanisūpapanne.

[¶212] That’s why you should spend time with a true person,
intelligent and learned.
Having understood the meaning, <j>putting it into practice,
one who understands the teaching <j>would find happiness.

> Pali: Tasmā have sappurisaṁ bhajetha,
Medhāvinañceva bahussutañca;
Aññāya atthaṁ paṭipajjamāno,
Viññātadhammo sa sukhaṁ labhethāti.

[¶213] > Pali: Nāvāsuttaṁ aṭṭhamaṁ.

[¶214] Snp 2.9 · What Morality?

> Pali: Snp 2.9 · Kiṁsīlasutta

[¶215] “With what morality, what conduct,
fostering what deeds,
would a person lay the foundations right,
and reach the highest goal?”

> Pali: “Kiṁsīlo kiṁsamācāro,
kāni kammāni brūhayaṁ;
Naro sammā niviṭṭhassa,
uttamatthañca pāpuṇe”.

[¶216] “Honoring elders without jealousy,
they’d know the time to visit their respected teachers.
Treasuring the chance for a Dhamma talk,
they’d listen carefully to the well-spoken words.

> Pali: “Vuḍḍhāpacāyī anusūyako siyā,
Kālaññū cassa garūnaṁ dassanāya;
Dhammiṁ kathaṁ erayitaṁ khaṇaññū,
Suṇeyya sakkacca subhāsitāni.

[¶217] At the right time, they’d enter <j>the vicinity of their respected teachers
in placid manner, leaving obstinacy behind.
They’d call to mind and put into practice
the meaning, the teaching, self-control, <j>and the spiritual life.

> Pali: Kālena gacche garūnaṁ sakāsaṁ,
Thambhaṁ niraṅkatvā nivātavutti;
Atthaṁ dhammaṁ saṁyamaṁ brahmacariyaṁ,
Anussare ceva samācare ca.

[¶218] Delighting in the teaching, enjoying the teaching,
standing on the teaching, evaluating the teaching,
they’d never say anything that degraded the teaching,
but would be guided by genuine words well-spoken.

> Pali: Dhammārāmo dhammarato,
Dhamme ṭhito dhammavinicchayaññū;
Nevācare dhammasandosavādaṁ,
Tacchehi nīyetha subhāsitehi.

[¶219] Giving up mirth, muttered prayer, weeping, ill will,
deceit, fawning, greed, conceit,
aggression, crudeness, stains, and indulgence,
they’d wander free of vanity, steadfast.

> Pali: Hassaṁ jappaṁ paridevaṁ padosaṁ,
Māyākataṁ kuhanaṁ giddhi mānaṁ;
Sārambhaṁ kakkasaṁ kasāvañca mucchaṁ,
Hitvā care vītamado ṭhitatto.

[¶220] Understanding is the essence of well-spoken words,
stillness is the essence of learning and understanding.
Wisdom and learning do not flourish
in a hasty and negligent person.

> Pali: Viññātasārāni subhāsitāni,
Sutañca viññātasamādhisāraṁ;
Na tassa paññā ca sutañca vaḍḍhati,
Yo sāhaso hoti naro pamatto.

[¶221] Those happy with the teaching <j>proclaimed by the Noble One
are supreme in speech, mind, and deed.
Abiding in peace, gentleness, and stillness,
they’ve realized the essence of learning and wisdom.”

> Pali: Dhamme ca ye ariyapavedite ratā,
Anuttarā te vacasā manasā kammunā ca;
Te santisoraccasamādhisaṇṭhitā,
Sutassa paññāya ca sāramajjhagū”ti.

[¶222] > Pali: Kiṁsīlasuttaṁ navamaṁ.

## 3. Snp 2.10–3.4

Source: https://scriptura.si/works/pali-sutta-nipata/3/ · cite a paragraph as https://scriptura.si/works/pali-sutta-nipata/3/#p-N

[¶0] Snp 2.10 · Get Up!

> Pali: Snp 2.10 · Uṭṭhānasutta

[¶1] Get up and meditate!
What’s the point in your sleeping?
How can the afflicted slumber
when inflicted by an arrow strike?

> Pali: Uṭṭhahatha nisīdatha,
ko attho supitena vo;
Āturānañhi kā niddā,
sallaviddhāna ruppataṁ.

[¶2] Get up and meditate!
Train hard for peace!
The King of Death has caught you heedless—
don’t let him fool you under his sway.

> Pali: Uṭṭhahatha nisīdatha,
Daḷhaṁ sikkhatha santiyā;
Mā vo pamatte viññāya,
Maccurājā amohayittha vasānuge.

[¶3] Needy gods and humans
are held back by clinging:
get over it.
Don’t let the moment pass you by.
For if you miss your moment
you’ll grieve when sent to hell.

> Pali: Yāya devā manussā ca,
sitā tiṭṭhanti atthikā;
Tarathetaṁ visattikaṁ,
khaṇo vo mā upaccagā;
Khaṇātītā hi socanti,
nirayamhi samappitā.

[¶4] Negligence is always dust;
dust follows right behind negligence.
Through diligence and knowledge,
pluck out the dart from yourself.

> Pali: Pamādo rajo pamādo,
Pamādānupatito rajo;
Appamādena vijjāya,
Abbahe sallamattanoti.

[¶5] > Pali: Uṭṭhānasuttaṁ dasamaṁ.

[¶6] Snp 2.11 · With Rāhula

> Pali: Snp 2.11 · Rāhulasutta

[¶7] “Does familiarity breed contempt,
even for the man of wisdom?
Do you honor he who holds aloft
the torch for all humanity?”

> Pali: “Kacci abhiṇhasaṁvāsā,
nāvajānāsi paṇḍitaṁ;
Ukkādhāro manussānaṁ,
kacci apacito tayā”.

[¶8] “Familiarity breeds no contempt
for the man of wisdom.
I always honor he who holds aloft
the torch for all humanity.”

> Pali: “Nāhaṁ abhiṇhasaṁvāsā,
avajānāmi paṇḍitaṁ;
Ukkādhāro manussānaṁ,
niccaṁ apacito mayā”.

[¶9] “One who’s given up the five sensual stimulations,
so pleasing and delightful,
and who’s left the home life out of faith—
let them make an end to suffering!

> Pali: “Pañca kāmaguṇe hitvā,
piyarūpe manorame;
Saddhāya gharā nikkhamma,
dukkhassantakaro bhava.

[¶10] Mix with spiritual friends,
stay in remote lodgings,
secluded and quiet,
and eat in moderation.

> Pali: Mitte bhajassu kalyāṇe,
pantañca sayanāsanaṁ;
Vivittaṁ appanigghosaṁ,
mattaññū hohi bhojane.

[¶11] Robes, almsfood,
requisites and lodgings:
don’t crave such things;
don’t come back to this world again.

> Pali: Cīvare piṇḍapāte ca,
paccaye sayanāsane;
Etesu taṇhaṁ mākāsi,
mā lokaṁ punarāgami.

[¶12] Be restrained in the monastic code
and the five sense faculties.
With mindfulness immersed in the body,
be full of disillusionment.

> Pali: Saṁvuto pātimokkhasmiṁ,
indriyesu ca pañcasu;
Sati kāyagatā tyatthu,
nibbidābahulo bhava.

[¶13] Turn away from the sign
that’s attractive, provoking lust.
With mind unified and serene,
meditate on the ugly aspects of the body.

> Pali: Nimittaṁ parivajjehi,
subhaṁ rāgūpasañhitaṁ;
Asubhāya cittaṁ bhāvehi,
ekaggaṁ susamāhitaṁ.

[¶14] Meditate on the signless,
give up the tendency to conceit;
and when you comprehend conceit,
you will live at peace.”

> Pali: Animittañca bhāvehi,
Mānānusayamujjaha;
Tato mānābhisamayā,
Upasanto carissatī”ti.

[¶15] That is how the Buddha regularly advised Venerable Rāhula with these verses.

> Pali: Itthaṁ sudaṁ bhagavā āyasmantaṁ rāhulaṁ imāhi gāthāhi abhiṇhaṁ ovadatīti.

[¶16] > Pali: Rāhulasuttaṁ ekādasamaṁ.

[¶17] Snp 2.12 · Vaṅgīsa and His Mentor Nigrodhakappa

> Pali: Snp 2.12 · Nigrodhakappa (vaṅgīsa) sutta

[¶18] So I have heard. At one time the Buddha was staying near Āḷavī, at Āḷavī’s premier shrine. Now at that time it was not long after Venerable Vaṅgīsa’s mentor, the senior monk named Nigrodhakappa, had become fully quenched. Then as Vaṅgīsa was in private retreat this thought came to his mind: “Has my mentor become quenched or not?” Then in the late afternoon, Venerable Vaṅgīsa came out of retreat and went to the Buddha. He bowed, sat down to one side, and said to him: “Just now, sir, as I was in private retreat this thought came to mind. ‘Has my mentor become quenched or not?’” Then Venerable Vaṅgīsa rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and addressed him in verse:

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā āḷaviyaṁ viharati aggāḷave cetiye. Tena kho pana samayena āyasmato vaṅgīsassa upajjhāyo nigrodhakappo nāma thero aggāḷave cetiye aciraparinibbuto hoti. Atha kho āyasmato vaṅgīsassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi— parinibbuto nu kho me upajjhāyo udāhu no parinibbutoti? Atha kho āyasmā vaṅgīso sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā vaṅgīso bhagavantaṁ etadavoca— idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi— parinibbuto nu kho me upajjhāyo, udāhu no parinibbutoti. Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṁsaṁ cīvaraṁ katvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ gāthāya ajjhabhāsi:

[¶19] “I ask the Teacher unrivaled in wisdom,
who has cut off all doubts in this very life:
a monk has died at Āḷavī’s premier shrine,
who was well-known, famous, and quenched.

> Pali: “Pucchāmi satthāramanomapaññaṁ,
Diṭṭheva dhamme yo vicikicchānaṁ chettā;
Aggāḷave kālamakāsi bhikkhu,
Ñāto yasassī abhinibbutatto.

[¶20] Nigrodhakappa was his name;
it was given to that brahmin by you, Blessed One.
He wandered in your honor, yearning for freedom,
energetic, a resolute Seer of Truth.

> Pali: Nigrodhakappo iti tassa nāmaṁ,
Tayā kataṁ bhagavā brāhmaṇassa;
So taṁ namassaṁ acari mutyapekkho,
Āraddhaviriyo daḷhadhammadassī.

[¶21] O Sakyan, All-seer,
we all wish to know about that disciple.
Our ears are eager to hear,
for you are the most excellent teacher.

> Pali: Taṁ sāvakaṁ sakya mayampi sabbe,
Aññātumicchāma samantacakkhu;
Samavaṭṭhitā no savanāya sotā,
Tuvaṁ no satthā tvamanuttarosi.

[¶22] Cut off our doubt, declare this to us;
your wisdom is vast, tell us of his quenching!
All-seer, speak among us,
like the thousand-eyed Sakka <j>in the midst of the gods!

> Pali: Chindeva no vicikicchaṁ brūhi metaṁ,
Parinibbutaṁ vedaya bhūripañña;
Majjheva no bhāsa samantacakkhu,
Sakkova devāna sahassanetto.

[¶23] Whatever ties there are, or paths to delusion,
or things on the side of unknowing, <j>or that are bases of doubt
vanish on reaching a Realized One,
for his eye is the best of all people’s.

> Pali: Ye keci ganthā idha mohamaggā,
Aññāṇapakkhā vicikicchaṭhānā;
Tathāgataṁ patvā na te bhavanti,
Cakkhuñhi etaṁ paramaṁ narānaṁ.

[¶24] If no man were ever to disperse corruptions,
like the wind dispersing the stormclouds,
darkness would shroud the whole world;
not even brilliant men would shine.

> Pali: No ce hi jātu puriso kilese,
Vāto yathā abbhaghanaṁ vihāne;
Tamovassa nivuto sabbaloko,
Na jotimantopi narā tapeyyuṁ.

[¶25] The attentive are bringers of light;
my hero, that is what I think of you.
We’ve come for your discernment and knowledge:
here in this assembly, declare to us about Kappāyana.

> Pali: Dhīrā ca pajjotakarā bhavanti,
Taṁ taṁ ahaṁ vīra tatheva maññe;
Vipassinaṁ jānamupāgamumhā,
Parisāsu no āvikarohi kappaṁ.

[¶26] Swiftly send forth your sweet, sweet voice,
like a goose stretching its neck, gently honking,
lucid-flowing, with lovely tone:
alert, we all listen to you.

> Pali: Khippaṁ giraṁ eraya vaggu vagguṁ,
Haṁsova paggayha saṇikaṁ nikūja;
Bindussarena suvikappitena,
Sabbeva te ujjugatā suṇoma.

[¶27] You have entirely abandoned birth and death;
curbed and pure, I urge you, speak the Dhamma!
For ordinary people <j>have no wish-granter,
but Realized Ones <j>have a comprehensibility-granter.

> Pali: Pahīnajātimaraṇaṁ asesaṁ,
Niggayha dhonaṁ vadessāmi dhammaṁ;
Na kāmakāro hi puthujjanānaṁ,
Saṅkheyyakāro ca tathāgatānaṁ.

[¶28] Your answer is definitive, and we will adopt it,
for you have perfect understanding.
We raise our cupped palms one last time,
one of unrivaled wisdom, <j>don’t deliberately confuse us.

> Pali: Sampannaveyyākaraṇaṁ tavedaṁ,
Samujjupaññassa samuggahītaṁ;
Ayamañjalī pacchimo suppaṇāmito,
Mā mohayī jānamanomapañña.

[¶29] Knowing the teaching of the noble ones <j>from top to bottom,
one of unrivaled energy, <j>don’t deliberately confuse us.
As a man baking in the summer sun <j>would long for water,
I long for your voice, so let the sound rain forth.

> Pali: Parovaraṁ ariyadhammaṁ viditvā,
Mā mohayī jānamanomavīra;
Vāriṁ yathā ghammani ghammatatto,
Vācābhikaṅkhāmi sutaṁ pavassa.

[¶30] Surely Kappāyana did not <j>lead the spiritual life in vain?
Did he realize quenching,
or did he still have a residue?
Let us hear what kind of liberation he had!”

> Pali: Yadatthikaṁ brahmacariyaṁ acarī,
Kappāyano kaccissa taṁ amoghaṁ;
Nibbāyi so ādu saupādiseso,
Yathā vimutto ahu taṁ suṇoma”.

[¶31] “He cut off craving for name and form right here,”
said the Buddha,
“the river of darkness that had long lain within him.
He has entirely crossed over birth and death.”
So declared the Blessed One, the leader of the five.

> Pali: “Acchecchi taṇhaṁ idha nāmarūpe,
(iti bhagavā)
Kaṇhassa sotaṁ dīgharattānusayitaṁ;
Atāri jātiṁ maraṇaṁ asesaṁ”,
Iccabravī bhagavā pañcaseṭṭho.

[¶32] “Now that I have heard your words,
seventh of seers, I am confident.
My question, it seems, was not in vain,
the brahmin did not deceive me.

> Pali: “Esa sutvā pasīdāmi,
Vaco te isisattama;
Amoghaṁ kira me puṭṭhaṁ,
Na maṁ vañcesi brāhmaṇo.

[¶33] As he said, so he did—
he was a disciple of the Buddha.
He cut the net of death the deceiver,
so extended and strong.

> Pali: Yathāvādī tathākārī,
Ahu buddhassa sāvako;
Acchidā maccuno jālaṁ,
Tataṁ māyāvino daḷhaṁ.

[¶34] Blessed One, Kappāyana saw
the starting point of grasping.
He has indeed gone far beyond
Death’s dominion so hard to pass.”

> Pali: Addasā bhagavā ādiṁ,
Upādānassa kappiyo;
Accagā vata kappāyano,
Maccudheyyaṁ suduttaran”ti.

[¶35] > Pali: Nigrodhakappasuttaṁ dvādasamaṁ.

[¶36] Snp 2.13 · The Right Way to Wander

> Pali: Snp 2.13 · Sammāparibbājanīyasutta

[¶37] “I ask the sage abounding in wisdom—
crossed-over, gone beyond, quenched, steadfast:
when a mendicant has left home, <j>casting aside sensuality,
what’s the right way to wander the world?”

> Pali: “Pucchāmi muniṁ pahūtapaññaṁ,
Tiṇṇaṁ pāraṅgataṁ parinibbutaṁ ṭhitattaṁ;
Nikkhamma gharā panujja kāme,
Kathaṁ bhikkhu sammā so loke paribbajeyya”.

[¶38] “When they’ve eradicated superstitions,”
said the Buddha,
“about celestial portents, dreams, or bodily marks;
with the stain of superstitions left behind,
they’d rightly wander the world.

> Pali: “Yassa maṅgalā samūhatā,
(iti bhagavā)
Uppātā supinā ca lakkhaṇā ca;
So maṅgaladosavippahīno,
Sammā so loke paribbajeyya.

[¶39] A mendicant ought dispel desire
for pleasures human or heavenly;
with rebirth transcended and truth comprehended,
they’d rightly wander the world.

> Pali: Rāgaṁ vinayetha mānusesu,
Dibbesu kāmesu cāpi bhikkhu;
Atikkamma bhavaṁ samecca dhammaṁ,
Sammā so loke paribbajeyya.

[¶40] Putting backbiting behind them,
a mendicant gives up anger and stinginess;
with favoring and opposing left behind,
they’d rightly wander the world.

> Pali: Vipiṭṭhikatvāna pesuṇāni,
Kodhaṁ kadarīyaṁ jaheyya bhikkhu;
Anurodhavirodhavippahīno,
Sammā so loke paribbajeyya.

[¶41] When the loved and the unloved are both left behind,
not grasping or dependent on anything;
freed from all things that fetter,
they’d rightly wander the world.

> Pali: Hitvāna piyañca appiyañca,
Anupādāya anissito kuhiñci;
Saṁyojaniyehi vippamutto,
Sammā so loke paribbajeyya.

[¶42] Finding no core in attachments,
rid of desire for things they’ve acquired,
independent, needing no one to guide them,
they’d rightly wander the world.

> Pali: Na so upadhīsu sārameti,
Ādānesu vineyya chandarāgaṁ;
So anissito anaññaneyyo,
Sammā so loke paribbajeyya.

[¶43] Not hostile in speech, mind, or deed,
they’ve rightly understood the teaching.
Aspiring to the state of extinguishment,
they’d rightly wander the world.

> Pali: Vacasā manasā ca kammunā ca,
Aviruddho sammā viditvā dhammaṁ;
Nibbānapadābhipatthayāno,
Sammā so loke paribbajeyya.

[¶44] Not gloating that, ‘they bow to me’;
though reviled, they’d still stay in touch;
not besotted when getting food from others,
they’d rightly wander the world.

> Pali: Yo vandati manti nunnameyya,
Akkuṭṭhopi na sandhiyetha bhikkhu;
Laddhā parabhojanaṁ na majje,
Sammā so loke paribbajeyya.

[¶45] When greed and craving to live again are cast off,
a mendicant refrains from violence and abduction;
rid of indecision, free of thorns,
they’d rightly wander the world.

> Pali: Lobhañca bhavañca vippahāya,
Virato chedanabandhanā ca bhikkhu;
So tiṇṇakathaṅkatho visallo,
Sammā so loke paribbajeyya.

[¶46] Knowing what is suitable for themselves,
a mendicant would hurt no one in the world;
understanding the teaching in line with the truth,
they’d rightly wander the world.

> Pali: Sāruppaṁ attano viditvā,
No ca bhikkhu hiṁseyya kañci loke;
Yathātathiyaṁ viditvā dhammaṁ,
Sammā so loke paribbajeyya.

[¶47] They have no underlying tendencies at all,
and are rid of unskillful roots;
free of hope, with no need for hope,
they’d rightly wander the world.

> Pali: Yassānusayā na santi keci,
Mūlā ca akusalā samūhatāse;
So nirāso anāsisāno,
Sammā so loke paribbajeyya.

[¶48] Defilements ended, conceit given up,
beyond all manner of desire;
tamed, quenched, and steadfast,
they’d rightly wander the world.

> Pali: Āsavakhīṇo pahīnamāno,
Sabbaṁ rāgapathaṁ upātivatto;
Danto parinibbuto ṭhitatto,
Sammā so loke paribbajeyya.

[¶49] Faithful, learned, seer of the sure path,
an attentive one joins no faction among sects;
rid of greed, hate, and aversion,
they’d rightly wander the world.

> Pali: Saddho sutavā niyāmadassī,
Vaggagatesu na vaggasāri dhīro;
Lobhaṁ dosaṁ vineyya paṭighaṁ,
Sammā so loke paribbajeyya.

[¶50] A purified victor with veil cast off,
among worldly things master, transcendent, stilled;
expert in knowledge of conditions’ cessation,
they’d rightly wander the world.

> Pali: Saṁsuddhajino vivaṭṭacchado,
Dhammesu vasī pāragū anejo;
Saṅkhāranirodhañāṇakusalo,
Sammā so loke paribbajeyya.

[¶51] They’re over speculating on the future or past,
and understand what it means to be pure;
freed from all the sense fields,
they’d rightly wander the world.

> Pali: Atītesu anāgatesu cāpi,
Kappātīto aticcasuddhipañño;
Sabbāyatanehi vippamutto,
Sammā so loke paribbajeyya.

[¶52] The state of peace is understood, <j>the truth is comprehended,
they’ve openly seen defilements cast off;
and with the ending of all attachments,
they’d rightly wander the world.”

> Pali: Aññāya padaṁ samecca dhammaṁ,
Vivaṭaṁ disvāna pahānamāsavānaṁ;
Sabbupadhīnaṁ parikkhayāno,
Sammā so loke paribbajeyya”.

[¶53] “Clearly, Blessed One, it is just as you say.
One who lives like this is a tamed mendicant,
passed beyond all fetters and yokes:
they’d rightly wander the world.”

> Pali: “Addhā hi bhagavā tatheva etaṁ,
Yo so evaṁvihārī danto bhikkhu;
Sabbasaṁyojanayogavītivatto,
Sammā so loke paribbajeyyā”ti.

[¶54] > Pali: Sammāparibbājanīyasuttaṁ terasamaṁ.

[¶55] Snp 2.14 · With Dhammika

> Pali: Snp 2.14 · Dhammikasutta

[¶56] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the lay follower Dhammika, together with five hundred lay followers, went up to the Buddha, bowed, sat down to one side, and addressed him in verse:

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho dhammiko upāsako pañcahi upāsakasatehi saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho dhammiko upāsako bhagavantaṁ gāthāhi ajjhabhāsi:

[¶57] “I ask you, Gotama, whose wisdom is vast:
what does one do to become a good disciple,
both one who has left the home,
and the lay followers staying at home?

> Pali: “Pucchāmi taṁ gotama bhūripañña,
Kathaṅkaro sāvako sādhu hoti;
Yo vā agārā anagārameti,
Agārino vā panupāsakāse.

[¶58] For you understand the course and destiny
of the world with all its gods.
There is no equal to you who sees the subtle meaning,
for you are the Buddha most excellent, they say.

> Pali: Tuvañhi lokassa sadevakassa,
Gatiṁ pajānāsi parāyaṇañca;
Na catthi tulyo nipuṇatthadassī,
Tuvañhi buddhaṁ pavaraṁ vadanti.

[¶59] Having experienced all knowledge,
you reveal the teaching out of sympathy for beings.
All-seer, you have cast off the veil,
and immaculate, you dazzle the whole world.

> Pali: Sabbaṁ tuvaṁ ñāṇamavecca dhammaṁ,
Pakāsesi satte anukampamāno;
Vivaṭṭacchadosi samantacakkhu,
Virocasi vimalo sabbaloke.

[¶60] The dragon king Erāvaṇa, <j>hearing you called ‘Victor’,
came into your presence.
He consulted with you then, <j>having heard your words,
left consoled, saying ‘Excellent!’

> Pali: Āgañchi te santike nāgarājā,
Erāvaṇo nāma jinoti sutvā;
Sopi tayā mantayitvājjhagamā,
Sādhūti sutvāna patītarūpo.

[¶61] And King Kuvera Vessavaṇa also
approached to ask about the teaching.
You also answered him, O attentive one,
and hearing you he too was consoled.

> Pali: Rājāpi taṁ vessavaṇo kuvero,
Upeti dhammaṁ paripucchamāno;
Tassāpi tvaṁ pucchito brūsi dhīra,
So cāpi sutvāna patītarūpo.

[¶62] Those monastics of other religions given to debate,
whether Ājīvakas or Jains,
all fail to overtake you in wisdom,
like a standing man next to a sprinter.

> Pali: Ye kecime titthiyā vādasīlā,
Ājīvakā vā yadi vā nigaṇṭhā;
Paññāya taṁ nātitaranti sabbe,
Ṭhito vajantaṁ viya sīghagāmiṁ.

[¶63] Those brahmins given to debate,
some of whom are quite senior,
all end up beholden to you for the meaning,
and others too who think themselves debaters.

> Pali: Ye kecime brāhmaṇā vādasīlā,
Vuddhā cāpi brāhmaṇā santi keci;
Sabbe tayi atthabaddhā bhavanti,
Ye cāpi aññe vādino maññamānā.

[¶64] So subtle and pleasant is the teaching
that is well proclaimed by you, Blessed One.
It’s all we long to hear. So when asked,
O Best of Buddhas, tell us!

> Pali: Ayañhi dhammo nipuṇo sukho ca,
Yoyaṁ tayā bhagavā suppavutto;
Tameva sabbepi sussūsamānā,
Taṁ no vada pucchito buddhaseṭṭha.

[¶65] All these mendicants have gathered,
and the layfolk too are here to listen.
Let them hear the teaching <j>the immaculate one discovered,
like gods listening to the fine words of Vāsava.”

> Pali: Sabbepime bhikkhavo sannisinnā,
Upāsakā cāpi tatheva sotuṁ;
Suṇantu dhammaṁ vimalenānubuddhaṁ,
Subhāsitaṁ vāsavasseva devā”.

[¶66] “Listen to me, mendicants, I will educate you
in the cleansing teaching; all bear it in mind.
A thoughtful person, seeing the meaning,
would adopt the deportment <j>proper to a renunciate.

> Pali: “Suṇātha me bhikkhavo sāvayāmi vo,
Dhammaṁ dhutaṁ tañca carātha sabbe;
Iriyāpathaṁ pabbajitānulomikaṁ,
Sevetha naṁ atthadaso mutīmā.

[¶67] No way would a mendicant go out at the wrong time;
at the right time, they’d walk the village for alms.
For chains bind one who wanders at the wrong time,
which is why the Buddhas avoid it.

> Pali: No ve vikāle vicareyya bhikkhu,
Gāme ca piṇḍāya careyya kāle;
Akālacāriñhi sajanti saṅgā,
Tasmā vikāle na caranti buddhā.

[¶68] Sights, sounds, tastes, smells, and touches,
which drive beings mad—
dispel desire for such things,
and enter for the morning meal at the right time.

> Pali: Rūpā ca saddā ca rasā ca gandhā,
Phassā ca ye sammadayanti satte;
Etesu dhammesu vineyya chandaṁ,
Kālena so pavise pātarāsaṁ.

[¶69] After receiving alms for the day,
on returning a mendicant would sit in private alone.
Inwardly reflective, they’d curb their mind
from outside things, keeping themselves collected.

> Pali: Piṇḍañca bhikkhu samayena laddhā,
Eko paṭikkamma raho nisīde;
Ajjhattacintī na mano bahiddhā,
Nicchāraye saṅgahitattabhāvo.

[¶70] Should they converse with a disciple,
with anyone else, or with a mendicant,
they’d bring up only the sublime teaching,
not dividing or blaming.

> Pali: Sacepi so sallape sāvakena,
Aññena vā kenaci bhikkhunā vā;
Dhammaṁ paṇītaṁ tamudāhareyya,
Na pesuṇaṁ nopi parūpavādaṁ.

[¶71] For some contend in debate,
but we praise not those of little wisdom.
In place after place they are bound in chains,
for they send their mind over there far away.

> Pali: Vādañhi eke paṭiseniyanti,
Na te pasaṁsāma parittapaññe;
Tato tato ne pasajanti saṅgā,
Cittañhi te tattha gamenti dūre.

[¶72] Alms, a dwelling, a bed and seat,
and water for rinsing the dust from the cloak—
after hearing the teaching of the Holy One,
a disciple of outstanding wisdom <j>would use these after appraisal.

> Pali: Piṇḍaṁ vihāraṁ sayanāsanañca,
Āpañca saṅghāṭirajūpavāhanaṁ;
Sutvāna dhammaṁ sugatena desitaṁ,
Saṅkhāya seve varapaññasāvako.

[¶73] That’s why, when it comes to alms and lodgings,
and water for rinsing the dust from the cloak,
a mendicant is unsullied in the midst of these things,
like a droplet on a lotus-leaf.

> Pali: Tasmā hi piṇḍe sayanāsane ca,
Āpe ca saṅghāṭirajūpavāhane;
Etesu dhammesu anūpalitto,
Bhikkhu yathā pokkhare vāribindu.

[¶74] Now I shall tell you the householder’s duty,
doing which one becomes a good disciple.
For one burdened with possessions <j>does not get to realize
the whole of the mendicant’s practice.

> Pali: Gahaṭṭhavattaṁ pana vo vadāmi,
Yathākaro sāvako sādhu hoti;
Na hesa labbhā sapariggahena,
Phassetuṁ yo kevalo bhikkhudhammo.

[¶75] They’d not kill any creature, nor have them killed,
nor grant permission for others to kill.
They’ve laid aside violence toward all creatures
frail or firm that there are in the world.

> Pali: Pāṇaṁ na hane na ca ghātayeyya,
Na cānujaññā hanataṁ paresaṁ;
Sabbesu bhūtesu nidhāya daṇḍaṁ,
Ye thāvarā ye ca tasā santi loke.

[¶76] Next, a disciple would avoid knowingly
taking anything not given at all,
they’d not get others to do it, <j>nor grant them permission to steal;
they’d avoid <em>all</em> theft.

> Pali: Tato adinnaṁ parivajjayeyya,
Kiñci kvaci sāvako bujjhamāno;
Na hāraye harataṁ nānujaññā,
Sabbaṁ adinnaṁ parivajjayeyya.

[¶77] A sensible person would avoid the unchaste life,
like a burning pit of coals.
But if unable to remain chaste,
they’d not transgress with another’s partner.

> Pali: Abrahmacariyaṁ parivajjayeyya,
Aṅgārakāsuṁ jalitaṁva viññū;
Asambhuṇanto pana brahmacariyaṁ,
Parassa dāraṁ na atikkameyya.

[¶78] In a council or assembly,
or one on one, they would not lie.
They’d not get others to lie, <j>nor grant them permission to lie;
they’d avoid <em>all</em> untruths.

> Pali: Sabhaggato vā parisaggato vā,
Ekassa veko na musā bhaṇeyya;
Na bhāṇaye bhaṇataṁ nānujaññā,
Sabbaṁ abhūtaṁ parivajjayeyya.

[¶79] A householder espousing this teaching
would not consume liquor or drink.
They’d not get others to drink, <j>nor grant them permission to drink;
knowing that ends in intoxication.

> Pali: Majjañca pānaṁ na samācareyya,
Dhammaṁ imaṁ rocaye yo gahaṭṭho;
Na pāyaye pivataṁ nānujaññā,
Ummādanantaṁ iti naṁ viditvā.

[¶80] For drunken fools do bad things,
and encourage other heedless folk.
Shun this field of demerit,
the maddening, deluding frolic of fools.

> Pali: Madā hi pāpāni karonti bālā,
Kārenti caññepi jane pamatte;
Etaṁ apuññāyatanaṁ vivajjaye,
Ummādanaṁ mohanaṁ bālakantaṁ.

[¶81] You shouldn’t kill living creatures, or steal,
or lie, or drink liquor.
Be chaste, refraining from sex,
and don’t eat at night, the wrong time.

> Pali: Pāṇaṁ na hane na cādinnamādiye,
Musā na bhāse na ca majjapo siyā;
Abrahmacariyā virameyya methunā,
Rattiṁ na bhuñjeyya vikālabhojanaṁ.

[¶82] Not wearing garlands or applying fragrance,
you should sleep on a low bed, <j>or a mat on the ground.
This is the eight-factored sabbath, they say,
revealed by the Buddha, <j>who has gone to suffering’s end.

> Pali: Mālaṁ na dhāre na ca gandhamācare,
Mañce chamāyaṁ va sayetha santhate;
Etañhi aṭṭhaṅgikamāhuposathaṁ,
Buddhena dukkhantagunā pakāsitaṁ.

[¶83] Then having rightly undertaken the sabbath
complete in all its eight factors
on the fourteenth, fifteenth, <j>and eighth of the fortnight,
as well as on the fortnightly special displays,

> Pali: Tato ca pakkhassupavassuposathaṁ,
Cātuddasiṁ pañcadasiñca aṭṭhamiṁ;
Pāṭihāriyapakkhañca pasannamānaso,
Aṭṭhaṅgupetaṁ susamattarūpaṁ.

[¶84] at daybreak after the sabbath
a clever person, rejoicing with confident heart,
would distribute food and drink
to the mendicant Saṅgha as is fitting.

> Pali: Tato ca pāto upavutthuposatho,
Annena pānena ca bhikkhusaṅghaṁ;
Pasannacitto anumodamāno,
Yathārahaṁ saṁvibhajetha viññū.

[¶85] One should rightfully support one’s parents,
and undertake a legitimate business.
A diligent layperson observing these duties
ascends to the gods named ‘self-radiant’.”

> Pali: Dhammena mātāpitaro bhareyya,
Payojaye dhammikaṁ so vaṇijjaṁ;
Etaṁ gihī vattayamappamatto,
Sayampabhe nāma upeti deve”ti.

[¶86] > Pali: Dhammikasuttaṁ cuddasamaṁ.

[¶87] > Pali: Cūḷavaggo dutiyo.

[¶88] > Pali: Tassuddānaṁ

[¶89] > Pali: Ratanāmagandho hiri ca,
maṅgalaṁ sūcilomena;
Dhammacariyañca brāhmaṇo,
nāvā kiṁsīlamuṭṭhānaṁ.

[¶90] > Pali: Rāhulo puna kappo ca,
paribbājaniyaṁ tathā;
Dhammikañca viduno āhu,
cūḷavagganti cuddasāti.

[¶91] Snp 3.1 · Going Forth

> Pali: Snp 3.1 · Pabbajjāsutta

[¶92] “I shall extol going forth
with the example of the Clear-eyed One,
the course of inquiry that led to
his choice to go forth.

> Pali: “Pabbajjaṁ kittayissāmi,
yathā pabbaji cakkhumā;
Yathā vīmaṁsamāno so,
pabbajjaṁ samarocayi.

[¶93] ‘This life at home is cramped,
a realm of dirt.’
‘The life of one gone forth is like an open space.’
Seeing this, he went forth.

> Pali: Sambādhoyaṁ gharāvāso,
rajassāyatanaṁ iti;
Abbhokāsova pabbajjā,
iti disvāna pabbaji.

[¶94] Having gone forth, he shunned
bad deeds of body.
And leaving verbal misconduct behind,
he purified his livelihood.

> Pali: Pabbajitvāna kāyena,
pāpakammaṁ vivajjayi;
Vacīduccaritaṁ hitvā,
ājīvaṁ parisodhayi.

[¶95] The Buddha went to Rājagaha,
the Mountainfold of the Magadhans.
He betook himself for alms,
replete with excellent marks.

> Pali: Agamā rājagahaṁ buddho,
magadhānaṁ giribbajaṁ;
Piṇḍāya abhihāresi,
ākiṇṇavaralakkhaṇo”.

[¶96] Bimbisāra saw him
while standing atop his longhouse.
Noticing that he was endowed with marks,
he said the following:

> Pali: Tamaddasā bimbisāro,
pāsādasmiṁ patiṭṭhito;
Disvā lakkhaṇasampannaṁ,
imamatthaṁ abhāsatha.

[¶97] ‘Pay heed, sirs, to this one,
handsome, majestic, radiant;
accomplished in deportment,
he looks just a plough’s length in front.

> Pali: “Imaṁ bhonto nisāmetha,
abhirūpo brahā suci;
Caraṇena ca sampanno,
yugamattañca pekkhati.

[¶98] Eyes downcast, mindful,
unlike one from a low family.
Let the king’s messengers run out,
and find where the mendicant will go.’

> Pali: Okkhittacakkhu satimā,
nāyaṁ nīcakulāmiva;
Rājadūtābhidhāvantu,
kuhiṁ bhikkhu gamissati”.

[¶99] The messengers sent out
followed right behind, thinking
‘Where will the mendicant go?
Where shall he find a place to stay?’

> Pali: Te pesitā rājadūtā,
piṭṭhito anubandhisuṁ;
Kuhiṁ gamissati bhikkhu,
kattha vāso bhavissati.

[¶100] Wandering indiscriminately for alms,
sense doors guarded and well restrained,
aware and mindful,
his bowl was quickly filled.

> Pali: Sapadānaṁ caramāno,
guttadvāro susaṁvuto;
Khippaṁ pattaṁ apūresi,
sampajāno paṭissato.

[¶101] Having wandered for alms,
the sage left the city.
He betook himself to Mount Paṇḍava,
thinking, ‘Here is the place I shall stay.’

> Pali: Piṇḍacāraṁ caritvāna,
Nikkhamma nagarā muni;
Paṇḍavaṁ abhihāresi,
Ettha vāso bhavissati.

[¶102] Seeing that he had arrived at a place to stay,
the messengers withdrew nearby,
but one of them returned
to inform the king.

> Pali: Disvāna vāsūpagataṁ,
Tayo dūtā upāvisuṁ;
Tesu ekova āgantvā,
Rājino paṭivedayi.

[¶103] ‘Great king, the mendicant
is on the east flank of Mount Paṇḍava.
There he sits, like a tiger or a bull,
like a lion in a mountain cave.’

> Pali: “Esa bhikkhu mahārāja,
Paṇḍavassa puratthato;
Nisinno byagghusabhova,
Sīhova girigabbhare”.

[¶104] Hearing the messenger’s report,
the aristocrat set out
hurriedly in his fine chariot
toward Mount Paṇḍava.

> Pali: Sutvāna dūtavacanaṁ,
Bhaddayānena khattiyo;
Taramānarūpo niyyāsi,
Yena paṇḍavapabbato.

[¶105] He went as far as vehicles could go,
then dismounted from his chariot,
approached on foot,
and reaching him, drew near.

> Pali: Sa yānabhūmiṁ yāyitvā,
Yānā oruyha khattiyo;
Pattiko upasaṅkamma,
Āsajja naṁ upāvisi.

[¶106] Seated, the king greeted him
and made polite conversation.
When the courtesies were over,
he said the following:

> Pali: Nisajja rājā sammodi,
Kathaṁ sāraṇīyaṁ tato;
Kathaṁ so vītisāretvā,
Imamatthaṁ abhāsatha.

[¶107] ‘You are young, just a youth,
a lad in the prime of life.
You are endowed with beauty and stature,
like an aristocrat of good birth

> Pali: “Yuvā ca daharo cāsi,
Paṭhamuppattiko susu;
Vaṇṇārohena sampanno,
Jātimā viya khattiyo.

[¶108] in glory at the army’s head,
surrounded by a troop of elephants.
I offer you pleasures—enjoy them!
But please tell me of your birth.’

> Pali: Sobhayanto anīkaggaṁ,
Nāgasaṅghapurakkhato;
Dadāmi bhoge bhuñjassu,
Jātiṁ akkhāhi pucchito”.

[¶109] ‘Up north, O King,
on the slopes of the Himalayas,
full of wealth and strength, lies the land
of one whose abode is among the Kosalans.

> Pali: “Ujuṁ janapado rāja,
Himavantassa passato;
Dhanaviriyena sampanno,
Kosalesu niketino.

[¶110] Their clan is named for the Sun,
they are Sakyans by birth.
I have gone forth from that family—
I do not yearn for sensual pleasure.

> Pali: Ādiccā nāma gottena,
Sākiyā nāma jātiyā;
Tamhā kulā pabbajitomhi,
Na kāme abhipatthayaṁ.

[¶111] Seeing the danger in sensual pleasures,
seeing renunciation as sanctuary,
I shall go on to strive;
that is where my mind delights.’”

> Pali: Kāmesvādīnavaṁ disvā,
Nekkhammaṁ daṭṭhu khemato;
Padhānāya gamissāmi,
Ettha me rañjatī mano”ti.

[¶112] > Pali: Pabbajjāsuttaṁ paṭhamaṁ.

[¶113] Snp 3.2 · Striving

> Pali: Snp 3.2 · Padhānasutta

[¶114] “During my time of resolute striving
back on the bank of the Nerañjara River,
I was meditating very hard
for the sake of sanctuary from the yoke.

> Pali: “Taṁ maṁ padhānapahitattaṁ,
nadiṁ nerañjaraṁ pati;
Viparakkamma jhāyantaṁ,
yogakkhemassa pattiyā.

[¶115] Namucī approached,
speaking words of kindness:
‘You’re thin, discolored,
on the verge of death.

> Pali: Namucī karuṇaṁ vācaṁ,
bhāsamāno upāgami;
‘Kiso tvamasi dubbaṇṇo,
santike maraṇaṁ tava.

[¶116] Death has a thousand parts of you,
one fraction is left to life.
Live, worthy sir! Life is better!
Living, you can make merits.

> Pali: Sahassabhāgo maraṇassa,
ekaṁso tava jīvitaṁ;
Jīva bho jīvitaṁ seyyo,
jīvaṁ puññāni kāhasi.

[¶117] While leading the spiritual life
and serving the sacred flame,
you can pile up abundant merit—
so what will striving do for you?

> Pali: Carato ca te brahmacariyaṁ,
Aggihuttañca jūhato;
Pahūtaṁ cīyate puññaṁ,
Kiṁ padhānena kāhasi.

[¶118] Hard to walk is the path of striving,
hard to do, a hard challenge to win.’”
These are the verses Māra spoke
as he stood beside the Buddha.

> Pali: Duggo maggo padhānāya,
dukkaro durabhisambhavo’”;
Imā gāthā bhaṇaṁ māro,
aṭṭhā buddhassa santike.

[¶119] When Māra had spoken in this way,
the Buddha said this:
“O Wicked One, kinsman of the negligent,
you’re here for your own purpose.

> Pali: Taṁ tathāvādinaṁ māraṁ,
bhagavā etadabravi;
“Pamattabandhu pāpima,
yenatthena idhāgato.

[¶120] I have no need for
the slightest bit of merit.
Those with need for merit
are fit for Māra to address.

> Pali: Aṇumattopi puññena,
Attho mayhaṁ na vijjati;
Yesañca attho puññena,
Te māro vattumarahati.

[¶121] I have faith and energy too,
and wisdom is found in me.
When I am so resolute,
why do you beg me to live?

> Pali: Atthi saddhā tathā viriyaṁ,
paññā ca mama vijjati;
Evaṁ maṁ pahitattampi,
kiṁ jīvamanupucchasi.

[¶122] The rivers and streams
might be dried by the wind,
so why, when I am resolute,
should it not dry up my blood?

> Pali: Nadīnamapi sotāni,
ayaṁ vāto visosaye;
Kiñca me pahitattassa,
lohitaṁ nupasussaye.

[¶123] And while the blood is drying up,
the bile and phlegm dry too.
And as my muscles waste away,
my mind grows more serene.
And all the stronger grow mindfulness
and wisdom and immersion.

> Pali: Lohite sussamānamhi,
Pittaṁ semhañca sussati;
Maṁsesu khīyamānesu,
Bhiyyo cittaṁ pasīdati;
Bhiyyo sati ca paññā ca,
Samādhi mama tiṭṭhati.

[¶124] As I meditate like this,
having attained the supreme feeling,
my mind has no interest in sensual pleasures:
behold a being’s purity!

> Pali: Tassa mevaṁ viharato,
Pattassuttamavedanaṁ;
Kāmesu nāpekkhate cittaṁ,
Passa sattassa suddhataṁ.

[¶125] Sensual pleasures are your first army,
the second is called discontent,
hunger and thirst are the third,
and the fourth is said to be craving.

> Pali: Kāmā te paṭhamā senā,
Dutiyā arati vuccati;
Tatiyā khuppipāsā te,
Catutthī taṇhā pavuccati.

[¶126] Your fifth is dullness and drowsiness,
the sixth is said to be cowardice,
your seventh is doubt,
contempt and obstinacy are your eighth.

> Pali: Pañcamaṁ thinamiddhaṁ te,
Chaṭṭhā bhīrū pavuccati;
Sattamī vicikicchā te,
Makkho thambho te aṭṭhamo.

[¶127] Profit, praise, and honor,
and misbegotten fame;
the extolling of oneself
while scorning others.

> Pali: Lābho siloko sakkāro,
Micchāladdho ca yo yaso;
Yo cattānaṁ samukkaṁse,
Pare ca avajānati.

[¶128] This is your army, Namucī,
the strike force of the Dark One.
Only a hero can defeat it,
but in victory there lies bliss.

> Pali: Esā namuci te senā,
Kaṇhassābhippahārinī;
Na naṁ asūro jināti,
Jetvā ca labhate sukhaṁ.

[¶129] Let me gird myself—
curse my life!
I’d rather die in battle
than live on in defeat.

> Pali: Esa muñjaṁ parihare,
Dhiratthu mama jīvitaṁ;
Saṅgāme me mataṁ seyyo,
Yañce jīve parājito.

