Snp 1.1 · The Serpent
Snp 1.1 · Uragasutta
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.
Yo uppatitaṁ vineti kodhaṁ,Visaṭaṁ sappavisaṁva osadhehi;So bhikkhu jahāti orapāraṁ,Urago jiṇṇamivattacaṁ purāṇaṁ.
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.
Yo rāgamudacchidā asesaṁ,Bhisapupphaṁva saroruhaṁ vigayha;So bhikkhu jahāti orapāraṁ,Urago jiṇṇamivattacaṁ purāṇaṁ.
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.
Yo taṇhamudacchidā asesaṁ,Saritaṁ sīghasaraṁ visosayitvā;So bhikkhu jahāti orapāraṁ,Urago jiṇṇamivattacaṁ purāṇaṁ.
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.
Yo mānamudabbadhī asesaṁ,Naḷasetuṁva sudubbalaṁ mahogho;So bhikkhu jahāti orapāraṁ,Urago jiṇṇamivattacaṁ purāṇaṁ.
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.
Yo nājjhagamā bhavesu sāraṁ,Vicinaṁ pupphamivā udumbaresu;So bhikkhu jahāti orapāraṁ,Urago jiṇṇamivattacaṁ purāṇaṁ.
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.
Yassantarato na santi kopā,Itibhavābhavatañca vītivatto;So bhikkhu jahāti orapāraṁ,Urago jiṇṇamivattacaṁ purāṇaṁ.
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.
Yassa vitakkā vidhūpitā,Ajjhattaṁ suvikappitā asesā;So bhikkhu jahāti orapāraṁ,Urago jiṇṇamivattacaṁ purāṇaṁ.
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.
Yo nāccasārī na paccasārī,Sabbaṁ accagamā imaṁ papañcaṁ;So bhikkhu jahāti orapāraṁ,Urago jiṇṇamivattacaṁ purāṇaṁ.
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.
Yo nāccasārī na paccasārī,Sabbaṁ vitathamidanti ñatva loke;So bhikkhu jahāti orapāraṁ,Urago jiṇṇamivattacaṁ purāṇaṁ.
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.
Yo nāccasārī na paccasārī,Sabbaṁ vitathamidanti vītalobho;So bhikkhu jahāti orapāraṁ,Urago jiṇṇamivattacaṁ purāṇaṁ.
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.
Yo nāccasārī na paccasārī,Sabbaṁ vitathamidanti vītarāgo;So bhikkhu jahāti orapāraṁ,Urago jiṇṇamivattacaṁ purāṇaṁ.
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.
Yo nāccasārī na paccasārī,Sabbaṁ vitathamidanti vītadoso;So bhikkhu jahāti orapāraṁ,Urago jiṇṇamivattacaṁ purāṇaṁ.
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.
Yo nāccasārī na paccasārī,Sabbaṁ vitathamidanti vītamoho;So bhikkhu jahāti orapāraṁ,Urago jiṇṇamivattacaṁ purāṇaṁ.
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.
Yassānusayā na santi keci,Mūlā ca akusalā samūhatāse;So bhikkhu jahāti orapāraṁ,Urago jiṇṇamivattacaṁ purāṇaṁ.
They have nothing born of distress at allto 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.
Yassa darathajā na santi keci,Oraṁ āgamanāya paccayāse;So bhikkhu jahāti orapāraṁ,Urago jiṇṇamivattacaṁ purāṇaṁ.
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.
Yassa vanathajā na santi keci,Vinibandhāya bhavāya hetukappā;So bhikkhu jahāti orapāraṁ,Urago jiṇṇamivattacaṁ purāṇaṁ.
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.
Yo nīvaraṇe pahāya pañca,Anigho tiṇṇakathaṅkatho visallo;So bhikkhu jahāti orapāraṁ,Urago jiṇṇamivattacaṁ purāṇanti.
Uragasuttaṁ paṭhamaṁ.
Snp 1.2 · The Wealthy Rancher
Snp 1.2 · Dhaniyasutta
“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.”
“Pakkodano duddhakhīrohamasmi,(iti dhaniyo gopo)Anutīre mahiyā samānavāso;Channā kuṭi āhito gini,Atha ce patthayasī pavassa deva”.
“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.”
“Akkodhano vigatakhilohamasmi,(iti bhagavā)Anutīre mahiyekarattivāso;Vivaṭā kuṭi nibbuto gini,Atha ce patthayasī pavassa deva”.
“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.”
“Andhakamakasā na vijjare,(iti dhaniyo gopo)Kacche rūḷhatiṇe caranti gāvo;Vuṭṭhimpi saheyyumāgataṁ,Atha ce patthayasī pavassa deva”.
“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.”
“Baddhāsi bhisī susaṅkhatā,(iti bhagavā)Tiṇṇo pāragato vineyya oghaṁ;Attho bhisiyā na vijjati,Atha ce patthayasī pavassa deva”.
“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.”
“Gopī mama assavā alolā,(iti dhaniyo gopo)Dīgharattaṁ saṁvāsiyā manāpā;Tassā na suṇāmi kiñci pāpaṁ,Atha ce patthayasī pavassa deva”.
“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.”