[¶130] Here some ascetics and brahmins
are swallowed up, not to be seen again.
And they do not know the path
traveled by those true to their vows.

> Pali: Pagāḷhettha na dissanti,
Eke samaṇabrāhmaṇā;
Tañca maggaṁ na jānanti,
Yena gacchanti subbatā.

[¶131] Seeing Māra ready with his legions,
surrounded by his bannered forces,
I shall meet them in battle—
they’ll never make me retreat!

> Pali: Samantā dhajiniṁ disvā,
Yuttaṁ māraṁ savāhanaṁ;
Yuddhāya paccuggacchāmi,
Mā maṁ ṭhānā acāvayi.

[¶132] That army of yours has never been beaten
by the world with all its gods.
Yet I shall smash it with wisdom,
like an unfired pot with a stone.

> Pali: Yaṁ te taṁ nappasahati,
Senaṁ loko sadevako;
Taṁ te paññāya bhecchāmi,
Āmaṁ pattaṁva asmanā.

[¶133] Having brought my thoughts under control,
and established mindfulness well,
I shall wander from nation to nation,
guiding many disciples.

> Pali: Vasīkaritvā saṅkappaṁ,
Satiñca sūpatiṭṭhitaṁ;
Raṭṭhā raṭṭhaṁ vicarissaṁ,
Sāvake vinayaṁ puthū.

[¶134] Diligent and resolute,
following my instructions,
they will proceed despite your will,
to where there is no sorrow.”

> Pali: Te appamattā pahitattā,
Mama sāsanakārakā;
Akāmassa te gamissanti,
Yattha gantvā na socare”.

[¶135] “For seven years I followed
step by step behind the Blessed One.
I found no vulnerability
in the mindful Awakened One.

> Pali: “Satta vassāni bhagavantaṁ,
Anubandhiṁ padāpadaṁ;
Otāraṁ nādhigacchissaṁ,
Sambuddhassa satīmato.

[¶136] A crow once circled a stone
that looked like a lump of fat.
‘Perhaps I’ll find something tender,’ it thought,
‘perhaps there’s something tasty.’

> Pali: Medavaṇṇaṁva pāsāṇaṁ,
Vāyaso anupariyagā;
Apettha muduṁ vindema,
Api assādanā siyā.

[¶137] But finding nothing tasty,
the crow left that place.
Like the crow that pecked the stone,
I leave Gotama disappointed.”

> Pali: Aladdhā tattha assādaṁ,
Vāyasetto apakkami;
Kākova selamāsajja,
Nibbijjāpema gotamaṁ”.

[¶138] So stricken with sorrow
that his harp dropped from his armpit,
that spirit, downcast,
vanished right there.

> Pali: Tassa sokaparetassa,
Vīṇā kacchā abhassatha;
Tato so dummano yakkho,
Tatthevantaradhāyathāti.

[¶139] > Pali: Padhānasuttaṁ dutiyaṁ.

[¶140] Snp 3.3 · Well-Spoken Words

> Pali: Snp 3.3 · Subhāsitasutta

[¶141] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

> Pali: Evaṁ me sutaṁ— eka samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶142] “Mendicants, speech that has four factors is well spoken, not poorly spoken. It’s blameless and is not criticized by sensible people. What four? It’s when a mendicant speaks well, not poorly; their speech is principled, not unprincipled; they speak pleasantly, not unpleasantly; and they speak truthfully, not falsely. Speech with these four factors is well spoken, not poorly spoken. It’s blameless and is not criticized by sensible people.” That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

> Pali: “Catūhi, bhikkhave, aṅgehi samannāgatā vācā subhāsitā hoti, na dubbhāsitā, anavajjā ca ananuvajjā ca viññūnaṁ. Katamehi catūhi? Idha, bhikkhave, bhikkhu subhāsitaṁyeva bhāsati no dubbhāsitaṁ, dhammaṁyeva bhāsati no adhammaṁ, piyaṁyeva bhāsati no appiyaṁ, saccaṁyeva bhāsati no alikaṁ. Imehi kho, bhikkhave, catūhi aṅgehi samannāgatā vācā subhāsitā hoti, no dubbhāsitā, anavajjā ca ananuvajjā ca viññūnan”ti. Idamavoca bhagavā. Idaṁ vatvāna sugato, athāparaṁ etadavoca satthā:

[¶143] “Good people say well-spoken words are foremost;
second, speech ought be principled, not unprincipled;
third, speak pleasantly, not unpleasantly;
and fourth, speak truthfully, not falsely.”

> Pali: “Subhāsitaṁ uttamamāhu santo,
Dhammaṁ bhaṇe nādhammaṁ taṁ dutiyaṁ;
Piyaṁ bhaṇe nāppiyaṁ taṁ tatiyaṁ,
Saccaṁ bhaṇe nālikaṁ taṁ catutthan”ti.

[¶144] Then Venerable Vaṅgīsa rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and said, “I feel inspired to speak, Blessed One! I feel inspired to speak, Holy One!” “Then speak as you feel inspired,” said the Buddha. Then Vaṅgīsa extolled the Buddha in his presence with fitting verses:

> Pali: Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṁsaṁ cīvaraṁ katvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: “paṭibhāti maṁ, bhagavā, paṭibhāti maṁ, sugatā”ti. “Paṭibhātu taṁ, vaṅgīsā”ti bhagavā avoca. Atha kho āyasmā vaṅgīso bhagavantaṁ sammukhā sāruppāhi gāthāhi abhitthavi:

[¶145] “Speak only those words
that do not hurt yourself
nor harm others;
such speech is truly well spoken.

> Pali: “Tameva vācaṁ bhāseyya,
yāyattānaṁ na tāpaye;
Pare ca na vihiṁseyya,
sā ve vācā subhāsitā.

[¶146] Speak only pleasing words,
words gladly welcomed.
Pleasing words are those
that bring nothing bad to others.

> Pali: Piyavācameva bhāseyya,
yā vācā paṭinanditā;
Yaṁ anādāya pāpāni,
paresaṁ bhāsate piyaṁ.

[¶147] Truth itself is undying speech:
this is an ancient teaching.
Good people say the teaching and meaning
are grounded in truth.

> Pali: Saccaṁ ve amatā vācā,
esa dhammo sanantano;
Sacce atthe ca dhamme ca,
āhu santo patiṭṭhitā.

[¶148] The words spoken by the Buddha
for finding the sanctuary, extinguishment,
for making an end of suffering,
this really is the best kind of speech.”

> Pali: Yaṁ buddho bhāsati vācaṁ,
Khemaṁ nibbānapattiyā;
Dukkhassantakiriyāya,
Sā ve vācānamuttamā”ti.

[¶149] > Pali: Subhāsitasuttaṁ tatiyaṁ.

[¶150] Snp 3.4 · With Bhāradvāja of Sundarikā on the Sacrificial Cake

> Pali: Snp 3.4 · Pūraḷāsa (sundarikabhāradvāja) sutta

[¶151] So I have heard. At one time the Buddha was staying in the Kosalan lands on the bank of the Sundarikā River. Now at that time the brahmin Bhāradvāja of Sundarikā was serving the sacred flame and performing the fire sacrifice on the bank of the Sundarikā. Then he rose from his seat and surveyed the four quarters, wondering, “Now who might eat the leftovers of this oblation?” He saw the Buddha meditating at the root of a certain tree with his robe pulled over his head. Taking the leftovers of the oblation in his left hand and a pitcher in the right he approached the Buddha.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosalesu viharati sundarikāya nadiyā tīre. Tena kho pana samayena sundarikabhāradvājo brāhmaṇo sundarikāya nadiyā tīre aggiṁ juhati, aggihuttaṁ paricarati. Atha kho sundarikabhāradvājo brāhmaṇo aggiṁ juhitvā aggihuttaṁ paricaritvā uṭṭhāyāsanā samantā catuddisā anuvilokesi: “ko nu kho imaṁ habyasesaṁ bhuñjeyyā”ti? Addasā kho sundarikabhāradvājo brāhmaṇo bhagavantaṁ avidūre aññatarasmiṁ rukkhamūle sasīsaṁ pārutaṁ nisinnaṁ; disvāna vāmena hatthena habyasesaṁ gahetvā dakkhiṇena hatthena kamaṇḍaluṁ gahetvā yena bhagavā tenupasaṅkami.

[¶152] When he heard Bhāradvāja of Sundarikā’s footsteps the Buddha uncovered his head. Bhāradvāja of Sundarikā thought, “This man is shaven, he is shaven!” And he wanted to turn back. But he thought, “Even some brahmins are shaven. Why don’t I go to him and ask about his birth?” Then the brahmin Bhāradvāja of Sundarikā went up to the Buddha, and said to him, “Sir, what are you by birth?”

> Pali: Atha kho bhagavā sundarikabhāradvājassa brāhmaṇassa padasaddena sīsaṁ vivari. Atha kho sundarikabhāradvājo brāhmaṇo: “muṇḍo ayaṁ bhavaṁ, muṇḍako ayaṁ bhavan”ti tatova puna nivattitukāmo ahosi. Atha kho sundarikabhāradvājassa brāhmaṇassa etadahosi: “muṇḍāpi hi idhekacce brāhmaṇā bhavanti, yannūnāhaṁ upasaṅkamitvā jātiṁ puccheyyan”ti. Atha kho sundarikabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “kiṁjacco bhavan”ti?

[¶153] Then the Buddha addressed Bhāradvāja of Sundarikā in verse:

> Pali: Atha kho bhagavā sundarikabhāradvājaṁ brāhmaṇaṁ gāthāhi ajjhabhāsi:

[¶154] “I am no brahmin, nor am I a ruler,
nor peasant nor anything else.
Fully understanding the clan of ordinary people,
I wander in the world owning nothing, reflective.

> Pali: “Na brāhmaṇo nomhi na rājaputto,
Na vessāyano uda koci nomhi;
Gottaṁ pariññāya puthujjanānaṁ,
Akiñcano manta carāmi loke.

[¶155] Clad in my cloak, I wander without home,
my hair shorn, quenched.
Since I’m unburdened by sons of Manu,
it’s inappropriate to ask me about clan.”

> Pali: Saṅghāṭivāsī agaho carāmi,
Nivuttakeso abhinibbutatto;
Alippamāno idha māṇavehi,
Akallaṁ maṁ brāhmaṇa pucchasi gottapañhaṁ”.

[¶156] “Actually sir, when brahmins meet they politely
ask each other whether they are brahmins.”

> Pali: “Pucchanti ve bho brāhmaṇā brāhmaṇebhi,
Saha brāhmaṇo no bhavan”ti.

[¶157] “Well, if you say that you’re a brahmin,
and that I am not,
I shall question you on that Sāvitrī Prayer,
with its three lines and twenty-four syllables.”

> Pali: “Brāhmaṇo hi ce tvaṁ brūsi,
Mañca brūsi abrāhmaṇaṁ;
Taṁ taṁ sāvittiṁ pucchāmi,
Tipadaṁ catuvīsatakkharaṁ”.

[¶158] “On what grounds have seers and men,
aristocrats and brahmins here in the world
performed so many different sacrifices to the gods?”

> Pali: “Kiṁ nissitā isayo manujā,
Khattiyā brāhmaṇā devatānaṁ;
Yaññamakappayiṁsu puthū idha loke”.

[¶159] “During a sacrifice, should a past-master, <j>a knowledge master,
receive an oblation, it profits the donor, I say.”

> Pali: “Yadantagū vedagū yaññakāle,
Yassāhutiṁ labhe tassijjheti brūmi”.

[¶160] “Then clearly my oblation will be profitable,”
said the brahmin,
“since I have met such a knowledge master.
It’s because I’d never met anyone like you
that others ate the sacrificial cake.”

> Pali: “Addhā hi tassa hutamijjhe,
(iti brāhmaṇo)
Yaṁ tādisaṁ vedagumaddasāma;
Tumhādisānañhi adassanena,
Añño jano bhuñjati pūraḷāsaṁ”.

[¶161] “So then, brahmin, since you have approached me
as a seeker of the good, ask.
Perhaps you may find here someone intelligent,
peaceful, unclouded, untroubled, <j>with no need for hope.”

> Pali: “Tasmātiha tvaṁ brāhmaṇa atthena,
Atthiko upasaṅkamma puccha;
Santaṁ vidhūmaṁ anīghaṁ nirāsaṁ,
Appevidha abhivinde sumedhaṁ”.

[¶162] “Worthy Gotama, I like to sacrifice
and wish to perform a sacrifice. Please advise me,
for I do not understand
where an oblation is profitable; tell me this.”

> Pali: “Yaññe ratohaṁ bho gotama,
Yaññaṁ yiṭṭhukāmo nāhaṁ pajānāmi;
Anusāsatu maṁ bhavaṁ,
Yattha hutaṁ ijjhate brūhi me taṁ”.

[¶163] “Well then, brahmin, listen up, I will teach you the Dhamma.

> Pali: “Tena hi tvaṁ, brāhmaṇa, odahassu sotaṁ; dhammaṁ te desessāmi—

[¶164] Don’t ask about birth, ask about conduct;
for the fire of Jātaveda is born from sticks.
A steadfast sage, even though from a low class family,
is a thoroughbred checked by conscience.

> Pali: Mā jātiṁ pucchī caraṇañca puccha,
Kaṭṭhā have jāyati jātavedo;
Nīcākulīnopi munī dhitīmā,
Ājāniyo hoti hirīnisedho.

[¶165] Tamed by truth, fulfilled by taming,
a complete knowledge master <j>who has completed the spiritual journey—
that is where a brahmin seeking merit
should bestow a timely oblation as sacrifice.

> Pali: Saccena danto damasā upeto,
Vedantagū vūsitabrahmacariyo;
Kālena tamhi habyaṁ pavecche,
Yo brāhmaṇo puññapekkho yajetha.

[¶166] Those who have left sensuality behind, <j>wandering homeless,
self-controlled, straight as a shuttle—
that is where a brahmin seeking merit
should bestow a timely oblation as sacrifice.

> Pali: Ye kāme hitvā agahā caranti,
Susaññatattā tasaraṁva ujjuṁ;
Kālena tesu habyaṁ pavecche,
Yo brāhmaṇo puññapekkho yajetha.

[¶167] Those freed of greed, with senses stilled,
like the moon released from the eclipse—
that is where a brahmin seeking merit
should bestow a timely oblation as sacrifice.

> Pali: Ye vītarāgā susamāhitindriyā,
Candova rāhuggahaṇā pamuttā;
Kālena tesu habyaṁ pavecche,
Yo brāhmaṇo puññapekkho yajetha.

[¶168] They wander the world unobstructed,
always mindful, calling nothing their own—
that is where a brahmin seeking merit
should bestow a timely oblation as sacrifice.

> Pali: Asajjamānā vicaranti loke,
Sadā satā hitvā mamāyitāni;
Kālena tesu habyaṁ pavecche,
Yo brāhmaṇo puññapekkho yajetha.

[¶169] Having left sensuality behind, <j>wandering triumphant,
knowing the end of rebirth and death,
quenched and cool as a lake:
the Realized One is worthy of the sacrificial cake.

> Pali: Yo kāme hitvā abhibhuyyacārī,
Yo vedi jātīmaraṇassa antaṁ;
Parinibbuto udakarahadova sīto,
Tathāgato arahati pūraḷāsaṁ.

[¶170] Good among the good, far from the bad,
the Realized One has infinite wisdom.
Unsullied in this life and the next:
the Realized One is worthy of the sacrificial cake.

> Pali: Samo samehi visamehi dūre,
Tathāgato hoti anantapañño;
Anūpalitto idha vā huraṁ vā,
Tathāgato arahati pūraḷāsaṁ.

[¶171] In whom dwells no deceit or conceit,
rid of greed, unselfish, <j>with no need for hope,
with anger cast aside, quenched,
a brahmin rid of sorrow’s stain:
the Realized One is worthy of the sacrificial cake.

> Pali: Yamhi na māyā vasati na māno,
Yo vītalobho amamo nirāso;
Paṇunnakodho abhinibbutatto,
Yo brāhmaṇo sokamalaṁ ahāsi;
Tathāgato arahati pūraḷāsaṁ.

[¶172] He has given up the mind’s home,
and has no possessions at all.
Not grasping to this life or the next:
the Realized One is worthy of the sacrificial cake.

> Pali: Nivesanaṁ yo manaso ahāsi,
Pariggahā yassa na santi keci;
Anupādiyāno idha vā huraṁ vā,
Tathāgato arahati pūraḷāsaṁ.

[¶173] Serene, he has crossed the flood,
and has understood the teaching with ultimate view.
With defilements ended, bearing his final body:
the Realized One is worthy of the sacrificial cake.

> Pali: Samāhito yo udatāri oghaṁ,
Dhammaṁ caññāsi paramāya diṭṭhiyā;
Khīṇāsavo antimadehadhārī,
Tathāgato arahati pūraḷāsaṁ.

[¶174] In whom desire to be reborn, and caustic speech
are cleared and ended, and are no more;
that knowledge master, everywhere free:
the Realized One is worthy of the sacrificial cake.

> Pali: Bhavāsavā yassa vacī kharā ca,
Vidhūpitā atthagatā na santi;
Sa vedagū sabbadhi vippamutto,
Tathāgato arahati pūraḷāsaṁ.

[¶175] He has slipped his chains, he’s chained no more,
among those caught in conceit he is free of conceit;
he has fully understood suffering <j>with its field and ground:
the Realized One is worthy of the sacrificial cake.

> Pali: Saṅgātigo yassa na santi saṅgā,
Yo mānasattesu amānasatto;
Dukkhaṁ pariññāya sakhettavatthuṁ,
Tathāgato arahati pūraḷāsaṁ.

[¶176] Not relying on hope, seeing seclusion,
well past the views proclaimed by others.
In him there are no supporting conditions at all:
the Realized One is worthy of the sacrificial cake.

> Pali: Āsaṁ anissāya vivekadassī,
Paravediyaṁ diṭṭhimupātivatto;
Ārammaṇā yassa na santi keci,
Tathāgato arahati pūraḷāsaṁ.

[¶177] He has comprehended all things, high and low,
cleared them and ended them, so they are no more.
Peaceful, freed in the ending of grasping:
the Realized One is worthy of the sacrificial cake.

> Pali: Paroparā yassa samecca dhammā,
Vidhūpitā atthagatā na santi;
Santo upādānakhaye vimutto,
Tathāgato arahati pūraḷāsaṁ.

[¶178] He sees the ending of rebirth’s fetter,
and has cast aside all manner of desire.
Pure, stainless, immaculate, flawless:
the Realized One is worthy of the sacrificial cake.

> Pali: Saṁyojanaṁ jātikhayantadassī,
Yopānudi rāgapathaṁ asesaṁ;
Suddho nidoso vimalo akāco,
Tathāgato arahati pūraḷāsaṁ.

[¶179] Not seeing himself in terms of a self,
he is stilled, sincere, and steadfast.
Imperturbable, kind, wishless:
the Realized One is worthy of the sacrificial cake.

> Pali: Yo attano attānaṁ nānupassati,
Samāhito ujjugato ṭhitatto;
Sa ve anejo akhilo akaṅkho,
Tathāgato arahati pūraḷāsaṁ.

[¶180] He harbors no delusions within at all,
he has insight into all things.
He bears his final body,
attained to the state of grace, the supreme awakening.
That’s how the purity of a spirit is defined:
the Realized One is worthy of the sacrificial cake.”

> Pali: Mohantarā yassa na santi keci,
Sabbesu dhammesu ca ñāṇadassī;
Sarīrañca antimaṁ dhāreti,
Patto ca sambodhimanuttaraṁ sivaṁ;
Ettāvatā yakkhassa suddhi,
Tathāgato arahati pūraḷāsaṁ”.

[¶181] “Let my oblation be a true offering,
since I have found such a knowledge master!
I see divinity in person! <j>Accept my offering, Blessed One:
please eat my sacrificial cake.”

> Pali: “Hutañca mayhaṁ hutamatthu saccaṁ,
Yaṁ tādisaṁ vedagunaṁ alatthaṁ;
Brahmā hi sakkhi paṭigaṇhātu me bhagavā,
Bhuñjatu me bhagavā pūraḷāsaṁ”.

[¶182] “Food enchanted by a verse isn’t fit for me to eat.
That’s not the principle of those who see, brahmin.
The Buddhas cast aside things enchanted with verses.
Since there is such a principle, brahmin, <j>that’s how they live.

> Pali: “Gāthābhigītaṁ me abhojaneyyaṁ,
Sampassataṁ brāhmaṇa nesa dhammo;
Gāthābhigītaṁ panudanti buddhā,
Dhamme satī brāhmaṇa vuttiresā.

[¶183] Serve with other food and drink
the consummate one, the great seer,
with defilements ended and remorse stilled.
For he is the field for the seeker of merit.”

> Pali: Aññena ca kevalinaṁ mahesiṁ,
Khīṇāsavaṁ kukkuccavūpasantaṁ;
Annena pānena upaṭṭhahassu,
Khettañhi taṁ puññapekkhassa hoti”.

[¶184] “Please, Blessed One, help me understand:
now that I have found your teaching,
when I look for someone during a sacrifice,
who should eat the <j>religious donation of one like me?”

> Pali: “Sādhāhaṁ bhagavā tathā vijaññaṁ,
Yo dakkhiṇaṁ bhuñjeyya mādisassa;
Yaṁ yaññakāle pariyesamāno,
Pappuyya tava sāsanaṁ”.

[¶185] “One who is rid of aggression,
whose mind is unclouded,
who is liberated from sensual pleasures,
and who has cast aside dullness.

> Pali: “Sārambhā yassa vigatā,
Cittaṁ yassa anāvilaṁ;
Vippamutto ca kāmehi,
Thinaṁ yassa panūditaṁ.

[¶186] One who has erased perimeters and limits,
expert in birth and death,
a sage, blessed with sagacity.
When such a person comes to the sacrifice,

> Pali: Sīmantānaṁ vinetāraṁ,
Jātimaraṇakovidaṁ;
Muniṁ moneyyasampannaṁ,
Tādisaṁ yaññamāgataṁ.

[¶187] get rid of your scowl!
Honor them with cupped palms,
and venerate them with food and drink,
and in this way your religious donation will succeed.”

> Pali: Bhakuṭiṁ vinayitvāna,
Pañjalikā namassatha;
Pūjetha annapānena,
Evaṁ ijjhanti dakkhiṇā”.

[¶188] “The Buddha is worthy of the sacrificial cake,
he is the supreme field of merit,
recipient of gifts from the whole world;
what’s given to the worthy one is very fruitful.”

> Pali: “Buddho bhavaṁ arahati pūraḷāsaṁ,
Puññakhettamanuttaraṁ;
Āyāgo sabbalokassa,
Bhoto dinnaṁ mahapphalan”ti.

[¶189] Then the brahmin Bhāradvāja of Sundarikā said to the Buddha, “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. May I receive the going forth, the ordination in the worthy Gotama’s presence?” And the brahmin Bhāradvāja of Sundarikā received the going forth, the ordination in the Buddha’s presence. And soon after, he became one of the perfected.

> Pali: Atha kho sundarikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti. Alattha kho sundarikabhāradvājo brāhmaṇo …pe… arahataṁ ahosīti.

[¶190] > Pali: Sundarikabhāradvājasuttaṁ catutthaṁ.

## 4. Snp 3.5–3.7

Source: https://scriptura.si/works/pali-sutta-nipata/4/ · cite a paragraph as https://scriptura.si/works/pali-sutta-nipata/4/#p-N

[¶0] Snp 3.5 · With Māgha

> Pali: Snp 3.5 · Māghasutta

[¶1] So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Then the student Māgha approached the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and said to the Buddha:

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho māgho māṇavo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho māgho māṇavo bhagavantaṁ etadavoca:

[¶2] “I’m a giver, worthy Gotama, a donor; I am bountiful and committed to charity. I seek wealth in a principled manner, and with that legitimate wealth I give to one person, to two, three, four, five, six, seven, eight, nine, ten, twenty, thirty, forty, fifty, a hundred people or even more. Giving and sacrificing like this, worthy Gotama, do I brim with much merit?”

> Pali: “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 tiṁsāyapi cattālīsāyapi paññāsāyapi dadāmi, satassapi dadāmi, bhiyyopi dadāmi. Kaccāhaṁ, bho gotama, evaṁ dadanto evaṁ yajanto bahuṁ puññaṁ pasavāmī”ti?

[¶3] “Indeed you do, student. A giver or donor who is bountiful and committed to charity, who seeks wealth in a principled manner, and with that legitimate wealth gives to one person, or up to a hundred people or even more, brims with much merit.” Then Māgha addressed the Buddha in verse:

> Pali: “Taggha tvaṁ, māṇava, evaṁ dadanto evaṁ yajanto bahuṁ puññaṁ pasavasi. Yo kho, māṇava, dāyako dānapati vadaññū yācayogo; dhammena bhoge pariyesati; dhammena bhoge pariyesitvā dhammaladdhehi bhogehi dhammādhigatehi ekassapi dadāti …pe… satassapi dadāti, bhiyyopi dadāti, bahuṁ so puññaṁ pasavatī”ti. Atha kho māgho māṇavo bhagavantaṁ gāthāya ajjhabhāsi—

[¶4] “I ask the bountiful Gotama,”
said Māgha,
“wearing an ochre robe, wandering homeless.
Suppose a lay donor who is committed to charity
makes a sacrifice seeking merit, looking for merit,
giving food and drink to others here:
how is their offering purified?”

> Pali: “Pucchāmahaṁ gotamaṁ vadaññuṁ,
(iti māgho māṇavo)
Kāsāyavāsiṁ agahaṁ carantaṁ;
Yo yācayogo dānapati gahaṭṭho,
Puññatthiko yajati puññapekkho;
Dadaṁ paresaṁ idha annapānaṁ,
Kathaṁ hutaṁ yajamānassa sujjhe”.

[¶5] “Suppose a lay donor who is committed to charity,”
replied the Buddha,
“makes a sacrifice seeking merit, looking for merit,
giving food and drink to others here:
such a one would succeed due to those <j>who are worthy of donations.”

> Pali: “Yo yācayogo dānapati gahaṭṭho,
(māghāti bhagavā)
Puññatthiko yajati puññapekkho;
Dadaṁ paresaṁ idha annapānaṁ,
Ārādhaye dakkhiṇeyyebhi tādi”.

[¶6] “Suppose a lay donor who is committed to charity,”
said Māgha,
“makes a sacrifice seeking merit, looking for merit,
giving food and drink to others here:
explain to me who is worthy of donations.”

> Pali: “Yo yācayogo dānapati gahaṭṭho,
(iti māgho māṇavo)
Puññatthiko yajati puññapekkho;
Dadaṁ paresaṁ idha annapānaṁ,
Akkhāhi me bhagavā dakkhiṇeyye”.

[¶7] “Those who wander the world unattached,
consummate, self-controlled, owning nothing:
that is where a brahmin seeking merit
should bestow a timely oblation as sacrifice.

> Pali: “Ye ve asattā vicaranti loke,
Akiñcanā kevalino yatattā;
Kālena tesu habyaṁ pavecche,
Yo brāhmaṇo puññapekkho yajetha.

[¶8] Those who have cut off all fetters and bonds,
tamed, liberated, untroubled, with no need for hope:
that is where a brahmin seeking merit
should bestow a timely oblation as sacrifice.

> Pali: Ye sabbasaṁyojanabandhanacchidā,
Dantā vimuttā anīghā nirāsā;
Kālena tesu habyaṁ pavecche,
Yo brāhmaṇo puññapekkho yajetha.

[¶9] Those who are released from all fetters,
tamed, liberated, untroubled, with no need for hope:
that is where a brahmin seeking merit
should bestow a timely oblation as sacrifice.

> Pali: Ye sabbasaṁyojanavippamuttā,
Dantā vimuttā anīghā nirāsā;
Kālena tesu habyaṁ pavecche,
Yo brāhmaṇo puññapekkho yajetha.

[¶10] Having given up greed, hate, and delusion,
with defilements ended, <j>the spiritual journey completed:
that is where a brahmin seeking merit
should bestow a timely oblation as sacrifice.

> Pali: Rāgañca dosañca pahāya mohaṁ,
Khīṇāsavā vūsitabrahmacariyā;
Kālena tesu habyaṁ pavecche,
Yo brāhmaṇo puññapekkho yajetha.

[¶11] Those in whom dwells no deceit or conceit,
with defilements ended, <j>the spiritual journey completed:
that is where a brahmin seeking merit
should bestow a timely oblation as sacrifice.

> Pali: Yesu na māyā vasati na māno,
Khīṇāsavā vūsitabrahmacariyā;
Kālena tesu habyaṁ pavecche,
Yo brāhmaṇo puññapekkho yajetha.

[¶12] Those rid of greed, unselfish, with no need for hope,
with defilements ended, <j>the spiritual journey completed:
that is where a brahmin seeking merit
should bestow a timely oblation as sacrifice.

> Pali: Ye vītalobhā amamā nirāsā,
Khīṇāsavā vūsitabrahmacariyā;
Kālena tesu habyaṁ pavecche,
Yo brāhmaṇo puññapekkho yajetha.

[¶13] Those not fallen prey to cravings,
who, having crossed the flood, live unselfishly:
that is where a brahmin seeking merit
should bestow a timely oblation as sacrifice.

> Pali: Ye ve na taṇhāsu upātipannā,
Vitareyya oghaṁ amamā caranti;
Kālena tesu habyaṁ pavecche,
Yo brāhmaṇo puññapekkho yajetha.

[¶14] Those with no craving at all in the world
for any state of existence in this life or the next:
that is where a brahmin seeking merit
should bestow a timely oblation as sacrifice.

> Pali: Yesaṁ taṇhā natthi kuhiñci loke,
Bhavābhavāya idha vā huraṁ vā;
Kālena tesu habyaṁ pavecche,
Yo brāhmaṇo puññapekkho yajetha.

[¶15] Those who have left sensuality behind, <j>wandering homeless,
self-controlled, straight as a shuttle:
that is where a brahmin seeking merit
should bestow a timely oblation as sacrifice.

> Pali: Ye kāme hitvā agahā caranti,
Susaññatattā tasaraṁva ujjuṁ;
Kālena tesu habyaṁ pavecche,
Yo brāhmaṇo puññapekkho yajetha.

[¶16] Those freed of greed, with senses stilled,
like the moon released from the eclipse:
that is where a brahmin seeking merit
should bestow a timely oblation as sacrifice.

> Pali: Ye vītarāgā susamāhitindriyā,
Candova rāhuggahaṇā pamuttā;
Kālena tesu habyaṁ pavecche,
Yo brāhmaṇo puññapekkho yajetha.

[¶17] Those assuaged ones free of greed and anger,
for whom there are no destinies, <j>being rid of them in this life:
that is where a brahmin seeking merit
should bestow a timely oblation as sacrifice.

> Pali: Samitāvino vītarāgā akopā,
Yesaṁ gatī natthidha vippahāya;
Kālena tesu habyaṁ pavecche,
Yo brāhmaṇo puññapekkho yajetha.

[¶18] They’ve given up rebirth and death completely,
and have gone beyond all indecision:
that is where a brahmin seeking merit
should bestow a timely oblation as sacrifice.

> Pali: Jahitvā jātimaraṇaṁ asesaṁ,
Kathaṅkathiṁ sabbamupātivattā;
Kālena tesu habyaṁ pavecche,
Yo brāhmaṇo puññapekkho yajetha.

[¶19] Those who live as their own island,
everywhere free, owning nothing:
that is where a brahmin seeking merit
should bestow a timely oblation as sacrifice.

> Pali: Ye attadīpā vicaranti loke,
Akiñcanā sabbadhi vippamuttā;
Kālena tesu habyaṁ pavecche,
Yo brāhmaṇo puññapekkho yajetha.

[¶20] Those here who know this to be true:
‘This is my last life, there are no future lives’:
that is where a brahmin seeking merit
should bestow a timely oblation as sacrifice.

> Pali: Ye hettha jānanti yathā tathā idaṁ,
Ayamantimā natthi punabbhavoti;
Kālena tesu habyaṁ pavecche,
Yo brāhmaṇo puññapekkho yajetha.

[¶21] A knowledge master, loving absorption, mindful,
who has reached awakening and is a refuge for many:
that is where a brahmin seeking merit
should bestow a timely oblation as sacrifice.”

> Pali: Yo vedagū jhānarato satīmā,
Sambodhipatto saraṇaṁ bahūnaṁ;
Kālena tamhi habyaṁ pavecche,
Yo brāhmaṇo puññapekkho yajetha”.

[¶22] “Clearly my questions were not in vain!”
said Māgha,
“The Buddha has explained to me <j>who is worthy of donations.
You are the one here who knows this to be true,
for truly you understand this matter.

> Pali: “Addhā amoghā mama pucchanā ahu,
(iti māgho māṇavo)
Akkhāsi me bhagavā dakkhiṇeyye;
Tvañhettha jānāsi yathā tathā idaṁ,
Tathā hi te vidito esa dhammo.

[¶23] Suppose a lay donor who is committed to charity
makes a sacrifice seeking merit, looking for merit,
giving food and drink to others here:
explain to me how to accomplish the sacrifice.”

> Pali: Yo yācayogo dānapati gahaṭṭho,
Puññatthiko yajati puññapekkho;
Dadaṁ paresaṁ idha annapānaṁ,
Akkhāhi me bhagavā yaññasampadaṁ”.

[¶24] “Sacrifice, and while doing so,”
replied the Buddha,
“be clear and confident in every way.
Sacrifice is the ground standing upon which
the sacrificer sheds their flaws.

> Pali: “Yajassu yajamāno,
(māghāti bhagavā)
Sabbattha ca vippasādehi cittaṁ;
Ārammaṇaṁ yajamānassa yañño,
Ettha patiṭṭhāya jahāti dosaṁ.

[¶25] One free of greed, rid of anger,
developing a heart of limitless love,
spreads that limitlessness in every direction,
ever diligent day and night.”

> Pali: So vītarāgo pavineyya dosaṁ,
Mettaṁ cittaṁ bhāvayamappamāṇaṁ;
Rattindivaṁ satatamappamatto,
Sabbā disā pharati appamaññaṁ”.

[¶26] “Who is purified, freed, awake?
How can one go to the realm of divinity oneself?
I do not know, so please tell me when asked,
for the Buddha is the divinity I see in person today!
To us you are truly the equal of divinity.
Brilliant One, how is one reborn <j>in the realm of divinity?”

> Pali: “Ko sujjhati muccati bajjhatī ca,
Kenattanā gacchati brahmalokaṁ;
Ajānato me muni brūhi puṭṭho,
Bhagavā hi me sakkhi brahmajjadiṭṭho;
Tuvañhi no brahmasamosi saccaṁ,
Kathaṁ upapajjati brahmalokaṁ jutima”.

[¶27] “One who accomplishes the sacrifice <j>with three modes,”
replied the Buddha,
“such a one would succeed <j>due to those who are worthy of donations.
Sacrificing like this, one rightly committed to charity
is reborn in the realm of divinity, I say.”

> Pali: “Yo yajati tividhaṁ yaññasampadaṁ,
(māghāti bhagavā)
Ārādhaye dakkhiṇeyyebhi tādi;
Evaṁ yajitvā sammā yācayogo,
Upapajjati brahmalokanti brūmī”ti.

[¶28] When he had spoken, the student Māgha said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

> Pali: Evaṁ vutte, māgho māṇavo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶29] > Pali: Māghasuttaṁ pañcamaṁ.

[¶30] Snp 3.6 · With Sabhiya

> Pali: Snp 3.6 · Sabhiyasutta

[¶31] So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Now at that time the wanderer Sabhiya had been presented with several questions by a deity who was a former blood relation, saying: “Sabhiya, you should live the spiritual life with whatever ascetic or brahmin answers these questions.”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ 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 brahmacariyaṁ careyyāsī”ti.

[¶32] Then Sabhiya, after learning those questions in the presence of that deity, approached those ascetics and brahmins who led an order and a community, and taught a community, who were well-known and famous religious founders, deemed holy by many people. That is, Pūraṇa Kassapa, the bamboo-staffed ascetic Gosāla, Ajita of the hair blanket, Pakudha Kaccāyana, Sañjaya Belaṭṭhiputta, and the Jain ascetic of the Ñātika clan. And he asked them those questions, but they were stumped by them. Displaying annoyance, hate, and bitterness, they questioned Sabhiya in return.

> Pali: Atha kho sabhiyo paribbājako tassā devatāya santike te pañhe uggahetvā ye te samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṁ— pūraṇo kassapo makkhaligosālo ajito kesakambalo pakudho kaccāno sañcayo belaṭṭhaputto nigaṇṭho nāṭaputto— te upasaṅkamitvā te pañhe pucchati. Te sabhiyena paribbājakena pañhe puṭṭhā na sampāyanti; asampāyantā kopañca dosañca appaccayañca pātukaronti. Api ca sabhiyaṁyeva paribbājakaṁ paṭipucchanti.

[¶33] Then Sabhiya thought, “Those famous ascetics and brahmins were stumped by my questions. Displaying annoyance, hate, and bitterness, they questioned me in return on that matter. Why don’t I return to a lesser life so I can enjoy sensual pleasures?”

> Pali: Atha kho sabhiyassa paribbājakassa etadahosi: “ye kho te bhonto samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṁ— pūraṇo kassapo …pe… nigaṇṭho nāṭaputto— te mayā pañhe puṭṭhā na sampāyanti, asampāyantā kopañca dosañca appaccayañca pātukaronti; api ca maññevettha paṭipucchanti. Yannūnāhaṁ hīnāyāvattitvā kāme paribhuñjeyyan”ti.

[¶34] Then Sabhiya thought, “This ascetic Gotama also leads an order and a community, and tutors a community. He’s a well-known and famous religious founder, deemed holy by many people. Why don’t I ask him these questions?”

> Pali: Atha kho sabhiyassa paribbājakassa etadahosi: “ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; yannūnāhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā ime pañhe puccheyyan”ti.

[¶35] Then he thought, “Even those ascetics and brahmins who are elderly and senior, who are advanced in years and have reached the final stage of life; who are senior, long standing, long gone forth; who lead an order and a community, and tutor a community; who are well-known and famous religious founders, deemed holy by many people—that is Pūraṇa Kassapa and the rest— were stumped by my questions. They displayed annoyance, hate, and bitterness, and even questioned me in return. How can the ascetic Gotama possibly answer my questions, since he is so young in age and newly gone forth?”

> Pali: 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, seyyathidaṁ— pūraṇo kassapo …pe… nigaṇṭho nāṭaputto— tepi mayā pañhe puṭṭhā na sampāyanti, asampāyantā kopañca dosañca appaccayañca pātukaronti, api ca maññevettha paṭipucchanti; kiṁ pana me samaṇo gotamo ime pañhe puṭṭho byākarissati. Samaṇo hi gotamo daharo ceva jātiyā, navo ca pabbajjāyā”ti.

[¶36] Then he thought, “An ascetic should not be looked down upon or disparaged because they are young. Though young, the ascetic Gotama has great psychic power and might. Why don’t I ask him these questions?”

> Pali: Atha kho sabhiyassa paribbājakassa etadahosi: “samaṇo kho daharoti na uññātabbo na paribhotabbo. Daharopi cesa samaṇo gotamo mahiddhiko hoti mahānubhāvo, yannūnāhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā ime pañhe puccheyyan”ti.

[¶37] Then Sabhiya set out for Rājagaha. Traveling stage by stage, he came to Rājagaha, the Bamboo Grove, the squirrels’ feeding ground. He went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and addressed the Buddha in verse:

> Pali: Atha kho sabhiyo paribbājako yena rājagahaṁ tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena rājagahaṁ veḷuvanaṁ kalandakanivāpo, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sabhiyo paribbājako bhagavantaṁ gāthāya ajjhabhāsi—

[¶38] “I’ve come full of doubts and uncertainties,”
said Sabhiya,
“wishing to ask some questions.
Please solve them for me.
Answer my questions in turn, <j>in accordance with the truth.”

> Pali: “Kaṅkhī vecikicchī āgamaṁ,
(iti sabhiyo)
Pañhe pucchituṁ abhikaṅkhamāno;
Tesantakaro bhavāhi pañhe me puṭṭho,
Anupubbaṁ anudhammaṁ byākarohi me”.

[¶39] “You have come from afar, Sabhiya,”
said the Buddha,
“wishing to ask some questions.
I shall solve them for you,
answering your questions in turn, <j>in accordance with the truth.

> Pali: “Dūrato āgatosi sabhiya,
(iti bhagavā)
Pañhe pucchituṁ abhikaṅkhamāno;
Tesantakaro bhavāmi pañhe te puṭṭho,
Anupubbaṁ anudhammaṁ byākaromi te.

[¶40] Ask me your question, Sabhiya,
whatever you want.
I’ll solve each and every
question you have.”

> Pali: Puccha maṁ sabhiya pañhaṁ,
Yaṁ kiñci manasicchasi;
Tassa tasseva pañhassa,
Ahaṁ antaṁ karomi te”ti.

[¶41] Then Sabhiya thought, “Oh lord, how incredible, how amazing! Where those other ascetics and brahmins didn’t even give me a chance, the Buddha has invited me.” Uplifted and elated, full of rapture and happiness, he asked this question.

> Pali: Atha kho sabhiyassa paribbājakassa etadahosi: “acchariyaṁ vata bho, abbhutaṁ vata bho. Yaṁ vatāhaṁ aññesu samaṇabrāhmaṇesu okāsakammamattampi nālatthaṁ taṁ me idaṁ samaṇena gotamena okāsakammaṁ katan”ti. Attamano pamudito udaggo pītisomanassajāto bhagavantaṁ pañhaṁ apucchi—

[¶42] “What must one attain to be called a mendicant?”
said Sabhiya,
“How is one ‘gentle’, how said to be ‘tamed’?
How is one declared to be ‘awakened’?
May the Buddha please answer my question.”

> Pali: “Kiṁpattinamāhu bhikkhunaṁ,
(iti sabhiyo)
Sorataṁ kena kathañca dantamāhu;
Buddhoti kathaṁ pavuccati,
Puṭṭho me bhagavā byākarohi”.

[¶43] “When by the path they have walked themselves,”
said the Buddha to Sabhiya,
“they reach extinguishment, with doubt overcome;
giving up desire for existence or nonexistence,
their journey complete, their rebirths ended: <j>that is a mendicant.

> Pali: “Pajjena katena attanā,
(sabhiyāti bhagavā)
Parinibbānagato vitiṇṇakaṅkho;
Vibhavañca bhavañca vippahāya,
Vusitavā khīṇapunabbhavo sa bhikkhu.

[¶44] Equanimous toward everything, mindful,
they don’t harm anyone in the world.
An ascetic who has crossed over, unclouded,
who has no pretensions, is gentle.

> Pali: Sabbattha upekkhako satimā,
Na so hiṁsati kañci sabbaloke;
Tiṇṇo samaṇo anāvilo,
Ussadā yassa na santi sorato so.

[¶45] Their faculties have been developed
inside and out in the whole world.
Having pierced through this world and the next,
tamed, they await their time.

> Pali: Yassindriyāni bhāvitāni,
Ajjhattaṁ bahiddhā ca sabbaloke;
Nibbijjha imaṁ parañca lokaṁ,
Kālaṁ kaṅkhati bhāvito sa danto.

[¶46] They have examined the eons in their entirety,
and both sides of transmigration—<j>passing away and rebirth.
Rid of dust, unblemished, purified:
the one they call ‘awakened’ has attained <j>the end of rebirth.”

> Pali: Kappāni viceyya kevalāni,
Saṁsāraṁ dubhayaṁ cutūpapātaṁ;
Vigatarajamanaṅgaṇaṁ visuddhaṁ,
Pattaṁ jātikhayaṁ tamāhu buddhan”ti.

[¶47] And then, having approved and agreed with what the Buddha said, uplifted and elated, full of rapture and happiness, Sabhiya asked another question:

> Pali: Atha kho sabhiyo paribbājako bhagavato bhāsitaṁ abhinanditvā anumoditvā attamano pamudito udaggo pītisomanassajāto bhagavantaṁ uttariṁ pañhaṁ apucchi—

[¶48] “What must one attain to be called ‘brahmin’?”
said Sabhiya.
“Why is one an ‘ascetic’, and how a ‘bathed initiate’?
How is one declared to be a ‘giant’?
May the Buddha please answer my question.”

> Pali: “Kiṁpattinamāhu brāhmaṇaṁ,
(iti sabhiyo)
Samaṇaṁ kena kathañca nhātakoti;
Nāgoti kathaṁ pavuccati,
Puṭṭho me bhagavā byākarohi”.

[¶49] “Having banished all bad things,”
said the Buddha to Sabhiya,
“immaculate, well-composed, steadfast,
consummate, they’ve left transmigration behind:
unattached, one such is called ‘brahmin’.

> Pali: “Bāhitvā sabbapāpakāni,
(sabhiyāti bhagavā)
Vimalo sādhusamāhito ṭhitatto;
Saṁsāramaticca kevalī so,
Asito tādi pavuccate sa brahmā.

[¶50] An assuaged one who has given up good and evil,
stainless, understanding this world and the next,
gone beyond rebirth and death:
one such is rightly called ‘ascetic’.

> Pali: Samitāvi pahāya puññapāpaṁ,
Virajo ñatvā imaṁ parañca lokaṁ;
Jātimaraṇaṁ upātivatto,
Samaṇo tādi pavuccate tathattā.

[¶51] Having washed off all bad things
inside and out in the whole world,
among gods and humans bound to creations,
the one they call ‘washed’ does not return to creation.

> Pali: Ninhāya sabbapāpakāni,
Ajjhattaṁ bahiddhā ca sabbaloke;
Devamanussesu kappiyesu,
Kappaṁ neti tamāhu nhātakoti.

[¶52] They do nothing monstrous at all in the world,
discarding all yokes and bonds,
everywhere not stuck, freed:
one such is rightly called ‘giant’.”

> Pali: Āguṁ na karoti kiñci loke,
Sabbasaṁyoge visajja bandhanāni;
Sabbattha na sajjatī vimutto,
Nāgo tādi pavuccate tathattā”ti.

[¶53] And then Sabhiya asked another question:

> Pali: Atha kho sabhiyo paribbājako …pe… bhagavantaṁ uttariṁ pañhaṁ apucchi—

[¶54] “Who is a ‘field-victor’ according to the Buddhas?”
said Sabhiya,
“Why is one ‘skillful’, and how ‘an astute scholar’?
How is one declared to be a ‘sage’?
May the Buddha please answer my question.”

> Pali: “Kaṁ khettajinaṁ vadanti buddhā,
(iti sabhiyo)
Kusalaṁ kena kathañca paṇḍitoti;
Muni nāma kathaṁ pavuccati,
Puṭṭho me bhagavā byākarohi”.

[¶55] “They are victors on the fields of deeds in their entirety,”
said the Buddha to Sabhiya,
“the fields of gods, humans, and divinities;
released from the root bondage to all fields:
one such is rightly called ‘field-victor’.

> Pali: “Khettāni viceyya kevalāni,
(sabhiyāti bhagavā)
Dibbaṁ mānusakañca brahmakhettaṁ;
Sabbakhettamūlabandhanā pamutto,
Khettajino tādi pavuccate tathattā.

[¶56] They have examined the coffers in their entirety,
the coffers of gods, humans, and divinities;
released from the root bondage to all coffers:
one such is rightly called ‘skillful’.

> Pali: Kosāni viceyya kevalāni,
Dibbaṁ mānusakañca brahmakosaṁ;
Sabbakosamūlabandhanā pamutto,
Kusalo tādi pavuccate tathattā.

[¶57] They have examined whiteness
both inside and out; understanding purity,
they have left dark and bright behind:
one such is rightly called ‘an astute scholar’.

> Pali: Dubhayāni viceyya paṇḍarāni,
Ajjhattaṁ bahiddhā ca suddhipañño;
Kaṇhaṁ sukkaṁ upātivatto,
Paṇḍito tādi pavuccate tathattā.

[¶58] Understanding the nature of the bad and the good
inside and out in the whole world;
one worthy of honor by gods and humans,
who has escaped from the net and the chain: <j>that is a sage.”

> Pali: Asatañca satañca ñatvā dhammaṁ,
Ajjhattaṁ bahiddhā ca sabbaloke;
Devamanussehi pūjanīyo,
Saṅgaṁ jālamaticca so munī”ti.

[¶59] And then Sabhiya asked another question:

> Pali: Atha kho sabhiyo paribbājako …pe… bhagavantaṁ uttariṁ pañhaṁ apucchi—

[¶60] “What must one attain <j>to be called ‘knowledge master’?”
said Sabhiya,
“Why is one ‘studied’, and how is one ‘heroic’?
How to gain the name ‘thoroughbred’?
May the Buddha please answer my question.”

> Pali: “Kiṁpattinamāhu vedaguṁ,
(iti sabhiyo)
Anuviditaṁ kena kathañca viriyavāti;
Ājāniyo kinti nāma hoti,
Puṭṭho me bhagavā byākarohi”.

[¶61] “They have examined knowledges in their entirety,”
said the Buddha to Sabhiya,
“those that are current among ascetics and brahmins;
rid of greed for all feelings,
having left all knowledges behind: <j>that is a knowledge master.

> Pali: “Vedāni viceyya kevalāni,
(sabhiyāti bhagavā)
Samaṇānaṁ yānidhatthi brāhmaṇānaṁ;
Sabbavedanāsu vītarāgo,
Sabbaṁ vedamaticca vedagū so.

[¶62] Having studied proliferation and name & form
inside and out—the root of disease;
released from the root bondage to all disease:
one such is rightly called ‘studied’.

> Pali: Anuvicca papañcanāmarūpaṁ,
Ajjhattaṁ bahiddhā ca rogamūlaṁ;
Sabbarogamūlabandhanā pamutto,
Anuvidito tādi pavuccate tathattā.

[¶63] Refraining from all evil here,
heroic, he escapes from the suffering of hell;
he is heroic and energetic:
one such is rightly called ‘hero’.

> Pali: Virato idha sabbapāpakehi,
Nirayadukkhaṁ aticca viriyavāso;
So vīriyavā padhānavā,
Dhīro tādi pavuccate tathattā.

[¶64] Whoever’s bonds are cut,
the root of clinging inside and out;
released from the root bondage to all clinging:
one such is rightly called ‘thoroughbred’.”

> Pali: Yassassu lunāni bandhanāni,
Ajjhattaṁ bahiddhā ca saṅgamūlaṁ;
Sabbasaṅgamūlabandhanā pamutto,
Ājāniyo tādi pavuccate tathattā”ti.

[¶65] And then Sabhiya asked another question:

> Pali: Atha kho sabhiyo paribbājako …pe… bhagavantaṁ uttariṁ pañhaṁ apucchi—

[¶66] “What must one attain to be called ‘scholar’?”
said Sabhiya,
“Why is one ‘noble’, and how is one ‘well conducted’?
How to gain the name ‘wanderer’?
May the Buddha please answer my question.”

> Pali: “Kiṁpattinamāhu sottiyaṁ,
(iti sabhiyo)
Ariyaṁ kena kathañca caraṇavāti;
Paribbājako kinti nāma hoti,
Puṭṭho me bhagavā byākarohi”.

[¶67] “One who has learned every teaching,”
said the Buddha to Sabhiya,
“and has known for themselves what in the world <j>is blameworthy and blameless;
a vanquisher, decided, liberated,
untroubled everywhere: they call them ‘scholar’.

> Pali: “Sutvā sabbadhammaṁ abhiññāya loke,
(sabhiyāti bhagavā)
Sāvajjānavajjaṁ yadatthi kiñci;
Abhibhuṁ akathaṅkathiṁ vimuttaṁ,
Anighaṁ sabbadhimāhu sottiyoti.

[¶68] Having cut off defilements and clingings,
being wise, they enter no womb.
They’ve cast aside the bog of the three perceptions,
the one they call ‘noble’ does not return to creation.

> Pali: Chetvā āsavāni ālayāni,
Vidvā so na upeti gabbhaseyyaṁ;
Saññaṁ tividhaṁ panujja paṅkaṁ,
Kappaṁ neti tamāhu ariyoti.

[¶69] One here who is accomplished <j>and skillful in all forms of good conduct;
always understanding the teaching,
everywhere not stuck, freed in mind,
who has no aversion: they are ‘well-conducted’.

> Pali: Yo idha caraṇesu pattipatto,
Kusalo sabbadā ājānāti dhammaṁ;
Sabbattha na sajjati vimuttacitto,
Paṭighā yassa na santi caraṇavā so.

[¶70] They wander full of wisdom,
having banished any deed that results in suffering,
deceit and conceit, as well as greed and anger,
above, below, all round, between.
They have made a limit on name and form;
the one they call a ‘wanderer’ <j>has reached their destination.”

> Pali: Dukkhavepakkaṁ yadatthi kammaṁ,
Uddhamadho tiriyaṁ vāpi majjhe;
Paribbājayitvā pariññacārī,
Māyaṁ mānamathopi lobhakodhaṁ;
Pariyantamakāsi nāmarūpaṁ,
Taṁ paribbājakamāhu pattipattan”ti.

[¶71] And then, having approved and agreed with what the Buddha said, uplifted and elated, full of rapture and happiness, Sabhiya rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and extolled the Buddha in his presence with fitting verses:

> Pali: Atha kho sabhiyo paribbājako bhagavato bhāsitaṁ abhinanditvā anumoditvā attamano pamudito udaggo pītisomanassajāto uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ sammukhā sāruppāhi gāthāhi abhitthavi:

[¶72] “O one of vast wisdom, <j>there are three and sixty opinions
based on the doctrines of ascetics:
they are expressions of perception, <j>based on perception.
Having dispelled them all, <j>you passed over the dark flood.

> Pali: “Yāni ca tīṇi yāni ca saṭṭhi,
Samaṇappavādasitāni bhūripañña;
Saññakkharasaññanissitāni,
Osaraṇāni vineyya oghatamagā.

[¶73] You have gone to the end, gone beyond suffering,
you are perfected, a fully awakened Buddha; <j>I think you have ended defilements.
Brilliant, thoughtful, abounding in wisdom,
ender of suffering—you brought me across!

> Pali: Antagūsi pāragū dukkhassa,
Arahāsi sammāsambuddho khīṇāsavaṁ taṁ maññe;
Jutimā mutimā pahūtapañño,
Dukkhassantakara atāresi maṁ.

[¶74] When you understood my uncertainty,
you brought me beyond doubt—homage to you!
A sage, accomplished in the ways of sagacity,
you are gentle, not hardhearted, <j>O Kinsman of the Sun.

> Pali: Yaṁ me kaṅkhitamaññāsi,
Vicikicchā maṁ tārayi namo te;
Muni monapathesu pattipatta,
Akhila ādiccabandhu soratosi.

[¶75] Any doubts that I once had,
you have answered for me, O Clear-eyed One.
Clearly you are a sage, an Awakened One,
there are no hindrances in you.

> Pali: Yā me kaṅkhā pure āsi,
Taṁ me byākāsi cakkhumā;
Addhā munīsi sambuddho,
Natthi nīvaraṇā tava.

[¶76] All your distress
is blown away and mown down.
Cooled, tamed, steadfast:
truth is your strength.

> Pali: Upāyāsā ca te sabbe,
Viddhastā vinaḷīkatā;
Sītibhūto damappatto,
Dhitimā saccanikkamo.

[¶77] O giant among giants, O great hero,
when you are speaking
all the gods rejoice,
including both Nārada and Pabbata.

> Pali: Tassa te nāganāgassa,
Mahāvīrassa bhāsato;
Sabbe devānumodanti,
Ubho nāradapabbatā.

[¶78] Homage to you, O thoroughbred!
Homage to you, supreme among men!
In the world with its gods,
you have no rival.

> Pali: Namo te purisājañña,
Namo te purisuttama;
Sadevakasmiṁ lokasmiṁ,
Natthi te paṭipuggalo.

[¶79] You are the Buddha, you are the Teacher,
you are the sage who has overcome Māra;
you have cut off the underlying tendencies,
you’ve crossed over, and you bring humanity across.

> Pali: Tuvaṁ buddho tuvaṁ satthā,
Tuvaṁ mārābhibhū muni;
Tuvaṁ anusaye chetvā,
Tiṇṇo tāresimaṁ pajaṁ.

[¶80] You have transcended attachments,
your defilements are shattered;
you are a lion free of grasping,
with fear and dread given up.

> Pali: Upadhī te samatikkantā,
Āsavā te padālitā;
Sīhosi anupādāno,
Pahīnabhayabheravo.

[¶81] Like a graceful lotus
to which water does not stick,
so both good and evil
do not stick to you.
Stretch out your feet, great hero:
Sabhiya bows to the Teacher.”

> Pali: Puṇḍarīkaṁ yathā vaggu,
Toye na upalimpati;
Evaṁ puññe ca pāpe ca,
Ubhaye tvaṁ na limpasi;
Pāde vīra pasārehi,
Sabhiyo vandati satthuno”ti.

[¶82] Then the wanderer Sabhiya bowed with his head to the Buddha’s feet and said, “Excellent, sir! Excellent! … I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. Sir, may I receive the going forth, the ordination in the Buddha’s presence?”

> Pali: Atha kho sabhiyo paribbājako bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca: “abhikkantaṁ, bhante …pe… esāhaṁ bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca; labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.

[¶83] “Sabhiya, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the mendicants are satisfied, they’ll give the going forth, the ordination into monkhood. However, I recognize individual differences in this matter.”

> Pali: “Yo kho, sabhiya, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati; catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. Api ca mettha puggalavemattatā viditā”ti.

[¶84] “Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the mendicants are satisfied, let them give me the going forth, the ordination into monkhood.” And the wanderer Sabhiya received the going forth, the ordination in the Buddha’s presence. And Venerable Sabhiya became one of the perfected.

> Pali: “Sace, bhante, aññatitthiyapubbā imasmiṁ dhammavinaye ākaṅkhantā pabbajjaṁ, ākaṅkhantā upasampadaṁ cattāro māse parivasanti, catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya, ahaṁ cattāri vassāni parivasissāmi; catunnaṁ vassānaṁ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā”ti. Alattha kho sabhiyo paribbājako bhagavato santike pabbajjaṁ alattha upasampadaṁ …pe… aññataro kho panāyasmā sabhiyo arahataṁ ahosīti.

[¶85] > Pali: Sabhiyasuttaṁ chaṭṭhaṁ.

[¶86] Snp 3.7 · With Sela

> Pali: Snp 3.7 · Selasutta

[¶87] So I have heard. At one time the Buddha was wandering together with a large Saṅgha of 1,250 mendicants in the land of the Aṅguttarāpans when he arrived at a town of theirs named Āpaṇa. The matted-hair ascetic Keṇiya heard: “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Āpaṇa, together with a large Saṅgha of 1,250 mendicants. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi yena āpaṇaṁ nāma aṅguttarāpānaṁ nigamo tadavasari. Assosi kho keṇiyo jaṭilo: “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi āpaṇaṁ anuppatto. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.

[¶88] So Keṇiya approached the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk. Then he said to the Buddha, “Would Worthy Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” When he said this, the Buddha said to him, “The Saṅgha is large, Keṇiya; there are 1,250 mendicants. And you are devoted to the brahmins.”

> Pali: Atha kho keṇiyo jaṭilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho keṇiyaṁ jaṭilaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho keṇiyo jaṭilo bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavantaṁ etadavoca: “adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Evaṁ vutte, bhagavā keṇiyaṁ jaṭilaṁ etadavoca: “mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni; tvañca brāhmaṇesu abhippasanno”ti.

[¶89] For a second time, Keṇiya asked the Buddha to accept a meal offering. “Never mind that the Saṅgha is large, with 1,250 mendicants, and that I am devoted to the brahmins. Would Worthy Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” And for a second time, the Buddha gave the same reply.

> Pali: Dutiyampi kho keṇiyo jaṭilo bhagavantaṁ etadavoca: “kiñcāpi, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno; adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Dutiyampi kho bhagavā keṇiyaṁ jaṭilaṁ etadavoca: “mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni; tvañca brāhmaṇesu abhippasanno”ti.

[¶90] For a third time, Keṇiya asked the Buddha to accept a meal offering. “Never mind that the Saṅgha is large, with 1,250 mendicants, and that I am devoted to the brahmins. Would Worthy Gotama together with the mendicant Saṅgha please accept tomorrow’s meal from me?” The Buddha consented with silence. Then, knowing that the Buddha had consented, Keṇiya rose from his seat and went to his own hermitage. There he addressed his friends and colleagues, relatives and kin, “My friends and colleagues, relatives and kin: please listen! The ascetic Gotama together with the mendicant Saṅgha has been invited by me for tomorrow’s meal. Please help me out with the manual preparations.” “Yes, worthy sir,” they replied. Some dug ovens, some chopped wood, some washed dishes, some set up a water jar, and some spread out seats. Meanwhile, Keṇiya set up the pavilion himself.

> Pali: Tatiyampi kho keṇiyo jaṭilo bhagavantaṁ etadavoca: “kiñcāpi, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno, adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho keṇiyo jaṭilo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā yena sako assamo tenupasaṅkami; upasaṅkamitvā mittāmacce ñātisālohite āmantesi: “suṇantu me bhavanto mittāmaccā ñātisālohitā, samaṇo me gotamo nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṅghena, yena me kāyaveyyāvaṭikaṁ kareyyāthā”ti. “Evaṁ, bho”ti kho keṇiyassa jaṭilassa mittāmaccā ñātisālohitā keṇiyassa jaṭilassa paṭissutvā appekacce uddhanāni khaṇanti, appekacce kaṭṭhāni phālenti, appekacce bhājanāni dhovanti, appekacce udakamaṇikaṁ patiṭṭhāpenti, appekacce āsanāni paññāpenti. Keṇiyo pana jaṭilo sāmaṁyeva maṇḍalamāḷaṁ paṭiyādeti.

[¶91] Now at that time the brahmin Sela was residing in Āpaṇa. He had mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knew them word-by-word, and their grammar. He was well versed in cosmology and the marks of a great man. And he was teaching three hundred young students to recite the hymns.

> Pali: Tena kho pana samayena selo brāhmaṇo āpaṇe paṭivasati, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo, tīṇi ca māṇavakasatāni mante vāceti.

[¶92] And at that time Keṇiya was devoted to Sela. Then Sela, while going for a walk escorted by the three hundred young students, approached Keṇiya’s hermitage. He saw the preparations going on, and said to Keṇiya, “Worthy Keṇiya, is your son or daughter being married? Or are you setting up a grand sacrifice? Or has King Seniya Bimbisāra of Magadha been invited for tomorrow’s meal?”

> Pali: Tena kho pana samayena keṇiyo jaṭilo sele brāhmaṇe abhippasanno hoti. Atha kho selo brāhmaṇo tīhi māṇavakasatehi parivuto jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena keṇiyassa jaṭilassa assamo tenupasaṅkami. Addasā kho selo brāhmaṇo keṇiyassa jaṭilassa assame appekacce uddhanāni khaṇante …pe… appekacce āsanāni paññapente, keṇiyaṁ pana jaṭilaṁ sāmaṁyeva maṇḍalamāḷaṁ paṭiyādentaṁ. Disvāna keṇiyaṁ jaṭilaṁ etadavoca: “kiṁ nu kho bhoto keṇiyassa āvāho vā bhavissati, vivāho vā bhavissati, mahāyañño vā paccupaṭṭhito, rājā vā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyenā”ti?

[¶93] “There is no marriage, Worthy Sela, and the king is not coming. Rather, I am setting up a grand sacrifice. The ascetic Gotama has arrived at Āpaṇa, together with a large Saṅgha of 1,250 mendicants. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ He has been invited by me for tomorrow’s meal together with the mendicant Saṅgha.” “Did you say ‘the awakened one’?” “I said ‘the awakened one’.” “Did you say ‘the awakened one’?” “I said ‘the awakened one’.”

> Pali: “Na me, bho sela, āvāho vā bhavissati vivāho vā, nāpi rājā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyena; api ca kho me mahāyañño paccupaṭṭhito. Atthi samaṇo gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi āpaṇaṁ anuppatto. Taṁ kho pana bhavantaṁ gotamaṁ …pe… buddho bhagavāti. So me nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. “Buddhoti, bho keṇiya, vadesi”? “Buddhoti, bho sela, vadāmi”. “Buddhoti, bho keṇiya, vadesi”? “Buddhoti, bho sela, vadāmī”ti.

[¶94] Then Sela thought: “It’s hard to even find the word ‘awakened one’ in the world. The thirty-two marks of a great man have been handed down in our hymns. A great man who possesses these has only two possible destinies, no other. If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures. He has the following seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the householder, and the commander as the seventh treasure. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea, he reigns by principle, without rod or sword. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who has cast off the world’s veil.” He said, “But Keṇiya, where is the Blessed One at present, the perfected one, the fully awakened Buddha?”

> Pali: Atha kho selassa brāhmaṇassa etadahosi: “ghosopi kho eso dullabho lokasmiṁ, yadidaṁ buddhoti. Āgatāni kho panamhākaṁ mantesu dvattiṁsamahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. Sace agāraṁ ajjhāvasati rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni satta ratanāni bhavanti, seyyathidaṁ— cakkaratanaṁ, hatthiratanaṁ, assaratanaṁ, maṇiratanaṁ, itthiratanaṁ, gahapatiratanaṁ, pariṇāyakaratanameva sattamaṁ. Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado. Kahaṁ pana, bho keṇiya, etarahi so bhavaṁ gotamo viharati arahaṁ sammāsambuddho”ti?

[¶95] When he said this, Keṇiya pointed with his right arm and said, “There, worthy Sela, at that line of blue forest.” Then Sela, together with his young students, approached the Buddha. He said to his young students, “Come quietly, gentlemen, tread gently. For the Buddhas are intimidating, like a lion living alone. When I’m consulting with the ascetic Gotama, don’t interrupt. Wait until I’ve finished speaking.”

> Pali: Evaṁ vutte, keṇiyo jaṭilo dakkhiṇaṁ bāhuṁ paggahetvā selaṁ brāhmaṇaṁ etadavoca: “yenesā, bho sela, nīlavanarājī”ti. Atha kho selo brāhmaṇo tīhi māṇavakasatehi saddhiṁ yena bhagavā tenupasaṅkami. Atha kho selo brāhmaṇo te māṇavake āmantesi: “appasaddā bhonto āgacchantu, pade padaṁ nikkhipantā. Durāsadā hi te bhagavanto sīhāva ekacarā. Yadā cāhaṁ, bho, samaṇena gotamena saddhiṁ manteyyaṁ, mā me bhonto antarantarā kathaṁ opātetha; kathāpariyosānaṁ me bhavanto āgamentū”ti.

[¶96] Then Sela went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and scrutinized the Buddha’s body for the thirty-two marks of a great man. He saw all of them except two, which he had doubts about: whether the private parts were sheathed in a foreskin, and the largeness of the tongue.

> Pali: Atha kho selo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho selo brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi. Addasā kho selo brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati— kosohite ca vatthaguyhe pahūtajivhatāya cāti.

[¶97] Then it occurred to the Buddha, “Sela sees all the marks except two, which he has doubts about: whether the private parts are sheathed in a foreskin, and the largeness of the tongue.” The Buddha used his psychic power to will that Sela would see his private parts sheathed in a foreskin. And he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his entire forehead with his tongue.

> Pali: Atha kho bhagavato etadahosi: “passati kho me ayaṁ selo brāhmaṇo dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati— kosohite ca vatthaguyhe pahūtajivhatāya cā”ti. Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi, yathā addasa selo brāhmaṇo bhagavato kosohitaṁ vatthaguyhaṁ. Atha kho bhagavā jivhaṁ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṁ jivhāya chādesi.

[¶98] Then Sela thought, “The ascetic Gotama possesses the thirty-two marks completely, lacking none. But I don’t know whether or not he is an awakened one. I have heard that brahmins of the past who were elderly and senior, the tutors of tutors, said, ‘Those who are perfected ones, fully awakened Buddhas reveal themselves when praised.’ Why don’t I extoll him in his presence with fitting verses?” Then Sela extolled the Buddha in his presence with fitting verses:

> Pali: Atha kho selassa brāhmaṇassa etadahosi: “samannāgato kho samaṇo gotamo dvattiṁsamahāpurisalakkhaṇehi paripuṇṇehi, no aparipuṇṇehi. No ca kho naṁ jānāmi buddho vā no vā. Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: ‘ye te bhavanti arahanto sammāsambuddhā, te sake vaṇṇe bhaññamāne attānaṁ pātukarontī’ti. Yannūnāhaṁ samaṇaṁ gotamaṁ sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti. Atha kho selo brāhmaṇo bhagavantaṁ sammukhā sāruppāhi gāthāhi abhitthavi:

[¶99] “O Blessed One, your body’s perfect,
you’re radiant, handsome, lovely to behold;
golden colored,
with teeth so white; you’re strong.

> Pali: “Paripuṇṇakāyo suruci,
Sujāto cārudassano;
Suvaṇṇavaṇṇosi bhagavā,
Susukkadāṭhosi vīriyavā.

[¶100] The characteristics
of a handsome man,
the marks of a great man,
are all found on your body.

> Pali: Narassa hi sujātassa,
ye bhavanti viyañjanā;
Sabbe te tava kāyasmiṁ,
mahāpurisalakkhaṇā.

[¶101] Your eyes are clear, your face is fair,
you’re formidable, upright, majestic.
In the midst of the Saṅgha of ascetics,
you dazzle like the sun.

> Pali: Pasannanetto sumukho,
brahā uju patāpavā;
Majjhe samaṇasaṅghassa,
ādiccova virocasi.

[¶102] You’re a mendicant fine to see,
with skin that shines like lustrous gold.
But with such excellent appearance,
what do you want with the ascetic life?

> Pali: Kalyāṇadassano bhikkhu,
kañcanasannibhattaco;
Kiṁ te samaṇabhāvena,
evaṁ uttamavaṇṇino.

[¶103] You’re fit to be a king,
a wheel-turning monarch, chief of charioteers,
victorious in the four quarters,
lord of the Black Plum Tree Land.

> Pali: Rājā arahasi bhavituṁ,
cakkavattī rathesabho;
Cāturanto vijitāvī,
jambusaṇḍassa issaro.

[¶104] Aristocrats, nobles, and kings
ought follow your rule.
Gotama, may you reign
as king of kings, lord of mankind!”

> Pali: Khattiyā bhogirājāno,
anuyantā bhavantu te;
Rājābhirājā manujindo,
rajjaṁ kārehi gotama”.

[¶105] “I am a king, Sela”,
said the Buddha,
“the supreme king of the teaching.
By the teaching I roll forth the wheel
which cannot be rolled back.”

> Pali: “Rājāhamasmi selāti,
(bhagavā)
Dhammarājā anuttaro;
Dhammena cakkaṁ vattemi,
Cakkaṁ appaṭivattiyaṁ”.

[¶106] “You claim to be awakened,”
said Sela the brahmin,
“the supreme king of the teaching.
‘I roll forth the teaching’:
so you say, Gotama.

> Pali: “Sambuddho paṭijānāsi,
(iti selo brāhmaṇo)
Dhammarājā anuttaro;
‘Dhammena cakkaṁ vattemi’,
Iti bhāsasi gotama.

[¶107] Then who is your general,
the disciple who follows the Teacher’s way?
Who keeps rolling the wheel
of the teaching you rolled forth?”

> Pali: Ko nu senāpati bhoto,
Sāvako satthuranvayo;
Ko te tamanuvatteti,
Dhammacakkaṁ pavattitaṁ”.

[¶108] “By me the wheel was rolled forth,”
said the Buddha,
“the supreme wheel of the teaching.
Sāriputta, taking after the Realized One,
keeps it rolling on.

> Pali: “Mayā pavattitaṁ cakkaṁ,
(selāti bhagavā)
Dhammacakkaṁ anuttaraṁ;
Sāriputto anuvatteti,
Anujāto tathāgataṁ.

[¶109] I have known what should be known,
and developed what should be developed,
and given up what should be given up:
and so, brahmin, I am a Buddha.

> Pali: Abhiññeyyaṁ abhiññātaṁ,
Bhāvetabbañca bhāvitaṁ;
Pahātabbaṁ pahīnaṁ me,
Tasmā buddhosmi brāhmaṇa.

[¶110] Dispel your doubt in me—
make up your mind, brahmin!
The sight of a Buddha
is hard to find again.

> Pali: Vinayassu mayi kaṅkhaṁ,
Adhimuccassu brāhmaṇa;
Dullabhaṁ dassanaṁ hoti,
Sambuddhānaṁ abhiṇhaso.

[¶111] I am a Buddha, brahmin,
the supreme surgeon,
one of those whose appearance in the world
is hard to find again.

> Pali: Yesaṁ ve dullabho loke,
Pātubhāvo abhiṇhaso;
Sohaṁ brāhmaṇa sambuddho,
Sallakatto anuttaro.

[¶112] A manifestation of divinity, unequaled,
crusher of Māra’s army;
having subdued all my opponents,
I rejoice, fearing nothing from any quarter.”

> Pali: Brahmabhūto atitulo,
Mārasenappamaddano;
Sabbāmitte vasīkatvā,
Modāmi akutobhayo”.

[¶113] “Pay heed, good fellows, to what
is spoken by the Clear-eyed One.
The surgeon, the great hero,
roars like a lion in the jungle.

> Pali: “Imaṁ bhavanto nisāmetha,
Yathā bhāsati cakkhumā;
Sallakatto mahāvīro,
Sīhova nadatī vane.

[¶114] A manifestation of divinity, unequaled,
crusher of Māra’s army;
who would not be inspired by him,
even one born in a dark class?

> Pali: Brahmabhūtaṁ atitulaṁ,
Mārasenappamaddanaṁ;
Ko disvā nappasīdeyya,
Api kaṇhābhijātiko.

[¶115] Those who wish may follow me;
those who don’t may go.
Right here, I’ll go forth in his presence,
the one of such outstanding wisdom.”

> Pali: Yo maṁ icchati anvetu,
Yo vā nicchati gacchatu;
Idhāhaṁ pabbajissāmi,
Varapaññassa santike”.

[¶116] “Sir, if you endorse
the teaching of the Buddha,
we’ll also go forth in his presence,
the one of such outstanding wisdom.”

> Pali: “Evañce ruccati bhoto,
Sammāsambuddhasāsane;
Mayampi pabbajissāma,
Varapaññassa santike”.

[¶117] “These three hundred brahmins
with cupped palms held up, ask:
‘May we lead the spiritual life
in your presence, Blessed One?’”

> Pali: Brāhmaṇā tisatā ime,
Yācanti pañjalīkatā;
“Brahmacariyaṁ carissāma,
Bhagavā tava santike”.

[¶118] “The spiritual life is well explained,”
said the Buddha,
“apparent in the present life, immediately effective.
Here the going forth isn’t in vain
for one who trains with diligence.”

> Pali: “Svākkhātaṁ brahmacariyaṁ,
(selāti bhagavā)
Sandiṭṭhikamakālikaṁ;
Yattha amoghā pabbajjā,
Appamattassa sikkhato”ti.

[¶119] And the brahmin Sela together with his assembly received the going forth, the ordination in the Buddha’s presence. And when the night had passed Keṇiya had delicious fresh and cooked foods prepared in his own hermitage. Then he had the Buddha informed of the time, saying, “It’s time, worthy Gotama, the meal is ready.” Then the Buddha robed up in the morning and, taking his bowl and robe, went to Keṇiya’s hermitage, where he sat down on the seat spread out together with the Saṅgha of mendicants.

> Pali: Alattha kho selo brāhmaṇo sapariso bhagavato santike pabbajjaṁ, alattha upasampadaṁ. Atha kho keṇiyo jaṭilo tassā rattiyā accayena sake assame paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi: “kālo, bho gotama, niṭṭhitaṁ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena keṇiyassa jaṭilassa assamo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena.

[¶120] Then Keṇiya served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods. When the Buddha had eaten and washed his hand and bowl, Keṇiya took a low seat and sat to one side. The Buddha expressed his appreciation with these verses:

> Pali: Atha kho keṇiyo jaṭilo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho keṇiyo jaṭilo bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho keṇiyaṁ jaṭilaṁ bhagavā imāhi gāthāhi anumodi:

[¶121] “The foremost of sacrifices <j>is the offering to the sacred flame;
the Sāvitrī is the foremost of prayer;
of humans, the king is the foremost;
the ocean’s the foremost of rivers;

> Pali: “Aggihuttamukhā yaññā,
Sāvittī chandaso mukhaṁ;
Rājā mukhaṁ manussānaṁ,
Nadīnaṁ sāgaro mukhaṁ.

[¶122] the foremost of stars is the moon;
the sun is the foremost of blazes;
for those who sacrifice seeking merit,
the Saṅgha is the foremost.”

> Pali: Nakkhattānaṁ mukhaṁ cando,
Ādicco tapataṁ mukhaṁ;
Puññaṁ ākaṅkhamānānaṁ,
Saṅgho ve yajataṁ mukhan”ti.

[¶123] When the Buddha had expressed his appreciation to Keṇiya the matted-hair ascetic with these verses, he rose from his seat and left. Then Venerable Sela and his assembly, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. They lived having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. And Venerable Sela together with his assembly became perfected.

> Pali: Atha kho bhagavā keṇiyaṁ jaṭilaṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi. Atha kho āyasmā selo sapariso eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva …pe… aññataro kho panāyasmā selo sapariso arahataṁ ahosi.

[¶124] Then Sela with his assembly went to the Buddha. He arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said:

> Pali: Atha kho āyasmā selo sapariso yena bhagavā tenupasaṅkami, upasaṅkamitvā ekaṁsaṁ cīvaraṁ katvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ gāthāya ajjhabhāsi:

[¶125] “This is the eighth day since
we went for refuge, O Clear-eyed One.
In these seven days, Blessed One,
we’ve become tamed in your teaching.

> Pali: “Yaṁ taṁ saraṇamāgamha,
Ito aṭṭhami cakkhuma;
Sattarattena bhagavā,
Dantamha tava sāsane.

[¶126] You are the Buddha, you are the Teacher,
you are the sage who has overcome Māra;
you have cut off the underlying tendencies,
you’ve crossed over, and you bring humanity across.

> Pali: Tuvaṁ buddho tuvaṁ satthā,
Tuvaṁ mārābhibhū muni;
Tuvaṁ anusaye chetvā,
Tiṇṇo tāresimaṁ pajaṁ.

[¶127] You have transcended attachments,
your defilements are shattered;
you are a lion free of grasping,
with fear and dread given up.

> Pali: Upadhī te samatikkantā,
Āsavā te padālitā;
Sīhosi anupādāno,
Pahīnabhayabheravo.

[¶128] These three hundred mendicants
stand with cupped palms raised.
Stretch out your feet, great hero:
let these giants bow to the Teacher.”

> Pali: Bhikkhavo tisatā ime,
Tiṭṭhanti pañjalīkatā;
Pāde vīra pasārehi,
Nāgā vandantu satthuno”ti.

[¶129] > Pali: Selasuttaṁ sattamaṁ.

## 5. Snp 3.8–3.11

Source: https://scriptura.si/works/pali-sutta-nipata/5/ · cite a paragraph as https://scriptura.si/works/pali-sutta-nipata/5/#p-N

[¶0] Snp 3.8 · The Dart

> Pali: Snp 3.8 · Sallasutta

[¶1] Unforeseen and unknown
is the extent of this mortal life—
hard and short
and bound to pain.

> Pali: Animittamanaññātaṁ,
maccānaṁ idha jīvitaṁ;
Kasirañca parittañca,
tañca dukkhena saṁyutaṁ.

[¶2] There is no way that
those born will not die.
On reaching old age death follows:
such is the nature of living creatures.

> Pali: Na hi so upakkamo atthi,
yena jātā na miyyare;
Jarampi patvā maraṇaṁ,
evaṁdhammā hi pāṇino.

[¶3] As ripe fruit
are always in danger of falling,
so mortals once born
are always in danger of death.

> Pali: Phalānamiva pakkānaṁ,
pāto patanato bhayaṁ;
Evaṁ jātāna maccānaṁ,
niccaṁ maraṇato bhayaṁ.

[¶4] As clay pots
made by a potter
all end up being broken,
so is the life of mortals.

> Pali: Yathāpi kumbhakārassa,
katā mattikabhājanā;
Sabbe bhedanapariyantā,
evaṁ maccāna jīvitaṁ.

[¶5] Young and old,
foolish and wise—
all go under the sway of death;
all are destined to die.

> Pali: Daharā ca mahantā ca,
ye bālā ye ca paṇḍitā;
Sabbe maccuvasaṁ yanti,
sabbe maccuparāyaṇā.

[¶6] When those overcome by death
leave this world for the next,
a father cannot protect his son,
nor relatives their kin.

> Pali: Tesaṁ maccuparetānaṁ,
gacchataṁ paralokato;
Na pitā tāyate puttaṁ,
ñātī vā pana ñātake.

[¶7] See how, while relatives look on,
wailing profusely,
mortals are led away one by one,
like a cow to the slaughter.

> Pali: Pekkhataṁyeva ñātīnaṁ,
passa lālapataṁ puthu;
Ekamekova maccānaṁ,
govajjho viya nīyati.

[¶8] And so the world is stricken
by old age and by death.
That is why the attentive do not grieve,
for they understand the way of the world.

> Pali: Evamabbhāhato loko,
Maccunā ca jarāya ca;
Tasmā dhīrā na socanti,
Viditvā lokapariyāyaṁ.

[¶9] For one whose path you do not know—
not whence they came nor where they went—
you lament in vain,
seeing neither end.

> Pali: Yassa maggaṁ na jānāsi,
āgatassa gatassa vā;
Ubho ante asampassaṁ,
niratthaṁ paridevasi.

[¶10] If a bewildered person,
lamenting and self-harming,
could extract any good from that,
then those who see clearly would do the same.

> Pali: Paridevayamāno ce,
Kiñcidatthaṁ udabbahe;
Sammūḷho hiṁsamattānaṁ,
Kayirā ce naṁ vicakkhaṇo.

[¶11] For not by weeping and wailing
will you find peace of heart.
It just gives rise to more suffering,
and distresses your body.

> Pali: Na hi ruṇṇena sokena,
Santiṁ pappoti cetaso;
Bhiyyassuppajjate dukkhaṁ,
Sarīraṁ cupahaññati.

[¶12] Growing thin and pale,
you hurt yourself.
It does nothing to help the dead:
your lamentation is in vain.

> Pali: Kiso vivaṇṇo bhavati,
Hiṁsamattānamattanā;
Na tena petā pālenti,
Niratthā paridevanā.

[¶13] Unless a personage gives up grief,
they fall into suffering all the more.
Bewailing those whose time has come,
you fall under the sway of grief.

> Pali: Sokamappajahaṁ jantu,
Bhiyyo dukkhaṁ nigacchati;
Anutthunanto kālaṅkataṁ,
Sokassa vasamanvagū.

[¶14] See, too, other folk departing,
passing on according to their deeds;
fallen under the sway of death,
beings flounder while still here.

> Pali: Aññepi passa gamine,
Yathākammupage nare;
Maccuno vasamāgamma,
Phandantevidha pāṇino.

[¶15] For however they imagine it,
it turns out to be something else.
Such is separation:
see the way of the world!

> Pali: Yena yena hi maññanti,
Tato taṁ hoti aññathā;
Etādiso vinābhāvo,
Passa lokassa pariyāyaṁ.

[¶16] Even if a human lives
a hundred years or more,
they are parted from their family circle,
they leave this life behind.

> Pali: Api vassasataṁ jīve,
Bhiyyo vā pana māṇavo;
Ñātisaṅghā vinā hoti,
Jahāti idha jīvitaṁ.

[¶17] Therefore, having learned from the Perfected One,
dispel lamentation.
Seeing the dead and departed, think:
“I cannot escape this.”

> Pali: Tasmā arahato sutvā,
Vineyya paridevitaṁ;
Petaṁ kālaṅkataṁ disvā,
Neso labbhā mayā iti.

[¶18] As one would extinguish
a blazing refuge with water,
so too an attentive one—a wise,
astute, and skilled person—
would swiftly blow away grief that comes up,
like the wind a tuft of cotton.

> Pali: Yathā saraṇamādittaṁ,
Vārinā parinibbaye;
Evampi dhīro sapañño,
Paṇḍito kusalo naro;
Khippamuppatitaṁ sokaṁ,
Vāto tūlaṁva dhaṁsaye.

[¶19] One who seeks their own happiness
would pluck out the dart from themselves—
the wailing and praying,
and sadness inside.

> Pali: Paridevaṁ pajappañca,
Domanassañca attano;
Attano sukhamesāno,
Abbahe sallamattano.

[¶20] With dart plucked out, unattached,
having found peace of mind,
overcoming all sorrow,
one is sorrowless and quenched.

> Pali: Abbūḷhasallo asito,
santiṁ pappuyya cetaso;
Sabbasokaṁ atikkanto,
asoko hoti nibbutoti.

[¶21] > Pali: Sallasuttaṁ aṭṭhamaṁ.

[¶22] Snp 3.9 · With Vāseṭṭha

> Pali: Snp 3.9 · Vāseṭṭhasutta

[¶23] So I have heard. At one time the Buddha was staying in a forest near Icchānaṅgala. Now at that time several very well-known well-to-do brahmins were residing in Icchānaṅgala. They included the brahmins Caṅkī, Tārukkha, Pokkharasāti, Jānussoṇi, Todeyya, and others. Then as the students Vāseṭṭha and Bhāradvāja were going for a walk they began to discuss the question: “How do you become a brahmin?”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Tena kho pana samayena sambahulā abhiññātā abhiññātā brāhmaṇamahāsālā icchānaṅgale paṭivasanti, seyyathidaṁ— caṅkī brāhmaṇo, tārukkho brāhmaṇo, pokkharasāti brāhmaṇo, jāṇussoṇi brāhmaṇo, todeyyo brāhmaṇo, aññe ca abhiññātā abhiññātā brāhmaṇamahāsālā. Atha kho vāseṭṭhabhāradvājānaṁ māṇavānaṁ jaṅghāvihāraṁ anucaṅkamantānaṁ anuvicarantānaṁ ayamantarākathā udapādi: “kathaṁ, bho, brāhmaṇo hotī”ti?

[¶24] Bhāradvāja said this: “When you’re well born on both your mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation— then you’re a brahmin.”

> Pali: Bhāradvājo māṇavo evamāha: “yato kho, bho, ubhato sujāto hoti mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ettāvatā kho bho brāhmaṇo hotī”ti.

[¶25] Vāseṭṭha said this: “When you’re ethical and accomplished in doing your duties— then you’re a brahmin.” But neither was able to persuade the other.

> Pali: Vāseṭṭho māṇavo evamāha: “yato kho, bho, sīlavā ca hoti vatasampanno ca, ettāvatā kho, bho, brāhmaṇo hotī”ti. Neva kho asakkhi bhāradvājo māṇavo vāseṭṭhaṁ māṇavaṁ saññāpetuṁ, na pana asakkhi vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ saññāpetuṁ.

[¶26] So Vāseṭṭha said to Bhāradvāja, “Worthy Bhāradvāja, the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—is staying in a forest near Icchānaṅgala. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ Come, let’s go to see him and ask him about this matter. As he answers, so we’ll remember it.” “Yes, worthy sir,” replied Bhāradvāja.

> Pali: Atha kho vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ āmantesi: “ayaṁ kho, bho bhāradvāja, samaṇo gotamo sakyaputto sakyakulā pabbajito icchānaṅgale viharati icchānaṅgalavanasaṇḍe; taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi …pe… buddho bhagavā’ti. Āyāma, bho bhāradvāja, yena samaṇo gotamo tenupasaṅkamissāma; upasaṅkamitvā samaṇaṁ gotamaṁ etamatthaṁ pucchissāma. Yathā no samaṇo gotamo byākarissati tathā naṁ dhāressāmā”ti. “Evaṁ, bho”ti kho bhāradvājo māṇavo vāseṭṭhassa māṇavassa paccassosi.

[¶27] So they went to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side, and Vāseṭṭha addressed the Buddha in verse:

> Pali: Atha kho vāseṭṭhabhāradvājā māṇavā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho vāseṭṭho māṇavo bhagavantaṁ gāthāhi ajjhabhāsi:

[¶28] “We’re both authorized masters
of the three Vedas.
I’m a student of Pokkharasāti,
and he of Tārukkha.

> Pali: “Anuññātapaṭiññātā,
tevijjā mayamasmubho;
Ahaṁ pokkharasātissa,
tārukkhassāyaṁ māṇavo.

[¶29] We’re fully qualified
in all the Vedic experts teach.
As philologists and grammarians,
we match our tutors in recitation.

> Pali: Tevijjānaṁ yadakkhātaṁ,
Tatra kevalinosmase;
Padakasma veyyākaraṇā,
Jappe ācariyasādisā.

[¶30] We have a dispute
regarding genealogy.
For Bhāradvāja says that
one is a brahmin due to birth,
but I declare it’s because of one’s deeds.
Oh Clear-eyed One, know this as our debate.

> Pali: Tesaṁ no jātivādasmiṁ,
vivādo atthi gotama;
Jātiyā brāhmaṇo hoti,
bhāradvājo iti bhāsati;
Ahañca kammunā brūmi,
evaṁ jānāhi cakkhuma.

[¶31] Since neither of us was able
to convince the other,
we’ve come to ask you, sir,
renowned as the awakened one.

> Pali: Te na sakkoma saññāpetuṁ,
aññamaññaṁ mayaṁ ubho;
Bhavantaṁ puṭṭhumāgamhā,
sambuddhaṁ iti vissutaṁ.

[¶32] As people honor with cupped palms
the moon on the cusp of waxing,
bowing, they revere
Gotama in the world.

> Pali: Candaṁ yathā khayātītaṁ,
pecca pañjalikā janā;
Vandamānā namassanti,
evaṁ lokasmi gotamaṁ.

[¶33] We ask this of Gotama,
the Eye arisen in the world:
is one a brahmin due to birth,
or else because of deeds?
We don’t know, please tell us,
so we can recognize a brahmin.”

> Pali: Cakkhuṁ loke samuppannaṁ,
mayaṁ pucchāma gotamaṁ;
Jātiyā brāhmaṇo hoti,
udāhu bhavati kammunā;
Ajānataṁ no pabrūhi,
yathā jānemu brāhmaṇaṁ”.

[¶34] “I shall explain to you,”
said the Buddha,
“accurately and in sequence,
the taxonomy of living creatures,
for species are indeed diverse.

> Pali: “Tesaṁ vo ahaṁ byakkhissaṁ,
(vāseṭṭhāti bhagavā)
Anupubbaṁ yathātathaṁ;
Jātivibhaṅgaṁ pāṇānaṁ,
Aññamaññā hi jātiyo.