“Cittaṁ mama assavaṁ vimuttaṁ,(iti bhagavā)Dīgharattaṁ paribhāvitaṁ sudantaṁ;Pāpaṁ pana me na vijjati,Atha ce patthayasī pavassa deva”.
“I am self-employed,”said Dhaniya,“and my healthy children likewise.I hear nothing bad about them:so rain forth, heavens, if you wish.”
“Attavetanabhatohamasmi,(iti dhaniyo gopo)Puttā ca me samāniyā arogā;Tesaṁ na suṇāmi kiñci pāpaṁ,Atha ce patthayasī pavassa deva”.
“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.”
“Nāhaṁ bhatakosmi kassaci,(iti bhagavā)Nibbiṭṭhena carāmi sabbaloke;Attho bhatiyā na vijjati,Atha ce patthayasī pavassa deva”.
“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.”
“Atthi vasā atthi dhenupā,(iti dhaniyo gopo)Godharaṇiyo paveṇiyopi atthi;Usabhopi gavampatīdha atthi,Atha ce patthayasī pavassa deva”.
“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.”
“Natthi vasā natthi dhenupā,(iti bhagavā)Godharaṇiyo paveṇiyopi natthi;Usabhopi gavampatīdha natthi,Atha ce patthayasī pavassa deva”.
“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.”
“Khilā nikhātā asampavedhī,(iti dhaniyo gopo)Dāmā muñjamayā navā susaṇṭhānā;Na hi sakkhinti dhenupāpi chettuṁ,Atha ce patthayasī pavassa deva”.
“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.”
“Usabhoriva chetva bandhanāni,(iti bhagavā)Nāgo pūtilataṁva dālayitvā;Nāhaṁ punupessaṁ gabbhaseyyaṁ,Atha ce patthayasī pavassa deva”.
Right then a vast cloud rained forth,soaking the uplands and valleys.Hearing the heavens rain down,Dhaniya said this:
Ninnañca thalañca pūrayanto,Mahāmegho pavassi tāvadeva;Sutvā devassa vassato,Imamatthaṁ dhaniyo abhāsatha.
“It is no small gain for usthat we have seen the Buddha.We come to you for refuge, Clear-eyed One.O great sage, please be our Teacher.
“Lābhā vata no anappakā,Ye mayaṁ bhagavantaṁ addasāma;Saraṇaṁ taṁ upema cakkhuma,Satthā no hohi tuvaṁ mahāmuni.
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.”
Gopī ca ahañca assavā,Brahmacariyaṁ sugate carāmase;Jātimaraṇassa pāragū,Dukkhassantakarā bhavāmase”.
“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.”
“Nandati puttehi puttimā,(iti māro pāpimā)Gomā gohi tatheva nandati;Upadhī hi narassa nandanā,Na hi so nandati yo nirūpadhi”.
“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.”
“Socati puttehi puttimā,(iti bhagavā)Gomā gohi tatheva socati;Upadhī hi narassa socanā,Na hi so socati yo nirūpadhī”ti.
Dhaniyasuttaṁ dutiyaṁ.
Snp 1.3 · The Horned Rhino
Snp 1.3 · Khaggavisāṇasutta
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.
“Sabbesu bhūtesu nidhāya daṇḍaṁ,Aviheṭhayaṁ aññatarampi tesaṁ;Na puttamiccheyya kuto sahāyaṁ,Eko care khaggavisāṇakappo”.
Those with close relationships have affection,following which this pain arises.Seeing this danger born of affection,live alone like a horned rhino.
“Saṁsaggajātassa bhavanti snehā,Snehanvayaṁ dukkhamidaṁ pahoti;Ādīnavaṁ snehajaṁ pekkhamāno,Eko care khaggavisāṇakappo”.
When feelings for friends and loved onesare tied up in selfish love, you miss out on the goal.Seeing this peril in intimacy,live alone like a horned rhino.
“Mitte suhajje anukampamāno,Hāpeti atthaṁ paṭibaddhacitto;Etaṁ bhayaṁ santhave pekkhamāno,Eko care khaggavisāṇakappo”.
As a spreading bamboo gets entangled,so does concern for partners and children.Like a bamboo shoot unobstructed,live alone like a horned rhino.
“Vaṁso visālova yathā visatto,Puttesu dāresu ca yā apekkhā;Vaṁsakkaḷīrova asajjamāno,Eko care khaggavisāṇakappo”.
As a wild deer loose in the forestgrazes wherever it wants,a smart person looking for freedom wouldlive alone like a horned rhino.
“Migo araññamhi yathā abaddho,Yenicchakaṁ gacchati gocarāya;Viññū naro seritaṁ pekkhamāno,Eko care khaggavisāṇakappo”.
When among friends, whether staying in placeor going on a journey, you’re always on call.Looking for the uncoveted freedom,live alone like a horned rhino.
“Āmantanā hoti sahāyamajjhe,Vāse ṭhāne gamane cārikāya;Anabhijjhitaṁ seritaṁ pekkhamāno,Eko care khaggavisāṇakappo”.
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.
“Khiḍḍā ratī hoti sahāyamajjhe,Puttesu ca vipulaṁ hoti pemaṁ;Piyavippayogaṁ vijigucchamāno,Eko care khaggavisāṇakappo”.