[¶35] Know the grass and trees,
though they lack self-awareness.
They’re defined by birth,
for species are indeed diverse.

> Pali: Tiṇarukkhepi jānātha,
na cāpi paṭijānare;
Liṅgaṁ jātimayaṁ tesaṁ,
aññamaññā hi jātiyo.

[¶36] Next there are bugs that crawl or fly,
and so on, to ants and termites.
They’re defined by birth,
for species are indeed diverse.

> Pali: Tato kīṭe paṭaṅge ca,
yāva kunthakipillike;
Liṅgaṁ jātimayaṁ tesaṁ,
aññamaññā hi jātiyo.

[¶37] Know the quadrupeds, too,
both small and large.
They’re defined by birth,
for species are indeed diverse.

> Pali: Catuppadepi jānātha,
Khuddake ca mahallake;
Liṅgaṁ jātimayaṁ tesaṁ,
Aññamaññā hi jātiyo.

[¶38] Know, too, the long-backed snakes,
crawling on their bellies.
They’re defined by birth,
for species are indeed diverse.

> Pali: Pādūdarepi jānātha,
Urage dīghapiṭṭhike;
Liṅgaṁ jātimayaṁ tesaṁ,
Aññamaññā hi jātiyo.

[¶39] Next know the fish,
whose habitat is the water.
They’re defined by birth,
for species are indeed diverse.

> Pali: Tato macchepi jānātha,
Odake vārigocare;
Liṅgaṁ jātimayaṁ tesaṁ,
Aññamaññā hi jātiyo.

[¶40] Next know the birds,
winged chariots in flight.
They’re defined by birth,
for species are indeed diverse.

> Pali: Tato pakkhīpi jānātha,
Pattayāne vihaṅgame;
Liṅgaṁ jātimayaṁ tesaṁ,
Aññamaññā hi jātiyo.

[¶41] While the differences between these species
are defined by birth,
the differences between humans
are not defined by birth.

> Pali: Yathā etāsu jātīsu,
Liṅgaṁ jātimayaṁ puthu;
Evaṁ natthi manussesu,
Liṅgaṁ jātimayaṁ puthu.

[¶42] Not by hair nor by head,
not by ear nor by eye,
not by mouth nor by nose,
not by lips nor by eyebrow,

> Pali: Na kesehi na sīsena,
Na kaṇṇehi na akkhibhi;
Na mukhena na nāsāya,
Na oṭṭhehi bhamūhi vā.

[¶43] not by shoulder nor by neck,
not by belly nor by back,
not by buttocks nor by breast,
not by groin nor by genitals,

> Pali: Na gīvāya na aṁsehi,
Na udarena na piṭṭhiyā;
Na soṇiyā na urasā,
Na sambādhe na methune.

[¶44] not by hands nor by feet,
not by fingers nor by nails,
not by knees nor by thighs,
not by color nor by voice:
none of these are defined by birth
as it is for other species.

> Pali: Na hatthehi na pādehi,
Nāṅgulīhi nakhehi vā;
Na jaṅghāhi na ūrūhi,
Na vaṇṇena sarena vā;
Liṅgaṁ jātimayaṁ neva,
Yathā aññāsu jātisu.

[¶45] In specific human bodies
you can’t find such distinctions.
The distinctions among humans
are spoken of by convention.

> Pali: Paccattañca sarīresu,
Manussesvetaṁ na vijjati;
Vokārañca manussesu,
Samaññāya pavuccati.

[¶46] Anyone among humans
who lives off keeping cattle:
know them, Vāseṭṭha,
as a farmer, not a brahmin.

> Pali: Yo hi koci manussesu,
Gorakkhaṁ upajīvati;
Evaṁ vāseṭṭha jānāhi,
Kassako so na brāhmaṇo.

[¶47] Anyone among humans
who lives off various professions:
know them, Vāseṭṭha,
as a professional, not a brahmin.

> Pali: Yo hi koci manussesu,
Puthusippena jīvati;
Evaṁ vāseṭṭha jānāhi,
Sippiko so na brāhmaṇo.

[¶48] Anyone among humans
who lives off trade:
know them, Vāseṭṭha,
as a trader, not a brahmin.

> Pali: Yo hi koci manussesu,
Vohāraṁ upajīvati;
Evaṁ vāseṭṭha jānāhi,
Vāṇijo so na brāhmaṇo.

[¶49] Anyone among humans
who lives off serving others:
know them, Vāseṭṭha,
as a servant, not a brahmin.

> Pali: Yo hi koci manussesu,
Parapessena jīvati;
Evaṁ vāseṭṭha jānāhi,
Pessiko so na brāhmaṇo.

[¶50] Anyone among humans
who lives off stealing:
know them, Vāseṭṭha,
as a bandit, not a brahmin.

> Pali: Yo hi koci manussesu,
Adinnaṁ upajīvati;
Evaṁ vāseṭṭha jānāhi,
Coro eso na brāhmaṇo.

[¶51] Anyone among humans
who lives off archery:
know them, Vāseṭṭha,
as a warrior, not a brahmin.

> Pali: Yo hi koci manussesu,
Issatthaṁ upajīvati;
Evaṁ vāseṭṭha jānāhi,
Yodhājīvo na brāhmaṇo.

[¶52] Anyone among humans
who lives off priesthood:
know them, Vāseṭṭha,
as a sacrificer, not a brahmin.

> Pali: Yo hi koci manussesu,
Porohiccena jīvati;
Evaṁ vāseṭṭha jānāhi,
Yājako eso na brāhmaṇo.

[¶53] Anyone among humans
who taxes village and nation,
know them, Vāseṭṭha,
as a ruler, not a brahmin.

> Pali: Yo hi koci manussesu,
Gāmaṁ raṭṭhañca bhuñjati;
Evaṁ vāseṭṭha jānāhi,
Rājā eso na brāhmaṇo.

[¶54] I don’t call someone a brahmin
after the mother’s womb they’re born from.
If they still have attachments,
they’re just someone who says ‘worthy’.
Having nothing, taking nothing:
that’s who I declare a brahmin.

> Pali: Na cāhaṁ brāhmaṇaṁ brūmi,
Yonijaṁ mattisambhavaṁ;
Bhovādi nāma so hoti,
Sace hoti sakiñcano;
Akiñcanaṁ anādānaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

[¶55] Having cut off all fetters
they have no anxiety;
they’ve slipped their chains and are detached:
that’s who I declare a brahmin.

> Pali: Sabbasaṁyojanaṁ chetvā,
Yo ve na paritassati;
Saṅgātigaṁ visaṁyuttaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

[¶56] They’ve cut the strap and harness,
the halter and bridle too;
with cross-bar lifted, they’re awakened:
that’s who I declare a brahmin.

> Pali: Chetvā naddhiṁ varattañca,
Sandānaṁ sahanukkamaṁ;
Ukkhittapalighaṁ buddhaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

[¶57] Abuse, killing, caging:
they endure these without anger.
Patience is their powerful army:
that’s who I declare a brahmin.

> Pali: Akkosaṁ vadhabandhañca,
Aduṭṭho yo titikkhati;
Khantībalaṁ balānīkaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

[¶58] Not irritable or pretentious,
dutiful in precepts and observances,
tamed, bearing their final body:
that’s who I declare a brahmin.

> Pali: Akkodhanaṁ vatavantaṁ,
Sīlavantaṁ anussadaṁ;
Dantaṁ antimasārīraṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

[¶59] Like water from a lotus leaf,
like a mustard seed off the point of a pin,
sensual pleasures slip off them:
that’s who I declare a brahmin.

> Pali: Vāri pokkharapatteva,
Āraggeriva sāsapo;
Yo na limpati kāmesu,
Tamahaṁ brūmi brāhmaṇaṁ.

[¶60] They understand for themselves
the end of suffering in this life;
with burden put down, detached:
that’s who I declare a brahmin.

> Pali: Yo dukkhassa pajānāti,
Idheva khayamattano;
Pannabhāraṁ visaṁyuttaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

[¶61] Deep in wisdom, intelligent,
expert in the path and what is not the path;
arrived at the highest goal:
that’s who I declare a brahmin.

> Pali: Gambhīrapaññaṁ medhāviṁ,
Maggāmaggassa kovidaṁ;
Uttamatthamanuppattaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

[¶62] Mixing with neither
householders nor the homeless;
a migrant with no bastion, few in wishes:
that’s who I declare a brahmin.

> Pali: Asaṁsaṭṭhaṁ gahaṭṭhehi,
Anāgārehi cūbhayaṁ;
Anokasārimappicchaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

[¶63] They’ve laid aside violence
against creatures firm and frail;
not killing or making others kill:
that’s who I declare a brahmin.

> Pali: Nidhāya daṇḍaṁ bhūtesu,
Tasesu thāvaresu ca;
Yo na hanti na ghāteti,
Tamahaṁ brūmi brāhmaṇaṁ.

[¶64] Not fighting among those who fight,
quenched among those who have taken up arms,
not grasping among those who grasp:
that’s who I declare a brahmin.

> Pali: Aviruddhaṁ viruddhesu,
Attadaṇḍesu nibbutaṁ;
Sādānesu anādānaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

[¶65] They’ve discarded greed and hate,
along with conceit and contempt,
like a mustard seed off the point of a pin:
that’s who I declare a brahmin.

> Pali: Yassa rāgo ca doso ca,
Māno makkho ca pātito;
Sāsaporiva āraggā,
Tamahaṁ brūmi brāhmaṇaṁ.

[¶66] The words they utter
are polished, informative, and true,
and don’t offend anyone:
that’s who I declare a brahmin.

> Pali: Akakkasaṁ viññāpaniṁ,
Giraṁ saccamudīraye;
Yāya nābhisaje kañci,
Tamahaṁ brūmi brāhmaṇaṁ.

[¶67] They don’t steal anything in the world,
long or short,
tiny or huge, beautiful or ugly:
that’s who I declare a brahmin.

> Pali: Yodha dīghaṁ va rassaṁ vā,
Aṇuṁ thūlaṁ subhāsubhaṁ;
Loke adinnaṁ nādiyati,
Tamahaṁ brūmi brāhmaṇaṁ.

[¶68] They have no hope
for this world or the next;
with no need for hope, detached:
that’s who I declare a brahmin.

> Pali: Āsā yassa na vijjanti,
Asmiṁ loke paramhi ca;
Nirāsāsaṁ visaṁyuttaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

[¶69] They have no clinging,
knowledge has freed them of indecision,
they’ve arrived at the objective, freedom from death:
that’s who I declare a brahmin.

> Pali: Yassālayā na vijjanti,
Aññāya akathaṅkathī;
Amatogadhamanuppattaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

[¶70] They’ve escaped clinging
to both good and bad deeds;
sorrowless, stainless, pure:
that’s who I declare a brahmin.

> Pali: Yodha puññañca pāpañca,
Ubho saṅgamupaccagā;
Asokaṁ virajaṁ suddhaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

[¶71] Pure as the spotless moon,
clear and unclouded,
they’ve ended relish for rebirth:
that’s who I declare a brahmin.

> Pali: Candaṁva vimalaṁ suddhaṁ,
Vippasannamanāvilaṁ;
Nandībhavaparikkhīṇaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

[¶72] They’ve got past this grueling swamp
of delusion, transmigration.
Meditating in stillness, free of indecision,
they have crossed over to the far shore.
They’re quenched by not grasping:
that’s who I declare a brahmin.

> Pali: Yomaṁ palipathaṁ duggaṁ,
Saṁsāraṁ mohamaccagā;
Tiṇṇo pāraṅgato jhāyī,
Anejo akathaṅkathī;
Anupādāya nibbuto,
Tamahaṁ brūmi brāhmaṇaṁ.

[¶73] They’ve given up sensual pleasures,
and have gone forth from lay life;
they’ve ended rebirth in the sensual realm:
that’s who I declare a brahmin.

> Pali: Yodha kāme pahantvāna,
Anāgāro paribbaje;
Kāmabhavaparikkhīṇaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

[¶74] They’ve given up craving,
and have gone forth from lay life;
they’ve ended craving to be reborn:
that’s who I declare a brahmin.

> Pali: Yodha taṇhaṁ pahantvāna,
Anāgāro paribbaje;
Taṇhābhavaparikkhīṇaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

[¶75] They’ve thrown off the human yoke,
and slipped out of the heavenly yoke;
unyoked from all yokes:
that’s who I declare a brahmin.

> Pali: Hitvā mānusakaṁ yogaṁ,
Dibbaṁ yogaṁ upaccagā;
Sabbayogavisaṁyuttaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

[¶76] Giving up desire and discontent,
they’re cooled and free of attachments;
a hero, master of the whole world:
that’s who I declare a brahmin.

> Pali: Hitvā ratiñca aratiṁ,
Sītibhūtaṁ nirūpadhiṁ;
Sabbalokābhibhuṁ vīraṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

[¶77] They know the passing away
and rebirth of all beings;
unattached, holy, awakened:
that’s who I declare a brahmin.

> Pali: Cutiṁ yo vedi sattānaṁ,
Upapattiñca sabbaso;
Asattaṁ sugataṁ buddhaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

[¶78] Gods, centaurs, and humans
don’t know their destiny;
the perfected ones with defilements ended:
that’s who I declare a brahmin.

> Pali: Yassa gatiṁ na jānanti,
Devā gandhabbamānusā;
Khīṇāsavaṁ arahantaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

[¶79] They have nothing before or after,
or even in between.
Having nothing, taking nothing:
that’s who I declare a brahmin.

> Pali: Yassa pure ca pacchā ca,
Majjhe ca natthi kiñcanaṁ;
Akiñcanaṁ anādānaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

[¶80] Captain of the herd, excellent hero,
great seer and victor;
unstirred, washed, awakened:
that’s who I declare a brahmin.

> Pali: Usabhaṁ pavaraṁ vīraṁ,
Mahesiṁ vijitāvinaṁ;
Anejaṁ nhātakaṁ buddhaṁ,
Tamahaṁ brūmi brāhmaṇaṁ.

[¶81] They who know their past lives,
see heaven and places of loss,
and have attained the ending of rebirth,
that’s who I declare a brahmin.

> Pali: Pubbenivāsaṁ yo vedi,
Saggāpāyañca passati;
Atho jātikkhayaṁ patto,
Tamahaṁ brūmi brāhmaṇaṁ.

[¶82] For name and clan are formulated
as mere convention in the world.
Produced by mutual agreement,
they’re formulated in each case.

> Pali: Samaññā hesā lokasmiṁ,
Nāmagottaṁ pakappitaṁ;
Sammuccā samudāgataṁ,
Tattha tattha pakappitaṁ.

[¶83] For a long time this misconception
has prejudiced those who don’t understand.
Ignorant, they declare
that one is a brahmin by birth.

> Pali: Dīgharattamanusayitaṁ,
Diṭṭhigatamajānataṁ;
Ajānantā no pabruvanti,
Jātiyā hoti brāhmaṇo.

[¶84] You’re not a brahmin by birth,
nor by birth a non-brahmin.
You’re a brahmin by your deeds,
and by deeds a non-brahmin.

> Pali: Na jaccā brāhmaṇo hoti,
Na jaccā hoti abrāhmaṇo;
Kammunā brāhmaṇo hoti,
Kammunā hoti abrāhmaṇo.

[¶85] You’re a farmer by your deeds,
by deeds you’re a professional;
you’re a trader by your deeds,
by deeds are you a servant;

> Pali: Kassako kammunā hoti,
Sippiko hoti kammunā;
Vāṇijo kammunā hoti,
Pessiko hoti kammunā.

[¶86] you’re a bandit by your deeds,
by deeds you’re a warrior;
you’re a sacrificer by your deeds,
by deeds you’re a ruler.

> Pali: Coropi kammunā hoti,
Yodhājīvopi kammunā;
Yājako kammunā hoti,
Rājāpi hoti kammunā.

[¶87] In this way the astute regard deeds
in accord with truth.
Seeing dependent origination,
they’re expert in deeds and their results.

> Pali: Evametaṁ yathābhūtaṁ,
Kammaṁ passanti paṇḍitā;
Paṭiccasamuppādadassā,
Kammavipākakovidā.

[¶88] Deeds make the world go on,
deeds make people go on;
sentient beings are bound by deeds,
like a moving chariot’s linchpin.

> Pali: Kammunā vattati loko,
Kammunā vattati pajā;
Kammanibandhanā sattā,
Rathassāṇīva yāyato.

[¶89] By fervor and spiritual practice,
by restraint and by self-control:
that’s how to become a brahmin,
this is the supreme brahmin.

> Pali: Tapena brahmacariyena,
Saṁyamena damena ca;
Etena brāhmaṇo hoti,
Etaṁ brāhmaṇamuttamaṁ.

[¶90] Accomplished in the three knowledges,
peaceful, with rebirth ended,
know them, Vāseṭṭha,
as the Divinity and Sakka to the wise.”

> Pali: Tīhi vijjāhi sampanno,
santo khīṇapunabbhavo;
Evaṁ vāseṭṭha jānāhi,
brahmā sakko vijānatan”ti.

[¶91] When he had spoken, Vāseṭṭha and Bhāradvāja said to him, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.”

> Pali: Evaṁ vutte, vāseṭṭhabhāradvājā māṇavā bhagavantaṁ etadavocuṁ: “abhikkantaṁ, bho gotama …pe… upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.

[¶92] > Pali: Vāseṭṭhasuttaṁ navamaṁ.

[¶93] Snp 3.10 · With Kokālika

> Pali: Snp 3.10 · Kokālikasutta

[¶94] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the mendicant Kokālika went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, Sāriputta and Moggallāna have corrupt wishes. They’ve fallen under the sway of corrupt wishes.”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho kokāliko bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kokāliko bhikkhu bhagavantaṁ etadavoca: “pāpicchā, bhante, sāriputtamoggallānā, pāpikānaṁ icchānaṁ vasaṁ gatā”ti.

[¶95] When this was said, the Buddha said to Kokālika, “Don’t say that, Kokālika! Don’t say that, Kokālika! Have confidence in Sāriputta and Moggallāna, they’re good monks.”

> Pali: Evaṁ vutte, bhagavā kokālikaṁ bhikkhuṁ etadavoca: “mā hevaṁ, kokālika, mā hevaṁ, kokālika. Pasādehi, kokālika, sāriputtamoggallānesu cittaṁ. Pesalā sāriputtamoggallānā”ti.

[¶96] For a second time … For a third time Kokālika said to the Buddha, “Despite my faith and trust in the Buddha, Sāriputta and Moggallāna have corrupt wishes. They’ve fallen under the sway of corrupt wishes.” For a third time, the Buddha said to Kokālika, “Don’t say that, Kokālika! Don’t say that, Kokālika! Have confidence in Sāriputta and Moggallāna, they’re good monks.”

> Pali: Dutiyampi kho …pe… tatiyampi kho kokāliko bhikkhu bhagavantaṁ etadavoca: “kiñcāpi me, bhante, bhagavā saddhāyiko paccayiko, atha kho pāpicchāva sāriputtamoggallānā, pāpikānaṁ icchānaṁ vasaṁ gatā”ti. Tatiyampi kho bhagavā kokālikaṁ bhikkhuṁ etadavoca: “mā hevaṁ, kokālika, mā hevaṁ, kokālika. Pasādehi, kokālika, sāriputtamoggallānesu cittaṁ. Pesalā sāriputtamoggallānā”ti.

[¶97] Then Kokālika rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Not long after he left his body erupted with boils the size of mustard seeds. The boils grew to the size of mung beans, then chickpeas, then jujube seeds, then jujubes, then myrobalans, then unripe wood-apples, then ripe wood-apples. Finally they burst open, and pus and blood oozed out. Then the mendicant Kokālika died of that illness. He was reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.

> Pali: Atha kho kokāliko bhikkhu uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Acirappakkantassa ca kokālikassa bhikkhuno sāsapamattīhi piḷakāhi sabbo kāyo phuṭo ahosi; sāsapamattiyo hutvā muggamattiyo ahesuṁ; muggamattiyo hutvā kaḷāyamattiyo ahesuṁ; kaḷāyamattiyo hutvā kolaṭṭhimattiyo ahesuṁ; kolaṭṭhimattiyo hutvā kolamattiyo ahesuṁ; kolamattiyo hutvā āmalakamattiyo ahesuṁ; āmalakamattiyo hutvā beḷuvasalāṭukamattiyo ahesuṁ; beḷuvasalāṭukamattiyo hutvā billamattiyo ahesuṁ; billamattiyo hutvā pabhijjiṁsu; pubbañca lohitañca pagghariṁsu. Atha kho kokāliko bhikkhu tenevābādhena kālamakāsi. Kālaṅkato ca kokāliko bhikkhu padumaṁ nirayaṁ upapajji sāriputtamoggallānesu cittaṁ āghātetvā.

[¶98] Then, late at night, the glorious divinity Sahampati, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him, “Sir, the mendicant Kokālika has passed away. He was reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.” That is what the divinity Sahampati said. Then he bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

> Pali: Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho brahmā sahampati bhagavantaṁ etadavoca: “kokāliko, bhante, bhikkhu kālaṅkato; kālaṅkato ca, bhante, kokāliko bhikkhu padumaṁ nirayaṁ upapanno sāriputtamoggallānesu cittaṁ āghātetvā”ti. Idamavoca brahmā sahampati; idaṁ vatvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi.

[¶99] Then, when the night had passed, the Buddha told the mendicants all that had happened.

> Pali: Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi: “imaṁ, bhikkhave, rattiṁ brahmā sahampati abhikkantāya rattiyā …pe… idamavoca, bhikkhave, brahmā sahampati, idaṁ vatvā maṁ padakkhiṇaṁ katvā tatthevantaradhāyī”ti.

[¶100] When he said this, one of the mendicants said to the Buddha, “Sir, how long is the lifespan in the Pink Lotus hell?” “It’s long, mendicant. It’s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it lasts.” “But sir, is it possible to give a simile?” “It’s possible,” said the Buddha.

> Pali: Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: “kīvadīghaṁ nu kho, bhante, padume niraye āyuppamāṇan”ti? “Dīghaṁ kho, bhikkhu, padume niraye āyuppamāṇaṁ; taṁ na sukaraṁ saṅkhātuṁ ettakāni vassāni iti vā ettakāni vassasatāni iti vā ettakāni vassasahassāni iti vā ettakāni vassasatasahassāni iti vā”ti. “Sakkā pana, bhante, upamā kātun”ti? “Sakkā, bhikkhū”ti bhagavā avoca:

[¶101] “Suppose there was a Kosalan load of twenty packs of sesame seed. And at the end of every hundred years someone would remove a single seed from it. By this means the Kosalan load of twenty packs of sesame seed would run out faster than a single lifetime in the Abbuda hell. Now, twenty lifetimes in the Abbuda hell equal one lifetime in the Nirabbuda hell. Twenty lifetimes in the Nirabbuda hell equal one lifetime in the Ababa hell. Twenty lifetimes in the Ababa hell equal one lifetime in the Aṭaṭa hell. Twenty lifetimes in the Aṭaṭa hell equal one lifetime in the Ahaha hell. Twenty lifetimes in the Ahaha hell equal one lifetime in the Yellow Lotus hell. Twenty lifetimes in the Yellow Lotus hell equal one lifetime in the Fragrant Water Lily hell. Twenty lifetimes in the Fragrant Water Lily hell equal one lifetime in the Blue Water Lily hell. Twenty lifetimes in the Blue Water Lily hell equal one lifetime in the White Lotus hell. Twenty lifetimes in the White Lotus hell equal one lifetime in the Pink Lotus hell. The mendicant Kokālika has been reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.” That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

> Pali: “Seyyathāpi, bhikkhu, vīsatikhāriko kosalako tilavāho; tato puriso vassasatassa vassasatassa accayena ekamekaṁ tilaṁ uddhareyya. Khippataraṁ kho so bhikkhu vīsatikhāriko kosalako tilavāho iminā upakkamena parikkhayaṁ pariyādānaṁ gaccheyya, na tveva 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 aṭaṭo nirayo. Seyyathāpi, bhikkhu, vīsati aṭaṭā nirayā evameko ahaho nirayo. Seyyathāpi, bhikkhu, vīsati ahahā 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. Padumaṁ kho pana bhikkhu nirayaṁ kokāliko bhikkhu upapanno sāriputtamoggallānesu cittaṁ āghātetvā”ti. Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

[¶102] “A person is born
with an axe in their mouth.
A fool cuts themselves with it
when they say bad words.

> Pali: “Purisassa hi jātassa,
kuṭhārī jāyate mukhe;
Yāya chindati attānaṁ,
bālo dubbhāsitaṁ bhaṇaṁ.

[¶103] When you praise someone worthy of criticism,
or criticize someone worthy of praise,
you choose a losing hand with your own mouth:
you’ll never find happiness that way.

> Pali: Yo nindiyaṁ pasaṁsati,
Taṁ vā nindati yo pasaṁsiyo;
Vicināti mukhena so kaliṁ,
Kalinā tena sukhaṁ na vindati.

[¶104] A losing hand at dice is a trivial thing,
if all you lose is your money
and all you own, even yourself.
What’s a really terrible hand
is to hate the holy ones.

> Pali: Appamatto ayaṁ kali,
Yo akkhesu dhanaparājayo;
Sabbassāpi sahāpi attanā,
Ayameva mahattaro kali;
Yo sugatesu manaṁ padosaye.

[¶105] For a hundred thousand times a hundred million,
times five hundred and thirty-six times <j>a thousand times ten million years
a slanderer of noble ones goes to hell,
having aimed bad words and thoughts at them.

> Pali: Sataṁ sahassānaṁ nirabbudānaṁ,
Chattiṁsati pañca ca abbudāni;
Yamariyagarahī nirayaṁ upeti,
Vācaṁ manañca paṇidhāya pāpakaṁ.

[¶106] A liar goes to hell,
as does one who denies what they did.
Both are equal in the hereafter,
those men of base deeds.

> Pali: Abhūtavādī nirayaṁ upeti,
Yo vāpi katvā na karomicāha;
Ubhopi te pecca samā bhavanti,
Nihīnakammā manujā parattha.

[¶107] Whoever wrongs a man who has done no wrong,
a pure man who has not a blemish,
the evil backfires on the fool,
like fine dust thrown upwind.

> Pali: Yo appaduṭṭhassa narassa dussati,
Suddhassa posassa anaṅgaṇassa;
Tameva bālaṁ pacceti pāpaṁ,
Sukhumo rajo paṭivātaṁva khitto.

[¶108] One addicted to the way of greed,
abuses others with their speech,
faithless, miserly, uncharitable,
stingy, addicted to backbiting.

> Pali: Yo lobhaguṇe anuyutto,
So vacasā paribhāsati aññe;
Asaddho kadariyo avadaññū,
Macchari pesuṇiyaṁ anuyutto.

[¶109] Foul-mouthed, divisive, ignoble,
a baby-killer, wicked, wrongdoer,
worst of men, cursed, base-born—
quiet now, for you are bound for hell.

> Pali: Mukhadugga vibhūta anariya,
Bhūnahu pāpaka dukkaṭakāri;
Purisanta kalī avajāta,
Mā bahubhāṇidha nerayikosi.

[¶110] You stir up dust, causing harm,
when you, sinner, malign the good.
Having done many bad deeds,
you’ll go to the pit for a long time.

> Pali: Rajamākirasī ahitāya,
Sante garahasi kibbisakārī;
Bahūni duccaritāni caritvā,
Gacchasi kho papataṁ cirarattaṁ.

[¶111] For no one’s deeds are ever lost,
they return to their owner.
In the next life that stupid sinner
sees suffering in themselves.

> Pali: Na hi nassati kassaci kammaṁ,
Eti hataṁ labhateva suvāmi;
Dukkhaṁ mando paraloke,
Attani passati kibbisakārī.

[¶112] They approach the place of impalement,
with its iron spikes, sharp blades, and iron stakes.
Then there is the food, which appropriately,
is like a red-hot iron ball.

> Pali: Ayosaṅkusamāhataṭṭhānaṁ,
Tiṇhadhāramayasūlamupeti;
Atha tattaayoguḷasannibhaṁ,
Bhojanamatthi tathā patirūpaṁ.

[¶113] For the speakers speak not sweetly,
they don’t hurry there, or find shelter.
They lie upon a spread of coals,
they enter a blazing mass of fire.

> Pali: Na hi vaggu vadanti vadantā,
Nābhijavanti na tāṇamupenti;
Aṅgāre santhate sayanti,
Ginisampajjalitaṁ pavisanti.

[¶114] Wrapping them in a net,
they strike them there with iron hammers.
They come to blinding darkness,
which spreads about them like a fog.

> Pali: Jālena ca onahiyāna,
Tattha hananti ayomayakuṭebhi;
Andhaṁva timisamāyanti,
Taṁ vitatañhi yathā mahikāyo.

[¶115] Next they enter a copper pot,
a blazing mass of fire.
There they roast for a long time,
writhing in the masses of fire.

> Pali: Atha lohamayaṁ pana kumbhiṁ,
Ginisampajjalitaṁ pavisanti;
Paccanti hi tāsu cirarattaṁ,
Agginisamāsu samuppilavāte.

[¶116] Then the sinner roasts there
in a mixture of pus and blood.
No matter where they settle,
everything they touch there hurts them.

> Pali: Atha pubbalohitamisse,
Tattha kiṁ paccati kibbisakārī;
Yaṁ yaṁ disakaṁ adhiseti,
Tattha kilissati samphusamāno.

[¶117] The sinner roasts in
worm-infested water.
There’s not even a shore to go to,
for all around are the same kind of pots.

> Pali: Puḷavāvasathe salilasmiṁ,
Tattha kiṁ paccati kibbisakārī;
Gantuṁ na hi tīramapatthi,
Sabbasamā hi samantakapallā.

[¶118] They enter the Sword-Leaf Forest,
so sharp they cut their body to pieces.
Having grabbed the tongue with a hook,
they stab it, slashing back and forth.

> Pali: Asipattavanaṁ pana tiṇhaṁ,
Taṁ pavisanti samucchidagattā;
Jivhaṁ balisena gahetvā,
Ārajayārajayā vihananti.

[¶119] Then they approach the impassable Vetaraṇī River,
with its sharp blades, its razor blades.
Dullards fall into it,
the wicked who have done wicked deeds.

> Pali: Atha vetaraṇiṁ pana duggaṁ,
Tiṇhadhārakhuradhāramupenti;
Tattha mandā papatanti,
Pāpakarā pāpāni karitvā.

[¶120] There dogs all brown and spotted,
and raven flocks, and greedy jackals
devour them as they wail,
while hawks and crows attack them.

> Pali: Khādanti hi tattha rudante,
Sāmā sabalā kākolagaṇā ca;
Soṇā siṅgālā paṭigiddhā,
Kulalā vāyasā ca vitudanti.

[¶121] Hard, alas, is the life here
that sinners endure.
That’s why for the rest of this life
a person ought do their duty without fail.

> Pali: Kicchā vatayaṁ idha vutti,
Yaṁ jano phusati kibbisakārī;
Tasmā idha jīvitasese,
Kiccakaro siyā naro na cappamajje.

[¶122] Experts have counted the loads of sesame
as compared to the Pink Lotus hell.
For there are five times ten thousand times ten million,
plus another twelve hundred times ten million years—

> Pali: Te gaṇitā vidūhi tilavāhā,
Ye padume niraye upanītā;
Nahutāni hi koṭiyo pañca bhavanti,
Dvādasa koṭisatāni punaññā.

[¶123] as painful as life is said to be in hell,
that’s how long one must dwell there.
That’s why, for those who are pure, well-behaved, <j>full of good qualities,
one should always guard one’s speech and mind.”

> Pali: Yāva dukhā nirayā idha vuttā,
Tatthapi tāva ciraṁ vasitabbaṁ;
Tasmā sucipesalasādhuguṇesu,
Vācaṁ manaṁ satataṁ parirakkhe”ti.

[¶124] > Pali: Kokālikasuttaṁ dasamaṁ.

[¶125] Snp 3.11 · About Nālaka

> Pali: Snp 3.11 · Nālakasutta

[¶126] The seer Asita in his daily meditation
saw the bright-clad gods of the host of Thirty
and their lord Sakka joyfully celebrating,
waving streamers in exuberant exaltation.

> Pali: Ānandajāte tidasagaṇe patīte,
Sakkañca indaṁ sucivasane ca deve;
Dussaṁ gahetvā atiriva thomayante,
Asito isi addasa divāvihāre.

[¶127] Seeing the gods rejoicing, elated,
he paid respects and said this there:
“Why is the community of gods <j>in such excellent spirits?
Why take up streamers and whirl them about?

> Pali: Disvāna deve muditamane udagge,
Cittiṁ karitvāna idamavoca tattha;
“Kiṁ devasaṅgho atiriva kalyarūpo,
Dussaṁ gahetvā ramayatha kiṁ paṭicca.

[¶128] Even in the war with the titans,
when gods were victorious and titans defeated,
there was no such excitement.
What marvel have the celestials seen <j>that they so rejoice?

> Pali: Yadāpi āsī asurehi saṅgamo,
Jayo surānaṁ asurā parājitā;
Tadāpi netādiso lomahaṁsano,
Kimabbhutaṁ daṭṭhu marū pamoditā.

[¶129] Shouting and singing and playing music,
they clap their hands and dance.
I ask you, dwellers on Mount Meru’s peak,
quickly dispel my doubt, good fellows!”

> Pali: Seḷenti gāyanti ca vādayanti ca,
Bhujāni phoṭenti ca naccayanti ca;
Pucchāmi vohaṁ merumuddhavāsine,
Dhunātha me saṁsayaṁ khippa mārisā”.

[¶130] “The being intent on awakening, a peerless gem,
has been born in the human realm <j>for the sake of welfare and happiness,
in Lumbinī, a village in the Sakyan land.
That’s why we’re so happy, in such excellent spirits.

> Pali: “So bodhisatto ratanavaro atulyo,
Manussaloke hitasukhatthāya jāto;
Sakyāna gāme janapade lumbineyye,
Tenamha tuṭṭhā atiriva kalyarūpā.

[¶131] He is supreme among all beings, the peak individual,
captain of men, supreme among all creatures.
He will roll forth the wheel in the grove of the seers,
roaring like a mighty lion, lord of beasts.”

> Pali: So sabbasattuttamo aggapuggalo,
Narāsabho sabbapajānamuttamo;
Vattessati cakkamisivhaye vane,
Nadaṁva sīho balavā migābhibhū”.

[¶132] Hearing this, he swiftly descended
and right away approached Suddhodana’s home.
Seated there he said this to the Sakyans,
“Where is the boy? I too wish to see him!”

> Pali: Taṁ saddaṁ sutvā turitamavasarī so,
Suddhodanassa tada bhavanaṁ upāvisi;
Nisajja tattha idamavocāsi sakye,
“Kuhiṁ kumāro ahamapi daṭṭhukāmo”.

[¶133] Then the Sakyans showed their son <j>to the one named Asita—
the boy shone like burning gold
well-wrought in the forge;
dazzling with glory, of peerless beauty.

> Pali: Tato kumāraṁ jalitamiva suvaṇṇaṁ,
Ukkāmukheva sukusalasampahaṭṭhaṁ;
Daddallamānaṁ siriyā anomavaṇṇaṁ,
Dassesu puttaṁ asitavhayassa sakyā.

[¶134] The boy beamed like crested flame,
pure as the moon, lord of stars traversing the sky,
blazing like the sun free of stormclouds <j>after the rains;
seeing him, he was joyful, brimming with happiness.

> Pali: Disvā kumāraṁ sikhimiva pajjalantaṁ,
Tārāsabhaṁva nabhasigamaṁ visuddhaṁ;
Suriyaṁ tapantaṁ saradarivabbhamuttaṁ,
Ānandajāto vipulamalattha pītiṁ.

[¶135] The celestials held up a parasol in the sky,
many-ribbed and thousand-circled;
and golden-handled chowries waved—
but none could see who held <j>the chowries or the parasols.

> Pali: Anekasākhañca sahassamaṇḍalaṁ,
Chattaṁ marū dhārayumantalikkhe;
Suvaṇṇadaṇḍā vītipatanti cāmarā,
Na dissare cāmarachattagāhakā.

[¶136] When the matted hair seer named “Dark Splendor”
had seen the boy like a gold ingot on a cream rug
with a white parasol held over his head,
he received him, elated and happy.

> Pali: Disvā jaṭī kaṇhasirivhayo isi,
Suvaṇṇanikkhaṁ viya paṇḍukambale;
Setañca chattaṁ dhariyanta muddhani,
Udaggacitto sumano paṭiggahe.

[¶137] Having received the Sakyan bull,
the seeker, master of marks and hymns,
lifted up his voice with confident heart:
“He is supreme, the best of men!”

> Pali: Paṭiggahetvā pana sakyapuṅgavaṁ,
Jigīsako lakkhaṇamantapāragū;
Pasannacitto giramabbhudīrayi,
“Anuttarāyaṁ dvipadānamuttamo”.

[¶138] But then, remembering he would depart this world,
his spirits fell and his tears flowed.
Seeing the weeping seer, the Sakyans said,
“Surely there will be no threat to the boy?”

> Pali: Athattano gamanamanussaranto,
Akalyarūpo gaḷayati assukāni;
Disvāna sakyā isimavocuṁ rudantaṁ,
“No ce kumāre bhavissati antarāyo”.

[¶139] Seeing the crestfallen Sakyans, the seer said,
“I do not forsee harm befall the boy,
and there will be no threat to him,
not in the least; set your minds at ease.

> Pali: Disvāna sakye isimavoca akalye,
“Nāhaṁ kumāre ahitamanussarāmi;
Na cāpimassa bhavissati antarāyo,
Na orakāyaṁ adhimānasā bhavātha.

[¶140] This boy shall reach the highest awakening.
As one of perfectly purified vision, <j>compassionate for the welfare of the many,
he shall roll forth the wheel of the teaching;
his spiritual path will become widespread.

> Pali: Sambodhiyaggaṁ phusissatāyaṁ kumāro,
So dhammacakkaṁ paramavisuddhadassī;
Vattessatāyaṁ bahujanahitānukampī,
Vitthārikassa bhavissati brahmacariyaṁ.

[¶141] But I have not long left in this life,
I shall die before then.
I will never hear the teaching of the one <j>who bore the unequaled burden.
That’s why I’m so upset and distraught—<j>it’s a disaster for me!”

> Pali: Mamañca āyu na ciramidhāvaseso,
Athantarā me bhavissati kālakiriyā;
Sohaṁ na sossaṁ asamadhurassa dhammaṁ,
Tenamhi aṭṭo byasanaṅgato aghāvī”.

[¶142] Having brought abundant happiness to the Sakyans,
the spiritual seeker left the royal compound.
He had a nephew; and out of sympathy
he encouraged him in the teaching <j>of the one who bore the unequaled burden.

> Pali: So sākiyānaṁ vipulaṁ janetvā pītiṁ,
Antepuramhā niggamā brahmacārī;
So bhāgineyyaṁ sayaṁ anukampamāno,
Samādapesi asamadhurassa dhamme.

[¶143] “When you hear the voice of another saying <j>‘Buddha’—
one who has attained awakening <j>and who reveals the foremost teaching—
go there and ask about his breakthrough;
lead the spiritual life under that Blessed One.”

> Pali: “Buddhoti ghosaṁ yada parato suṇāsi,
Sambodhipatto vivarati dhammamaggaṁ;
Gantvāna tattha samayaṁ paripucchamāno,
Carassu tasmiṁ bhagavati brahmacariyaṁ”.

[¶144] Now, that Nālaka had a store of accumulated merit;
so when instructed by one of such kindly intent,
with perfectly purified vision of the future,
he waited anticipating the Victor, <j>guarding his senses.

> Pali: Tenānusiṭṭho hitamanena tādinā,
Anāgate paramavisuddhadassinā;
So nālako upacitapuññasañcayo,
Jinaṁ patikkhaṁ parivasi rakkhitindriyo.

[¶145] When he heard of the Victor rolling forth <j>the excellent wheel he went to him,
and seeing the boss seer, he became confident.
The time of Asita’s instruction had arrived;
so he asked the excellent sage <j>about the highest sagacity.

> Pali: Sutvāna ghosaṁ jinavaracakkavattane,
Gantvāna disvā isinisabhaṁ pasanno;
Moneyyaseṭṭhaṁ munipavaraṁ apucchi,
Samāgate asitāvhayassa sāsaneti.

[¶146] The introductory verses are finished.

> Pali: Vatthugāthā niṭṭhitā.

[¶147] “I now know that Asita’s words
have turned out to be true.
I ask you this, Gotama,
who has gone beyond all things:

> Pali: “Aññātametaṁ vacanaṁ,
Asitassa yathātathaṁ;
Taṁ taṁ gotama pucchāmi,
Sabbadhammāna pāraguṁ.

[¶148] For one who has entered the homeless life,
seeking food on alms round,
when questioned, O sage, please tell me
of sagacity, the ultimate state.”

> Pali: Anagāriyupetassa,
Bhikkhācariyaṁ jigīsato;
Muni pabrūhi me puṭṭho,
Moneyyaṁ uttamaṁ padaṁ”.

[¶149] “I shall school you in sagacity,”
said the Buddha,
“so difficult and challenging.
Come, I shall tell you all about it.
Brace yourself; stay strong!

> Pali: “Moneyyaṁ te upaññissaṁ,
(iti bhagavā)
Dukkaraṁ durabhisambhavaṁ;
Handa te naṁ pavakkhāmi,
Santhambhassu daḷho bhava.

[¶150] In the village, keep the same attitude
no matter if reviled or praised.
Guard against ill-tempered thoughts;
wander peaceful and humble.

> Pali: Samānabhāgaṁ kubbetha,
Gāme akkuṭṭhavanditaṁ;
Manopadosaṁ rakkheyya,
Santo anuṇṇato care.

[¶151] Many different things come up,
like tongues of fire in a forest.
Women try to seduce a sage—
let them not seduce you!

> Pali: Uccāvacā niccharanti,
Dāye aggisikhūpamā;
Nāriyo muniṁ palobhenti,
Tā su taṁ mā palobhayuṁ.

[¶152] Refraining from sex,
having left behind sensual pleasures high and low,
don’t be hostile or attached
to living creatures firm or frail.

> Pali: Virato methunā dhammā,
Hitvā kāme paropare;
Aviruddho asāratto,
Pāṇesu tasathāvare.

[¶153] ‘As am I, so are they;
as are they, so am I’—
Treating others like oneself,
neither kill nor incite to kill.

> Pali: Yathā ahaṁ tathā ete,
Yathā ete tathā ahaṁ;
Attānaṁ upamaṁ katvā,
Na haneyya na ghātaye.

[¶154] Leaving behind desire and greed
for what ordinary people are attached to,
one whose eye is clear would set out to practice,
they’d cross over this abyss.

> Pali: Hitvā icchañca lobhañca,
Yattha satto puthujjano;
Cakkhumā paṭipajjeyya,
Tareyya narakaṁ imaṁ.

[¶155] With empty stomach, taking limited food,
few in wishes, not greedy;
truly hungerless regarding all desires,
desireless, one is quenched.

> Pali: Ūnūdaro mitāhāro,
Appicchassa alolupo;
Sadā icchāya nicchāto,
Aniccho hoti nibbuto.

[¶156] Having wandered for alms,
they’d take themselves into the forest;
and nearing the foot of a tree,
the sage would take their seat.

> Pali: Sa piṇḍacāraṁ caritvā,
Vanantamabhihāraye;
Upaṭṭhito rukkhamūlasmiṁ,
Āsanūpagato muni.

[¶157] That attentive one intent on absorption,
would delight within the forest.
They’d practice absorption at the foot of a tree,
filling themselves with bliss.

> Pali: Sa jhānapasuto dhīro,
Vanante ramito siyā;
Jhāyetha rukkhamūlasmiṁ,
Attānamabhitosayaṁ.

[¶158] Then, at the end of the night,
they’d take themselves into a village.
They’d not welcome being called,
nor offerings brought from the village.

> Pali: Tato ratyā vivasāne,
Gāmantamabhihāraye;
Avhānaṁ nābhinandeyya,
Abhihārañca gāmato.

[¶159] A sage who has come to a village
would not walk hastily among the families.
They’d not discuss their search for food,
nor would they speak suggestively.

> Pali: Na munī gāmamāgamma,
Kulesu sahasā care;
Ghāsesanaṁ chinnakatho,
Na vācaṁ payutaṁ bhaṇe.

[¶160] ‘I got something, that’s good.
I got nothing, that’s fine.’
Unaffected in both cases,
they return right to the tree.

> Pali: Alatthaṁ yadidaṁ sādhu,
Nālatthaṁ kusalaṁ iti;
Ubhayeneva so tādī,
Rukkhaṁvupanivattati.

[¶161] Wandering with bowl in hand,
not dumb, but thought to be dumb,
they wouldn’t scorn a tiny gift,
nor look down upon the giver.

> Pali: Sa pattapāṇi vicaranto,
Amūgo mūgasammato;
Appaṁ dānaṁ na hīḷeyya,
Dātāraṁ nāvajāniyā.

[¶162] For the practice has many aspects,
as revealed by the Ascetic.
They do not go to the far shore twice,
nor having gone once do they fall away.

> Pali: Uccāvacā hi paṭipadā,
Samaṇena pakāsitā;
Na pāraṁ diguṇaṁ yanti,
Nayidaṁ ekaguṇaṁ mutaṁ.