At ease in any quarter, unresisting,content with whatever comes your way;prevailing over adversities, dauntless,live alone like a horned rhino.
“Cātuddiso appaṭigho ca hoti,Santussamāno itarītarena;Parissayānaṁ sahitā achambhī,Eko care khaggavisāṇakappo”.
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.
“Dussaṅgahā pabbajitāpi eke,Atho gahaṭṭhā gharamāvasantā;Appossukko paraputtesu hutvā,Eko care khaggavisāṇakappo”.
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 wouldlive alone like a horned rhino.
“Oropayitvā gihibyañjanāni,Sañchinnapatto yathā koviḷāro;Chetvāna vīro gihibandhanāni,Eko care khaggavisāṇakappo”.
If you find an alert companion,an attentive friend to live happily together,then, overcoming all adversities,wander with them, joyful and mindful.
“Sace labhetha nipakaṁ sahāyaṁ,Saddhiṁ caraṁ sādhuvihāridhīraṁ;Abhibhuyya sabbāni parissayāni,Careyya tenattamano satīmā”.
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.
“No ce labhetha nipakaṁ sahāyaṁ,Saddhiṁ caraṁ sādhuvihāridhīraṁ;Rājāva raṭṭhaṁ vijitaṁ pahāya,Eko care mātaṅgaraññeva nāgo”.
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.
“Addhā pasaṁsāma sahāyasampadaṁ,Seṭṭhā samā sevitabbā sahāyā;Ete aladdhā anavajjabhojī,Eko care khaggavisāṇakappo”.
Though made of shining gold, <j>well-finished by a smith,when two bracelets share the same armthey clash up against each other. Seeing this,live alone like a horned rhino.
“Disvā suvaṇṇassa pabhassarāni,Kammāraputtena suniṭṭhitāni;Saṅghaṭṭamānāni duve bhujasmiṁ,Eko care khaggavisāṇakappo”.
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.
“Evaṁ dutīyena sahā mamassa,Vācābhilāpo abhisajjanā vā;Etaṁ bhayaṁ āyatiṁ pekkhamāno,Eko care khaggavisāṇakappo”.
Sensual pleasures are diverse, sweet, delightful;appearing in disguise they disturb the mind.Seeing danger in sensual stimulations,live alone like a horned rhino.
“Kāmā hi citrā madhurā manoramā,Virūparūpena mathenti cittaṁ;Ādīnavaṁ kāmaguṇesu disvā,Eko care khaggavisāṇakappo”.
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.
“Ītī ca gaṇḍo ca upaddavo ca,Rogo ca sallañca bhayañca metaṁ;Etaṁ bhayaṁ kāmaguṇesu disvā,Eko care khaggavisāṇakappo”.
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.
“Sītañca uṇhañca khudaṁ pipāsaṁ,Vātātape ḍaṁsasarīsape ca;Sabbānipetāni abhisambhavitvā,Eko care khaggavisāṇakappo”.
As a full-grown elephant, lotus-fond, magnificent,forsaking the herd,stays as it pleases in the forest,live alone like a horned rhino.
“Nāgova yūthāni vivajjayitvā,Sañjātakhandho padumī uḷāro;Yathābhirantaṁ viharaṁ araññe,Eko care khaggavisāṇakappo”.
It’s impossible for one who delights in companyto experience even temporary freedom.Heeding the speech of the Kinsman of the Sun,live alone like a horned rhino.
“Aṭṭhānataṁ saṅgaṇikāratassa,Yaṁ phassaye sāmayikaṁ vimuttiṁ;Ādiccabandhussa vaco nisamma,Eko care khaggavisāṇakappo”.
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.
“Diṭṭhīvisūkāni upātivatto,Patto niyāmaṁ paṭiladdhamaggo;Uppannañāṇomhi anaññaneyyo,Eko care khaggavisāṇakappo”.
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.
“Nillolupo nikkuho nippipāso,Nimmakkho niddhantakasāvamoho;Nirāsayo sabbaloke bhavitvā,Eko care khaggavisāṇakappo”.
Avoid a wicked companion,blind to the good, habitually immoral.Don’t befriend the heedless and the hankering, butlive alone like a horned rhino.
“Pāpaṁ sahāyaṁ parivajjayetha,Anatthadassiṁ visame niviṭṭhaṁ;Sayaṁ na seve pasutaṁ pamattaṁ,Eko care khaggavisāṇakappo”.
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.
“Bahussutaṁ dhammadharaṁ bhajetha,Mittaṁ uḷāraṁ paṭibhānavantaṁ;Aññāya atthāni vineyya kaṅkhaṁ,Eko care khaggavisāṇakappo”.
When you realize that worldly fun and gamesand pleasure are inadequate, <j>unconcerned with them,as one unadorned, a speaker of truth,live alone like a horned rhino.
“Khiḍḍaṁ ratiṁ kāmasukhañca loke,Analaṅkaritvā anapekkhamāno;Vibhūsanaṭṭhānā virato saccavādī,Eko care khaggavisāṇakappo”.
Children, partner, father, mother,wealth and grain and relatives:having given up sensual pleasures to this extent,live alone like a horned rhino.
“Puttañca dāraṁ pitarañca mātaraṁ,Dhanāni dhaññāni ca bandhavāni;Hitvāna kāmāni yathodhikāni,Eko care khaggavisāṇakappo”.