[¶163] When a mendicant has no creeping,
and has cut the stream of craving,
and given up all the various duties,
no fever is found in them.

> Pali: Yassa ca visatā natthi,
Chinnasotassa bhikkhuno;
Kiccākiccappahīnassa,
Pariḷāho na vijjati.

[¶164] I shall school you in sagacity.
Practice as if you were licking a razor’s edge.
With tongue pressed against the roof of your mouth,
be restrained regarding your stomach.

> Pali: Moneyyaṁ te upaññissaṁ,
Khuradhārūpamo bhave;
Jivhāya tālumāhacca,
Udare saññato siyā.

[¶165] Don’t be sluggish in mind,
nor think overly much.
Be free of putrefaction and unattached,
committed to the spiritual life.

> Pali: Alīnacitto ca siyā,
Na cāpi bahu cintaye;
Nirāmagandho asito,
Brahmacariyaparāyaṇo.

[¶166] Train in a lonely seat,
attending closely to ascetics;
solitude is sagacity, they say.
If you welcome solitude,
you’ll light up the ten directions.

> Pali: Ekāsanassa sikkhetha,
Samaṇūpāsanassa ca;
Ekattaṁ monamakkhātaṁ,
Eko ce abhiramissasi;
Atha bhāhisi dasadisā.

[¶167] Having heard the words of the attentive,
the meditators who’ve given up sensual desires,
a follower of mine would develop
conscience and faith all the more.

> Pali: Sutvā dhīrānaṁ nighosaṁ,
Jhāyīnaṁ kāmacāginaṁ;
Tato hiriñca saddhañca,
Bhiyyo kubbetha māmako.

[¶168] Understand this by the way streams move
in clefts and crevices:
the little creeks flow on resounding,
while silent flow the great rivers.

> Pali: Taṁ nadīhi vijānātha,
Sobbhesu padaresu ca;
Saṇantā yanti kusobbhā,
Tuṇhī yanti mahodadhī.

[¶169] What is lacking, resounds;
what is full is at peace.
The fool is like a half-full pot;
the wise like a brimfull lake.

> Pali: Yadūnakaṁ taṁ saṇati,
Yaṁ pūraṁ santameva taṁ;
Aḍḍhakumbhūpamo bālo,
Rahado pūrova paṇḍito.

[¶170] When the Ascetic speaks much
it is relevant and meaningful:
knowing, he teaches the Dhamma;
knowing, he speaks much.

> Pali: Yaṁ samaṇo bahuṁ bhāsati,
Upetaṁ atthasañhitaṁ;
Jānaṁ so dhammaṁ deseti,
Jānaṁ so bahu bhāsati.

[¶171] But one who, knowing, is self-controlled,
knowing, does not speak much;
that sage is worthy of sagacity,
that sage has achieved sagacity.”

> Pali: Yo ca jānaṁ saṁyatatto,
Jānaṁ na bahu bhāsati;
Sa munī monamarahati,
Sa munī monamajjhagā”ti.

[¶172] > Pali: Nālakasuttaṁ ekādasamaṁ.

## 6. Snp 3.12–4.11

Source: https://scriptura.si/works/pali-sutta-nipata/6/ · cite a paragraph as https://scriptura.si/works/pali-sutta-nipata/6/#p-N

[¶0] Snp 3.12 · Contemplating Pairs

> Pali: Snp 3.12 · Dvayatānupassanāsutta

[¶1] So I have heard. At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery. Now, at that time it was the sabbath—the full moon on the fifteenth day—and the Buddha was sitting in the open surrounded by the Saṅgha of monks. Then the Buddha looked around the Saṅgha of monks, who were so very silent. He addressed them:

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti. Atha kho bhagavā tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā bhikkhū āmantesi:

[¶2] “Suppose, monks, they questioned you thus: ‘There are skillful teachings that are noble, emancipating, and lead to awakening. What is the real reason for listening to such teachings?’ You should answer: ‘Only so as to truly know the pairs of teachings.’ And what pairs do they speak of?

> Pali: “‘Ye te, bhikkhave, kusalā dhammā ariyā niyyānikā sambodhagāmino, tesaṁ vo, bhikkhave, kusalānaṁ dhammānaṁ ariyānaṁ niyyānikānaṁ sambodhagāmīnaṁ kā upanisā savanāyā’ti, iti ce, bhikkhave, pucchitāro assu, te evamassu vacanīyā: ‘yāvadeva dvayatānaṁ dhammānaṁ yathābhūtaṁ ñāṇāyā’ti. Kiñca dvayataṁ vadetha?

[¶3] ‘This is suffering; this is the origin of suffering’: this is the first contemplation. ‘This is the cessation of suffering; this is the practice that leads to the cessation of suffering’: this is the second contemplation. When a mendicant meditates rightly contemplating a pair of teachings in this way—diligent, keen, and resolute—they can expect one of two results: enlightenment in this very life, or if there’s residue left behind, non-return.”

> Pali: Idaṁ dukkhaṁ, ayaṁ dukkhasamudayoti ayamekānupassanā. Ayaṁ dukkhanirodho, ayaṁ dukkhanirodhagāminī paṭipadāti, ayaṁ dutiyānupassanā. Evaṁ sammā dvayatānupassino kho, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.

[¶4] That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

> Pali: Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

[¶5] “There are those who don’t understand suffering
and suffering’s cause,
and where all suffering
ceases no residue left behind.
And they do not know the path
that leads to the stilling of suffering.

> Pali: “Ye dukkhaṁ nappajānanti,
atho dukkhassa sambhavaṁ;
Yattha ca sabbaso dukkhaṁ,
asesaṁ uparujjhati;
Tañca maggaṁ na jānanti,
dukkhūpasamagāminaṁ.

[¶6] They lack the heart’s release,
as well as the release by wisdom.
Unable to make an end,
they continue to be reborn and grow old.

> Pali: Cetovimuttihīnā te,
Atho paññāvimuttiyā;
Abhabbā te antakiriyāya,
Te ve jātijarūpagā.

[¶7] But there are those who understand suffering
and suffering’s cause,
and where all suffering
ceases with no residue left behind.
And they understand the path
that leads to the stilling of suffering.

> Pali: Ye ca dukkhaṁ pajānanti,
atho dukkhassa sambhavaṁ;
Yattha ca sabbaso dukkhaṁ,
asesaṁ uparujjhati;
Tañca maggaṁ pajānanti,
dukkhūpasamagāminaṁ.

[¶8] They’re endowed with the heart’s release,
as well as the release by wisdom.
Able to make an end,
they don’t continue to be reborn and grow old.”

> Pali: Cetovimuttisampannā,
Atho paññāvimuttiyā;
Bhabbā te antakiriyāya,
Na te jātijarūpagāti.

[¶9] “Suppose, monks, they questioned you thus: ‘Could there be another way to contemplate the pairs?’ You should say, ‘There could.’ And how could there be? ‘All the suffering that originates is caused by attachment’: this is one contemplation. ‘When attachment has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

> Pali: ‘Siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu; ‘siyā’tissu vacanīyā. Kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ upadhipaccayāti, ayamekānupassanā. Upadhīnaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:

[¶10] “Attachment is the source of suffering
in all its countless forms in the world.
When an ignorant person builds up attachments,
that dullard returns to suffering again and again.
So let one who understands <j>not build up attachments,
contemplating the inception of suffering and rebirth.”

> Pali: “Upadhinidānā pabhavanti dukkhā,
Ye keci lokasmimanekarūpā;
Yo ve avidvā upadhiṁ karoti,
Punappunaṁ dukkhamupeti mando;
Tasmā pajānaṁ upadhiṁ na kayirā,
Dukkhassa jātippabhavānupassīti.

[¶11] “Suppose, monks, they questioned you thus: ‘Could there be another way to contemplate the pairs?’ You should say, ‘There could.’ And how could there be? ‘All the suffering that originates is caused by ignorance’: this is one contemplation. ‘When ignorance has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

> Pali: ‘Siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu; ‘siyā’tissu vacanīyā. Kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ avijjāpaccayāti, ayamekānupassanā. Avijjāya tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:

[¶12] “Those who journey again and again,
transmigrating through birth and death;
they go from this state to another,
that destination due only to ignorance.

> Pali: “Jātimaraṇasaṁsāraṁ,
ye vajanti punappunaṁ;
Itthabhāvaññathābhāvaṁ,
avijjāyeva sā gati.

[¶13] For ignorance is the great delusion
because of which we have long transmigrated.
Those beings who have knowledge
do not proceed to a future life.”

> Pali: Avijjā hāyaṁ mahāmoho,
Yenidaṁ saṁsitaṁ ciraṁ;
Vijjāgatā ca ye sattā,
Na te gacchanti punabbhavanti.

[¶14] “‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by choices’: this is one contemplation. ‘When choices has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

> Pali: ‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ saṅkhārapaccayāti, ayamekānupassanā. Saṅkhārānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:

[¶15] “All the suffering that originates
is caused by choices.
With the cessation of choices,
there is no origination of suffering.

> Pali: “Yaṁ kiñci dukkhaṁ sambhoti,
sabbaṁ saṅkhārapaccayā;
Saṅkhārānaṁ nirodhena,
natthi dukkhassa sambhavo.

[¶16] Knowing this danger,
that suffering is caused by choices;
through the stilling of all choices,
and the stopping of perceptions,
this is the way suffering ends
when one has known this as it is.

> Pali: Etamādīnavaṁ ñatvā,
dukkhaṁ saṅkhārapaccayā;
Sabbasaṅkhārasamathā,
saññānaṁ uparodhanā;
Evaṁ dukkhakkhayo hoti,
etaṁ ñatvā yathātathaṁ.

[¶17] Rightly seeing, knowledge masters,
the astute, understanding rightly,
having thrown off Māra’s yoke,
do not proceed to a future life.”

> Pali: Sammaddasā vedaguno,
Sammadaññāya paṇḍitā;
Abhibhuyya mārasaṁyogaṁ,
Na gacchanti punabbhavanti.

[¶18] “‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by consciousness’: this is one contemplation. ‘When consciousness has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

> Pali: ‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ viññāṇapaccayāti, ayamekānupassanā. Viññāṇassa tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:

[¶19] “All the suffering that originates
is caused by consciousness.
With the cessation of consciousness,
there is no origination of suffering.

> Pali: “Yaṁ kiñci dukkhaṁ sambhoti,
Sabbaṁ viññāṇapaccayā;
Viññāṇassa nirodhena,
Natthi dukkhassa sambhavo.

[¶20] Knowing this danger,
that suffering is caused by consciousness,
with the stilling of consciousness a mendicant
is hungerless, quenched.”

> Pali: Etamādīnavaṁ ñatvā,
Dukkhaṁ viññāṇapaccayā;
Viññāṇūpasamā bhikkhu,
Nicchāto parinibbutoti.

[¶21] “‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by contact’: this is one contemplation. ‘When contact has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

> Pali: ‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ phassapaccayāti, ayamekānupassanā. Phassassa tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:

[¶22] “Those mired in contact,
swept down the stream of lives,
practicing the wrong way,
are far from the ending of fetters.

> Pali: “Tesaṁ phassaparetānaṁ,
Bhavasotānusārinaṁ;
Kummaggapaṭipannānaṁ,
Ārā saṁyojanakkhayo.

[¶23] But those who completely understand contact,
who, understanding, delight in peace;
by comprehending contact
they are hungerless, quenched.”

> Pali: Ye ca phassaṁ pariññāya,
Aññāyupasame ratā;
Te ve phassābhisamayā,
Nicchātā parinibbutāti.

[¶24] “‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by feeling’: this is one contemplation. ‘When feeling has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

> Pali: ‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ vedanāpaccayāti, ayamekānupassanā. Vedanānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:

[¶25] “Whether it’s pleasant or painful,
as well as what’s neutral,
whatever there is that is felt
internally and externally:

> Pali: “Sukhaṁ vā yadi vā dukkhaṁ,
Adukkhamasukhaṁ saha;
Ajjhattañca bahiddhā ca,
Yaṁ kiñci atthi veditaṁ.

[¶26] having known, ‘this is suffering,
deceptive, breaking apart’,
seeing feelings vanish with every contact,
that’s how they understand them.
With the ending of feelings, a mendicant
is hungerless, quenched.”

> Pali: Etaṁ dukkhanti ñatvāna,
Mosadhammaṁ palokinaṁ;
Phussa phussa vayaṁ passaṁ,
Evaṁ tattha vijānati;
Vedanānaṁ khayā bhikkhu,
Nicchāto parinibbutoti.

[¶27] “‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by craving’: this is one contemplation. ‘When craving has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

> Pali: ‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ taṇhāpaccayāti, ayamekānupassanā. Taṇhāya tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:

[¶28] “Craving is a person’s partner
as they transmigrate on this long journey.
They go from this state to another,
but don’t escape transmigration.

> Pali: “Taṇhādutiyo puriso,
Dīghamaddhāna saṁsaraṁ;
Itthabhāvaññathābhāvaṁ,
Saṁsāraṁ nātivattati.

[¶29] Knowing this danger,
that craving is the cause of suffering—
rid of craving, free of grasping,
a mendicant would wander mindful.”

> Pali: Etamādīnavaṁ ñatvā,
Taṇhaṁ dukkhassa sambhavaṁ;
Vītataṇho anādāno,
Sato bhikkhu paribbajeti.

[¶30] “‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by grasping’: this is one contemplation. ‘When grasping has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

> Pali: ‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ upādānapaccayāti, ayamekānupassanā. Upādānānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:

[¶31] “Grasping is the cause of continued existence;
one who exists falls into suffering.
Death comes to those who are born—
this is the origination of suffering.

> Pali: “Upādānapaccayā bhavo,
Bhūto dukkhaṁ nigacchati;
Jātassa maraṇaṁ hoti,
Eso dukkhassa sambhavo.

[¶32] That’s why with the end of grasping,
the astute, understanding rightly,
having directly known the end of rebirth,
do not proceed to a future life.”

> Pali: Tasmā upādānakkhayā,
Sammadaññāya paṇḍitā;
Jātikkhayaṁ abhiññāya,
Na gacchanti punabbhavanti.

[¶33] “‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by instigating activity’: this is one contemplation. ‘When instigation has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

> Pali: ‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ ārambhapaccayāti, ayamekānupassanā. Ārambhānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:

[¶34] “All the suffering that originates
is caused by instigating activity.
With the cessation of instigation,
there is no origination of suffering.

> Pali: “Yaṁ kiñci dukkhaṁ sambhoti,
Sabbaṁ ārambhapaccayā;
Ārambhānaṁ nirodhena,
Natthi dukkhassa sambhavo.

[¶35] Knowing this danger,
that suffering is caused by instigating activity,
having given up all instigation,
one is freed with respects to instigation.

> Pali: Etamādīnavaṁ ñatvā,
Dukkhaṁ ārambhapaccayā;
Sabbārambhaṁ paṭinissajja,
Anārambhe vimuttino.

[¶36] For the mendicant with peaceful mind,
who has cut off craving for continued existence,
transmigration through births is finished;
there’ll be no more future lives for them.”

> Pali: Ucchinnabhavataṇhassa,
Santacittassa bhikkhuno;
Vikkhīṇo jātisaṁsāro,
Natthi tassa punabbhavoti.

[¶37] “‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by sustenance’: this is one contemplation. ‘When sustenance has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

> Pali: ‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ āhārapaccayāti, ayamekānupassanā. Āhārānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:

[¶38] “All the suffering that originates
is caused by sustenance.
With the cessation of sustenance,
there is no origination of suffering.

> Pali: “Yaṁ kiñci dukkhaṁ sambhoti,
Sabbaṁ āhārapaccayā;
Āhārānaṁ nirodhena,
Natthi dukkhassa sambhavo.

[¶39] Knowing this danger,
that suffering is caused by sustenance,
completely understanding all sustenance,
one is independent of all sustenance.

> Pali: Etamādīnavaṁ ñatvā,
Dukkhaṁ āhārapaccayā;
Sabbāhāraṁ pariññāya,
Sabbāhāramanissito.

[¶40] Having rightly understood the state of health,
through the ending of defilements,
one who makes use after appraisal, firm in principle,
a knowledge master cannot be reckoned.”

> Pali: Ārogyaṁ sammadaññāya,
Āsavānaṁ parikkhayā;
Saṅkhāya sevī dhammaṭṭho,
Saṅkhyaṁ nopeti vedagūti.

[¶41] “‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by perturbation’: this is one contemplation. ‘When perturbation has faded away and ceased with no residue left behind, there is no origination of suffering’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

> Pali: ‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ iñjitapaccayāti, ayamekānupassanā. Iñjitānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:

[¶42] “All the suffering that originates
is caused by perturbation.
With the cessation of perturbation,
there is no origination of suffering.

> Pali: “Yaṁ kiñci dukkhaṁ sambhoti,
Sabbaṁ iñjitapaccayā;
Iñjitānaṁ nirodhena,
Natthi dukkhassa sambhavo.

[¶43] Knowing this danger,
that suffering is caused by perturbation,
that’s why, having relinquished perturbation,
and stopped making karmic choices,
imperturbable, free of grasping,
a mendicant would wander mindful.”

> Pali: Etamādīnavaṁ ñatvā,
Dukkhaṁ iñjitapaccayā;
Tasmā hi ejaṁ vossajja,
Saṅkhāre uparundhiya;
Anejo anupādāno,
Sato bhikkhu paribbajeti.

[¶44] “‘Could there be another way?’ … And how could there be? ‘For the dependent there is quivering’: this is the first contemplation. ‘For the independent there’s no agitation’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

> Pali: ‘Siyā aññenapi …pe… kathañca siyā? Nissitassa calitaṁ hotīti, ayamekānupassanā. Anissito na calatīti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:

[¶45] “For the independent there’s no agitation.
The dependent, grasping,
goes from this state to another,
without escaping transmigration.

> Pali: “Anissito na calati,
Nissito ca upādiyaṁ;
Itthabhāvaññathābhāvaṁ,
Saṁsāraṁ nātivattati.

[¶46] Knowing this danger,
the great fear in dependencies,
independent, free of grasping,
a mendicant would wander mindful.”

> Pali: Etamādīnavaṁ ñatvā,
Nissayesu mahabbhayaṁ;
Anissito anupādāno,
Sato bhikkhu paribbajeti.

[¶47] “‘Could there be another way?’ … And how could there be? ‘Formless states are more peaceful than states of form’: this is the first contemplation. ‘Cessation is more peaceful than formless states’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

> Pali: ‘Siyā aññenapi …pe… kathañca siyā? Rūpehi, bhikkhave, arūpā santatarāti, ayamekānupassanā. Arūpehi nirodho santataroti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:

[¶48] “There are beings in the realm of luminous form,
and others stuck in the formless.
Not understanding cessation,
they return in future lives.

> Pali: “Ye ca rūpūpagā sattā,
Ye ca arūpaṭṭhāyino;
Nirodhaṁ appajānantā,
Āgantāro punabbhavaṁ.

[¶49] But the people who completely understand form,
not stuck in the formless,
released in cessation—
they are conquerors of death.”

> Pali: Ye ca rūpe pariññāya,
Arūpesu asaṇṭhitā;
Nirodhe ye vimuccanti,
Te janā maccuhāyinoti.

[¶50] “‘Could there be another way?’ … And how could there be? ‘What this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—focuses on as true, the noble ones have clearly seen with right wisdom to be actually false’: this is the first contemplation. ‘What this world focuses on as false, the noble ones have clearly seen with right wisdom to be actually true’: this is the second contemplation. When a mendicant meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

> Pali: ‘Siyā aññenapi …pe… kathañca siyā? Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya idaṁ saccanti upanijjhāyitaṁ tadamariyānaṁ etaṁ musāti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayamekānupassanā. Yaṁ, bhikkhave, sadevakassa …pe… sadevamanussāya idaṁ musāti upanijjhāyitaṁ, tadamariyānaṁ etaṁ saccanti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:

[¶51] “See how the world with its gods
imagines not-self to be self;
habituated to name and form,
imagining this is truth.

> Pali: “Anattani attamāniṁ,
Passa lokaṁ sadevakaṁ;
Niviṭṭhaṁ nāmarūpasmiṁ,
Idaṁ saccanti maññati.

[¶52] For however they imagine it,
it turns out to be something else.
And that is what is false in it,
for the ephemeral is deceptive by nature.

> Pali: Yena yena hi maññanti,
Tato taṁ hoti aññathā;
Tañhi tassa musā hoti,
Mosadhammañhi ittaraṁ.

[¶53] Extinguishment has an undeceptive nature,
the noble ones know it as truth.
Having comprehended the truth,
they are hungerless, quenched.”

> Pali: Amosadhammaṁ nibbānaṁ,
Tadariyā saccato vidū;
Te ve saccābhisamayā,
Nicchātā parinibbutāti.

[¶54] “Suppose, monks, they questioned you thus: ‘Could there be another way to contemplate the pairs?’ You should say, ‘There could.’ And how could there be? ‘What this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—focuses on as happiness, the noble ones have clearly seen with right wisdom to be actually suffering’: this is the first contemplation. ‘What this world focuses on as suffering, the noble ones have clearly seen with right wisdom to be actually happiness’: this is the second contemplation. When a mendicant meditates rightly contemplating a pair of teachings in this way—diligent, keen, and resolute—they can expect one of two results: enlightenment in this very life, or if there’s residue left behind, non-return.” That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

> Pali: ‘Siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu; ‘siyā’tissu vacanīyā. Kathañca siyā? Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya idaṁ sukhanti upanijjhāyitaṁ, tadamariyānaṁ etaṁ dukkhanti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayamekānupassanā. Yaṁ, bhikkhave, sadevakassa …pe… sadevamanussāya idaṁ dukkhanti upanijjhāyitaṁ tadamariyānaṁ etaṁ sukhanti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayaṁ dutiyānupassanā. Evaṁ sammā dvayatānupassino kho, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— diṭṭheva dhamme aññā, sati vā upādisese anāgāmitāti. Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

[¶55] “Sights, sounds, tastes, smells,
touches, and ideas, the lot of them—
they’re likable, desirable, and pleasurable
as long as you can say that they exist.

> Pali: “Rūpā saddā rasā gandhā,
Phassā dhammā ca kevalā;
Iṭṭhā kantā manāpā ca,
Yāvatatthīti vuccati.

[¶56] For all the world with its gods,
this is what they deem happiness.
And where they cease
is deemed as suffering for them.

> Pali: Sadevakassa lokassa,
Ete vo sukhasammatā;
Yattha cete nirujjhanti,
Taṁ nesaṁ dukkhasammataṁ.

[¶57] The noble ones have seen as happiness
the ceasing of substantial reality.
This insight by those who see
contradicts the whole world.

> Pali: Sukhanti diṭṭhamariyehi,
Sakkāyassuparodhanaṁ;
Paccanīkamidaṁ hoti,
Sabbalokena passataṁ.

[¶58] What others say is happiness
the noble ones say is suffering.
What others say is suffering
the noble ones know as happiness.

> Pali: Yaṁ pare sukhato āhu,
Tadariyā āhu dukkhato;
Yaṁ pare dukkhato āhu,
Tadariyā sukhato vidū.

[¶59] See, this teaching is hard to understand,
it confuses the ignorant.
There is darkness for the shrouded;
blackness for those who don’t see.

> Pali: Passa dhammaṁ durājānaṁ,
Sampamūḷhetthaviddasu;
Nivutānaṁ tamo hoti,
Andhakāro apassataṁ.

[¶60] But the good are open;
like light for those who see.
Though close, they do not understand,
those fools inexpert in the teaching.

> Pali: Satañca vivaṭaṁ hoti,
Āloko passatāmiva;
Santike na vijānanti,
Magā dhammassa kovidā.

[¶61] They’re mired in desire for continued existence,
flowing along the stream of lives,
mired in Māra’s dominion:
this teaching isn’t easy for them to understand.

> Pali: Bhavarāgaparetehi,
Bhavasotānusāribhi;
Māradheyyānupannehi,
Nāyaṁ dhammo susambudho.

[¶62] Who, apart from the noble ones,
is qualified to understand this state?
Having rightly understood this state,
the undefiled are fully extinguished.”

> Pali: Ko nu aññatra mariyehi,
Padaṁ sambuddhumarahati;
Yaṁ padaṁ sammadaññāya,
Parinibbanti anāsavā”ti.

[¶63] That is what the Buddha said. Satisfied, the monks approved what the Buddha said. And while this discourse was being spoken, the minds of sixty monks were freed from defilements by not grasping.

> Pali: Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne saṭṭhimattānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti.

[¶64] > Pali: Dvayatānupassanāsuttaṁ dvādasamaṁ.

[¶65] > Pali: Tassuddānaṁ

[¶66] > Pali: Saccaṁ upadhi avijjā ca,
saṅkhāre viññāṇapañcamaṁ;
Phassavedaniyā taṇhā,
upādānārambhaāhārā;
Iñjitaṁ calitaṁ rūpaṁ,
saccaṁ dukkhena soḷasāti.

[¶67] > Pali: Mahāvaggo tatiyo.

[¶68] > Pali: Tassuddānaṁ

[¶69] > Pali: Pabbajjā ca padhānañca,
subhāsitañca sundari;
Māghasuttaṁ sabhiyo ca,
selo sallañca vuccati.

[¶70] > Pali: Vāseṭṭho cāpi kokāli,
Nālako dvayatānupassanā;
Dvādasetāni suttāni,
Mahāvaggoti vuccatīti.

[¶71] Snp 4.1 · Sensual Pleasures

> Pali: Snp 4.1 · Kāmasutta

[¶72] If a mortal desires sensual pleasure
and their desire succeeds,
they definitely become elated,
having got what they want.

> Pali: Kāmaṁ kāmayamānassa,
tassa ce taṁ samijjhati;
Addhā pītimano hoti,
laddhā macco yadicchati.

[¶73] But for that personage in the throes of pleasure,
aroused by desire,
when those pleasures fade,
it inflicts them like an arrow strike.

> Pali: Tassa ce kāmayānassa,
chandajātassa jantuno;
Te kāmā parihāyanti,
sallaviddhova ruppati.

[¶74] One who, being mindful,
avoids sensual pleasures
like side-stepping a snake’s head,
transcends attachment to the world.

> Pali: Yo kāme parivajjeti,
sappasseva padā siro;
Somaṁ visattikaṁ loke,
sato samativattati.

[¶75] There are many objects of sensual desire:
fields, lands, and gold; cattle and horses;
slaves and servants; women and relatives.
When a man lusts over these,

> Pali: Khettaṁ vatthuṁ hiraññaṁ vā,
gavāssaṁ dāsaporisaṁ;
Thiyo bandhū puthu kāme,
yo naro anugijjhati.

[¶76] the weak overpower him
and adversities crush him.
Suffering follows him
like water in a leaky boat.

> Pali: Abalā naṁ balīyanti,
maddantenaṁ parissayā;
Tato naṁ dukkhamanveti,
nāvaṁ bhinnamivodakaṁ.

[¶77] That’s why a personage, ever mindful,
should avoid sensual pleasures.
Give them up and cross the flood,
as a bailed-out boat reaches the far shore.

> Pali: Tasmā jantu sadā sato,
Kāmāni parivajjaye;
Te pahāya tare oghaṁ,
Nāvaṁ sitvāva pāragūti.

[¶78] > Pali: Kāmasuttaṁ paṭhamaṁ.

[¶79] Snp 4.2 · Eight on the Cave

> Pali: Snp 4.2 · Guhaṭṭhakasutta

[¶80] Trapped in a cave, thickly overspread,
sunk in delusion they stay.
That sort is far from seclusion,
for sensual pleasures in the world <j>are not easy to give up.

> Pali: Satto guhāyaṁ bahunābhichanno,
Tiṭṭhaṁ naro mohanasmiṁ pagāḷho;
Dūre vivekā hi tathāvidho so,
Kāmā hi loke na hi suppahāyā.

[¶81] The chains of desire, the bonds of life’s pleasures
are hard to escape, for one cannot free another.
Looking to the past or the future,
they pray for these pleasures or former ones.

> Pali: Icchānidānā bhavasātabaddhā,
Te duppamuñcā na hi aññamokkhā;
Pacchā pure vāpi apekkhamānā,
Ime va kāme purime va jappaṁ.

[¶82] Greedy, fixated, infatuated by sensual pleasures,
they are incorrigible, habitually immoral.
When led to suffering they lament,
“What will become of us <j>when we pass away from here?”

> Pali: Kāmesu giddhā pasutā pamūḷhā,
Avadāniyā te visame niviṭṭhā;
Dukkhūpanītā paridevayanti,
Kiṁsū bhavissāma ito cutāse.

[¶83] That’s why a personage should train in this life:
should you know that anything in the world is wrong,
don’t act wrongly on account of that;
for the attentive say this life is short.

> Pali: Tasmā hi sikkhetha idheva jantu,
Yaṁ kiñci jaññā visamanti loke;
Na tassa hetū visamaṁ careyya,
Appañhidaṁ jīvitamāhu dhīrā.

[¶84] I see the world’s population floundering,
given to craving for future lives.
Base men wail in the jaws of death,
not rid of craving for life after life.

> Pali: Passāmi loke pariphandamānaṁ,
Pajaṁ imaṁ taṇhagataṁ bhavesu;
Hīnā narā maccumukhe lapanti,
Avītataṇhāse bhavābhavesu.

[¶85] See them flounder over belongings,
like fish in puddles of a dried-up stream.
Seeing this, live unselfishly,
forming no attachment to future lives.

> Pali: Mamāyite passatha phandamāne,
Maccheva appodake khīṇasote;
Etampi disvā amamo careyya,
Bhavesu āsattimakubbamāno.

[¶86] Rid of desire for both ends,
having completely understood contact, free of greed,
doing nothing for which they’d blame themselves,
the attentive don’t cling to the seen and the heard.

> Pali: Ubhosu antesu vineyya chandaṁ,
Phassaṁ pariññāya anānugiddho;
Yadattagarahī tadakubbamāno,
Na lippatī diṭṭhasutesu dhīro.

[¶87] Having completely understood perception <j>and having crossed the flood,
the sage, not clinging to possessions,
with dart plucked out, living diligently,
does not hope for this world or the next.

> Pali: Saññaṁ pariññā vitareyya oghaṁ,
Pariggahesu muni nopalitto;
Abbūḷhasallo caramappamatto,
Nāsīsatī lokamimaṁ parañcāti.

[¶88] > Pali: Guhaṭṭhakasuttaṁ dutiyaṁ.

[¶89] Snp 4.3 · Eight on Malice

> Pali: Snp 4.3 · Duṭṭhaṭṭhakasutta

[¶90] Some speak with malicious intent,
while others speak set on truth.
When disputes come up <j>a sage does not get involved,
which is why they’ve no barrenness at all.

> Pali: Vadanti ve duṭṭhamanāpi eke,
Athopi ve saccamanā vadanti;
Vādañca jātaṁ muni no upeti,
Tasmā munī natthi khilo kuhiñci.

[¶91] How can you transcend your own view
when you’re led by preference, dogmatic in belief?
Inventing your own undertakings,
you’d speak according to your notion.

> Pali: Sakañhi diṭṭhiṁ kathamaccayeyya,
Chandānunīto ruciyā niviṭṭho;
Sayaṁ samattāni pakubbamāno,
Yathā hi jāneyya tathā vadeyya.

[¶92] Some personages, unasked, tell others
of their own precepts and vows.
They have an ignoble nature, <j>say those who are skilled,
since they speak on themselves of their own accord.

> Pali: Yo attano sīlavatāni jantu,
Anānupuṭṭhova paresa pāva;
Anariyadhammaṁ kusalā tamāhu,
Yo ātumānaṁ sayameva pāva.

[¶93] A mendicant, peaceful, quenched,
never boasts “thus am I” of their precepts.
They have a noble nature, say those who are skilled,
who have no pretensions <j>about anything in the world.

> Pali: Santo ca bhikkhu abhinibbutatto,
Itihanti sīlesu akatthamāno;
Tamariyadhammaṁ kusalā vadanti,
Yassussadā natthi kuhiñci loke.

[¶94] For one who formulates and creates teachings,
and promotes them despite their defects,
if they see an advantage for themselves,
they become dependent on that, <j>relying on unstable peace.

> Pali: Pakappitā saṅkhatā yassa dhammā,
Purakkhatā santi avīvadātā;
Yadattani passati ānisaṁsaṁ,
Taṁ nissito kuppapaṭiccasantiṁ.

[¶95] It’s not easy to get over dogmatic views
adopted after judging among the teachings.
That’s why, among all these dogmas, a person
ditches one teaching and takes up another.

> Pali: Diṭṭhīnivesā na hi svātivattā,
Dhammesu niccheyya samuggahītaṁ;
Tasmā naro tesu nivesanesu,
Nirassatī ādiyatī ca dhammaṁ.

[¶96] The cleansed one has no formulated view
at all in the world about the different realms.
Having given up illusion and conceit,
by what path would they go? They are not involved.

> Pali: Dhonassa hi natthi kuhiñci loke,
Pakappitā diṭṭhi bhavābhavesu;
Māyañca mānañca pahāya dhono,
Sa kena gaccheyya anūpayo so.

[¶97] For one who gets involved <j>is embroiled in disputes about teachings—
but how to dispute with the uninvolved? <j>About what?
For picking up and putting down <j>is not what they do;
they have shaken off all views in this very life.

> Pali: Upayo hi dhammesu upeti vādaṁ,
Anūpayaṁ kena kathaṁ vadeyya;
Attā nirattā na hi tassa atthi,
Adhosi so diṭṭhimidheva sabbanti.

[¶98] > Pali: Duṭṭhaṭṭhakasuttaṁ tatiyaṁ.

[¶99] Snp 4.4 · Eight on the Pure

> Pali: Snp 4.4 · Suddhaṭṭhakasutta

[¶100] “I see someone pure, perfectly healthy;
it is vision that grants a person purity.”
Recalling this notion of the ultimate,
they believe in the notion <j>that there is one who observes purity.

> Pali: Passāmi suddhaṁ paramaṁ arogaṁ,
Diṭṭhena saṁsuddhi narassa hoti;
Evābhijānaṁ paramanti ñatvā,
Suddhānupassīti pacceti ñāṇaṁ.

[¶101] If a person were granted purity through what is seen,
or if by a notion they could give up suffering,
then one with attachments is purified by another:
their view betrays them as one who asserts thus.

> Pali: Diṭṭhena ce suddhi narassa hoti,
Ñāṇena vā so pajahāti dukkhaṁ;
Aññena so sujjhati sopadhīko,
Diṭṭhī hi naṁ pāva tathā vadānaṁ.

[¶102] The brahmin speaks not of purity from another
in terms of what has been seen, heard, or thought; <j>or by precepts or vows.
They are unsullied in the midst of good and evil,
letting go what was picked up, <j>without creating anything new here.

> Pali: Na brāhmaṇo aññato suddhimāha,
Diṭṭhe sute sīlavate mute vā;
Puññe ca pāpe ca anūpalitto,
Attañjaho nayidha pakubbamāno.

[¶103] Having let go the last they lay hold of the next;
following impulse, they don’t pass the chain.
They grab on and let loose like a monkey
grabbing and releasing a branch.

> Pali: Purimaṁ pahāya aparaṁ sitāse,
Ejānugā te na taranti saṅgaṁ;
Te uggahāyanti nirassajanti,
Kapīva sākhaṁ pamuñcaṁ gahāyaṁ.

[¶104] Having undertaken their own vows, a personage
visits various teachers, <j>being attached to perception.
One who knows, having comprehended the truth <j>through the knowledges,
does not visit various teachers, being of vast wisdom.

> Pali: Sayaṁ samādāya vatāni jantu,
Uccāvacaṁ gacchati saññasatto;
Vidvā ca vedehi samecca dhammaṁ,
Na uccāvacaṁ gacchati bhūripañño.

[¶105] They are remote from all things
seen, heard, or thought.
Seeing them living openly,
how could anyone in this world judge them?

> Pali: Sa sabbadhammesu visenibhūto,
Yaṁ kiñci diṭṭhaṁ va sutaṁ mutaṁ vā;
Tameva dassiṁ vivaṭaṁ carantaṁ,
Kenīdha lokasmi vikappayeyya.

[¶106] They don’t make things up or promote them,
or speak of the uttermost purity.
After untying the tight knot of grasping
they long for nothing in the world.

> Pali: Na kappayanti na purekkharonti,
Accantasuddhīti na te vadanti;
Ādānaganthaṁ gathitaṁ visajja,
Āsaṁ na kubbanti kuhiñci loke.

[¶107] The brahmin has stepped over the perimeter;
knowing and seeing, they adopt nothing.
Neither in love with passion <j>nor besotted by dispassion,
there is nothing here they adopt as the ultimate.

> Pali: Sīmātigo brāhmaṇo tassa natthi,
Ñatvā va disvā va samuggahītaṁ;
Na rāgarāgī na virāgaratto,
Tassīdha natthi paramuggahītanti.

[¶108] > Pali: Suddhaṭṭhakasuttaṁ catutthaṁ.

[¶109] Snp 4.5 · Eight on the Ultimate

> Pali: Snp 4.5 · Paramaṭṭhakasutta

[¶110] If, maintaining that theirs is the “ultimate” view,
a personage makes it out to be highest in the world;
then they declare all others are “lesser”;
that’s why they’re not beyond disputes.

> Pali: Paramanti diṭṭhīsu paribbasāno,
Yaduttari kurute jantu loke;
Hīnāti aññe tato sabbamāha,
Tasmā vivādāni avītivatto.

[¶111] If they see an advantage for themselves
in what’s seen, heard, or thought; <j>or in precepts or vows,
in that case, having adopted that one alone,
they see all others as inferior.

> Pali: Yadattanī passati ānisaṁsaṁ,
Diṭṭhe sute sīlavate mute vā;
Tadeva so tattha samuggahāya,
Nihīnato passati sabbamaññaṁ.

[¶112] Those who are skilled say that, too, is a knot,
relying on which people see others as lesser.
That’s why a mendicant ought not rely
on what’s seen, heard, or thought, <j>or on precepts and vows.

> Pali: Taṁ vāpi ganthaṁ kusalā vadanti,
Yaṁ nissito passati hīnamaññaṁ;
Tasmā hi diṭṭhaṁ va sutaṁ mutaṁ vā,
Sīlabbataṁ bhikkhu na nissayeyya.

[¶113] Nor would they form a view about the world
through a notion or through precepts and vows.
They would never represent themselves as “equal”,
nor conceive themselves “worse” or “better”.

> Pali: Diṭṭhimpi lokasmiṁ na kappayeyya,
Ñāṇena vā sīlavatena vāpi;
Samoti attānamanūpaneyya,
Hīno na maññetha visesi vāpi.

[¶114] What was picked up has been set down <j>and is not grasped again;
they form no dependency even on notions.
They follow no side among the factions,
and believe in no view at all.

> Pali: Attaṁ pahāya anupādiyāno,
Ñāṇepi so nissayaṁ no karoti;
Sa ve viyattesu na vaggasārī,
Diṭṭhimpi so na pacceti kiñci.

[¶115] One here who has no wish for either end—
for any state of existence in this life or the next—
has adopted no dogma at all
after judging among the teachings.

> Pali: Yassūbhayante paṇidhīdha natthi,
Bhavābhavāya idha vā huraṁ vā;
Nivesanā tassa na santi keci,
Dhammesu niccheyya samuggahītaṁ.

[¶116] For them not even the tiniest idea is formulated here
regarding what is seen, heard, or thought.
That brahmin does not grasp any view—
how could anyone in this world judge them?

> Pali: Tassīdha diṭṭhe va sute mute vā,
Pakappitā natthi aṇūpi saññā;
Taṁ brāhmaṇaṁ diṭṭhimanādiyānaṁ,
Kenīdha lokasmiṁ vikappayeyya.

[¶117] They don’t make things up or promote them,
and don’t subscribe to any of the doctrines.
The brahmin has no need to be led by precept or vow;
gone to the far shore, one such does not return.

> Pali: Na kappayanti na purekkharonti,
Dhammāpi tesaṁ na paṭicchitāse;
Na brāhmaṇo sīlavatena neyyo,
Pāraṅgato na pacceti tādīti.

[¶118] > Pali: Paramaṭṭhakasuttaṁ pañcamaṁ.

[¶119] Snp 4.6 · Old Age

> Pali: Snp 4.6 · Jarāsutta

[¶120] Short, alas, is this life;
you die before a hundred years.
Even if you live a little longer,
you still die of old age.

> Pali: Appaṁ vata jīvitaṁ idaṁ,
Oraṁ vassasatāpi miyyati;
Yo cepi aticca jīvati,
Atha kho so jarasāpi miyyati.

[¶121] People grieve over belongings,
yet there is no such thing as permanent possessions.
Separation is a fact of life; when you see this,
you wouldn’t stay living at home.

> Pali: Socanti janā mamāyite,
Na hi santi niccā pariggahā;
Vinābhāvasantamevidaṁ,
Iti disvā nāgāramāvase.

[¶122] Whatever a person thinks of as belonging to them,
that too is given up when they die.
Knowing this, an astute follower of mine
would not be bent on ownership.

> Pali: Maraṇenapi taṁ pahīyati,
Yaṁ puriso mamidanti maññati;
Etampi viditvā paṇḍito,
Na mamattāya nametha māmako.

[¶123] Just as, upon awakening, a person does not see
what they encountered in a dream;
so too you do not see your loved ones
when they are dead and gone.

> Pali: Supinena yathāpi saṅgataṁ,
Paṭibuddho puriso na passati;
Evampi piyāyitaṁ janaṁ,
Petaṁ kālaṅkataṁ na passati.

[¶124] You used to see and hear those folk,
and call them by their name.
Yet the name is all that’s left to tell
of a personage when they’re gone.

> Pali: Diṭṭhāpi sutāpi te janā,
Yesaṁ nāmamidaṁ pavuccati;
Nāmaṁyevāvasissati,
Akkheyyaṁ petassa jantuno.

[¶125] Those who are greedy for belongings
don’t give up sorrow, lamentation, and stinginess.
That’s why the sages, seers of sanctuary,
left possessions behind and wandered.

> Pali: Sokapparidevamaccharaṁ,
Na jahanti giddhā mamāyite;
Tasmā munayo pariggahaṁ,
Hitvā acariṁsu khemadassino.

[¶126] For a mendicant who lives withdrawn,
frequenting a secluded seat,
they say it’s fitting
to not show themselves in a home.

> Pali: Patilīnacarassa bhikkhuno,
Bhajamānassa vivittamāsanaṁ;
Sāmaggiyamāhu tassa taṁ,
Yo attānaṁ bhavane na dassaye.

[¶127] The sage is independent everywhere,
they don’t form likes or dislikes.
Lamentation and stinginess
slip off them like water from a leaf.

> Pali: Sabbattha munī anissito,
Na piyaṁ kubbati nopi appiyaṁ;
Tasmiṁ paridevamaccharaṁ,
Paṇṇe vāri yathā na limpati.

[¶128] Like a droplet slips from a lotus-leaf,
like water from a lotus flower;
the sage doesn’t cling to that
which is seen or heard or thought.

> Pali: Udabindu yathāpi pokkhare,
Padume vāri yathā na limpati;
Evaṁ muni nopalimpati,
Yadidaṁ diṭṭhasutaṁ mutesu vā.

[¶129] For the one who is cleansed does not conceive
in terms of things seen, heard, or thought.
They do not wish to be purified by another;
they are neither passionate <j>nor growing dispassioned.

> Pali: Dhono na hi tena maññati,
Yadidaṁ diṭṭhasutaṁ mutesu vā;
Nāññena visuddhimicchati,
Na hi so rajjati no virajjatīti.

[¶130] > Pali: Jarāsuttaṁ chaṭṭhaṁ.

[¶131] Snp 4.7 · With Tissametteyya

> Pali: Snp 4.7 · Tissametteyyasutta

[¶132] “When someone indulges in sex,”
said Venerable Tissametteyya,
“tell us, good fellow: what trouble befalls them?
After hearing your instruction,
we shall train in seclusion.”

> Pali: “Methunamanuyuttassa,
(iccāyasmā tisso metteyyo)
Vighātaṁ brūhi mārisa;
Sutvāna tava sāsanaṁ,
Viveke sikkhissāmase”.

[¶133] “When someone indulges in sex,”
replied the Buddha,
“they forget their instructions
and go the wrong way—
that is something ignoble in them.

> Pali: “Methunamanuyuttassa,
(metteyyāti bhagavā)
Mussate vāpi sāsanaṁ;
Micchā ca paṭipajjati,
Etaṁ tasmiṁ anāriyaṁ.

[¶134] Someone who formerly lived alone
and then resorts to sex
is like a chariot careening off-track;
in the world they call them a low, ordinary person.

> Pali: Eko pubbe caritvāna,
methunaṁ yo nisevati;
Yānaṁ bhantaṁva taṁ loke,
hīnamāhu puthujjanaṁ.

[¶135] Their former fame and reputation
also fall away.
Seeing this, they’d train
to give up sex.

> Pali: Yaso kitti ca yā pubbe,
hāyate vāpi tassa sā;
Etampi disvā sikkhetha,
methunaṁ vippahātave.

[¶136] Oppressed by thoughts,
they brood like a wretch.
When they hear what others are saying,
that sort is embarrassed.

> Pali: Saṅkappehi pareto so,
kapaṇo viya jhāyati;
Sutvā paresaṁ nigghosaṁ,
maṅku hoti tathāvidho.

[¶137] Then they lash out with verbal daggers
when reproached by others.
This is their great blind spot;
they sink to lies.