“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 wouldlive alone like a horned rhino.
“Saṅgo eso parittamettha sokhyaṁ,Appassādo dukkhamettha bhiyyo;Gaḷo eso iti ñatvā matīmā,Eko care khaggavisāṇakappo”.
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.
“Sandālayitvāna saṁyojanāni,Jālaṁva bhetvā salilambucārī;Aggīva daḍḍhaṁ anivattamāno,Eko care khaggavisāṇakappo”.
Eyes downcast, not footloose,senses guarded, mind protected,not festering or burning with desire,live alone like a horned rhino.
“Okkhittacakkhu na ca pādalolo,Guttindriyo rakkhitamānasāno;Anavassuto apariḍayhamāno,Eko care khaggavisāṇakappo”.
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.
“Ohārayitvā gihibyañjanāni,Sañchannapatto yathā pārichatto;Kāsāyavattho abhinikkhamitvā,Eko care khaggavisāṇakappo”.
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.
“Rasesu gedhaṁ akaraṁ alolo,Anaññaposī sapadānacārī;Kule kule appaṭibaddhacitto,Eko care khaggavisāṇakappo”.
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.
“Pahāya pañcāvaraṇāni cetaso,Upakkilese byapanujja sabbe;Anissito chetva sinehadosaṁ,Eko care khaggavisāṇakappo”.
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.
“Vipiṭṭhikatvāna sukhaṁ dukhañca,Pubbeva ca somanassadomanassaṁ;Laddhānupekkhaṁ samathaṁ visuddhaṁ,Eko care khaggavisāṇakappo”.
With energy roused to reach the ultimate goal,not sluggish in mind or lazy,vigorous, strong and powerful,live alone like a horned rhino.
“Āraddhaviriyo paramatthapattiyā,Alīnacitto akusītavutti;Daḷhanikkamo thāmabalūpapanno,Eko care khaggavisāṇakappo”.
Not neglecting retreat and absorption,always living in line with the teaching,comprehending the danger in rebirths,live alone like a horned rhino.
“Paṭisallānaṁ jhānamariñcamāno,Dhammesu niccaṁ anudhammacārī;Ādīnavaṁ sammasitā bhavesu,Eko care khaggavisāṇakappo”.
One whose aim is the ending of craving—diligent, clever, learned, mindful, resolute—who has appraised the teaching and is assured, destined for awakening, shouldlive alone like a horned rhino.
“Taṇhakkhayaṁ patthayamappamatto,Aneḷamūgo sutavā satīmā;Saṅkhātadhammo niyato padhānavā,Eko care khaggavisāṇakappo”.
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.
“Sīhova saddesu asantasanto,Vātova jālamhi asajjamāno;Padumaṁva toyena alippamāno,Eko care khaggavisāṇakappo”.
Like the fierce-fanged lion, king of beasts,who wanders as conqueror and victor,you should frequent remote lodgings, andlive alone like a horned rhino.
“Sīho yathā dāṭhabalī pasayha,Rājā migānaṁ abhibhuyya cārī;Sevetha pantāni senāsanāni,Eko care khaggavisāṇakappo”.
In time, cultivate freedom throughlove, compassion, rejoicing, and equanimity.Not upset by anything in the world,live alone like a horned rhino.
“Mettaṁ upekkhaṁ karuṇaṁ vimuttiṁ,Āsevamāno muditañca kāle;Sabbena lokena avirujjhamāno,Eko care khaggavisāṇakappo”.
Having given up greed, hate, and delusion,having burst apart the fetters,unafraid at the end of life,live alone like a horned rhino.
“Rāgañca dosañca pahāya mohaṁ,Sandālayitvāna saṁyojanāni;Asantasaṁ jīvitasaṅkhayamhi,Eko care khaggavisāṇakappo”.
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.
“Bhajanti sevanti ca kāraṇatthā,Nikkāraṇā dullabhā ajja mittā;Attaṭṭhapaññā asucī manussā,Eko care khaggavisāṇakappo”.
Khaggavisāṇasuttaṁ tatiyaṁ.
Snp 1.4 · With Bhāradvāja the Farmer
Snp 1.4 · Kasibhāradvājasutta
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.
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.
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.”
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.
“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.’”
“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.
Then Bhāradvāja the Farmer addressed the Buddha in verse:
Atha kho kasibhāradvājo brāhmaṇo bhagavantaṁ gāthāya ajjhabhāsi:
“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.”
“Kassako paṭijānāsi,na ca passāma te kasiṁ;Kasiṁ no pucchito brūhi,yathā jānemu te kasiṁ”.
“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.
“Saddhā bījaṁ tapo vuṭṭhi,paññā me yuganaṅgalaṁ;Hirī īsā mano yottaṁ,sati me phālapācanaṁ.
Guarded in body and speech,I restrict my intake of food.I use truth as my scythe,and gentleness is my release.
Kāyagutto vacīgutto,āhāre udare yato;Saccaṁ karomi niddānaṁ,soraccaṁ me pamocanaṁ.
Energy is my harnessed beast,transporting me to sanctuary from the yoke.Without turning back, it goesto where there is no sorrow.