> Pali: Atha satthāni kurute,
paravādehi codito;
Esa khvassa mahāgedho,
mosavajjaṁ pagāhati.

[¶138] They once were considered astute,
committed to the solitary life.
But then they indulged in sex,
dragged along by desire like a dullard.

> Pali: Paṇḍitoti samaññāto,
ekacariyaṁ adhiṭṭhito;
Athāpi methune yutto,
mandova parikissati.

[¶139] Knowing this danger
in falling from a former state here,
a sage would firmly resolve to wander alone,
and would not resort to sex.

> Pali: Etamādīnavaṁ ñatvā,
Muni pubbāpare idha;
Ekacariyaṁ daḷhaṁ kayirā,
Na nisevetha methunaṁ.

[¶140] They’d train themselves only in seclusion;
this, for the noble ones, is highest.
One who’d not think themselves ‘best’ due to that
has truly drawn near to extinguishment.

> Pali: Vivekaññeva sikkhetha,
etaṁ ariyānamuttamaṁ;
Na tena seṭṭho maññetha,
sa ve nibbānasantike.

[¶141] People tied to sensual pleasures envy them:
the isolated, wandering sage
who has crossed the flood,
unconcerned for sensual pleasures.”

> Pali: Rittassa munino carato,
Kāmesu anapekkhino;
Oghatiṇṇassa pihayanti,
Kāmesu gadhitā pajā”ti.

[¶142] > Pali: Tissametteyyasuttaṁ sattamaṁ.

[¶143] Snp 4.8 · With Pasūra

> Pali: Snp 4.8 · Pasūrasutta

[¶144] “Here alone is purity,” they say,
denying that there is purification in other teachings.
Speaking of the beauty <j>in that which they depend on,
each one is dogmatic about <j>their own idiosyncratic interpretation.

> Pali: Idheva suddhī iti vādayanti,
Nāññesu dhammesu visuddhimāhu;
Yaṁ nissitā tattha subhaṁ vadānā,
Paccekasaccesu puthū niviṭṭhā.

[¶145] Desiring debate, they plunge into an assembly,
where each takes the other as a fool.
Relying on others they state their contention,
desiring praise while claiming to be skilled.

> Pali: Te vādakāmā parisaṁ vigayha,
Bālaṁ dahantī mithu aññamaññaṁ;
Vadanti te aññasitā kathojjaṁ,
Pasaṁsakāmā kusalā vadānā.

[¶146] Addicted to debating in the midst of the assembly,
their need for praise makes them nervous.
But when they’re repudiated they get embarrassed;
upset at criticism, they find fault in others.

> Pali: Yutto kathāyaṁ parisāya majjhe,
Pasaṁsamicchaṁ vinighāti hoti;
Apāhatasmiṁ pana maṅku hoti,
Nindāya so kuppati randhamesī.

[¶147] If their doctrine is said to be weak,
and judges declare it repudiated,
the loser weeps and wails,
moaning, “They beat me.”

> Pali: Yamassa vādaṁ parihīnamāhu,
Apāhataṁ pañhavimaṁsakāse;
Paridevati socati hīnavādo,
Upaccagā manti anutthunāti.

[¶148] When these disputes come up among ascetics,
they get excited or dejected.
Seeing this, refrain from contention,
for the only purpose is praise and profit.

> Pali: Ete vivādā samaṇesu jātā,
Etesu ugghātinighāti hoti;
Etampi disvā virame kathojjaṁ,
Na haññadatthatthi pasaṁsalābhā.

[¶149] But if, having declared their doctrine,
they are praised there in the midst of the assembly,
they laugh and gloat because of it,
having got what they wanted.

> Pali: Pasaṁsito vā pana tattha hoti,
Akkhāya vādaṁ parisāya majjhe;
So hassatī unnamatī ca tena,
Pappuyya tamatthaṁ yathā mano ahu.

[¶150] Their pride is their downfall,
yet they speak from conceit and arrogance.
Seeing this, one ought not dispute,
for those who are skilled say this is no way to purity.

> Pali: Yā unnatī sāssa vighātabhūmi,
Mānātimānaṁ vadate paneso;
Etampi disvā na vivādayetha,
Na hi tena suddhiṁ kusalā vadanti.

[¶151] As a warrior, after feasting on royal food,
goes roaring, looking for someone to fight—
go off and find an opponent, Sūra,
for here, as before, there is no one to combat.

> Pali: Sūro yathā rājakhādāya puṭṭho,
Abhigajjameti paṭisūramicchaṁ;
Yeneva so tena palehi sūra,
Pubbeva natthi yadidaṁ yudhāya.

[¶152] When someone disputes about a view they’ve adopted,
saying, “This is the only truth,”
say to them, “Here you’ll have no adversary
when a dispute has come up.”

> Pali: Ye diṭṭhimuggayha vivādayanti,
Idameva saccanti ca vādayanti;
Te tvaṁ vadassū na hi tedha atthi,
Vādamhi jāte paṭisenikattā.

[¶153] There are those who live far from the crowd,
not countering views with view.
Who is there to argue with you, Pasūra,
among those who grasp nothing here as the highest?

> Pali: Visenikatvā pana ye caranti,
Diṭṭhīhi diṭṭhiṁ avirujjhamānā;
Tesu tvaṁ kiṁ labhetho pasūra,
Yesīdha natthī paramuggahītaṁ.

[¶154] And so you come along speculating,
thinking up theories in your mind.
Now that you’ve challenged <j>someone who is cleansed,
you’ll not be able to respond.

> Pali: Atha tvaṁ pavitakkamāgamā,
Manasā diṭṭhigatāni cintayanto;
Dhonena yugaṁ samāgamā,
Na hi tvaṁ sakkhasi sampayātaveti.

[¶155] > Pali: Pasūrasuttaṁ aṭṭhamaṁ.

[¶156] Snp 4.9 · With Māgaṇḍiya

> Pali: Snp 4.9 · Māgaṇḍiyasutta

[¶157] “Even when I saw the sirens <j>Craving, Malignancy, and Lust,
I had no desire for sex.
What is this body full of piss and shit?
I wouldn’t even want to touch it with my foot.”

> Pali: “Disvāna taṇhaṁ aratiṁ ragañca,
Nāhosi chando api methunasmiṁ;
Kimevidaṁ muttakarīsapuṇṇaṁ,
Pādāpi naṁ samphusituṁ na icche”.

[¶158] “If you do not want a gem such as this,
a lady desired by many lords of men,
then what manner of theory, <j>precepts and vows, livelihood,
and rebirth in a new life do you assert?”

> Pali: “Etādisañce ratanaṁ na icchasi,
Nāriṁ narindehi bahūhi patthitaṁ;
Diṭṭhigataṁ sīlavataṁ nu jīvitaṁ,
Bhavūpapattiñca vadesi kīdisaṁ”.

[¶159] “After judging among the teachings,”
said the Buddha to Māgaṇḍiya,
“none have been adopted thinking, ‘I assert this.’
Seeing views without adopting any,
searching, I saw inner peace.”

> Pali: “Idaṁ vadāmīti na tassa hoti,
(māgaṇḍiyāti bhagavā)
Dhammesu niccheyya samuggahītaṁ;
Passañca diṭṭhīsu anuggahāya,
Ajjhattasantiṁ pacinaṁ adassaṁ”.

[¶160] “O sage, you speak of judgments you have formed,”
said Māgaṇḍiya,
“without having adopted any of those views.
As to that matter of ‘inner peace’—
how is that described by the attentive?”

> Pali: “Vinicchayā yāni pakappitāni,
(iti māgaṇḍiyo)
Te ve munī brūsi anuggahāya;
Ajjhattasantīti yametamatthaṁ,
Kathaṁ nu dhīrehi paveditaṁ taṁ”.

[¶161] “Purity is spoken of not as due to view,”
said the Buddha to Māgaṇḍiya,
“learning, knowledge, or precepts and vows;
nor without view, learning,
knowledge, or precepts and vows.
Having relinquished these, not adopting them,
peaceful, independent, one would not pray <j>for another life.”

> Pali: “Na diṭṭhiyā na sutiyā na ñāṇena,
(māgaṇḍiyāti bhagavā)
Sīlabbatenāpi na suddhimāha;
Adiṭṭhiyā assutiyā añāṇā,
Asīlatā abbatā nopi tena;
Ete ca nissajja anuggahāya,
Santo anissāya bhavaṁ na jappe”.

[¶162] “It seems purity is spoken of not as due to view,”
said Māgaṇḍiya,
“learning, knowledge, or precepts and vows;
nor without view, learning,
knowledge, or precepts and vows.
If so, I think this teaching is sheer folly;
some believe that purity comes from view.”

> Pali: “No ce kira diṭṭhiyā na sutiyā na ñāṇena,
(iti māgaṇḍiyo)
Sīlabbatenāpi na suddhimāha;
Adiṭṭhiyā assutiyā añāṇā,
Asīlatā abbatā nopi tena;
Maññāmahaṁ momuhameva dhammaṁ,
Diṭṭhiyā eke paccenti suddhiṁ”.

[¶163] “Continuing to question while relying on a view,”
said the Buddha to Māgaṇḍiya,
“you’ve become confused by all you’ve adopted.
From this you’ve not glimpsed the slightest idea,
which is why you consider the teaching folly.

> Pali: “Diṭṭhañca nissāya anupucchamāno,
(māgaṇḍiyāti bhagavā)
Samuggahītesu pamohamāgā;
Ito ca nāddakkhi aṇumpi saññaṁ,
Tasmā tuvaṁ momuhato dahāsi.

[¶164] If you think that ‘I’m equal,
special, or worse’, you’ll dispute about that.
Not wavering due to the three discriminations,
they have no thought, ‘I’m equal or special’.

> Pali: Samo visesī uda vā nihīno,
Yo maññati so vivadetha tena;
Tīsu vidhāsu avikampamāno,
Samo visesīti na tassa hoti.

[¶165] Why would that brahmin say, ‘It’s true’,
or with whom would they dispute, ‘It’s false’?
There is no equal or unequal in them,
so who would they take on in debate?

> Pali: Saccanti so brāhmaṇo kiṁ vadeyya,
Musāti vā so vivadetha kena;
Yasmiṁ samaṁ visamaṁ vāpi natthi,
Sa kena vādaṁ paṭisaṁyujeyya.

[¶166] After leaving their bastion to migrate without abode,
a sage doesn’t get close to anyone in town.
Rid of sensual pleasures, not expecting,
they wouldn’t get in arguments with people.

> Pali: Okaṁ pahāya aniketasārī,
Gāme akubbaṁ muni santhavāni;
Kāmehi ritto apurakkharāno,
Kathaṁ na viggayha janena kayirā.

[¶167] A spiritual giant would not take up for debate
the things in the world from which they live secluded.
As a prickly lotus born in the water
is unsullied by water and mud,
so the greedless sage, proponent of peace,
is unsmeared by sensuality and the world.

> Pali: Yehi vivitto vicareyya loke,
Na tāni uggayha vadeyya nāgo;
Jalambujaṁ kaṇḍakavārijaṁ yathā,
Jalena paṅkena canūpalittaṁ;
Evaṁ munī santivādo agiddho,
Kāme ca loke ca anūpalitto.

[¶168] A knowledge master does not become conceited
due to view or thought, <j>for they are not determined by that.
They’ve no need for deeds or learning,
they’re not indoctrinated in dogmas.

> Pali: Na vedagū diṭṭhiyāyako na mutiyā,
Sa mānameti na hi tammayo so;
Na kammunā nopi sutena neyyo,
Anūpanīto sa nivesanesu.

[¶169] There are no ties for one detached from ideas;
there are no delusions for one freed by wisdom.
But those who have adopted ideas and views
wander the world causing conflict.”

> Pali: Saññāvirattassa na santi ganthā,
Paññāvimuttassa na santi mohā;
Saññañca diṭṭhiñca ye aggahesuṁ,
Te ghaṭṭayantā vicaranti loke”ti.

[¶170] > Pali: Māgaṇḍiyasuttaṁ navamaṁ.

[¶171] Snp 4.10 · Before the Breakup

> Pali: Snp 4.10 · Purābhedasutta

[¶172] “Seeing how, behaving how,
is one said to be at peace?
When asked, Gotama, please tell me
about the ultimate person.”

> Pali: “Kathaṁdassī kathaṁsīlo,
upasantoti vuccati;
Taṁ me gotama pabrūhi,
pucchito uttamaṁ naraṁ”.

[¶173] “Rid of craving before the breakup,”
said the Buddha,
“not dependent on the first beginning,
unfathomable in the middle,
they are not governed by anything.

> Pali: “Vītataṇho purā bhedā,
(iti bhagavā)
Pubbamantamanissito;
Vemajjhe nupasaṅkheyyo,
Tassa natthi purakkhataṁ.

[¶174] Unangry, unafraid,
not boastful or regretful,
thoughtful in counsel, not restless—
truly that sage is controlled in speech.

> Pali: Akkodhano asantāsī,
avikatthī akukkuco;
Mantabhāṇī anuddhato,
sa ve vācāyato muni.

[¶175] Rid of attachment to the future,
they don’t grieve for the past.
A seer of seclusion in the midst of contacts
is not led astray among views.

> Pali: Nirāsatti anāgate,
atītaṁ nānusocati;
Vivekadassī phassesu,
diṭṭhīsu ca na nīyati.

[¶176] Withdrawn, free of deceit,
they’re not envious or stingy,
nor rude or disgusting,
or given to slander.

> Pali: Patilīno akuhako,
apihālu amaccharī;
Appagabbho ajeguccho,
pesuṇeyye ca no yuto.

[¶177] Not swept up in pleasures,
or given to arrogance,
they’re gentle and articulate,
neither hungering nor growing dispassionate.

> Pali: Sātiyesu anassāvī,
atimāne ca no yuto;
Saṇho ca paṭibhānavā,
na saddho na virajjati.

[¶178] Not training for desire for profit,
nor getting annoyed at lack of profit;
they are not hostile due to craving,
for they are not greedy for flavors.

> Pali: Lābhakamyā na sikkhati,
alābhe ca na kuppati;
Aviruddho ca taṇhāya,
rasesu nānugijjhati.

[¶179] Equanimous, ever mindful,
they never conceive themselves in the world
as equal, special, or less than;
they have no pretensions.

> Pali: Upekkhako sadā sato,
na loke maññate samaṁ;
Na visesī na nīceyyo,
tassa no santi ussadā.

[¶180] They have no dependencies,
understanding the teaching, they are independent.
No craving is found in them
to continue existence or to end it.

> Pali: Yassa nissayanā natthi,
ñatvā dhammaṁ anissito;
Bhavāya vibhavāya vā,
taṇhā yassa na vijjati.

[¶181] I declare them to be at peace,
unconcerned for sensual pleasures.
No ties are found in them,
they have crossed over clinging.

> Pali: Taṁ brūmi upasantoti,
Kāmesu anapekkhinaṁ;
Ganthā tassa na vijjanti,
Atarī so visattikaṁ.

[¶182] They have no children or livestock,
nor possess fields or lands.
No picking up or putting down
is found in them.

> Pali: Na tassa puttā pasavo,
Khettaṁ vatthuñca vijjati;
Attā vāpi nirattā vā,
Na tasmiṁ upalabbhati.

[¶183] That by which one might describe
an ordinary person or ascetics and brahmins
has no importance to them,
which is why they’re unperturbed by words.

> Pali: Yena naṁ vajjuṁ puthujjanā,
Atho samaṇabrāhmaṇā;
Taṁ tassa apurakkhataṁ,
Tasmā vādesu nejati.

[¶184] Freed of greed, not stingy,
a sage doesn’t speak of themselves as being
among superiors, inferiors, or equals.
One not prone to creation <j>does not return to creation.

> Pali: Vītagedho amaccharī,
Na ussesu vadate muni;
Na samesu na omesu,
Kappaṁ neti akappiyo.

[¶185] They who have nothing in the world of their own
do not grieve for that which is not,
or drift among the teachings;
that’s who is said to be at peace.”

> Pali: Yassa loke sakaṁ natthi,
Asatā ca na socati;
Dhammesu ca na gacchati,
Sa ve santoti vuccatī”ti.

[¶186] > Pali: Purābhedasuttaṁ dasamaṁ.

[¶187] Snp 4.11 · Quarrels and Disputes

> Pali: Snp 4.11 · Kalahavivādasutta

[¶188] “Where do quarrels and disputes come from?
And lamentation and sorrow, and stinginess?
What of conceit and arrogance, and slander too—
tell me please, where do they come from?”

> Pali: “Kutopahūtā kalahā vivādā,
Paridevasokā sahamaccharā ca;
Mānātimānā sahapesuṇā ca,
Kutopahūtā te tadiṅgha brūhi”.

[¶189] “Quarrels and disputes come from what we hold dear,
as do lamentation and sorrow, stinginess,
conceit and arrogance.
Quarrels and disputes are linked to stinginess,
and when disputes have arisen there is slander.”

> Pali: “Piyappahūtā kalahā vivādā,
Paridevasokā sahamaccharā ca;
Mānātimānā sahapesuṇā ca,
Maccherayuttā kalahā vivādā;
Vivādajātesu ca pesuṇāni”.

[¶190] “So where do things held dear <j>in the world spring from?
And the lusts that are loose in the world?
Where spring the hopes and aims
a man has for lives to come?”

> Pali: “Piyā su lokasmiṁ kutonidānā,
Ye cāpi lobhā vicaranti loke;
Āsā ca niṭṭhā ca kutonidānā,
Ye samparāyāya narassa honti”.

[¶191] “What we hold dear in the world spring from desire,
as do the lusts that are loose in the world.
From there spring the hopes and aims
a man has for lives to come.”

> Pali: “Chandānidānāni piyāni loke,
Ye cāpi lobhā vicaranti loke;
Āsā ca niṭṭhā ca itonidānā,
Ye samparāyāya narassa honti”.

[¶192] “So where does desire in the world spring from?
And evaluations, too, where do they come from?
And anger, lies, and indecision,
and other things spoken of by the Ascetic?”

> Pali: “Chando nu lokasmiṁ kutonidāno,
Vinicchayā cāpi kutopahūtā;
Kodho mosavajjañca kathaṅkathā ca,
Ye vāpi dhammā samaṇena vuttā”.

[¶193] “What they call pleasure and pain in the world—
based on that, desire comes about.
Seeing the manifestation and vanishing of forms,
a personage makes evaluations in the world.

> Pali: “Sātaṁ asātanti yamāhu loke,
Tamūpanissāya pahoti chando;
Rūpesu disvā vibhavaṁ bhavañca,
Vinicchayaṁ kubbati jantu loke.

[¶194] Anger, lies, and indecision—
these things are, too, when that pair is present.
One who is indecisive should train <j>in the path of knowledge;
it is from knowledge <j>that the Ascetic speaks of these things.”

> Pali: Kodho mosavajjañca kathaṅkathā ca,
Etepi dhammā dvayameva sante;
Kathaṅkathī ñāṇapathāya sikkhe,
Ñatvā pavuttā samaṇena dhammā”.

[¶195] “Where do pleasure and pain spring from?
When what is absent do these things not occur?
And also, on the topic of <j>manifesting and vanishing—
tell me where they spring from.”

> Pali: “Sātaṁ asātañca kutonidānā,
Kismiṁ asante na bhavanti hete;
Vibhavaṁ bhavañcāpi yametamatthaṁ,
Etaṁ me pabrūhi yatonidānaṁ”.

[¶196] “Pleasure and pain spring from contact;
when contact is absent they do not occur.
And on the topic of <j>manifesting and vanishing—
I tell you they spring from there.”

> Pali: “Phassanidānaṁ sātaṁ asātaṁ,
Phasse asante na bhavanti hete;
Vibhavaṁ bhavañcāpi yametamatthaṁ,
Etaṁ te pabrūmi itonidānaṁ”.

[¶197] “So where does contact in the world spring from?
And possessions, too, where do they come from?
When what is absent is there no possessiveness?
When what vanishes do contacts not strike?”

> Pali: “Phasso nu lokasmi kutonidāno,
Pariggahā cāpi kutopahūtā;
Kismiṁ asante na mamattamatthi,
Kismiṁ vibhūte na phusanti phassā”.

[¶198] “Name and form cause contact;
possessions spring from wishing;
when wishing is absent there is no possessiveness;
when form vanishes, contacts don’t strike.”

> Pali: “Nāmañca rūpañca paṭicca phasso,
Icchānidānāni pariggahāni;
Icchāyasantyā na mamattamatthi,
Rūpe vibhūte na phusanti phassā”.

[¶199] “Form vanishes for one proceeding how?
And how do happiness and suffering vanish?
Tell me how they vanish;
I think we ought to know these things.”

> Pali: “Kathaṁ sametassa vibhoti rūpaṁ,
Sukhaṁ dukhañcāpi kathaṁ vibhoti;
Etaṁ me pabrūhi yathā vibhoti,
Taṁ jāniyāmāti me mano ahu”.

[¶200] “Without normal perception <j>or distorted perception;
not lacking perception, <j>nor perceiving what has vanished.
Form vanishes for one proceeding thus;
for judgments due to proliferation <j>spring from perception.”

> Pali: “Na saññasaññī na visaññasaññī,
Nopi asaññī na vibhūtasaññī;
Evaṁ sametassa vibhoti rūpaṁ,
Saññānidānā hi papañcasaṅkhā”.

[¶201] “Whatever I asked you have explained to me.
I ask you once more, please tell me this:
Do some astute folk here say that this <j>is the highest extent
of purity of the spirit?
Or do they say it is something else?”

> Pali: “Yaṁ taṁ apucchimha akittayī no,
Aññaṁ taṁ pucchāma tadiṅgha brūhi;
Ettāvataggaṁ nu vadanti heke,
Yakkhassa suddhiṁ idha paṇḍitāse;
Udāhu aññampi vadanti etto”.

[¶202] “Some astute folk do say that this <j>is the highest extent
of purity of the spirit.
But some of them, claiming to be experts,
speak of an occasion when there is no residue.

> Pali: “Ettāvataggampi vadanti heke,
Yakkhassa suddhiṁ idha paṇḍitāse;
Tesaṁ paneke samayaṁ vadanti,
Anupādisese kusalā vadānā.

[¶203] Knowing that these states are dependent,
and knowing what they depend on, <j>the inquiring sage,
having understood, is freed, and enters no dispute.
The attentive do not proceed to life after life.”

> Pali: Ete ca ñatvā upanissitāti,
Ñatvā munī nissaye so vimaṁsī;
Ñatvā vimutto na vivādameti,
Bhavābhavāya na sameti dhīro”ti.

[¶204] > Pali: Kalahavivādasuttaṁ ekādasamaṁ.

## 7. Snp 4.12–5.7

Source: https://scriptura.si/works/pali-sutta-nipata/7/ · cite a paragraph as https://scriptura.si/works/pali-sutta-nipata/7/#p-N

[¶0] Snp 4.12 · The Shorter Discourse on Arrayed For Battle

> Pali: Snp 4.12 · Cūḷabyūhasutta

[¶1] “Each maintaining their own view,
those who are skilled disagree, arguing:
‘Whoever sees it this way <j>understands the teaching;
those who reject this are inadequate.’

> Pali: “Sakaṁsakaṁdiṭṭhiparibbasānā,
Viggayha nānā kusalā vadanti;
Yo evaṁ jānāti sa vedi dhammaṁ,
Idaṁ paṭikkosamakevalī so.

[¶2] So arguing, they dispute,
saying, ‘The other is a fool, an amateur!’
Which of these is a true statement,
for all of them profess to be experts?”

> Pali: Evampi viggayha vivādayanti,
Bālo paro akkusaloti cāhu;
Sacco nu vādo katamo imesaṁ,
Sabbeva hīme kusalāvadānā”.

[¶3] “If not accepting another’s teaching
makes you a useless fool lacking wisdom,
then they’re all fools lacking wisdom,
for they all maintain their own view.

> Pali: “Parassa ce dhammamanānujānaṁ,
Bālomako hoti nihīnapañño;
Sabbeva bālā sunihīnapaññā,
Sabbevime diṭṭhiparibbasānā.

[¶4] But if having your own view makes you pristine—
pure in wisdom, expert and thoughtful—
then none of them lack wisdom,
for such is the view they have all embraced.

> Pali: Sandiṭṭhiyā ceva na vīvadātā,
Saṁsuddhapaññā kusalā mutīmā;
Na tesaṁ koci parihīnapañño,
Diṭṭhī hi tesampi tathā samattā.

[¶5] I do not say that it is correct
when they call each other fools.
Each has built up their own view to be the truth,
which is why they take the other as a fool.”

> Pali: Na vāhametaṁ tathiyanti brūmi,
Yamāhu bālā mithu aññamaññaṁ;
Sakaṁ sakaṁ diṭṭhimakaṁsu saccaṁ,
Tasmā hi bāloti paraṁ dahanti”.

[¶6] “What some say is true and correct,
others say is hollow and false.
So arguing, they dispute;
why don’t ascetics say the same thing?”

> Pali: “Yamāhu saccaṁ tathiyanti eke,
Tamāhu aññe tucchaṁ musāti;
Evampi vigayha vivādayanti,
Kasmā na ekaṁ samaṇā vadanti”.

[¶7] “The truth is one, there is no second,
understanding which folk would not dispute.
But those ascetics each boast of different truths;
that’s why they don’t say the same thing.”

> Pali: “Ekañhi saccaṁ na dutīyamatthi,
Yasmiṁ pajā no vivade pajānaṁ;
Nānā te saccāni sayaṁ thunanti,
Tasmā na ekaṁ samaṇā vadanti”.

[¶8] “But why do they speak of different truths,
these proponents who profess to be experts?
Are there really so many different truths,
or do they just follow their own lines of reasoning?”

> Pali: “Kasmā nu saccāni vadanti nānā,
Pavādiyāse kusalāvadānā;
Saccāni sutāni bahūni nānā,
Udāhu te takkamanussaranti”.

[¶9] “No, there are not many different truths
that, apart from perception, <j>are lasting in the world.
Having formed their reasoning <j>regarding different views,
they say there are two things: true and false.

> Pali: “Na heva saccāni bahūni nānā,
Aññatra saññāya niccāni loke;
Takkañca diṭṭhīsu pakappayitvā,
Saccaṁ musāti dvayadhammamāhu.

[¶10] The seen, heard, or thought, <j>or precepts or vows—
based on these they show disdain.
Standing in judgment, they scoff,
saying, ‘The other is a fool, an amateur!’

> Pali: Diṭṭhe sute sīlavate mute vā,
Ete ca nissāya vimānadassī;
Vinicchaye ṭhatvā pahassamāno,
Bālo paro akkusaloti cāha.

[¶11] They take the other as a fool on the same grounds
that they speak of themselves as an expert.
Professing to be expert on their own authority,
they disdain the other while saying the same thing.

> Pali: Yeneva bāloti paraṁ dahāti,
Tenātumānaṁ kusaloti cāha;
Sayamattanā so kusalāvadāno,
Aññaṁ vimāneti tadeva pāva.

[¶12] They are perfect, <j>according to their own extreme view;
drunk on conceit, imagining themselves proficient.
They have anointed themselves in their own mind,
for such is the view they have embraced.

> Pali: Atisāradiṭṭhiyā so samatto,
Mānena matto paripuṇṇamānī;
Sayameva sāmaṁ manasābhisitto,
Diṭṭhī hi sā tassa tathā samattā.

[¶13] If the word of your opponent makes you deficient,
then they too are lacking wisdom.
But if on your own authority <j>you’re a knowledge master, an attentive one,
then there are no fools among the ascetics.

> Pali: Parassa ce hi vacasā nihīno,
Tumo sahā hoti nihīnapañño;
Atha ce sayaṁ vedagū hoti dhīro,
Na koci bālo samaṇesu atthi.

[¶14] ‘Those who proclaim a teaching other than this
have fallen short of purity, and are inadequate’:
so say each one of the sectarians,
for they are deeply attached to their own view.

> Pali: Aññaṁ ito yābhivadanti dhammaṁ,
Aparaddhā suddhimakevalī te;
Evampi titthyā puthuso vadanti,
Sandiṭṭhirāgena hi tebhirattā.

[¶15] ‘Here alone is purity,’ they say,
denying that there is purification in other teachings.
Thus each one of the sectarians, being dogmatic,
speaks forcefully within the context <j>of their own journey.

> Pali: Idheva suddhiṁ iti vādayanti,
Nāññesu dhammesu visuddhimāhu;
Evampi titthyā puthuso niviṭṭhā,
Sakāyane tattha daḷhaṁ vadānā.

[¶16] But in that case, so long as they are speaking forcefully <j>of their own journey,
how can they take the other as a fool?
They are the ones who provoke conflict
when they call the other a fool <j>with an impure teaching.

> Pali: Sakāyane vāpi daḷhaṁ vadāno,
Kamettha bāloti paraṁ daheyya;
Sayaṁva so medhagamāvaheyya,
Paraṁ vadaṁ bālamasuddhidhammaṁ.

[¶17] Standing in judgment, <j>measuring by their own standard,
they dispute with the world more and more.
But a personage who has given up all judgments
creates no conflict in the world.”

> Pali: Vinicchaye ṭhatvā sayaṁ pamāya,
Uddhaṁsa lokasmiṁ vivādameti;
Hitvāna sabbāni vinicchayāni,
Na medhagaṁ kubbati jantu loke”ti.

[¶18] > Pali: Cūḷabyūhasuttaṁ dvādasamaṁ.

[¶19] Snp 4.13 · The Longer Discourse on Arrayed for Battle

> Pali: Snp 4.13 · Mahābyūhasutta

[¶20] “Regarding those who maintain their own view,
disputing that, ‘This is the only truth’:
are all of them subject only to criticism,
or do some also win praise for that?”

> Pali: “Ye kecime diṭṭhiparibbasānā,
Idameva saccanti vivādayanti;
Sabbeva te nindamanvānayanti,
Atho pasaṁsampi labhanti tattha”.

[¶21] “That is a small thing, insufficient for peace,
these two fruits of dispute, I say.
Seeing this, one ought not dispute,
looking for sanctuary in the land of no dispute.

> Pali: “Appañhi etaṁ na alaṁ samāya,
Duve vivādassa phalāni brūmi;
Etampi disvā na vivādayetha,
Khemābhipassaṁ avivādabhūmiṁ”.

[¶22] One who knows does not get involved
with any of the many different conventions.
Why would the uninvolved get involved,
since they do not believe <j>based on the seen or the heard?

> Pali: “Yā kācimā sammutiyo puthujjā,
Sabbāva etā na upeti vidvā;
Anūpayo so upayaṁ kimeyya,
Diṭṭhe sute khantimakubbamāno”.

[¶23] Those for whom ethics are the highest speak of purity through self-control;
having undertaken a vow, they stick to it:
‘Let us train right here, then we will be pure.’
Professing to be experts, they are led on to future lives.

> Pali: “Sīluttamā saññamenāhu suddhiṁ,
Vataṁ samādāya upaṭṭhitāse;
Idheva sikkhema athassa suddhiṁ,
Bhavūpanītā kusalāvadānā.

[¶24] If they fall away from their precepts and vows,
they tremble, having failed in their task.
They pray and long for purity,
like one who has lost their caravan <j>while journeying far from home.

> Pali: Sace cuto sīlavatato hoti,
Pavedhatī kamma virādhayitvā;
Pajappatī patthayatī ca suddhiṁ,
Satthāva hīno pavasaṁ gharamhā.

[¶25] But having given up all precepts and vows,
and these deeds blameworthy or blameless;
not longing for ‘purity’ or ‘impurity’,
live detached, fostering peace.

> Pali: Sīlabbataṁ vāpi pahāya sabbaṁ,
Kammañca sāvajjanavajjametaṁ;
Suddhiṁ asuddhinti apatthayāno,
Virato care santimanuggahāya.

[¶26] Relying on mortification in disgust of sin,
or else on what is seen, heard, or thought,
they moan that purification <j>comes through heading upstream,
not rid of craving for life after life.

> Pali: Tamūpanissāya jigucchitaṁ vā,
Atha vāpi diṭṭhaṁ va sutaṁ mutaṁ vā;
Uddhaṁsarā suddhimanutthunanti,
Avītataṇhāse bhavābhavesu.

[¶27] For one who longs there are muttered prayers,
and trembling too over ideas they have formed.
But one here for whom there is no passing away <j>or reappearing:
why would they tremble? For what would they pray?”

> Pali: Patthayamānassa hi jappitāni,
Pavedhitaṁ vāpi pakappitesu;
Cutūpapāto idha yassa natthi,
Sa kena vedheyya kuhiṁ va jappe”.

[¶28] “The very same teaching that some say is ‘ultimate’,
others say is inferior.
Which of these statements is true,
for all of them profess to be experts?”

> Pali: “Yamāhu dhammaṁ paramanti eke,
Tameva hīnanti panāhu aññe;
Sacco nu vādo katamo imesaṁ,
Sabbeva hīme kusalāvadānā”.

[¶29] “They say their own teaching is perfect,
while the teaching of others is inferior.
So arguing, they dispute,
each saying their own conventions are the truth.

> Pali: “Sakañhi dhammaṁ paripuṇṇamāhu,
Aññassa dhammaṁ pana hīnamāhu;
Evampi viggayha vivādayanti,
Sakaṁ sakaṁ sammutimāhu saccaṁ.

[¶30] If someone else’s disparagement makes you inferior,
no one in any teaching would be distinguished.
For each of them says the other’s teaching is lacking,
while forcefully advocating their own.

> Pali: Parassa ce vambhayitena hīno,
Na koci dhammesu visesi assa;
Puthū hi aññassa vadanti dhammaṁ,
Nihīnato samhi daḷhaṁ vadānā.

[¶31] But if they honor their own teachings
just as they praise their own journeys,
then all doctrines would be equally valid,
and purity would be specific to them.

> Pali: Saddhammapūjāpi nesaṁ tatheva,
Yathā pasaṁsanti sakāyanāni;
Sabbeva vādā tathiyā bhaveyyuṁ,
Suddhī hi nesaṁ paccattameva.

[¶32] After judging among the teachings, <j>a brahmin has adopted nothing
that requires interpretation by another.
That’s why they’ve gotten over disputes,
for they see no other doctrine as best.

> Pali: Na brāhmaṇassa paraneyyamatthi,
Dhammesu niccheyya samuggahītaṁ;
Tasmā vivādāni upātivatto,
Na hi seṭṭhato passati dhammamaññaṁ.

[¶33] Saying, ‘I know, I see, that’s how it is’,
some believe that purity stems from view.
But if they’ve really seen, <j>what use is that view to them?
Overlooking what matters, <j>they say purity comes from another.

> Pali: Jānāmi passāmi tatheva etaṁ,
Diṭṭhiyā eke paccenti suddhiṁ;
Addakkhi ce kiñhi tumassa tena,
Atisitvā aññena vadanti suddhiṁ.

[¶34] When a person sees, they see name and form,
and having seen, they will know just these things.
Gladly let them see much or little,
for those who are skilled say this is no way to purity.

> Pali: Passaṁ naro dakkhati nāmarūpaṁ,
Disvāna vā ñassati tānimeva;
Kāmaṁ bahuṁ passatu appakaṁ vā,
Na hi tena suddhiṁ kusalā vadanti.

[¶35] It’s not easy to educate someone who is dogmatic,
promoting a view they have formulated.
Speaking of the beauty <j>in that on which they depend,
they talk of purity in accord with what they saw there.

> Pali: Nivissavādī na hi subbināyo,
Pakappitaṁ diṭṭhi purakkharāno;
Yaṁ nissito tattha subhaṁ vadāno,
Suddhiṁ vado tattha tathaddasā so.

[¶36] The brahmin does not get involved <j>with formulating and calculating;
they’re not followers of views, <j>nor kinsmen of notions.
Having understood the many different conventions,
they look on when others grasp.

> Pali: Na brāhmaṇo kappamupeti saṅkhā,
Na diṭṭhisārī napi ñāṇabandhu;
Ñatvā ca so sammutiyo puthujjā,
Upekkhatī uggahaṇanti maññe.

[¶37] Having untied the knots here in the world,
the sage takes no side among disputes.
Peaceful among the peaceless, equanimous,
they don’t grasp when others grasp.

> Pali: Vissajja ganthāni munīdha loke,
Vivādajātesu na vaggasārī;
Santo asantesu upekkhako so,
Anuggaho uggahaṇanti maññe.

[¶38] Having given up former defilements <j>and not making new ones,
not swayed by preference, <j>nor a proponent of dogma,
that attentive one is released from views,
not clinging to the world, <j>nor reproaching themselves.

> Pali: Pubbāsave hitvā nave akubbaṁ,
Na chandagū nopi nivissavādī;
Sa vippamutto diṭṭhigatehi dhīro,
Na lippati loke anattagarahī.

[¶39] They are remote from all things
seen, heard, or thought.
With burden put down, the sage is released:
not formulating, not abstaining, not longing.”

> Pali: Sa sabbadhammesu visenibhūto,
Yaṁ kiñci diṭṭhaṁ va sutaṁ mutaṁ vā;
Sa pannabhāro muni vippamutto,
Na kappiyo nūparato na patthiyo”ti.

[¶40] > Pali: Mahābyūhasuttaṁ terasamaṁ.

[¶41] Snp 4.14 · Speedy

> Pali: Snp 4.14 · Tuvaṭakasutta

[¶42] “Great seer, I ask you, the Kinsman of the Sun,
about seclusion and the state of peace.
How, having seen, is a mendicant extinguished,
not grasping anything in this world?”

> Pali: “Pucchāmi taṁ ādiccabandhu,
Vivekaṁ santipadañca mahesi;
Kathaṁ disvā nibbāti bhikkhu,
Anupādiyāno lokasmiṁ kiñci”.

[¶43] “They would cut off the idea, ‘I am the thinker’,”
said the Buddha,
“which is the root of all judgments <j>that emerge from proliferation.
Ever mindful, they would train to remove
any internal cravings.

> Pali: “Mūlaṁ papañcasaṅkhāya,
(iti bhagavā)
Mantā asmīti sabbamuparundhe;
Yā kāci taṇhā ajjhattaṁ,
Tāsaṁ vinayā sadā sato sikkhe.

[¶44] Regardless of what things they know,
whether internal or external,
they wouldn’t be proud because of that,
for that is not quenching, say the good.

> Pali: Yaṁ kiñci dhammamabhijaññā,
Ajjhattaṁ atha vāpi bahiddhā;
Na tena thāmaṁ kubbetha,
Na hi sā nibbuti sataṁ vuttā.

[¶45] They wouldn’t let that make them conceited,
thinking themselves better or worse or alike.
When questioned in many ways,
they wouldn’t keep justifying themselves.

> Pali: Seyyo na tena maññeyya,
Nīceyyo atha vāpi sarikkho;
Phuṭṭho anekarūpehi,
Nātumānaṁ vikappayaṁ tiṭṭhe.

[¶46] A mendicant would be settled internally,
and not seek peace from another.
For one at peace inside themselves,
there’s no picking up, whence putting down?

> Pali: Ajjhattamevupasame,
Na aññato bhikkhu santimeseyya;
Ajjhattaṁ upasantassa,
Natthi attā kuto nirattā vā.

[¶47] Just as, in the middle of the ocean,
no waves arise, it stays still;
so too one unstirred is still—
a mendicant would make <j>no pretension regarding anything.”

> Pali: Majjhe yathā samuddassa,
Ūmi no jāyatī ṭhito hoti;
Evaṁ ṭhito anejassa,
Ussadaṁ bhikkhu na kareyya kuhiñci”.

[¶48] “He whose eyes are open has explained
the truth he witnessed, <j>where adversities are removed.
Please now speak of the practice, sir,
the monastic code and immersion in samādhi.”

> Pali: “Akittayī vivaṭacakkhu,
Sakkhidhammaṁ parissayavinayaṁ;
Paṭipadaṁ vadehi bhaddante,
Pātimokkhaṁ atha vāpi samādhiṁ”.

[¶49] “With eyes not wanton,
they’d turn their ears from village gossip.
They wouldn’t be greedy for flavors,
nor possessive about anything in the world.

> Pali: “Cakkhūhi neva lolassa,
Gāmakathāya āvaraye sotaṁ;
Rase ca nānugijjheyya,
Na ca mamāyetha kiñci lokasmiṁ.

[¶50] Though struck by contacts,
a mendicant would not lament at all.
They wouldn’t pray for another life,
nor tremble in the face of dangers.

> Pali: Phassena yadā phuṭṭhassa,
Paridevaṁ bhikkhu na kareyya kuhiñci;
Bhavañca nābhijappeyya,
Bheravesu ca na sampavedheyya.

[¶51] When they receive food and drink,
edibles and clothes,
they wouldn’t store them up,
nor worry about not getting them.

> Pali: Annānamatho pānānaṁ,
Khādanīyānaṁ athopi vatthānaṁ;
Laddhā na sannidhiṁ kayirā,
Na ca parittase tāni alabhamāno.

[¶52] Meditative, not footloose,
they’d avoid remorse and not be negligent.
Then a mendicant would stay
in quiet places to sit and rest.

> Pali: Jhāyī na pādalolassa,
Virame kukkuccā nappamajjeyya;
Athāsanesu sayanesu,
Appasaddesu bhikkhu vihareyya.

[¶53] They wouldn’t take much sleep,
but, being keen, <j>would apply themselves to wakefulness.
They’d give up sloth, illusion, mirth, and play,
and sex and ornamentation.

> Pali: Niddaṁ na bahulīkareyya,
Jāgariyaṁ bhajeyya ātāpī;
Tandiṁ māyaṁ hassaṁ khiḍḍaṁ,
Methunaṁ vippajahe savibhūsaṁ.

[¶54] They wouldn’t cast Artharvaṇa spells, <j>interpret dreams
or omens, or practice astrology.
My followers would not study ominous animal cries,
work as a doctor, or treat an impacted fetus.

> Pali: Āthabbaṇaṁ supinaṁ lakkhaṇaṁ,
No vidahe athopi nakkhattaṁ;
Virutañca gabbhakaraṇaṁ,
Tikicchaṁ māmako na seveyya.

[¶55] Not shaken by criticism,
a mendicant would not gloat when praised.
They’d cast aside greed and stinginess,
anger, and slander.

> Pali: Nindāya nappavedheyya,
Na uṇṇameyya pasaṁsito bhikkhu;
Lobhaṁ saha macchariyena,
Kodhaṁ pesuṇiyañca panudeyya.

[¶56] They’d not stand for buying and selling;
a mendicant would not speak ill at all.
They wouldn’t linger in the village,
nor cajole people from desire for profit.

> Pali: Kayavikkaye na tiṭṭheyya,
Upavādaṁ bhikkhu na kareyya kuhiñci;
Gāme ca nābhisajjeyya,
Lābhakamyā janaṁ na lapayeyya.

[¶57] A mendicant would be no boaster,
nor would they speak suggestively.
They wouldn’t train in impudence,
nor speak argumentatively.

> Pali: Na ca katthitā siyā bhikkhu,
Na ca vācaṁ payuttaṁ bhāseyya;
Pāgabbhiyaṁ na sikkheyya,
Kathaṁ viggāhikaṁ na kathayeyya.

[¶58] They wouldn’t be led into lying,
nor be deliberately devious.
And they’d never look down on another
because of livelihood, wisdom, or precepts and vows.

> Pali: Mosavajje na nīyetha,
Sampajāno saṭhāni na kayirā;
Atha jīvitena paññāya,
Sīlabbatena nāññamatimaññe.

[¶59] Though provoked from hearing much talk
from ascetics saying all different things,
they wouldn’t react harshly,
for the virtuous do not retaliate.

> Pali: Sutvā rusito bahuṁ vācaṁ,
Samaṇānaṁ vā puthujanānaṁ;
Pharusena ne na paṭivajjā,
Na hi santo paṭisenikaronti.

[¶60] Having understood this teaching,
inquiring, a mendicant would always train mindfully.
Knowing quenching as peace,
they’d not be negligent in Gotama’s bidding.

> Pali: Etañca dhammamaññāya,
Vicinaṁ bhikkhu sadā sato sikkhe;
Santīti nibbutiṁ ñatvā,
Sāsane gotamassa na pamajjeyya.

[¶61] For he is the vanquisher, the unvanquished,
seer of the truth as witness, not by legends—
that’s why, being diligent, they would always train
respectfully in the Buddha’s teaching.”

> Pali: Abhibhū hi so anabhibhūto,
Sakkhidhammamanītihamadassī;
Tasmā hi tassa bhagavato sāsane,
Appamatto sadā namassamanusikkhe”ti.

[¶62] > Pali: Tuvaṭakasuttaṁ cuddasamaṁ.

[¶63] Snp 4.15 · Taking Up Arms

> Pali: Snp 4.15 · Attadaṇḍasutta

[¶64] Peril stems from those who take up arms—
just look how people conflict!
I shall extol how I came to be
stirred with a sense of urgency.

> Pali: “Attadaṇḍā bhayaṁ jātaṁ,
janaṁ passatha medhagaṁ;
Saṁvegaṁ kittayissāmi,
yathā saṁvijitaṁ mayā.

[¶65] I saw this population flounder,
like a fish in a little puddle.
Seeing them at odds with each other,
fear came upon me.

> Pali: Phandamānaṁ pajaṁ disvā,
macche appodake yathā;
Aññamaññehi byāruddhe,
disvā maṁ bhayamāvisi.

[¶66] The world around was volatile,
all directions were in turmoil.
Wanting a home for myself,
I saw nowhere unsettled.