Vīriyaṁ me dhuradhorayhaṁ,yogakkhemādhivāhanaṁ;Gacchati anivattantaṁ,yattha gantvā na socati.
That’s how to do the farmingthat has freedom from death as its fruit.When you finish this farmingyou’re released from all suffering.”
Evamesā kasī kaṭṭhā,Sā hoti amatapphalā;Etaṁ kasiṁ kasitvāna,Sabbadukkhā pamuccatī”ti.
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.”
Atha kho kasibhāradvājo brāhmaṇo mahatiyā kaṁsapātiyā pāyasaṁ vaḍḍhetvā bhagavato upanāmesi: “bhuñjatu bhavaṁ gotamo pāyasaṁ. Kassako bhavaṁ; yañhi bhavaṁ gotamo amatapphalaṁ kasiṁ kasatī”ti.
“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.
“Gāthābhigītaṁ me abhojaneyyaṁ,Sampassataṁ brāhmaṇa nesa dhammo;Gāthābhigītaṁ panudanti buddhā,Dhamme satī brāhmaṇa vuttiresā.
Serve with other food and drinkthe consummate one, the great seer,with defilements ended and remorse stilled.For he is the field for the seeker of merit.”
Aññena ca kevalinaṁ mahesiṁ,Khīṇāsavaṁ kukkuccavūpasantaṁ;Annena pānena upaṭṭhahassu,Khettaṁ hi taṁ puññapekkhassa hotī”ti.
“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.”
“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.
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.
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.
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?”
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.
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.
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.
Kasibhāradvājasuttaṁ catutthaṁ.
Snp 1.5 · With Cunda
Snp 1.5 · Cundasutta
“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?”
“Pucchāmi muniṁ pahūtapaññaṁ,(iti cundo kammāraputto)Buddhaṁ dhammassāmiṁ vītataṇhaṁ;Dvipaduttamaṁ sārathīnaṁ pavaraṁ,Kati loke samaṇā tadiṅgha brūhi”.
“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.”
“Caturo samaṇā na pañcamatthi,(cundāti bhagavā)Te te āvikaromi sakkhipuṭṭho;Maggajino maggadesako ca,Magge jīvati yo ca maggadūsī”.
“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.”
“Kaṁ maggajinaṁ vadanti buddhā,(iti cundo kammāraputto)Maggakkhāyī kathaṁ atulyo hoti;Magge jīvati me brūhi puṭṭho,Atha me āvikarohi maggadūsiṁ”.
“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.
“Yo tiṇṇakathaṅkatho visallo,Nibbānābhirato anānugiddho;Lokassa sadevakassa netā,Tādiṁ maggajinaṁ vadanti buddhā.
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.
Paramaṁ paramanti yodha ñatvā,Akkhāti vibhajate idheva dhammaṁ;Taṁ kaṅkhachidaṁ muniṁ anejaṁ,Dutiyaṁ bhikkhunamāhu maggadesiṁ.
Living restrained and mindful on the pathof the well-taught passage of teaching,cultivating blameless states,is the third mendicant, I say, the path-liver.
Yo dhammapade sudesite,Magge jīvati saññato satīmā;Anavajjapadāni sevamāno,Tatiyaṁ bhikkhunamāhu maggajīviṁ.
Dressed like one true to their vows,pushy, rude, a corrupter of families,devious, unrestrained, chaff,the path-wrecker’s life is a sham.
Chadanaṁ katvāna subbatānaṁ,Pakkhandī kuladūsako pagabbho;Māyāvī asaññato palāpo,Patirūpena caraṁ sa maggadūsī.
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?”
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.
Cundasuttaṁ pañcamaṁ.
Snp 1.6 · Downfalls
Snp 1.6 · Parābhavasutta
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:
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:
“We ask Gotamaabout a man’s downfall.We have come to ask you, sir:what leads to downfall?”
“Parābhavantaṁ purisaṁ,mayaṁ pucchāma gotama;Bhavantaṁ puṭṭhumāgamma,kiṁ parābhavato mukhaṁ”.
“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.”
“Suvijāno bhavaṁ hoti,suvijāno parābhavo;Dhammakāmo bhavaṁ hoti,dhammadessī parābhavo”.
“We understand what you’re saying,this is the first downfall.Tell us the second, Blessed One:what leads to downfall?”
“Iti hetaṁ vijānāma,paṭhamo so parābhavo;Dutiyaṁ bhagavā brūhi,kiṁ parābhavato mukhaṁ”.
“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.”
“Asantassa piyā honti,sante na kurute piyaṁ;Asataṁ dhammaṁ roceti,taṁ parābhavato mukhaṁ”.
“We understand what you’re saying,this is the second downfall.Tell us the third, Blessed One:what leads to downfall?”
“Iti hetaṁ vijānāma,dutiyo so parābhavo;Tatiyaṁ bhagavā brūhi,kiṁ parābhavato mukhaṁ”.
“Fond of sleep, fond of company,a man who does no work;he’s lazy, marked by anger,and that leads to his downfall.”
“Niddāsīlī sabhāsīlī,anuṭṭhātā ca yo naro;Alaso kodhapaññāṇo,taṁ parābhavato mukhaṁ”.
“We understand what you’re saying,this is the third downfall.Tell us the fourth, Blessed One:what leads to downfall?”