> Pali: Samantamasāro loko,
disā sabbā sameritā;
Icchaṁ bhavanamattano,
nāddasāsiṁ anositaṁ.

[¶67] Yet even in their settlement they were at odds—
seeing that, I grew uneasy.
Then I saw a dart there,
so hard to see, stuck in the heart.

> Pali: Osāne tveva byāruddhe,
Disvā me aratī ahu;
Athettha sallamaddakkhiṁ,
Duddasaṁ hadayanissitaṁ.

[¶68] When struck by that dart,
you run around in all directions.
But when that same dart has been plucked out,
you neither run around nor sink down.

> Pali: Yena sallena otiṇṇo,
disā sabbā vidhāvati;
Tameva sallamabbuyha,
na dhāvati na sīdati.

[¶69] (On that topic, the trainings are recited.)
Whatever attachments there are in the world,
don’t pursue them.
Having pierced through sensual pleasures <j>in every way,
train yourself for extinguishment.

> Pali: Tattha sikkhānugīyanti,
yāni loke gadhitāni;
Na tesu pasuto siyā,
nibbijjha sabbaso kāme;
Sikkhe nibbānamattano.

[¶70] Be truthful, not rude,
free of deceit, and rid of slander;
without anger, a sage would cross over
the evils of greed and avarice.

> Pali: Sacco siyā appagabbho,
amāyo rittapesuṇo;
Akkodhano lobhapāpaṁ,
vevicchaṁ vitare muni.

[¶71] Prevail over sleepiness, sloth, and drowsiness,
don’t abide in negligence,
A person intent on quenching
would not stand for arrogance.

> Pali: Niddaṁ tandiṁ sahe thīnaṁ,
pamādena na saṁvase;
Atimāne na tiṭṭheyya,
nibbānamanaso naro.

[¶72] Don’t be led into lying,
or get caught up in affection for form.
Completely understand conceit,
and desist from hasty conduct.

> Pali: Mosavajje na nīyetha,
rūpe snehaṁ na kubbaye;
Mānañca parijāneyya,
sāhasā virato care.

[¶73] Don’t relish the old,
or welcome the new.
Don’t grieve for what is running out,
or get attached to things that pull you in.

> Pali: Purāṇaṁ nābhinandeyya,
Nave khantiṁ na kubbaye;
Hiyyamāne na soceyya,
Ākāsaṁ na sito siyā.

[¶74] Greed, I say, is the great flood,
and longing is the current—
the basis, the compulsion,
the swamp of sensuality so hard to get past.

> Pali: Gedhaṁ brūmi mahoghoti,
Ājavaṁ brūmi jappanaṁ;
Ārammaṇaṁ pakappanaṁ,
Kāmapaṅko duraccayo.

[¶75] The sage never strays from the truth;
the brahmin stands on solid ground.
Having given up everything,
they are said to be at peace.

> Pali: Saccā avokkamma muni,
Thale tiṭṭhati brāhmaṇo;
Sabbaṁ so paṭinissajja,
Sa ve santoti vuccati.

[¶76] They have truly known, they’re a knowledge master,
understanding the teaching, they are independent.
They rightly proceed in the world,
not coveting anything here.

> Pali: Sa ve vidvā sa vedagū,
Ñatvā dhammaṁ anissito;
Sammā so loke iriyāno,
Na pihetīdha kassaci.

[¶77] One who has crossed over sensuality here,
the chain in the world so hard to get past,
grieves not, nor hopes;
they’ve cut the strings, they’re no longer bound.

> Pali: Yodha kāme accatari,
Saṅgaṁ loke duraccayaṁ;
Na so socati nājjheti,
Chinnasoto abandhano.

[¶78] What came before, let wither away,
and after, let there be nothing.
If you don’t grasp at the middle,
you will live at peace.

> Pali: Yaṁ pubbe taṁ visosehi,
Pacchā te māhu kiñcanaṁ;
Majjhe ce no gahessasi,
Upasanto carissasi.

[¶79] One who has no sense of ownership
in the whole realm of name and form,
does not grieve for that which is not,
they suffer no loss in the world.

> Pali: Sabbaso nāmarūpasmiṁ,
Yassa natthi mamāyitaṁ;
Asatā ca na socati,
Sa ve loke na jīyati.

[¶80] If you don’t think of anything
as belonging to yourself or others,
not finding any possessiveness,
you won’t grieve, thinking “I don’t have it”.

> Pali: Yassa natthi idaṁ meti,
Paresaṁ vāpi kiñcanaṁ;
Mamattaṁ so asaṁvindaṁ,
Natthi meti na socati.

[¶81] Not bitter, not fawning,
unstirred, everywhere even;
when asked about one who is unwavering,
I declare that that is the benefit.

> Pali: Aniṭṭhurī ananugiddho,
Anejo sabbadhī samo;
Tamānisaṁsaṁ pabrūmi,
Pucchito avikampinaṁ.

[¶82] For the unstirred who understand,
there’s no performance of deeds.
Desisting from instigation,
they see sanctuary everywhere.

> Pali: Anejassa vijānato,
Natthi kāci nisaṅkhati;
Virato so viyārabbhā,
Khemaṁ passati sabbadhi.

[¶83] A sage doesn’t speak of themselves as being
among superiors, inferiors, or equals.
Peaceful, rid of stinginess,
they are neither ditching nor taking up.

> Pali: Na samesu na omesu,
Na ussesu vadate muni;
Santo so vītamaccharo,
Nādeti na nirassatī”ti.

[¶84] > Pali: Attadaṇḍasuttaṁ pannarasamaṁ.

[¶85] Snp 4.16 · With Sāriputta

> Pali: Snp 4.16 · Sāriputtasutta

[¶86] “Never before have I seen,”
said Venerable Sāriputta,
“or heard from anyone
about a teacher of such graceful speech,
come from Tusita heaven to lead a community.

> Pali: “Na me diṭṭho ito pubbe,
(iccāyasmā sāriputto)
Na suto uda kassaci;
Evaṁ vagguvado satthā,
Tusitā gaṇimāgato.

[¶87] To all the world with its gods
he appears as a Clear-eyed One
who has dispelled all darkness,
and alone attained to bliss.

> Pali: Sadevakassa lokassa,
yathā dissati cakkhumā;
Sabbaṁ tamaṁ vinodetvā,
ekova ratimajjhagā.

[¶88] On behalf of the many here still bound,
I have come seeking with a question
to that Buddha, unattached and impartial,
free of deceit, come to lead a community.

> Pali: Taṁ buddhaṁ asitaṁ tādiṁ,
akuhaṁ gaṇimāgataṁ;
Bahūnamidha baddhānaṁ,
atthi pañhena āgamaṁ.

[¶89] Suppose a mendicant who loathes attachment
frequents a lonely lodging—
the root of a tree, a charnel ground,
on mountains, or in caves.

> Pali: Bhikkhuno vijigucchato,
bhajato rittamāsanaṁ;
Rukkhamūlaṁ susānaṁ vā,
pabbatānaṁ guhāsu vā.

[¶90] In these many different lodgings,
how many dangers are there
at which a mendicant in their silent lodging
ought not tremble?

> Pali: Uccāvacesu sayanesu,
kīvanto tattha bheravā;
Yehi bhikkhu na vedheyya,
nigghose sayanāsane.

[¶91] On their journey to the untrodden place,
how many adversities are there in the world
that must they overcome
in their remote lodging?

> Pali: Katī parissayā loke,
gacchato agataṁ disaṁ;
Ye bhikkhu abhisambhave,
pantamhi sayanāsane.

[¶92] What ways of speech should they have?
Of what kind is their alms resort?
What precepts and vows
should a resolute mendicant uphold?

> Pali: Kyāssa byappathayo assu,
kyāssassu idha gocarā;
Kāni sīlabbatānāssu,
pahitattassa bhikkhuno.

[¶93] Having undertaken what training,
unified, alert, and mindful,
would they purge their own stains,
like a smith smelting silver?”

> Pali: Kaṁ so sikkhaṁ samādāya,
ekodi nipako sato;
Kammāro rajatasseva,
niddhame malamattano”.

[¶94] “If one who loathes attachment <j>frequents a lonely lodging,”
said the Buddha to Sāriputta,
“in their search for awakening—<j>as accords with the teaching—
I shall tell you, as I understand it,
what is comfortable for them.

> Pali: “Vijigucchamānassa yadidaṁ phāsu,
(sāriputtāti bhagavā)
Rittāsanaṁ sayanaṁ sevato ce;
Sambodhikāmassa yathānudhammaṁ,
Taṁ te pavakkhāmi yathā pajānaṁ.

[¶95] An attentive one, a mindful mendicant <j>living on the periphery
should not be afraid of five perils:
flies, mosquitoes, reptiles,
human contact, or four-legged creatures.

> Pali: Pañcannaṁ dhīro bhayānaṁ na bhāye,
Bhikkhu sato sapariyantacārī;
Ḍaṁsādhipātānaṁ sarīsapānaṁ,
Manussaphassānaṁ catuppadānaṁ.

[¶96] Nor should they fear followers of other teachings,
even having seen the many threats they pose.
And then one seeking the good
should overcome any other adversities.

> Pali: Paradhammikānampi na santaseyya,
Disvāpi tesaṁ bahubheravāni;
Athāparāni abhisambhaveyya,
Parissayāni kusalānuesī.

[¶97] Afflicted by illness and hunger,
they should endure cold and excessive heat.
Though afflicted by many such things, <j>the homeless one
should exert energy, firmly striving.

> Pali: Ātaṅkaphassena khudāya phuṭṭho,
Sītaṁ athuṇhaṁ adhivāsayeyya;
So tehi phuṭṭho bahudhā anoko,
Viriyaṁ parakkammadaḷhaṁ kareyya.

[¶98] They must not steal or lie;
and should touch creatures firm or frail with love.
If they notice any clouding of the mind,
they should dispel it as Māra’s ally.

> Pali: Theyyaṁ na kāre na musā bhaṇeyya,
Mettāya phasse tasathāvarāni;
Yadāvilattaṁ manaso vijaññā,
Kaṇhassa pakkhoti vinodayeyya.

[¶99] They must not fall under the sway <j>of anger or arrogance;
having dug them out by the root, <j>they would stand firm.
Then, faced with likes and dislikes,
they would surely overcome.

> Pali: Kodhātimānassa vasaṁ na gacche,
Mūlampi tesaṁ palikhañña tiṭṭhe;
Athappiyaṁ vā pana appiyaṁ vā,
Addhā bhavanto abhisambhaveyya.

[¶100] Putting wisdom in the foremost place, <j>rejoicing in goodness,
they would put an end to those adversities.
They’d vanquish discontent in their remote lodging.
And they’d vanquish the four lamentations:

> Pali: Paññaṁ purakkhatvā kalyāṇapīti,
Vikkhambhaye tāni parissayāni;
Aratiṁ sahetha sayanamhi pante,
Caturo sahetha paridevadhamme.

[¶101] ‘What will I eat? Where will I eat?
Oh, I slept badly! Where will I sleep?’
The trainee, the migrant without abode,
would dispel these lamentable thoughts.

> Pali: Kiṁsū asissāmi kuva vā asissaṁ,
Dukkhaṁ vata settha kvajja sessaṁ;
Ete vitakke paridevaneyye,
Vinayetha sekho aniketacārī.

[¶102] Receiving food and clothes in due season,
they would know moderation <j>for the sake of contentment.
Guarded in these things, <j>walking restrained in the village,
they wouldn’t speak harshly even when provoked.

> Pali: Annañca laddhā vasanañca kāle,
Mattaṁ so jaññā idha tosanatthaṁ;
So tesu gutto yatacāri gāme,
Rusitopi vācaṁ pharusaṁ na vajjā.

[¶103] Eyes downcast, not footloose,
devoted to absorption, they’d be very wakeful.
Grounded in equanimity, serene,
they should cut off worrisome habits of thought.

> Pali: Okkhittacakkhu na ca pādalolo,
Jhānānuyutto bahujāgarassa;
Upekkhamārabbha samāhitatto,
Takkāsayaṁ kukkucciyūpachinde.

[¶104] A mindful one would welcome reproach,
and would dissolve hard-heartedness <j>toward their spiritual companions.
They may utter skillful speech, but not for too long,
and they shouldn’t provoke people to blame.

> Pali: Cudito vacībhi satimābhinande,
Sabrahmacārīsu khilaṁ pabhinde;
Vācaṁ pamuñce kusalaṁ nātivelaṁ,
Janavādadhammāya na cetayeyya.

[¶105] And there are five more taints in the world,
for the removal of which <j>the mindful one should train,
vanquishing desire for sights,
sounds, flavors, smells, and touches.

> Pali: Athāparaṁ pañca rajāni loke,
Yesaṁ satīmā vinayāya sikkhe;
Rūpesu saddesu atho rasesu,
Gandhesu phassesu sahetha rāgaṁ.

[¶106] Having removed desire for these things,
a mindful mendicant, their heart well freed,
rightly investigating the Dhamma in good time,
at one, would banish the darkness.”

> Pali: Etesu dhammesu vineyya chandaṁ,
Bhikkhu satimā suvimuttacitto;
Kālena so sammā dhammaṁ parivīmaṁsamāno,
Ekodibhūto vihane tamaṁ so”ti.

[¶107] > Pali: Sāriputtasuttaṁ soḷasamaṁ.

[¶108] > Pali: Aṭṭhakavaggo catuttho.

[¶109] > Pali: Tassuddānaṁ

[¶110] > Pali: Kāmaṁ guhañca duṭṭhā ca,
suddhañca paramā jarā;
Metteyyo ca pasūro ca,
māgaṇḍi purābhedanaṁ.

[¶111] > Pali: Kalahaṁ dve ca byūhāni,
punadeva tuvaṭṭakaṁ;
Attadaṇḍavaraṁ suttaṁ,
therapuṭṭhena soḷasa;
Iti etāni suttāni,
sabbānaṭṭhakavaggikāti.

[¶112] Snp 5.1 · Introductory Verses

> Pali: Snp 5.1 · Vatthugāthā

[¶113] From the fair city of the Kosalans
to the southern region
came a brahmin expert in hymns,
aspiring to nothingness.

> Pali: Kosalānaṁ purā rammā,
agamā dakkhiṇāpathaṁ;
Ākiñcaññaṁ patthayāno,
brāhmaṇo mantapāragū.

[¶114] He settled in a region under the shared dominion
of Assaka and Muḷaka,
where he lived on the bank of the Godāvarī River,
getting by on gleanings and fruit.

> Pali: So assakassa visaye,
aḷakassa samāsane;
Vasi godhāvarīkūle,
uñchena ca phalena ca.

[¶115] He was supported
by a prosperous village nearby.
With the revenue earned from there
he performed a great sacrifice.

> Pali: Tasseva upanissāya,
gāmo ca vipulo ahu;
Tato jātena āyena,
mahāyaññamakappayi.

[¶116] When he had completed the great sacrifice,
he returned to his hermitage once more.
Upon his return,
another brahmin arrived.

> Pali: Mahāyaññaṁ yajitvāna,
puna pāvisi assamaṁ;
Tasmiṁ paṭipaviṭṭhamhi,
añño āgañchi brāhmaṇo.

[¶117] Foot-sore and thirsty,
with grotty teeth and dusty head,
he approached the other
and asked for five hundred coins.

> Pali: Ugghaṭṭapādo tasito,
paṅkadanto rajassiro;
So ca naṁ upasaṅkamma,
satāni pañca yācati.

[¶118] When Bāvari saw him,
he invited him to sit down,
asked of his happiness and well-being,
and said the following.

> Pali: Tamenaṁ bāvarī disvā,
āsanena nimantayi;
Sukhañca kusalaṁ pucchi,
idaṁ vacanamabravi.

[¶119] “Whatever I had available to give,
I have already distributed.
Believe me, brahmin,
I don’t have five hundred coins.”

> Pali: “Yaṁ kho mama deyyadhammaṁ,
Sabbaṁ visajjitaṁ mayā;
Anujānāhi me brahme,
Natthi pañcasatāni me”.

[¶120] “If, good fellow, you do not
give me what I ask,
then on the seventh day,
let your head explode in seven!”

> Pali: “Sace me yācamānassa,
bhavaṁ nānupadassati;
Sattame divase tuyhaṁ,
muddhā phalatu sattadhā”.

[¶121] After performing a ritual,
that charlatan uttered his dreadful curse.
When he heard these words,
Bāvari became distressed.

> Pali: Abhisaṅkharitvā kuhako,
bheravaṁ so akittayi;
Tassa taṁ vacanaṁ sutvā,
bāvarī dukkhito ahu.

[¶122] Not eating, he grew emaciated,
stricken by the dart of sorrow.
And in such a state of mind,
he could not enjoy absorption.

> Pali: Ussussati anāhāro,
Sokasallasamappito;
Athopi evaṁ cittassa,
Jhāne na ramatī mano.

[¶123] Seeing him anxious and distraught,
a goddess wishing to help,
approached Bāvari
and said the following.

> Pali: Utrastaṁ dukkhitaṁ disvā,
Devatā atthakāminī;
Bāvariṁ upasaṅkamma,
Idaṁ vacanamabravi.

[¶124] “That charlatan understands nothing
about the head, he only wants money.
When it comes to heads or head-splitting,
he has no knowledge at all.”

> Pali: “Na so muddhaṁ pajānāti,
Kuhako so dhanatthiko;
Muddhani muddhapāte vā,
Ñāṇaṁ tassa na vijjati”.

[¶125] “Then you, Madam, must know—
please answer my question.
Let me hear what you say
about heads and head-splitting.”

> Pali: “Bhotī carahi jānāsi,
Taṁ me akkhāhi pucchitā;
Muddhaṁ muddhādhipātañca,
Taṁ suṇoma vaco tava”.

[¶126] “I too do not know that,
I have no knowledge in that matter.
When it comes to heads or head-splitting,
it is the Victors who have vision.”

> Pali: “Ahampetaṁ na jānāmi,
Ñāṇamettha na vijjati;
Muddhani muddhādhipāte ca,
Jinānaṁ hettha dassanaṁ”.

[¶127] “So who then,
in all this vast territory,
does know about heads and head-splitting?
Please tell me, goddess.”

> Pali: “Atha ko carahi jānāti,
Asmiṁ pathavimaṇḍale;
Muddhaṁ muddhādhipātañca,
Taṁ me akkhāhi devate”.

[¶128] “From the city of Kapilavatthu
the World Leader has gone forth.
He is a scion of King Okkāka,
a Sakyan, and a beacon.

> Pali: “Purā kapilavatthumhā,
Nikkhanto lokanāyako;
Apacco okkākarājassa,
Sakyaputto pabhaṅkaro.

[¶129] For he, brahmin, is the Awakened One!
He has gone beyond all things;
he has attained to all knowledge and power;
his eye sees clearly in all things,
he has attained the end of all deeds;
he is freed with the ending of attachments.

> Pali: So hi brāhmaṇa sambuddho,
Sabbadhammāna pāragū;
Sabbābhiññābalappatto,
Sabbadhammesu cakkhumā;
Sabbakammakkhayaṁ patto,
Vimutto upadhikkhaye.

[¶130] That Buddha, the Blessed One in the world,
the Clear-eyed One, teaches Dhamma.
Go to him and ask—
he will answer you.”

> Pali: Buddho so bhagavā loke,
Dhammaṁ deseti cakkhumā;
Taṁ tvaṁ gantvāna pucchassu,
So te taṁ byākarissati”.

[¶131] When he heard the word “Buddha”,
Bāvari was elated.
His sorrow faded,
and he was filled to brimming with joy.

> Pali: Sambuddhoti vaco sutvā,
Udaggo bāvarī ahu;
Sokassa tanuko āsi,
Pītiñca vipulaṁ labhi.

[¶132] Uplifted, elated, and inspired,
Bāvari questioned that goddess:
“But in what village or town,
or in what land is the protector of the world,
where we may go and pay respects
to the Awakened One, best of men?”

> Pali: So bāvarī attamano udaggo,
Taṁ devataṁ pucchati vedajāto;
“Katamamhi gāme nigamamhi vā pana,
Katamamhi vā janapade lokanātho;
Yattha gantvāna passemu,
Sambuddhaṁ dvipaduttamaṁ”.

[¶133] “Near Sāvatthī, home of the Kosalans, <j>is the Victor
abounding in wisdom, vast in intelligence.
That Sakyan is indefatigable, free of defilements,
that captain of men understands head-splitting.”

> Pali: “Sāvatthiyaṁ kosalamandire jino,
Pahūtapañño varabhūrimedhaso;
So sakyaputto vidhuro anāsavo,
Muddhādhipātassa vidū narāsabho”.

[¶134] Therefore he addressed his acolytes,
brahmins who had mastered the hymns:
“Come, students, I shall speak.
Listen to what I say.

> Pali: Tato āmantayī sisse,
Brāhmaṇe mantapārage;
“Etha māṇavā akkhissaṁ,
Suṇātha vacanaṁ mama.

[¶135] Today has arisen in the world
one whose appearance in the world
is hard to find again—
he is renowned as the Awakened One.
Quickly go to Sāvatthī
and see the best of men.”

> Pali: Yasseso dullabho loke,
Pātubhāvo abhiṇhaso;
Svājja lokamhi uppanno,
Sambuddho iti vissuto;
Khippaṁ gantvāna sāvatthiṁ,
Passavho dvipaduttamaṁ”.

[¶136] “Brahmin, how then are we to know
the Buddha when we see him?
We don’t know, please tell us,
so we can recognize him.”

> Pali: “Kathaṁ carahi jānemu,
Disvā buddhoti brāhmaṇa;
Ajānataṁ no pabrūhi,
Yathā jānemu taṁ mayaṁ”.

[¶137] “The marks of a great man
have been handed down in our hymns.
Thirty-two have been described,
complete and in order.

> Pali: “Āgatāni hi mantesu,
Mahāpurisalakkhaṇā;
Dvattiṁsāni ca byākkhātā,
Samattā anupubbaso.

[¶138] One upon whose body is found
these marks of a great man
has two possible destinies,
there is no third.

> Pali: Yassete honti gattesu,
Mahāpurisalakkhaṇā;
Dveyeva tassa gatiyo,
Tatiyā hi na vijjati.

[¶139] If he stays at home,
having conquered this land
without rod or sword,
he shall govern by principle.

> Pali: Sace agāraṁ āvasati,
Vijeyya pathaviṁ imaṁ;
Adaṇḍena asatthena,
Dhammena manusāsati.

[¶140] But if he goes forth
from the lay life to homelessness,
he becomes an Awakened One, a perfected one,
with veil cast off, supreme.

> Pali: Sace ca so pabbajati,
Agārā anagāriyaṁ;
Vivaṭṭacchado sambuddho,
Arahā bhavati anuttaro.

[¶141] Ask him about my birth, clan, and marks,
my hymns and acolytes; and further,
about heads and head-splitting—
but do so only in your mind!

> Pali: Jātiṁ gottañca lakkhaṇaṁ,
Mante sisse punāpare;
Muddhaṁ muddhādhipātañca,
Manasāyeva pucchatha.

[¶142] If he is the Buddha
of unhindered vision,
he will answer with his voice
the questions in your mind.”

> Pali: Anāvaraṇadassāvī,
Yadi buddho bhavissati;
Manasā pucchite pañhe,
Vācāya vissajessati”.

[¶143] Sixteen brahmin acolytes
heard what Bāvari said:
Ajita, Tissametteyya,
Puṇṇaka and Mettagū,

> Pali: Bāvarissa vaco sutvā,
Sissā soḷasa brāhmaṇā;
Ajito tissametteyyo,
Puṇṇako atha mettagū.

[¶144] Dhotaka and Upasīva,
Nanda and then Hemaka,
both Todeyya and Kappa,
and Jatukaṇṇī the astute,

> Pali: Dhotako upasīvo ca,
Nando ca atha hemako;
Todeyya-kappā dubhayo,
Jatukaṇṇī ca paṇḍito.

[¶145] Bhadrāvudha and Udaya,
and the brahmin Posāla,
Mogharāja the intelligent,
and Piṅgiya the great seer.

> Pali: Bhadrāvudho udayo ca,
Posālo cāpi brāhmaṇo;
Mogharājā ca medhāvī,
Piṅgiyo ca mahāisi.

[¶146] Each of them had their own following,
they were renowned the whole world over.
Those attentive ones, <j>meditators who love absorption,
were redolent with the potential <j>of their past deeds.

> Pali: Paccekagaṇino sabbe,
Sabbalokassa vissutā;
Jhāyī jhānaratā dhīrā,
Pubbavāsanavāsitā.

[¶147] Having bowed to Bāvari,
and circled him to his right,
they set out for the north,
with their dreadlocks and hides.

> Pali: Bāvariṁ abhivādetvā,
Katvā ca naṁ padakkhiṇaṁ;
Jaṭājinadharā sabbe,
Pakkāmuṁ uttarāmukhā.

[¶148] First to Patiṭṭhāna of Muḷaka,
then on to the citadel of Māhissatī;
to Ujjenī and Gonaddhā,
and Vedisa, and Vanasa.

> Pali: Aḷakassa patiṭṭhānaṁ,
Purimāhissatiṁ tadā;
Ujjeniñcāpi gonaddhaṁ,
Vedisaṁ vanasavhayaṁ.

[¶149] Then to Kosambī and Sāketa,
and the capital city of Sāvatthī;
on they went to Setavyā and Kapilavatthu,
and the homestead at Kusinārā.

> Pali: Kosambiñcāpi sāketaṁ,
Sāvatthiñca puruttamaṁ;
Setabyaṁ kapilavatthuṁ,
Kusinārañca mandiraṁ.

[¶150] To Pāvā they went, and Bhoga City,
and on to Vesālī and the Magadhan city.
Finally they reached the Pāsāṇaka Shrine,
fair and delightful.

> Pali: Pāvañca bhoganagaraṁ,
Vesāliṁ māgadhaṁ puraṁ;
Pāsāṇakaṁ cetiyañca,
Ramaṇīyaṁ manoramaṁ.

[¶151] Like a thirsty person to cool water,
like a merchant to great profit,
like a heat-struck person to shade,
they quickly climbed the mountain.

> Pali: Tasitovudakaṁ sītaṁ,
Mahālābhaṁva vāṇijo;
Chāyaṁ ghammābhitattova,
Turitā pabbatamāruhuṁ.

[¶152] At that time the Buddha,
at the fore of the mendicant Saṅgha,
was teaching the mendicants the Dhamma,
like a lion roaring in the jungle.

> Pali: Bhagavā tamhi samaye,
Bhikkhusaṅghapurakkhato;
Bhikkhūnaṁ dhammaṁ deseti,
Sīhova nadatī vane.

[¶153] Ajita saw the Buddha,
like the sun shining with a hundred rays,
like the moon on the fifteenth day
when it has come into its fullness.

> Pali: Ajito addasa buddhaṁ,
Sataraṁsiṁva bhāṇumaṁ;
Candaṁ yathā pannarase,
Pāripūriṁ upāgataṁ.

[¶154] Then he saw his body,
complete in all features.
Thrilled, he stood to one side
and asked this question in his mind.

> Pali: Athassa gatte disvāna,
Paripūrañca byañjanaṁ;
Ekamantaṁ ṭhito haṭṭho,
Manopañhe apucchatha.

[¶155] “Speak about the brahmin’s birth;
of his clan; and his own marks;
what hymns is he proficient in;
and how many he teaches.”

> Pali: “Ādissa jammanaṁ brūhi,
Gottaṁ brūhi salakkhaṇaṁ;
Mantesu pāramiṁ brūhi,
Kati vāceti brāhmaṇo”.

[¶156] “His age is a hundred and twenty.
By clan he is a Bāvari.
There are three marks on his body.
He is a master of the three Vedas,

> Pali: “Vīsaṁ vassasataṁ āyu,
So ca gottena bāvarī;
Tīṇissa lakkhaṇā gatte,
Tiṇṇaṁ vedāna pāragū.

[¶157] the teachings on the marks, the testaments,
the vocabularies, and the rituals.
He teaches recitation to five hundred,
and has reached proficiency in his own teaching.”

> Pali: Lakkhaṇe itihāse ca,
Sanighaṇḍusakeṭubhe;
Pañcasatāni vāceti,
Sadhamme pāramiṁ gato”.

[¶158] “O supreme man, cutter of craving,
please reveal in detail
Bāvari’s marks—
let us doubt no longer!”

> Pali: “Lakkhaṇānaṁ pavicayaṁ,
Bāvarissa naruttama;
Kaṅkhacchida pakāsehi,
Mā no kaṅkhāyitaṁ ahu”.

[¶159] “He can cover his face with his tongue;
there is a tuft of hair between his eyebrows;
his private parts are sheathed in a foreskin:
know them as this, student.”

> Pali: “Mukhaṁ jivhāya chādeti,
Uṇṇassa bhamukantare;
Kosohitaṁ vatthaguyhaṁ,
Evaṁ jānāhi māṇava”.

[¶160] Hearing the answers
without having heard any questions,
all the people, inspired,
with cupped palms, wondered:

> Pali: Pucchañhi kiñci asuṇanto,
Sutvā pañhe viyākate;
Vicinteti jano sabbo,
Vedajāto katañjalī.

[¶161] “Who is it that asked a question with their mind?
Was it a god or divinity?
Or Indra, Sujā’s husband?
To whom does the Buddha reply?”

> Pali: “Ko nu devo vā brahmā vā,
Indo vāpi sujampati;
Manasā pucchite pañhe,
Kametaṁ paṭibhāsati”.

[¶162] “Bāvari asks
about heads and head-splitting.
May the Buddha please answer,
and so, O seer, dispel our doubt.”

> Pali: “Muddhaṁ muddhādhipātañca,
Bāvarī paripucchati;
Taṁ byākarohi bhagavā,
Kaṅkhaṁ vinaya no ise”.

[¶163] “Know ignorance as the head,
and knowledge as the head-splitter,
when joined with faith, mindfulness, and immersion,
and enthusiasm and energy.”

> Pali: “Avijjā muddhāti jānāhi,
Vijjā muddhādhipātinī;
Saddhāsatisamādhīhi,
Chandaviriyena saṁyutā”.

[¶164] At that, the student,
full of inspiration,
arranged his antelope-skin cloak over one shoulder,
and fell with his head to the Buddha’s feet.

> Pali: Tato vedena mahatā,
Santhambhitvāna māṇavo;
Ekaṁsaṁ ajinaṁ katvā,
Pādesu sirasā pati.

[¶165] “Good fellow, the brahmin Bāvari
together with his acolytes,
elated and happy,
bows to your feet, O Clear-eyed One!”

> Pali: “Bāvarī brāhmaṇo bhoto,
Saha sissehi mārisa;
Udaggacitto sumano,
Pāde vandati cakkhuma”.

[¶166] “May the brahmin Bāvari be happy,
together with his acolytes.
And may you, too, be happy!
May you live long, student.

> Pali: “Sukhito bāvarī hotu,
Saha sissehi brāhmaṇo;
Tvañcāpi sukhito hohi,
Ciraṁ jīvāhi māṇava.

[¶167] To Bāvari and you all
I grant the opportunity to clear up all doubt.
Please ask
whatever you want.”

> Pali: Bāvarissa ca tuyhaṁ vā,
Sabbesaṁ sabbasaṁsayaṁ;
Katāvakāsā pucchavho,
Yaṁ kiñci manasicchatha”.

[¶168] Granted the opportunity by the Buddha,
they sat down with cupped palms.
Ajita asked the Realized One
the first question right there.

> Pali: Sambuddhena katokāso,
Nisīditvāna pañjalī;
Ajito paṭhamaṁ pañhaṁ,
Tattha pucchi tathāgataṁ.

[¶169] The introductory verses are finished.

> Pali: Vatthugāthā niṭṭhitā.

[¶170] Snp 5.2 · The Questions of Ajita

> Pali: Snp 5.2 · Ajitamāṇavapucchā

[¶171] “By what is the world shrouded?”
said Venerable Ajita.
“Why does it not shine?
Tell me, what is its sullying?
What is its greatest fear?”

> Pali: “Kenassu nivuto loko,
(iccāyasmā ajito)
Kenassu nappakāsati;
Kissābhilepanaṁ brūsi,
Kiṁsu tassa mahabbhayaṁ”.

[¶172] “The world is shrouded in ignorance.”
replied the Buddha.
“Avarice and negligence make it not shine.
Muttered prayer is its sullying, I say.
Suffering is its greatest fear.”

> Pali: “Avijjāya nivuto loko,
(ajitāti bhagavā)
Vevicchā pamādā nappakāsati;
Jappābhilepanaṁ brūmi,
Dukkhamassa mahabbhayaṁ”.

[¶173] “The streams flow everywhere,”
said Venerable Ajita.
“What is there to block them?
And tell me the restraint of streams—
by what are they locked out?”

> Pali: “Savanti sabbadhi sotā,
(iccāyasmā ajito)
Sotānaṁ kiṁ nivāraṇaṁ;
Sotānaṁ saṁvaraṁ brūhi,
Kena sotā pidhiyyare”.

[¶174] “The streams in the world,”
replied the Buddha,
“are blocked by mindfulness.
I tell you the restraint of streams—
they are locked out by wisdom.”

> Pali: “Yāni sotāni lokasmiṁ,
(ajitāti bhagavā)
Sati tesaṁ nivāraṇaṁ;
Sotānaṁ saṁvaraṁ brūmi,
Paññāyete pidhiyyare”.

[¶175] “That wisdom and mindfulness,”
said Venerable Ajita,
“and that which is name and form, good fellow;
when questioned, please tell me of this:
where does this all cease?”

> Pali: “Paññā ceva sati yañca,
(iccāyasmā ajito)
Nāmarūpañca mārisa;
Etaṁ me puṭṭho pabrūhi,
Katthetaṁ uparujjhati”.

[¶176] “This question which you have asked,
I shall answer you, Ajita.
Where name and form
cease with no residue left behind—
with the cessation of consciousness,
here they cease.”

> Pali: “Yametaṁ pañhaṁ apucchi,
ajita taṁ vadāmi te;
Yattha nāmañca rūpañca,
asesaṁ uparujjhati;
Viññāṇassa nirodhena,
etthetaṁ uparujjhati”.

[¶177] “There are those who have appraised the teaching,
and many kinds of trainees here.
Now you, being alert, are asked
to tell me their behavior, good fellow.”

> Pali: “Ye ca saṅkhātadhammāse,
ye ca sekhā puthū idha;
Tesaṁ me nipako iriyaṁ,
puṭṭho pabrūhi mārisa”.

[¶178] “Not greedy for sensual pleasures,
their mind would be unclouded.
Skilled in all things,
a mendicant would wander mindful.”

> Pali: “Kāmesu nābhigijjheyya,
Manasānāvilo siyā;
Kusalo sabbadhammānaṁ,
Sato bhikkhu paribbaje”ti.

[¶179] > Pali: Ajitamāṇavapucchā paṭhamā.

[¶180] Snp 5.3 · The Questions of Tissametteyya

> Pali: Snp 5.3 · Tissametteyyamāṇavapucchā

[¶181] “Who here in the world is content?”
said Venerable Tissametteyya.
“Who has no perturbations?
What thoughtful one, knowing both ends,
is not stuck in the middle?
Who do they say is a great man?
Who here has escaped the seamstress?”

> Pali: “Kodha santusito loke,
(iccāyasmā tissametteyyo)
Kassa no santi iñjitā;
Ko ubhantamabhiññāya,
Majjhe mantā na lippati;
Kaṁ brūsi mahāpurisoti,
Ko idha sibbinimaccagā”.

[¶182] “Leading the spiritual life among sensual pleasures,”
replied the Buddha,
“rid of craving, ever mindful;
a mendicant who, after appraisal, is quenched:
that’s who has no perturbations.

> Pali: “Kāmesu brahmacariyavā,
(metteyyāti bhagavā)
Vītataṇho sadā sato;
Saṅkhāya nibbuto bhikkhu,
Tassa no santi iñjitā.

[¶183] That thoughtful one, knowing both ends,
is not stuck in the middle.
He is a great man, I declare;
he has escaped the seamstress here.”

> Pali: So ubhantamabhiññāya,
Majjhe mantā na lippati;
Taṁ brūmi mahāpurisoti,
So idha sibbinimaccagā”ti.

[¶184] > Pali: Tissametteyyamāṇavapucchā dutiyā.

[¶185] Snp 5.4 · The Questions of Puṇṇaka

> Pali: Snp 5.4 · Puṇṇakamāṇavapucchā

[¶186] “To the imperturbable, the seer of the root,”
said Venerable Puṇṇaka,
“I have come seeking with a question.
On what grounds have seers and men,
aristocrats and brahmins here in the world
performed so many different <j>sacrifices to the gods?
I ask you, Blessed One; please tell me this.”

> Pali: “Anejaṁ mūladassāviṁ,
(iccāyasmā puṇṇako)
Atthi pañhena āgamaṁ;
Kiṁ nissitā isayo manujā,
Khattiyā brāhmaṇā devatānaṁ;
Yaññamakappayiṁsu puthūdha loke,
Pucchāmi taṁ bhagavā brūhi me taṁ”.

[¶187] “Whatever seers and men,”
replied the Buddha,
“aristocrats and brahmins here in the world
have performed so many different <j>sacrifices to the gods:
all performed sacrifices bound to old age,
longing for this place.”

> Pali: “Ye kecime isayo manujā,
(puṇṇakāti bhagavā)
Khattiyā brāhmaṇā devatānaṁ;
Yaññamakappayiṁsu puthūdha loke,
Āsīsamānā puṇṇaka itthattaṁ;
Jaraṁ sitā yaññamakappayiṁsu”.

[¶188] “As to those seers and men,”
said Venerable Puṇṇaka,
“and aristocrats and brahmins here in the world
who have performed so many different <j>sacrifices to the gods:
being diligent in the technique of sacrifice,
have they crossed over rebirth and old age, good fellow?
I ask you, Blessed One; please tell me this.”

> Pali: “Ye kecime isayo manujā,
(iccāyasmā puṇṇako)
Khattiyā brāhmaṇā devatānaṁ;
Yaññamakappayiṁsu puthūdha loke,
Kaccissu te bhagavā yaññapathe appamattā;
Atāruṁ jātiñca jarañca mārisa,
Pucchāmi taṁ bhagavā brūhi me taṁ”.

[¶189] “Hoping, invoking, praying, and worshiping,”
replied the Buddha,
“they pray for pleasure derived from profit.
Devoted to sacrifice, besotted by rebirth,
they’ve not crossed over rebirth and old age, <j>I declare.”

> Pali: “Āsīsanti thomayanti abhijappanti juhanti,
(puṇṇakāti bhagavā)
Kāmābhijappanti paṭicca lābhaṁ;
Te yājayogā bhavarāgarattā,
Nātariṁsu jātijaranti brūmi”.

[¶190] “If those devoted to sacrifice,”
said Venerable Puṇṇaka,
“have not, by sacrificing, <j>crossed over rebirth and old age,
who then in the world of gods and humans
has crossed over rebirth and old age, good fellow?
I ask you, Blessed One; please tell me this.”

> Pali: “Te ce nātariṁsu yājayogā,
(iccāyasmā puṇṇako)
Yaññehi jātiñca jarañca mārisa;
Atha ko carahi devamanussaloke,
Atāri jātiñca jarañca mārisa;
Pucchāmi taṁ bhagavā brūhi me taṁ”.

[¶191] “Having appraised the world high and low,”
replied the Buddha,
“there is nothing in the world that disturbs them.
Peaceful, unclouded, untroubled, <j>with no need for hope—
they’ve crossed over rebirth and old age, I declare.”

> Pali: “Saṅkhāya lokasmi paroparāni,
(puṇṇakāti bhagavā)
Yassiñjitaṁ natthi kuhiñci loke;
Santo vidhūmo anīgho nirāso,
Atāri so jātijaranti brūmī”ti.

[¶192] > Pali: Puṇṇakamāṇavapucchā tatiyā.

[¶193] Snp 5.5 · The Questions of Mettagū

> Pali: Snp 5.5 · Mettagūmāṇavapucchā

[¶194] “I ask you, Blessed One; please tell me this,”
said Venerable Mettagū,
“for I think you are a knowledge master, evolved.
Where do all these sufferings come from,
in all their countless forms in the world?”

> Pali: “Pucchāmi taṁ bhagavā brūhi me taṁ,
(iccāyasmā mettagū)
Maññāmi taṁ vedaguṁ bhāvitattaṁ;
Kuto nu dukkhā samudāgatā ime,
Ye keci lokasmimanekarūpā”.

[¶195] “You have rightly asked me of the origin of suffering,”
replied the Buddha,
“I shall tell you as I understand it.
Attachment is the source of suffering
in all its countless forms in the world.

> Pali: “Dukkhassa ve maṁ pabhavaṁ apucchasi,
(mettagūti bhagavā)
Taṁ te pavakkhāmi yathā pajānaṁ;
Upadhinidānā pabhavanti dukkhā,
Ye keci lokasmimanekarūpā.

[¶196] When an ignorant person builds up attachments,
that dullard returns to suffering again and again.
So let one who understands <j>not build up attachments,
contemplating the inception of suffering and rebirth.”

> Pali: Yo ve avidvā upadhiṁ karoti,
Punappunaṁ dukkhamupeti mando;
Tasmā pajānaṁ upadhiṁ na kayirā,
Dukkhassa jātippabhavānupassī”.

[¶197] “Whatever I asked you have explained to me.
I ask you once more, please tell me this:
How do the attentive cross the flood
of rebirth, old age, sorrow, and lamenting?
Please, sage, answer me clearly,
for truly you understand this matter.”

> Pali: “Yaṁ taṁ apucchimha akittayī no,
Aññaṁ taṁ pucchāma tadiṅgha brūhi;
Kathaṁ nu dhīrā vitaranti oghaṁ,
Jātiṁ jaraṁ sokapariddavañca;
Taṁ me muni sādhu viyākarohi,
Tathā hi te vidito esa dhammo”.

[¶198] “I shall extol a teaching to you,”
replied the Buddha,
“that is apparent in the present, not relying on legends.
Having understood it, one who lives mindfully
may cross over clinging in the world.”

> Pali: “Kittayissāmi te dhammaṁ,
(mettagūti bhagavā)
Diṭṭhe dhamme anītihaṁ;
Yaṁ viditvā sato caraṁ,
Tare loke visattikaṁ”.

[¶199] “And I rejoice, great seer,
in that supreme teaching,
having understood which, one who lives mindfully
may cross over clinging in the world.”

> Pali: “Tañcāhaṁ abhinandāmi,
mahesi dhammamuttamaṁ;
Yaṁ viditvā sato caraṁ,
tare loke visattikaṁ”.

[¶200] “Once you’ve expelled relishing and dogmatism,”
replied the Buddha,
“regarding everything you are aware of—
above, below, all round, between—
having cast aside consciousness, <j>don’t continue in existence.

> Pali: “Yaṁ kiñci sampajānāsi,
(mettagūti bhagavā)
Uddhaṁ adho tiriyañcāpi majjhe;
Etesu nandiñca nivesanañca,
Panujja viññāṇaṁ bhave na tiṭṭhe.

[¶201] A mendicant who wanders meditating like this,
diligent and mindful, calling nothing their own,
would, being wise, give up the suffering
of rebirth, old age, sorrow and lamenting right here.”

> Pali: Evaṁvihārī sato appamatto,
Bhikkhu caraṁ hitvā mamāyitāni;
Jātiṁ jaraṁ sokapariddavañca,
Idheva vidvā pajaheyya dukkhaṁ”.

[¶202] “I rejoice in the words of the great seer!
You have expounded non-attachment well, Gotama.
Clearly the Buddha has given up suffering,
for truly you understand this matter.

> Pali: “Etābhinandāmi vaco mahesino,
Sukittitaṁ gotamanūpadhīkaṁ;
Addhā hi bhagavā pahāsi dukkhaṁ,
Tathā hi te vidito esa dhammo.

[¶203] Surely, sage, those you’d regularly instruct
would also give up suffering.
Having met, I bow especially to you, <j>O spiritual giant;
hopefully the Buddha may regularly instruct me.”

> Pali: Te cāpi nūnappajaheyyu dukkhaṁ,
Ye tvaṁ muni aṭṭhitaṁ ovadeyya;
Taṁ taṁ namassāmi samecca nāga,
Appeva maṁ bhagavā aṭṭhitaṁ ovadeyya”.

[¶204] “Any brahmin recognized as a knowledge master,
who has nothing, unattached to sensual life,
clearly has crossed this flood,
crossed to the far shore, kind, wishless.

> Pali: “Yaṁ brāhmaṇaṁ vedagumābhijaññā,
Akiñcanaṁ kāmabhave asattaṁ;
Addhā hi so oghamimaṁ atāri,
Tiṇṇo ca pāraṁ akhilo akaṅkho.

[¶205] And a wise person here, a knowledge master,
having untied the bond to life after life,
free of craving, untroubled, with no need for hope,
has crossed over rebirth and old age, I declare.”

> Pali: Vidvā ca yo vedagū naro idha,
Bhavābhave saṅgamimaṁ visajja;
So vītataṇho anīgho nirāso,
Atāri so jātijaranti brūmī”ti.

[¶206] > Pali: Mettagūmāṇavapucchā catutthī.

[¶207] Snp 5.6 · The Questions of Dhotaka

> Pali: Snp 5.6 · Dhotakamāṇavapucchā

[¶208] “I ask you, Blessed One; please tell me this,”
said Venerable Dhotaka,
“I long for your voice, great seer.
After hearing your message,
I shall train myself for extinguishment.”

> Pali: “Pucchāmi taṁ bhagavā brūhi metaṁ,
(iccāyasmā dhotako)
Vācābhikaṅkhāmi mahesi tuyhaṁ;
Tava sutvāna nigghosaṁ,
Sikkhe nibbānamattano”.

[¶209] “Well then, be keen, alert,”
replied the Buddha,
“and mindful right here.
After hearing this message, go on
and train yourself for extinguishment.”

> Pali: “Tenahātappaṁ karohi,
(dhotakāti bhagavā)
Idheva nipako sato;
Ito sutvāna nigghosaṁ,
Sikkhe nibbānamattano”.

[¶210] “I see in the world of gods and humans
a brahmin traveling with nothing.
I bow especially to you, All-seer:
release me, Sakyan, from my indecisions.”

> Pali: “Passāmahaṁ devamanussaloke,
Akiñcanaṁ brāhmaṇamiriyamānaṁ;
Taṁ taṁ namassāmi samantacakkhu,
Pamuñca maṁ sakka kathaṅkathāhi”.

[¶211] “I am not able to release anyone
in the world who is indecisive, Dhotaka.
But when you understand the best of teachings,
you shall cross this flood.”

> Pali: “Nāhaṁ sahissāmi pamocanāya,
Kathaṅkathiṁ dhotaka kañci loke;
Dhammañca seṭṭhaṁ abhijānamāno,
Evaṁ tuvaṁ oghamimaṁ taresi”.

[¶212] “Teach me, brahmin, out of compassion,
the principle of seclusion so that I may understand.
I wish to practice right here, peaceful, independent,
unobstructed as space itself.”

> Pali: “Anusāsa brahme karuṇāyamāno,
Vivekadhammaṁ yamahaṁ vijaññaṁ;
Yathāhaṁ ākāsova abyāpajjamāno,
Idheva santo asito careyyaṁ”.

[¶213] “I shall extol that peace for you,”
replied the Buddha,
“that is apparent in the present, not relying on legends.
Having understood it, one who lives mindfully
may cross over clinging in the world.”

> Pali: “Kittayissāmi te santiṁ,
(dhotakāti bhagavā)
Diṭṭhe dhamme anītihaṁ;
Yaṁ viditvā sato caraṁ,
Tare loke visattikaṁ”.

[¶214] “And I rejoice, great seer,
in that supreme peace,
having understood which, one who lives mindfully
may cross over clinging in the world.”

> Pali: “Tañcāhaṁ abhinandāmi,
mahesi santimuttamaṁ;
Yaṁ viditvā sato caraṁ,
tare loke visattikaṁ”.

[¶215] “Once you have understood that everything,”
replied the Buddha,
“you are aware of in the world—
above, below, all round, between—
is a chain, don’t crave for life after life.”

> Pali: “Yaṁ kiñci sampajānāsi,
(dhotakāti bhagavā)
Uddhaṁ adho tiriyañcāpi majjhe;
Etaṁ viditvā saṅgoti loke,
Bhavābhavāya mākāsi taṇhan”ti.

[¶216] > Pali: Dhotakamāṇavapucchā pañcamī.

[¶217] Snp 5.7 · The Questions of Upasīva

> Pali: Snp 5.7 · Upasīvamāṇavapucchā

[¶218] “Alone and independent, O Sakyan,”
said Venerable Upasīva,
“I am not able to cross the great flood.
Tell me a support, All-seer,
depending on which I may cross this flood.”

> Pali: “Eko ahaṁ sakka mahantamoghaṁ,
(iccāyasmā upasīvo)
Anissito no visahāmi tārituṁ;
Ārammaṇaṁ brūhi samantacakkhu,
Yaṁ nissito oghamimaṁ tareyyaṁ”.

[¶219] “Mindfully contemplating nothingness,”
replied the Buddha,
“depending on the perception ‘there is nothing’, <j>cross the flood.
Giving up sensual pleasures, <j>refraining from chatter,
watch day and night for the ending of craving.”

> Pali: “Ākiñcaññaṁ pekkhamāno satimā,
(upasīvāti bhagavā)
Natthīti nissāya tarassu oghaṁ;
Kāme pahāya virato kathāhi,
Taṇhakkhayaṁ nattamahābhipassa”.

[¶220] “One who is free of desire for sensual pleasures,”
said Venerable Upasīva,
“depending on nothingness, all else left behind,
freed in the ultimate liberation of perception:
might they remain there without traveling on?”

> Pali: “Sabbesu kāmesu yo vītarāgo,
(iccāyasmā upasīvo)
Ākiñcaññaṁ nissito hitvā maññaṁ;
Saññāvimokkhe parame vimutto,
Tiṭṭhe nu so tattha anānuyāyī”.

[¶221] “One free of desire for sensual pleasures,”
replied the Buddha,
“depending on nothingness, all else left behind,
freed in the ultimate liberation of perception:
they might remain there without traveling on.”

> Pali: “Sabbesu kāmesu yo vītarāgo,
(upasīvāti bhagavā)
Ākiñcaññaṁ nissito hitvā maññaṁ;
Saññāvimokkhe parame vimutto,
Tiṭṭheyya so tattha anānuyāyī”.

[¶222] “If they were to remain there without traveling on,
even for myriad years, All-seer,
and, being freed, were to grow cool right there,
would the consciousness of that sort pass away?”

> Pali: “Tiṭṭhe ce so tattha anānuyāyī,
Pūgampi vassānaṁ samantacakkhu;
Tattheva so sītisiyā vimutto,
Cavetha viññāṇaṁ tathāvidhassa”.

[¶223] “As a flame tossed by a gust of wind,”
replied the Buddha,
“comes to an end and cannot be reckoned;
so too, a sage freed <j>from the set of mental phenomena
comes to an end and cannot be reckoned.”

> Pali: “Accī yathā vātavegena khittā,
(upasīvāti bhagavā)
Atthaṁ paleti na upeti saṅkhaṁ;
Evaṁ munī nāmakāyā vimutto,
Atthaṁ paleti na upeti saṅkhaṁ”.

[¶224] “One who has disappeared—do they not exist?
Or are they free from disease for eternity?
Please, sage, answer me clearly,
for truly you understand this matter.”

> Pali: “Atthaṅgato so uda vā so natthi,
Udāhu ve sassatiyā arogo;
Taṁ me munī sādhu viyākarohi,
Tathā hi te vidito esa dhammo”.

[¶225] “One who has disappeared cannot be defined,”
replied the Buddha.
“They have nothing <j>by which others might describe them.
When all things have been eradicated,
eradicated, too, are all ways of speech.”

> Pali: “Atthaṅgatassa na pamāṇamatthi,
(upasīvāti bhagavā)
Yena naṁ vajjuṁ taṁ tassa natthi;
Sabbesu dhammesu samohatesu,
Samūhatā vādapathāpi sabbe”ti.

[¶226] > Pali: Upasīvamāṇavapucchā chaṭṭhī.

## 8. Snp 5.8–5.19

Source: https://scriptura.si/works/pali-sutta-nipata/8/ · cite a paragraph as https://scriptura.si/works/pali-sutta-nipata/8/#p-N

[¶0] Snp 5.8 · The Questions of Nanda

> Pali: Snp 5.8 · Nandamāṇavapucchā

[¶1] “People say there are sages in the world,”
said Venerable Nanda,
“but how is this the case?
Is someone called a sage because of their knowledge,
or because of their way of life?”

> Pali: “Santi loke munayo,
(iccāyasmā nando)
Janā vadanti tayidaṁ kathaṁsu;
Ñāṇūpapannaṁ no muniṁ vadanti,
Udāhu ve jīvitenūpapannaṁ”.

[¶2] “Experts do not speak of a sage in terms of
view, learning, or knowledge.
Those who are sages live far from the crowd, I say,
untroubled, with no need for hope.”

> Pali: “Na diṭṭhiyā na sutiyā na ñāṇena, (…)
Munīdha nanda kusalā vadanti;
Visenikatvā anīghā nirāsā,
Caranti ye te munayoti brūmi”.

[¶3] “As to those ascetics and brahmins,”
said Venerable Nanda,
“who speak of purity in terms of what is seen or heard,
or in terms of precepts and vows,
or in terms of countless different things.
Living self-controlled in that matter,
have they crossed over rebirth and old age, <j>good fellow?
I ask you, Blessed One; please tell me this.”

> Pali: “Ye kecime samaṇabrāhmaṇāse,
(iccāyasmā nando)
Diṭṭhassutenāpi vadanti suddhiṁ;
Sīlabbatenāpi vadanti suddhiṁ,
Anekarūpena vadanti suddhiṁ.
Kaccissu te bhagavā tattha yatā carantā,
Atāru jātiñca jarañca mārisa;
Pucchāmi taṁ bhagavā brūhi me taṁ”.

[¶4] “As to those ascetics and brahmins,”
replied the Buddha,
“who speak of purity in terms of what is seen or heard,
or in terms of precepts and vows,
or in terms of countless different things.
Even though they live self-controlled in that matter,
they’ve not crossed over rebirth and old age, <j>I declare.”

> Pali: “Ye kecime samaṇabrāhmaṇāse,
(nandāti bhagavā)
Diṭṭhassutenāpi vadanti suddhiṁ;
Sīlabbatenāpi vadanti suddhiṁ,
Anekarūpena vadanti suddhiṁ;
Kiñcāpi te tattha yatā caranti,
Nātariṁsu jātijaranti brūmi”.

[¶5] “As to those ascetics and brahmins,”
said Venerable Nanda,
“who speak of purity in terms of what is seen or heard,
or in terms of precepts and vows,
or in terms of countless different things.
You say they have not crossed the flood, sage.
So who then in the world of gods and humans
has crossed over rebirth and old age, good fellow?
I ask you, Blessed One; please tell me this.”

> Pali: “Ye kecime samaṇabrāhmaṇāse,
(iccāyasmā nando)
Diṭṭhassutenāpi vadanti suddhiṁ;
Sīlabbatenāpi vadanti suddhiṁ,
Anekarūpena vadanti suddhiṁ.
Te ce muni brūsi anoghatiṇṇe,
Atha ko carahi devamanussaloke;
Atāri jātiñca jarañca mārisa,
Pucchāmi taṁ bhagavā brūhi me taṁ”.

[¶6] “I don’t say that all ascetics and brahmins,”
replied the Buddha,
“are shrouded by rebirth and old age.
There are those here who have given up all
that is seen, heard, and thought, <j>and precepts and vows,
who have given up all the countless different things.
Fully understanding craving, <j>they are free of defilements,
those people, I say, have crossed the flood.”

> Pali: “Nāhaṁ sabbe samaṇabrāhmaṇāse,
(nandāti bhagavā)
Jātijarāya nivutāti brūmi;
Ye sīdha diṭṭhaṁ va sutaṁ mutaṁ vā,
Sīlabbataṁ vāpi pahāya sabbaṁ.
Anekarūpampi pahāya sabbaṁ,
Taṇhaṁ pariññāya anāsavāse;
Te ve narā oghatiṇṇāti brūmi”.

[¶7] “I rejoice in the words of the great seer!
You have expounded non-attachment well, Gotama.
There are those here who have given up all
that is seen, heard, and thought, <j>and precepts and vows,
who have given up all the countless different things.
Fully understanding craving, <j>they are free of defilements,
those people, I agree, have crossed the flood.”

> Pali: “Etābhinandāmi vaco mahesino,
Sukittitaṁ gotamanūpadhīkaṁ;
Ye sīdha diṭṭhaṁ va sutaṁ mutaṁ vā,
Sīlabbataṁ vāpi pahāya sabbaṁ.
Anekarūpampi pahāya sabbaṁ,
Taṇhaṁ pariññāya anāsavāse;
Ahampi te oghatiṇṇāti brūmī”ti.

[¶8] > Pali: Nandamāṇavapucchā sattamā.

[¶9] Snp 5.9 · The Questions of Hemaka

> Pali: Snp 5.9 · Hemakamāṇavapucchā

[¶10] “Those who have previously answered me,”
said Venerable Hemaka,
“before Gotama’s teaching,
said ‘thus it was’ or ‘so it shall be’.
All that was just the testament of hearsay;
all that just fostered speculation:
I found no delight in that.

> Pali: “Ye me pubbe viyākaṁsu,
(iccāyasmā hemako)
Huraṁ gotamasāsanā;
Iccāsi iti bhavissati,
Sabbaṁ taṁ itihītihaṁ;
Sabbaṁ taṁ takkavaḍḍhanaṁ,
Nāhaṁ tattha abhiramiṁ.

[¶11] But you, sage, explain to me
the teaching that destroys craving.
Having understood it, one who lives mindfully
may cross over clinging in the world.”

> Pali: Tvañca me dhammamakkhāhi,
taṇhānigghātanaṁ muni;
Yaṁ viditvā sato caraṁ,
tare loke visattikaṁ”.

[¶12] “The removal of desire and lust, Hemaka,
for pleasant things
seen, heard, thought, or cognized here
is extinguishment, the state that does not pass.

> Pali: “Idha diṭṭhasutamutaviññātesu,
Piyarūpesu hemaka;
Chandarāgavinodanaṁ,
Nibbānapadamaccutaṁ.

[¶13] Those who have fully understood this, mindful,
are quenched in this very life.
Always at peace,
they’ve crossed over clinging to the world.”

> Pali: Etadaññāya ye satā,
Diṭṭhadhammābhinibbutā;
Upasantā ca te sadā,
Tiṇṇā loke visattikan”ti.

[¶14] > Pali: Hemakamāṇavapucchā aṭṭhamā.

[¶15] Snp 5.10 · The Questions of Todeyya

> Pali: Snp 5.10 · Todeyyamāṇavapucchā

[¶16] “In whom sensual pleasures do not dwell,”
said Venerable Todeyya,
“and for whom there is no craving,
and who has crossed over indecision—
of what kind is their liberation?”

> Pali: “Yasmiṁ kāmā na vasanti,
(iccāyasmā todeyyo)
Taṇhā yassa na vijjati;
Kathaṅkathā ca yo tiṇṇo,
Vimokkho tassa kīdiso”.

[¶17] “In whom sensual pleasures do not dwell,”
replied the Buddha,
“and for whom there is no craving,
and who has crossed over indecision—
there is no liberation that is further.”

> Pali: “Yasmiṁ kāmā na vasanti,
(todeyyāti bhagavā)
Taṇhā yassa na vijjati;
Kathaṅkathā ca yo tiṇṇo,
Vimokkho tassa nāparo”.

[¶18] “Are they free of hope, <j>or are they still in need of hope?
Do they possess wisdom, <j>or are they still forming wisdom?
O Sakyan, elucidate the sage to me,
so that I may understand, All-seer.”

> Pali: “Nirāsaso so uda āsasāno,
Paññāṇavā so uda paññakappī;
Muniṁ ahaṁ sakka yathā vijaññaṁ,
Taṁ me viyācikkha samantacakkhu”.

[¶19] “They are free of hope, <j>they are not in need of hope.
They possess wisdom, <j>they are not still forming wisdom.
That, Todeyya, is how to understand a sage,
one who has nothing, unattached to sensual life.”

> Pali: “Nirāsaso so na ca āsasāno,
Paññāṇavā so na ca paññakappī;
Evampi todeyya muniṁ vijāna,
Akiñcanaṁ kāmabhave asattan”ti.

[¶20] > Pali: Todeyyamāṇavapucchā navamā.

[¶21] Snp 5.11 · The Questions of Kappa

> Pali: Snp 5.11 · Kappamāṇavapucchā

[¶22] “For those overwhelmed by old age and death,”
said Venerable Kappa,
“stuck mid-stream
as the terrifying flood arises,
tell me an island, good fellow.
Explain to me an island
so this may occur no further.”

> Pali: “Majjhe sarasmiṁ tiṭṭhataṁ,
(iccāyasmā kappo)
Oghe jāte mahabbhaye;
Jarāmaccuparetānaṁ,
Dīpaṁ pabrūhi mārisa;
Tvañca me dīpamakkhāhi,
Yathāyidaṁ nāparaṁ siyā”.

[¶23] “For those overwhelmed by old age and death,”
replied the Buddha,
“stuck mid-stream
as the terrifying flood arises,
I shall tell you an island, Kappa.

> Pali: “Majjhe sarasmiṁ tiṭṭhataṁ,
(kappāti bhagavā)
Oghe jāte mahabbhaye;
Jarāmaccuparetānaṁ,
Dīpaṁ pabrūmi kappa te.

[¶24] Having nothing, taking nothing:
this is the island with nothing further.
I call it extinguishment,
the ending of old age and death.

> Pali: Akiñcanaṁ anādānaṁ,
etaṁ dīpaṁ anāparaṁ;
Nibbānaṁ iti naṁ brūmi,
jarāmaccuparikkhayaṁ.

[¶25] Those who have fully understood this, mindful,
are quenched in this very life.
They don’t fall under Māra’s sway,
nor are they his footmen.”

> Pali: Etadaññāya ye satā,
Diṭṭhadhammābhinibbutā;
Na te māravasānugā,
Na te mārassa paddhagū”ti.

[¶26] > Pali: Kappamāṇavapucchā dasamā.

[¶27] Snp 5.12 · The Questions of Jatukaṇṇī

> Pali: Snp 5.12 · Jatukaṇṇimāṇavapucchā

[¶28] “Hearing of the hero <j>with no desire for sensual pleasures,”
said Venerable Jatukaṇṇī,
“who has passed over the flood, I’ve come <j>with a question for that desireless one.
Tell me the state of peace, O natural visionary.
Tell me this, Blessed One, as it really is.

> Pali: “Sutvānahaṁ vīramakāmakāmiṁ,
(iccāyasmā jatukaṇṇi)
Oghātigaṁ puṭṭhumakāmamāgamaṁ;
Santipadaṁ brūhi sahajanetta,
Yathātacchaṁ bhagavā brūhi metaṁ.

[¶29] For, having mastered sensual desires, <j>the Blessed One proceeds,
as the blazing sun shines on the earth.
May you of vast wisdom explain the teaching
to me of little wisdom so that I may understand
the giving up of rebirth and old age here.”

> Pali: Bhagavā hi kāme abhibhuyya iriyati,
Ādiccova pathaviṁ tejī tejasā;
Parittapaññassa me bhūripañña,
Ācikkha dhammaṁ yamahaṁ vijaññaṁ;
Jātijarāya idha vippahānaṁ”.

[¶30] “With desire for sensual pleasures dispelled,”
replied the Buddha,
“seeing renunciation as sanctuary,
don’t be taking up or putting down
anything at all.

> Pali: “Kāmesu vinaya gedhaṁ,
(jatukaṇṇīti bhagavā)
Nekkhammaṁ daṭṭhu khemato;
Uggahītaṁ nirattaṁ vā,
Mā te vijjittha kiñcanaṁ.

[¶31] What came before, let wither away,
and after, let there be nothing.
If you don’t grasp at the middle,
you will live at peace.

> Pali: Yaṁ pubbe taṁ visosehi,
pacchā te māhu kiñcanaṁ;
Majjhe ce no gahessasi,
upasanto carissasi.

[¶32] One rid of greed, brahmin,
for the whole realm of name and form,
has no defilements by which
they might fall under the sway of Death.”

> Pali: Sabbaso nāmarūpasmiṁ,
Vītagedhassa brāhmaṇa;
Āsavāssa na vijjanti,
Yehi maccuvasaṁ vaje”ti.

[¶33] > Pali: Jatukaṇṇimāṇavapucchā ekādasamā.

[¶34] Snp 5.13 · The Questions of Bhadrāvudha

> Pali: Snp 5.13 · Bhadrāvudhamāṇavapucchā

[¶35] “I beseech you, the bastion-leaver, the craving-cutter, the imperturbable,”
said Venerable Bhadrāvudha,
“the delight-leaver, the flood-crosser, the freed,
the formulation-leaver, the intelligent.
Different people have gathered <j>from across the nations

> Pali: “Okañjahaṁ taṇhacchidaṁ anejaṁ,
(iccāyasmā bhadrāvudho)
Nandiñjahaṁ oghatiṇṇaṁ vimuttaṁ;
Kappañjahaṁ abhiyāce sumedhaṁ,
Sutvāna nāgassa apanamissanti ito.

[¶36] wishing to hear your word, O hero.
After hearing the spiritual giant <j>they will depart from here.
Please, sage, answer them clearly,
for truly you understand this matter.”

> Pali: Nānājanā janapadehi saṅgatā,
Tava vīra vākyaṁ abhikaṅkhamānā;
Tesaṁ tuvaṁ sādhu viyākarohi,
Tathā hi te vidito esa dhammo”.

[¶37] “Dispel all craving for attachments,”
replied the Buddha,
“above, below, all round, between.
For whatever a personage grasps in the world,
Māra pursues them right there.

> Pali: “Ādānataṇhaṁ vinayetha sabbaṁ,
(bhadrāvudhāti bhagavā
Uddhaṁ adho tiriyañcāpi majjhe;
Yaṁ yañhi lokasmimupādiyanti,
Teneva māro anveti jantuṁ.

[¶38] So let a mindful mendicant who understands
not grasp anything in all the world,
observing that, in clinging to attachments,
these people cling to the domain of death.”

> Pali: Tasmā pajānaṁ na upādiyetha,
Bhikkhu sato kiñcanaṁ sabbaloke;
Ādānasatte iti pekkhamāno,
Pajaṁ imaṁ maccudheyye visattan”ti.

[¶39] > Pali: Bhadrāvudhamāṇavapucchā dvādasamā.

[¶40] Snp 5.14 · The Questions of Udaya

> Pali: Snp 5.14 · Udayamāṇavapucchā

[¶41] “To the meditator, rid of hopes,”
said Venerable Udaya,
“who has completed the task, is free of defilements,
and has gone beyond all things,
I have come seeking with a question.
Tell me the liberation by enlightenment,
the smashing of ignorance.”

> Pali: “Jhāyiṁ virajamāsīnaṁ,
(iccāyasmā udayo)
Katakiccaṁ anāsavaṁ;
Pāraguṁ sabbadhammānaṁ,
Atthi pañhena āgamaṁ;
Aññāvimokkhaṁ pabrūhi,
Avijjāya pabhedanaṁ”.

[¶42] “The giving up of both”
replied the Buddha,
“sensual desires and displeasures;
the casting aside of dullness,
and the prevention of remorse;

> Pali: “Pahānaṁ kāmacchandānaṁ,
(udayāti bhagavā)
Domanassāna cūbhayaṁ;
Thinassa ca panūdanaṁ,
Kukkuccānaṁ nivāraṇaṁ.

[¶43] pure equanimity and mindfulness,
preceded by investigation of principles—
this, I declare, is liberation by enlightenment,
the smashing of ignorance.”

> Pali: Upekkhāsatisaṁsuddhaṁ,
dhammatakkapurejavaṁ;
Aññāvimokkhaṁ pabrūmi,
avijjāya pabhedanaṁ”.

[¶44] “What fetters the world?
How does it travel about?
With the giving up of what
is extinguishment spoken of?”

> Pali: “Kiṁsu saṁyojano loko,
kiṁsu tassa vicāraṇaṁ;
Kissassa vippahānena,
nibbānaṁ iti vuccati”.

[¶45] “Delight fetters the world.
It travels about by means of thought.
With the giving up of craving
extinguishment is spoken of.”

> Pali: “Nandisaṁyojano loko,
vitakkassa vicāraṇaṁ;
Taṇhāya vippahānena,
nibbānaṁ iti vuccati”.

[¶46] “For one living mindfully,
how does consciousness cease?
We’ve come to ask the worthy sir:
let us hear what you say.”

> Pali: “Kathaṁ satassa carato,
viññāṇaṁ uparujjhati;
Bhagavantaṁ puṭṭhumāgamma,
taṁ suṇoma vaco tava”.

[¶47] “Not taking pleasure in feeling
internally and externally—
for one living mindfully,
that’s how consciousness ceases.”

> Pali: “Ajjhattañca bahiddhā ca,
Vedanaṁ nābhinandato;
Evaṁ satassa carato,
Viññāṇaṁ uparujjhatī”ti.

[¶48] > Pali: Udayamāṇavapucchā terasamā.

[¶49] Snp 5.15 · The Question of Posāla

> Pali: Snp 5.15 · Posālamāṇavapucchā

[¶50] “To the one who reveals the past,”
said Venerable Posāla,
“who is imperturbable, with doubts cut off,
and who has gone beyond all things,
I have come seeking with a question.

> Pali: “Yo atītaṁ ādisati,
(iccāyasmā posālo)
Anejo chinnasaṁsayo;
Pāraguṁ sabbadhammānaṁ,
Atthi pañhena āgamaṁ.

[¶51] Consider one who perceives that form has vanished,
who has entirely given up the body,
and who sees nothing at all
internally and externally.
I ask the Sakyan about knowledge for them;
how should that sort be guided?”

> Pali: Vibhūtarūpasaññissa,
sabbakāyappahāyino;
Ajjhattañca bahiddhā ca,
natthi kiñcīti passato;
Ñāṇaṁ sakkānupucchāmi,
kathaṁ neyyo tathāvidho”.

[¶52] “The Realized One directly knows,”
said the Buddha,
“all planes of consciousness.
And he knows this one who remains,
committed to that as their final goal.

> Pali: “Viññāṇaṭṭhitiyo sabbā,
(posālāti bhagavā)
Abhijānaṁ tathāgato;
Tiṭṭhantamenaṁ jānāti,
Vimuttaṁ tapparāyaṇaṁ.

[¶53] Understanding that desire for rebirth
in the dimension of nothingness is a fetter,
and directly knowing what this really means,
one then discerns that matter clearly.
That is their knowledge of truth,
the brahmin who has lived the life.”

> Pali: Ākiñcaññasambhavaṁ ñatvā,
Nandī saṁyojanaṁ iti;
Evametaṁ abhiññāya,
Tato tattha vipassati;
Etaṁ ñāṇaṁ tathaṁ tassa,
Brāhmaṇassa vusīmato”ti.

[¶54] > Pali: Posālamāṇavapucchā cuddasamā.

[¶55] Snp 5.16 · The Questions of Mogharāja

> Pali: Snp 5.16 · Mogharājamāṇavapucchā

[¶56] “Twice I have asked the Sakyan,”
said Venerable Mogharāja,
“but you haven’t answered me, O Clear-eyed One.
I have heard that the divine seer
answers when questioned a third time.

> Pali: “Dvāhaṁ sakkaṁ apucchissaṁ,
(iccāyasmā mogharājā)
Na me byākāsi cakkhumā;
Yāvatatiyañca devīsi,
Byākarotīti me sutaṁ.

[¶57] Regarding this world, the other world,
and the realm of divinity with its gods,
I’m not familiar with the view
of the renowned Gotama.

> Pali: Ayaṁ loko paro loko,
brahmaloko sadevako;
Diṭṭhiṁ te nābhijānāti,
gotamassa yasassino.

[¶58] So I have come seeking with a question
for the one of excellent vision.
How to look upon the world
so the King of Death won’t see you?”

> Pali: Evaṁ abhikkantadassāviṁ,
atthi pañhena āgamaṁ;
Kathaṁ lokaṁ avekkhantaṁ,
maccurājā na passati”.

[¶59] “Look upon the world as empty,
Mogharāja, ever mindful.
Having uprooted the theory of self,
you may thus cross over death.
That’s how to look upon the world
so the King of Death won’t see you.”

> Pali: “Suññato lokaṁ avekkhassu,
Mogharāja sadā sato;
Attānudiṭṭhiṁ ūhacca,
Evaṁ maccutaro siyā;
Evaṁ lokaṁ avekkhantaṁ,
Maccurājā na passatī”ti.

[¶60] > Pali: Mogharājamāṇavapucchā pannarasamā.

[¶61] Snp 5.17 · The Questions of Piṅgiya

> Pali: Snp 5.17 · Piṅgiyamāṇavapucchā

[¶62] “I am old, feeble, and pallid,”
said Venerable Piṅgiya,
“my eyes unclear, my hearing faint—
don’t let me perish while still confused.
Explain the teaching so that I may understand
the giving up of rebirth and old age here.”

> Pali: “Jiṇṇohamasmi abalo vītavaṇṇo,
(iccāyasmā piṅgiyo)
Nettā na suddhā savanaṁ na phāsu;
Māhaṁ nassaṁ momuho antarāva,
Ācikkha dhammaṁ yamahaṁ vijaññaṁ;
Jātijarāya idha vippahānaṁ”.

[¶63] “Seeing them being harmed <j>on account of forms,”
replied the Buddha,
“those negligent folk are inflicted <j>on account of forms—
therefore, Piṅgiya, being diligent,
give up form so as not to be reborn.”

> Pali: “Disvāna rūpesu vihaññamāne,
(piṅgiyāti bhagavā)
Ruppanti rūpesu janā pamattā;
Tasmā tuvaṁ piṅgiya appamatto,
Jahassu rūpaṁ apunabbhavāya”.

[¶64] “The four quarters, the intermediate directions,
below, and above: in these ten directions
there’s nothing at all in the world
that you’ve not seen, heard, thought, or cognized.
Explain the teaching so that I may understand
the giving up of rebirth and old age here.”

> Pali: “Disā catasso vidisā catasso,
Uddhaṁ adho dasa disā imāyo;
Na tuyhaṁ adiṭṭhaṁ asutaṁ amutaṁ,
Atho aviññātaṁ kiñcanamatthi loke;
Ācikkha dhammaṁ yamahaṁ vijaññaṁ,
Jātijarāya idha vippahānaṁ”.

[¶65] “Observing mankind sunk in craving,”
replied the Buddha,
“tormented, mired in old age;
therefore, Piṅgiya, being diligent,
give up craving so as not to be reborn.”

> Pali: “Taṇhādhipanne manuje pekkhamāno,
(piṅgiyāti bhagavā)
Santāpajāte jarasā parete;
Tasmā tuvaṁ piṅgiya appamatto,
Jahassu taṇhaṁ apunabbhavāyā”ti.

[¶66] > Pali: Piṅgiyamāṇavapucchā soḷasamā.

[¶67] Snp 5.18 · Homage to the Way to the Far Shore

> Pali: Snp 5.18 · Pārāyanatthutigāthā

[¶68] This was said by the Buddha while staying in the land of the Magadhans at the Pāsāṇaka Shrine. When requested by the sixteen brahmin devotees, he answered their questions one by one. If you understand the meaning and the teaching of each of these questions, and practice in line with the teaching, you may go right to the far shore of old age and death. These teachings are said to lead to the far shore, which is why the name of this exposition of the teaching is “The Way to the Far Shore”.

> Pali: Idamavoca bhagavā magadhesu viharanto pāsāṇake cetiye, paricārakasoḷasānaṁ brāhmaṇānaṁ ajjhiṭṭho puṭṭho puṭṭho pañhaṁ byākāsi. Ekamekassa cepi pañhassa atthamaññāya dhammamaññāya dhammānudhammaṁ paṭipajjeyya, gaccheyyeva jarāmaraṇassa pāraṁ. Pāraṅgamanīyā ime dhammāti, tasmā imassa dhammapariyāyassa pārāyananteva adhivacanaṁ.

[¶69] Ajita, Tissametteyya,
Puṇṇaka and Mettagū,
Dhotaka and Upasiva,
Nanda and then Hemaka,

> Pali: Ajito tissametteyyo,
puṇṇako atha mettagū;
Dhotako upasīvo ca,
nando ca atha hemako.

[¶70] both Todeyya and Kappa,
and Jatukaṇṇī the astute,
Bhadrāvudha and Udaya,
and the brahmin Posāla,
Mogharāja the intelligent,
and Piṅgiya the great seer:

> Pali: Todeyya-kappā dubhayo,
jatukaṇṇī ca paṇḍito;
Bhadrāvudho udayo ca,
posālo cāpi brāhmaṇo;
Mogharājā ca medhāvī,
piṅgiyo ca mahāisi.

[¶71] they approached the Buddha,
the seer of consummate conduct.
Asking their subtle questions,
they came to the most excellent Buddha.

> Pali: Ete buddhaṁ upāgacchuṁ,
sampannacaraṇaṁ isiṁ;
Pucchantā nipuṇe pañhe,
buddhaseṭṭhaṁ upāgamuṁ.

[¶72] The Buddha answered their questions
in accordance with truth.
The sage satisfied the brahmins
with his answers to their questions.

> Pali: Tesaṁ buddho pabyākāsi,
pañhe puṭṭho yathātathaṁ;
Pañhānaṁ veyyākaraṇena,
tosesi brāhmaṇe muni.

[¶73] Those who were satisfied by the Clear-eyed One,
the Buddha, Kinsman of the Sun,
led the spiritual life in his presence,
the one of such outstanding wisdom.

> Pali: Te tositā cakkhumatā,
buddhenādiccabandhunā;
Brahmacariyamacariṁsu,
varapaññassa santike.

[¶74] If you practice in accordance
with each of these questions
as taught by the Buddha,
you’ll go from the near shore to the far.

> Pali: Ekamekassa pañhassa,
yathā buddhena desitaṁ;
Tathā yo paṭipajjeyya,
gacche pāraṁ apārato.

[¶75] Developing the supreme path,
you’ll go from the near shore to the far.
This path is for going to the far shore;
that’s why it’s called “The Way to the Far Shore”.

> Pali: Apārā pāraṁ gaccheyya,
bhāvento maggamuttamaṁ;
Maggo so pāraṁ gamanāya,
tasmā pārāyanaṁ iti.

[¶76] Snp 5.19 · Preserving the Way to the Far Shore

> Pali: Snp 5.19 · Pārāyanānugītigāthā

[¶77] “I shall keep reciting the Way to the Far Shore,”
said Venerable Piṅgiya,
“which was taught as it was seen
by the immaculate one of vast intelligence.
He is desireless, unentangled, a spiritual giant:
why would he speak falsely?

> Pali: “Pārāyanamanugāyissaṁ,
(iccāyasmā piṅgiyo)
Yathāddakkhi tathākkhāsi;
Vimalo bhūrimedhaso,
Nikkāmo nibbano nāgo;
Kissa hetu musā bhaṇe.

[¶78] Come, let me extol
in sweet words of praise
the one who’s given up stains and delusions,
conceit and contempt.

> Pali: Pahīnamalamohassa,
mānamakkhappahāyino;
Handāhaṁ kittayissāmi,
giraṁ vaṇṇūpasañhitaṁ.

[¶79] The Buddha, All-seer, dispeller of darkness,
has gone to world’s end, beyond all rebirths;
he is free of defilements, <j>and has given up all suffering,
the rightly-named one, brahmin, is revered by me.

> Pali: Tamonudo buddho samantacakkhu,
Lokantagū sabbabhavātivatto;
Anāsavo sabbadukkhappahīno,
Saccavhayo brahme upāsito me.

[¶80] Like a bird that flees a little copse,
to roost in a forest abounding in fruit,
I’ve left the near-sighted behind,
like a swan come to a great river.

> Pali: Dijo yathā kubbanakaṁ pahāya,
Bahupphalaṁ kānanamāvaseyya;
Evampahaṁ appadasse pahāya,
Mahodadhiṁ haṁsoriva ajjhapatto.

[¶81] Those who explained to me previously,
before Gotama’s teaching,
said ‘thus it was’ or ‘so it shall be’.
All that was just the testament of hearsay;
all that just fostered speculation.

> Pali: Ye me pubbe viyākaṁsu,
Huraṁ gotamasāsanā;
Iccāsi iti bhavissati,
Sabbaṁ taṁ itihītihaṁ;
Sabbaṁ taṁ takkavaḍḍhanaṁ.

[¶82] Alone, the dispeller of darkness
is brilliant, a beacon:
Gotama, vast in wisdom,
Gotama, vast in intelligence.

> Pali: Eko tamanudāsino,
jutimā so pabhaṅkaro;
Gotamo bhūripaññāṇo,
gotamo bhūrimedhaso.

[¶83] He is the one who taught me Dhamma,
apparent in the present life, immediately effective,
the untroubled, the end of craving,
to which there is no compare.”

> Pali: Yo me dhammamadesesi,
Sandiṭṭhikamakālikaṁ;
Taṇhakkhayamanītikaṁ,
Yassa natthi upamā kvaci”.

[¶84] “Why would you dwell apart from him
even for an hour, Piṅgiya?
From Gotama, vast in wisdom,
from Gotama, vast in intelligence?

> Pali: “Kiṁ nu tamhā vippavasasi,
muhuttamapi piṅgiya;
Gotamā bhūripaññāṇā,
gotamā bhūrimedhasā.

[¶85] He is the one who taught you Dhamma,
apparent in the present life, immediately effective,
the untroubled, the end of craving,
to which there is no compare.”

> Pali: Yo te dhammamadesesi,
Sandiṭṭhikamakālikaṁ;
Taṇhakkhayamanītikaṁ,
Yassa natthi upamā kvaci”.

[¶86] “I never dwell apart from him,
not even for an hour, brahmin.
From Gotama, vast in wisdom,
from Gotama, vast in intelligence.

> Pali: “Nāhaṁ tamhā vippavasāmi,
Muhuttamapi brāhmaṇa;
Gotamā bhūripaññāṇā,
Gotamā bhūrimedhasā.

[¶87] He is the one who taught me Dhamma,
apparent in the present life, immediately effective,
the untroubled, the end of craving,
to which there is no compare.

> Pali: Yo me dhammamadesesi,
Sandiṭṭhikamakālikaṁ;
Taṇhakkhayamanītikaṁ,
Yassa natthi upamā kvaci.

[¶88] Being diligent, I see him
in my mind’s eye day and night.
I spend the night in homage to him,
hence I think I dwell with him.

> Pali: Passāmi naṁ manasā cakkhunāva,
Rattindivaṁ brāhmaṇa appamatto;
Namassamāno vivasemi rattiṁ,
Teneva maññāmi avippavāsaṁ.

[¶89] My faith and joy and intent and mindfulness
never stray from Gotama’s teaching.
I bow to whatever direction
the one of vast wisdom heads.

> Pali: Saddhā ca pīti ca mano sati ca,
Nāpentime gotamasāsanamhā;
Yaṁ yaṁ disaṁ vajati bhūripañño,
Sa tena teneva natohamasmi.

[¶90] I’m old and feeble,
so my body cannot go there,
but I always travel in my thoughts,
for my mind, brahmin, is bound to him.

> Pali: Jiṇṇassa me dubbalathāmakassa,
Teneva kāyo na paleti tattha;
Saṅkappayantāya vajāmi niccaṁ,
Mano hi me brāhmaṇa tena yutto.

[¶91] Lying floundering in the mud,
I drifted from island to island.
Then I saw the Buddha,
the undefiled one who has crossed the flood.”

> Pali: Paṅke sayāno pariphandamāno,
Dīpā dīpaṁ upaplaviṁ;
Athaddasāsiṁ sambuddhaṁ,
Oghatiṇṇamanāsavaṁ”.

[¶92] “Just as Vakkali was committed to faith—
Bhadrāvudha and Gotama of Āḷavī too—
so too you should commit to faith.
You will go, Piṅgiya, beyond the domain of death.”

> Pali: “Yathā ahū vakkali muttasaddho,
Bhadrāvudho āḷavigotamo ca;
Evamevaṁ tvampi pamuñcassu saddhaṁ,
Gamissasi tvaṁ piṅgiya maccudheyyassa pāraṁ”.

[¶93] “My confidence grows
as I hear the word of the sage,
the Buddha with veil cast off,
so kind and eloquent.

> Pali: “Esa bhiyyo pasīdāmi,
Sutvāna munino vaco;
Vivaṭṭacchado sambuddho,
Akhilo paṭibhānavā.

[¶94] Having directly known all about the gods,
he understands all top to bottom,
the Teacher who settles all questions
for those who admit their doubts.

> Pali: Adhideve abhiññāya,
Sabbaṁ vedi varovaraṁ;
Pañhānantakaro satthā,
Kaṅkhīnaṁ paṭijānataṁ.

[¶95] The unfaltering, the unshakable:
that to which there is no compare.
For sure I will go there, I have no doubt of that.
Remember me as one whose mind is made up.”

> Pali: Asaṁhīraṁ asaṅkuppaṁ,
Yassa natthi upamā kvaci;
Addhā gamissāmi na mettha kaṅkhā,
Evaṁ maṁ dhārehi adhimuttacittan”ti.

[¶96] > Pali: Pārāyanavaggo pañcamo.

[¶97] > Pali: Suttuddānaṁ

[¶98] > Pali: Urago dhaniyopi ca,
Khaggavisāṇo kasi ca;
Cundo bhavo punadeva,
Vasalo ca karaṇīyañca;
Hemavato atha yakkho,
Vijayasuttaṁ munisuttavaranti.

[¶99] > Pali: Paṭhamakaṭṭhavaro varavaggo,
Dvādasasuttadharo suvibhatto;
Desito cakkhumatā vimalena,
Suyyati vaggavaro uragoti.

[¶100] > Pali: Ratanāmagandho hirimaṅgalanāmo,
Sucilomakapilo ca brāhmaṇadhammo;
Nāvā kiṁsīlauṭṭhahano ca,
Rāhulo ca punapi vaṅgīso.

[¶101] > Pali: Sammāparibbājanīyopi cettha,
Dhammikasuttavaro suvibhatto;
Cuddasasuttadharo dutiyamhi,
Cūḷakavaggavaroti tamāhu.

[¶102] > Pali: Pabbajjapadhānasubhāsitanāmo,
Pūraḷāso punadeva māgho ca;
Sabhiyaṁ keṇiyameva sallanāmo,
Vāseṭṭhavaro kālikopi ca.

[¶103] > Pali: Nālakasuttavaro suvibhatto,
Taṁ anupassī tathā punadeva;
Dvādasasuttadharo tatiyamhi,
Suyyati vaggavaro mahānāmo.

[¶104] > Pali: Kāmaguhaṭṭhakaduṭṭhakanāmā,
Suddhavaro paramaṭṭhakanāmo;
Jarā mettiyavaro suvibhatto,
Pasūramāgaṇḍiyā purābhedo.

[¶105] > Pali: Kalahavivādo ubho viyuhā ca,
Tuvaṭakaattadaṇḍasāriputtā;
Soḷasasuttadharo catutthamhi,
Aṭṭhakavaggavaroti tamāhu.

[¶106] > Pali: Magadhe janapade ramaṇīye,
Desavare katapuññanivese;
Pāsāṇakacetiyavare suvibhatte,
Vasi bhagavā gaṇaseṭṭho.

[¶107] > Pali: Ubhayavāsamāgatiyamhi,
Dvādasayojaniyā parisāya;
Soḷasabrāhmaṇānaṁ kira puṭṭho,
Pucchāya soḷasapañhakammiyā;
Nippakāsayi dhammamadāsi.

[¶108] > Pali: Atthapakāsakabyañjanapuṇṇaṁ,
Dhammamadesesi parakhemajaniyaṁ;
Lokahitāya jino dvipadaggo,
Suttavaraṁ bahudhammavicitraṁ;
Sabbakilesapamocanahetuṁ,
Desayi suttavaraṁ dvipadaggo.

[¶109] > Pali: Byañjanamatthapadaṁ samayuttaṁ,
Akkharasaññitaopamagāḷhaṁ;
Lokavicāraṇañāṇapabhaggaṁ,
Desayi suttavaraṁ dvipadaggo.

[¶110] > Pali: Rāgamale amalaṁ vimalaggaṁ,
Dosamale amalaṁ vimalaggaṁ;
Mohamale amalaṁ vimalaggaṁ,
Lokavicāraṇañāṇapabhaggaṁ;
Desayi suttavaraṁ dvipadaggo.

[¶111] > Pali: Klesamale amalaṁ vimalaggaṁ,
Duccaritamale amalaṁ vimalaggaṁ;
Lokavicāraṇañāṇapabhaggaṁ,
Desayi suttavaraṁ dvipadaggo.

[¶112] > Pali: Āsavabandhanayogākilesaṁ,
Nīvaraṇāni ca tīṇi malāni;
Tassa kilesapamocanahetuṁ,
Desayi suttavaraṁ dvipadaggo.

[¶113] > Pali: Nimmalasabbakilesapanūdaṁ,
Rāgavirāgamanejamasokaṁ;
Santapaṇītasududdasadhammaṁ,
Desayi suttavaraṁ dvipadaggo.

[¶114] > Pali: Rāgañca dosakamabhañjitasantaṁ,
Yonicatuggatipañcaviññāṇaṁ;
Taṇhāratacchadanatāṇalatāpamokkhaṁ,
Desayi suttavaraṁ dvipadaggo.

[¶115] > Pali: Gambhīraduddasasaṇhanipuṇaṁ,
Paṇḍitavedaniyaṁ nipuṇatthaṁ;
Lokavicāraṇañāṇapabhaggaṁ,
Desayi suttavaraṁ dvipadaggo.

[¶116] > Pali: Navaṅgakusumamālagīveyyaṁ,
Indriyajhānavimokkhavibhattaṁ;
Aṭṭhaṅgamaggadharaṁ varayānaṁ,
Desayi suttavaraṁ dvipadaggo.

[¶117] > Pali: Somupamaṁ vimalaṁ parisuddhaṁ,
Aṇṇavamūpamaratanasucittaṁ;
Pupphasamaṁ ravimūpamatejaṁ,
Desayi suttavaraṁ dvipadaggo.

[¶118] > Pali: Khemasivaṁ sukhasītalasantaṁ,
Maccutatāṇaparaṁ paramatthaṁ;
Tassa sunibbutadassanahetuṁ,
Desayi suttavaraṁ dvipadaggoti.

[¶119] The Anthology of Discourses is completed.

> Pali: Suttanipātapāḷi samattā.