“Iti hetaṁ vijānāma,tatiyo so parābhavo;Catutthaṁ bhagavā brūhi,kiṁ parābhavato mukhaṁ”.
“Though able, he does not look afterhis mother and fatherwhen elderly, past their prime,and that leads to his downfall.”
“Yo mātaraṁ pitaraṁ vā,jiṇṇakaṁ gatayobbanaṁ;Pahu santo na bharati,taṁ parābhavato mukhaṁ”.
“We understand what you’re saying,this is the fourth downfall.Tell us the fifth, Blessed One:what leads to downfall?”
“Iti hetaṁ vijānāma,catuttho so parābhavo;Pañcamaṁ bhagavā brūhi,kiṁ parābhavato mukhaṁ”.
“He deceives with liesascetics and brahminsand other supplicants,and that leads to his downfall.”
“Yo brāhmaṇaṁ samaṇaṁ vā,Aññaṁ vāpi vanibbakaṁ;Musāvādena vañceti,Taṁ parābhavato mukhaṁ”.
“We understand what you’re saying,this is the fifth downfall.Tell us the sixth, Blessed One:what leads to downfall?”
“Iti hetaṁ vijānāma,Pañcamo so parābhavo;Chaṭṭhamaṁ bhagavā brūhi,Kiṁ parābhavato mukhaṁ”.
“A man with plenty of wealth,including gold coin and food,eats delicacies alone,and that leads to his downfall.”
“Pahūtavitto puriso,Sahirañño sabhojano;Eko bhuñjati sādūni,Taṁ parābhavato mukhaṁ”.
“We understand what you’re saying,this is the sixth downfall.Tell us the seventh, Blessed One:what leads to downfall?”
“Iti hetaṁ vijānāma,Chaṭṭhamo so parābhavo;Sattamaṁ bhagavā brūhi,Kiṁ parābhavato mukhaṁ”.
“Vain of birth, wealth,and clan, a manlooks down on his own family,and that leads to his downfall.”
“Jātitthaddho dhanatthaddho,Gottatthaddho ca yo naro;Saññātiṁ atimaññeti,Taṁ parābhavato mukhaṁ”.
“We understand what you’re saying,this is the seventh downfall.Tell us the eighth, Blessed One:what leads to downfall?”
“Iti hetaṁ vijānāma,Sattamo so parābhavo;Aṭṭhamaṁ bhagavā brūhi,Kiṁ parābhavato mukhaṁ”.
“In womanizing, drinking,and gambling, a manwastes all that he has earned,and that leads to his downfall.”
“Itthidhutto surādhutto,Akkhadhutto ca yo naro;Laddhaṁ laddhaṁ vināseti,Taṁ parābhavato mukhaṁ”.
“We understand what you’re saying,this is the eighth downfall.Tell us the ninth, Blessed One:what leads to downfall?”
“Iti hetaṁ vijānāma,Aṭṭhamo so parābhavo;Navamaṁ bhagavā brūhi,Kiṁ parābhavato mukhaṁ”.
“Not content with his own partners,he debauches himself with prostitutes,and with others’ partners,and that leads to his downfall.”
“Sehi dārehi asantuṭṭho,Vesiyāsu padussati;Dussati paradāresu,Taṁ parābhavato mukhaṁ”.
“We understand what you’re saying,this is the ninth downfall.Tell us the tenth, Blessed One:what leads to downfall?”
“Iti hetaṁ vijānāma,Navamo so parābhavo;Dasamaṁ bhagavā brūhi,Kiṁ parābhavato mukhaṁ”.
“A man well past his primemarries a girl with budding breasts;he cannot sleep for jealousy,and that leads to his downfall.”
“Atītayobbano poso,Āneti timbarutthaniṁ;Tassā issā na supati,Taṁ parābhavato mukhaṁ”.
“We understand what you’re saying,this is the tenth downfall.Tell us the eleventh, Blessed One:what leads to downfall?”
“Iti hetaṁ vijānāma,Dasamo so parābhavo;Ekādasamaṁ bhagavā brūhi,Kiṁ parābhavato mukhaṁ”.
“He places in authoritya woman or a manwho’s a drunkard and a wastrel,and that leads to his downfall.”
“Itthiṁ soṇḍiṁ vikiraṇiṁ,Purisaṁ vāpi tādisaṁ;Issariyasmiṁ ṭhapeti,Taṁ parābhavato mukhaṁ”.
“We understand what you’re saying,this is the eleventh downfall.Tell us the twelfth, Blessed One:what leads to downfall?”
“Iti hetaṁ vijānāma,Ekādasamo so parābhavo;Dvādasamaṁ bhagavā brūhi,Kiṁ parābhavato mukhaṁ”.
“A man of little wealth and strong craving,born into an aristocratic family,sets his sights on kingship,and that leads to his downfall.
“Appabhogo mahātaṇho,Khattiye jāyate kule;So ca rajjaṁ patthayati,Taṁ parābhavato mukhaṁ.
Seeing these downfalls in the world,an astute and noble person,accomplished in vision,will enjoy a world of grace.”
Ete parābhave loke,Paṇḍito samavekkhiya;Ariyo dassanasampanno,Sa lokaṁ bhajate sivan”ti.
Parābhavasuttaṁ chaṭṭhaṁ.
Snp 1.7 · The Lowlife
Snp 1.7 · Vasalasutta
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.
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.
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!”
Addasā kho aggikabhāradvājo brāhmaṇo bhagavantaṁ dūratova āgacchantaṁ. Disvāna bhagavantaṁ etadavoca: “tatreva, muṇḍaka; tatreva, samaṇaka; tatreva, vasalaka, tiṭṭhāhī”ti.
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:
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:
“Irritable and acrimonious,wicked and offensive,a man deficient in view, deceitful:know him as a lowlife.
“Kodhano upanāhī ca,pāpamakkhī ca yo naro;Vipannadiṭṭhi māyāvī,taṁ jaññā vasalo iti.
He harms living creaturesborn of womb or of egg,and has no kindness for creatures:know him as a lowlife.
Ekajaṁ vā dvijaṁ vāpi,yodha pāṇaṁ vihiṁsati;Yassa pāṇe dayā natthi,taṁ jaññā vasalo iti.
He destroys and devastatesvillages and towns,a notorious oppressor:know him as a lowlife.
Yo hanti parirundhati,gāmāni nigamāni ca;Niggāhako samaññāto,taṁ jaññā vasalo iti.
Whether in village or wilderness,he steals what belongs to others,taking what has not been given:know him as a lowlife.
Gāme vā yadi vā raññe,yaṁ paresaṁ mamāyitaṁ;Theyyā adinnamādeti,taṁ jaññā vasalo iti.
Having fallen into debt,when pressed to pay up he flees, saying‘I don’t owe you anything!’:know him as a lowlife.
Yo have iṇamādāya,cujjamāno palāyati;Na hi te iṇamatthīti,taṁ jaññā vasalo iti.
Wanting some item or other,he attacks a person in the streetand takes it:know him as a lowlife.
Yo ve kiñcikkhakamyatā,panthasmiṁ vajantaṁ janaṁ;Hantvā kiñcikkhamādeti,taṁ jaññā vasalo iti.
For his own sake or the sake of another,or for the sake of wealth, a mantells a lie when asked to bear witness:know him as a lowlife.
Attahetu parahetu,dhanahetu ca yo naro;Sakkhipuṭṭho musā brūti,taṁ jaññā vasalo iti.
He is spied among the partnersof relatives and friends,by force or seduction:know him as a lowlife.
Yo ñātīnaṁ sakhīnaṁ vā,dāresu paṭidissati;Sāhasā sampiyena vā,taṁ jaññā vasalo iti.
Though able, he does not look afterhis mother and fatherwhen elderly, past their prime:know him as a lowlife.
Yo mātaraṁ pitaraṁ vā,jiṇṇakaṁ gatayobbanaṁ;Pahu santo na bharati,taṁ jaññā vasalo iti.
He hits or verbally abuseshis mother or father,brother, sister, or mother-in-law:know him as a lowlife.
Yo mātaraṁ pitaraṁ vā,Bhātaraṁ bhaginiṁ sasuṁ;Hanti roseti vācāya,Taṁ jaññā vasalo iti.
When asked about the good,he teaches what is bad,giving secretive advice:know him as a lowlife.
Yo atthaṁ pucchito santo,Anatthamanusāsati;Paṭicchannena manteti,Taṁ jaññā vasalo iti.
Having done a bad deed, he wishes,‘May no one find me out!’His deeds are underhand:know him as a lowlife.
Yo katvā pāpakaṁ kammaṁ,Mā maṁ jaññāti icchati;Yo paṭicchannakammanto,Taṁ jaññā vasalo iti.
When visiting another familyhe eats their delicious food,but does not return the honor:know him as a lowlife.
Yo ve parakulaṁ gantvā,Bhutvāna sucibhojanaṁ;Āgataṁ nappaṭipūjeti,Taṁ jaññā vasalo iti.
He deceives with liesascetics and brahminsand other supplicants:know him as a lowlife.
Yo brāhmaṇaṁ samaṇaṁ vā,Aññaṁ vāpi vanibbakaṁ;Musāvādena vañceti,Taṁ jaññā vasalo iti.
When time comes to offer a mealto brahmins or ascetics,he abuses them and does not give:know him as a lowlife.
Yo brāhmaṇaṁ samaṇaṁ vā,Bhattakāle upaṭṭhite;Roseti vācā na ca deti,Taṁ jaññā vasalo iti.
He talks about what never happened,being wrapped up in delusion,chasing after some item or other:know him as a lowlife.
Asataṁ yodha pabrūti,Mohena paliguṇṭhito;Kiñcikkhaṁ nijigīsāno,Taṁ jaññā vasalo iti.
He extols himselfand disparages others,brought down by his pride:know him as a lowlife.
Yo cattānaṁ samukkaṁse,Pare ca mavajānāti;Nihīno sena mānena,Taṁ jaññā vasalo iti.
He’s a bully and a miser,of corrupt wishes, stingy, and devious,shameless, imprudent:know him as a lowlife.
Rosako kadariyo ca,Pāpiccho maccharī saṭho;Ahiriko anottappī,Taṁ jaññā vasalo iti.
He insults the Buddhaor his disciple,whether lay or renunciate:know him as a lowlife.
Yo buddhaṁ paribhāsati,Atha vā tassa sāvakaṁ;Paribbājaṁ gahaṭṭhaṁ vā,Taṁ jaññā vasalo iti.
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 lowlifesI have revealed to you.
Yo ve anarahaṁ santo,Arahaṁ paṭijānāti;Coro sabrahmake loke,Eso kho vasalādhamo;Ete kho vasalā vuttā,Mayā yete pakāsitā.
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.
Na jaccā vasalo hoti,Na jaccā hoti brāhmaṇo;Kammunā vasalo hoti,Kammunā hoti brāhmaṇo.
And also you should knowaccording to this example.A corpse-worker’s son of the dog-eating castebecame renowned as Mātaṅga.
Tadamināpi jānātha,Yathāmedaṁ nidassanaṁ;Caṇḍālaputto sopāko,Mātaṅgo iti vissuto.
Mātaṅga achieved the highest fameso very hard to find.Lots of aristocrats and brahminscame to serve him.
So yasaṁ paramaṁ patto,Mātaṅgo yaṁ sudullabhaṁ;Āgacchuṁ tassupaṭṭhānaṁ,Khattiyā brāhmaṇā bahū.
He ascended the stainless highwaythat leads to the heavens;having discarded sensual desire,he was reborn in a realm of divinity.His birth did not prevent himfrom rebirth in the realm of divinity.
Devayānaṁ abhiruyha,Virajaṁ so mahāpathaṁ;Kāmarāgaṁ virājetvā,Brahmalokūpago ahu;Na naṁ jāti nivāresi,Brahmalokūpapattiyā.
Those born in a brahmin familywho recite as kinsmen of the hymns,are often discoveredin the midst of wicked deeds.
Ajjhāyakakule jātā,Brāhmaṇā mantabandhavā;Te ca pāpesu kammesu,Abhiṇhamupadissare.
Blameworthy in this very life,and in lives to come, a bad destination.Their birth does not prevent themfrom blame or bad destiny.
Diṭṭheva dhamme gārayhā,Samparāye ca duggati;Na ne jāti nivāreti,Duggatyā garahāya vā.
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.”
Na jaccā vasalo hoti,Na jaccā hoti brāhmaṇo;Kammunā vasalo hoti,Kammunā hoti brāhmaṇo”ti.
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.”
Evaṁ vutte, aggikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
Vasalasuttaṁ sattamaṁ.
Snp 1.8 · The Discourse on Love
Snp 1.8 · Mettasutta
Those who are skilled in the meaning of scriptureshould 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;
“Karaṇīyamatthakusalena,Yanta santaṁ padaṁ abhisamecca;Sakko ujū ca suhujū ca,Sūvaco cassa mudu anatimānī.
content and unburdensome,unbusied, living lightly,alert, with senses calmed,courteous, not fawning on families.
Santussako ca subharo ca,Appakicco ca sallahukavutti;Santindriyo ca nipako ca,Appagabbho kulesvananugiddho.
Let them not do the slightest thingthat others who are wise would blame.May they be happy and safe!May all beings be happy!
Na ca khuddamācare kiñci,Yena viññū pare upavadeyyuṁ;Sukhino va khemino hontu,Sabbasattā bhavantu sukhitattā.
Whatever living creatures there arewith not a one left out—frail or firm, long or large,medium, small, tiny or round,
Ye keci pāṇabhūtatthi,Tasā vā thāvarā vanavasesā;Dīghā vā ye va mahantā,Majjhimā rassakā aṇukathūlā.
seen or unseen,living far or near,those who have been born <j>and those about to be born—may all beings be happy!
Diṭṭhā vā ye va adiṭṭhā,Ye va dūre vasanti avidūre;Bhūtā va sambhavesī va,Sabbasattā bhavantu sukhitattā.
Let none deceive another,nor look down on anyone anywhere.Though provoked or aggrieved,let them not wish pain on each other.
Na paro paraṁ nikubbetha,Nātimaññetha katthaci na kañci;Byārosanā paṭighasañña,Nāññamaññassa dukkhamiccheyya.
Even as a mother would protect with her lifeher child, her only child,so too for all creaturesunfold a boundless heart.
Mātā yathā niyaṁ puttamĀyusā ekaputtamanurakkhe;Evampi sabbabhūtesu,Mānasaṁ bhāvaye aparimāṇaṁ.
With love for the whole world,unfold a boundless heart:above, below, all round,unconstricted, without enmity or foe.
Mettañca sabbalokasmi,Mānasaṁ bhāvaye aparimāṇaṁ;Uddhaṁ adho ca tiriyañca,Asambādhaṁ averamasapattaṁ.
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.
Tiṭṭhaṁ caraṁ nisinno va,Sayāno yāvatāssa vitamiddho;Etaṁ satiṁ adhiṭṭheyya,Brahmametaṁ vihāramidhamāhu.
Avoiding harmful views,virtuous, accomplished in insight,with desire for sensual pleasures dispelled,they never return to a womb again.
Diṭṭhiñca anupaggamma,Sīlavā dassanena sampanno;Kāmesu vinaya gedhaṁ,Na hi jātuggabbhaseyya punaretī”ti.
Mettasuttaṁ aṭṭhamaṁ.