Snp 1.9–2.9

Snp 1.9 · With Hemavata

Snp 1.9 · Hemavatasutta

“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.”

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

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

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

“His mind is well-disposed,”said Sātāgira,“impartial toward all creatures.His thoughts are under controlwhen it comes to his likes and dislikes.”

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

“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?”

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

“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.”

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

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

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

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

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

“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?”

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

“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.”

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

“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?”

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

“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.”

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

“Accomplished is the sage’s mindin action and in speech,and he’s accomplished in knowledge and conductas per the teaching you praise.”

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

“Accomplished is the sage’s mindin action and in speech,and he’s accomplished in knowledge and conductas per the teaching you rejoice in.

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

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

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

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

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

A giant, wandering alone like a lion,unconcerned for sensual pleasures,let’s approach him and ask aboutrelease from the snare of death.”

Sīhaṁvekacaraṁ nāgaṁ,Kāmesu anapekkhinaṁ;Upasaṅkamma pucchāma,Maccupāsappamocanaṁ.

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

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

“What has the world arisen in?”said Hemavata,“What does it get close to?By grasping whatis the world troubled in what?”

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

“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.”

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

“What is that graspingby which the world is troubled?Tell us the exit when asked:how is one released from all suffering?”

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

“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.

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

This is the exit from the world,explained in accord with the truth.The way I’ve explained it is howyou’re released from all suffering.”

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

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

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

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

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

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

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

“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.

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

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.

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

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.

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

These thousand native spiritspowerful and glorious,all go to you for refuge,you are our supreme Teacher.

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

We shall journeyvillage to village, peak to peak,paying homage to the Buddha,and the clear rightness of the teaching!”

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

Snp 1.10 · With Āḷavaka

Snp 1.10 · Āḷavakasutta

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.

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.

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.

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

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.”

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

“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!”

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

“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:

“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:

“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?”

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

“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.”

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

“How do you cross the flood?How do you cross the deluge?How do you get over suffering?How do you get purified?”

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

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

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

“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 grievewhen passing from this world to the next?”

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

“One who is diligent and discerninggains wisdom by wanting to learn,having faith in the perfected ones,and the teaching for becoming extinguished.

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

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

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

A faithful householder of discernmentwho possesses these four qualitiesdoes not grieve after passing away:truth, principle, steadfastness, and generosity.

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

Go ahead, ask others as well,there are many ascetics and brahmins.See whether anything better is foundthan truth, principle, generosity, and patience.”

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

“Why now would I questionthe many ascetics and brahmins?Today I understandwhat’s good for lives to come.

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

It was truly for my benefitthat the Buddha came to stay at Āḷavī.Today I understandwhere a gift is very fruitful.

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

I myself will journeyvillage to village, town to town,paying homage to the Buddha,and the clear rightness of the teaching!”

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

Snp 1.11 · Victory Over Desire for the Body

Snp 1.11 · Vijayasutta

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

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

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.

Aṭṭhinahārusaṁyutto,tacamaṁsāvalepano;Chaviyā kāyo paṭicchanno,yathābhūtaṁ na dissati.

It’s full of guts and belly,liver and bladder,heart and lungs,kidney and spleen,

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

spit and snot,sweat and fat,blood and synovial fluid,bile and grease.

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

Then in nine streamsthe filth is always flowing.There is muck from the eyes,wax from the ears,

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

and snot from the nostrils.The mouth sometimes vomitsbile and sometimes phlegm.And from the body, sweat and waste.

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

Then there is the hollow headall filled with brains.Governed by ignorance,the fool thinks it’s lovely.

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

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

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

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

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

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

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

“As this is, so is that,as that is, so is this.”They’d blanch desire for the bodyinside and out.

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

That wise mendicant hererid of desire and lust,has found the peace free of death,extinguishment, the state that does not pass.

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

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

Dvipādakoyaṁ asuci,Duggandho parihīrati;Nānākuṇapaparipūro,Vissavanto tato tato.

And if, on account of such a body,someone prides themselvesor looks down on others—what is that but a failure to see?

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

Snp 1.12 · The Sage

Snp 1.12 · Munisutta

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

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

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.

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

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

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

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

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

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.

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

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.

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

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.

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

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

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

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

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

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.

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

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.

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

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.

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

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.

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

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.

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

As the crested blue-necked peacock <j>flying through the skynever approaches the speed of the swan,so the householder cannot compete <j>with the mendicant,the sage meditating secluded in the woods.

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

Snp 2.1 · Gems

Snp 2.1 · Ratanasutta

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.

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

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

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

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!

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.

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!

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

The purity praised by the highest Buddhais 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!

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

The eight individual persons praised by the goodare 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!

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

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!

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

As Indra’s pillar rooted in earthis 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!

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

Those who fathom the noble truthstaught 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!

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

When they attain to visionthey give up three things:substantialist view, doubt, and anyattachment to precepts and observances.

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

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!

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

Even if they do a bad deedby 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!

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.

Like a tall forest tree crowned with flowersin 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!

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

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!

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

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!

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

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!

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

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!

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

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!

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

Snp 2.2 · Putrefaction

Snp 2.2 · Āmagandhasutta

“The good eat properly obtainedmillet, wild grains, broomcorn,greens, tubers, and grapes.They don’t lie to get what they want.

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

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

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

‘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?”

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

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

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

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

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

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

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

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

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

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

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

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.

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

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.

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

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.

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

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.”

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

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

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

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.

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

Snp 2.3 · Conscientious Companionship

Snp 2.3 · Hirisutta

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

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

Some say nice things to their friendswithout following it up.The wise will recognizeone who talks without doing.

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

No true friend relentlesslysuspects 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.

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

One whose reward is the fruitof bearing the burden of servicedevelops a happy state,producing joy and attracting praise.

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

One who has drunk the nectar of seclusionand the nectar of peace,free of stress, free of evil,drinks the joyous nectar of Dhamma.

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

Snp 2.4 · Blessings

Snp 2.4 · Maṅgalasutta

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:

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:

“Many gods and humanshave thought about blessingsdesiring well-being:declare the highest blessing.”

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

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

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

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

Patirūpadesavāso ca,pubbe ca katapuññatā;Attasammāpaṇidhi ca,etaṁ maṅgalamuttamaṁ.

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

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

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

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

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

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

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

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

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

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

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

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

Fervor and chastityseeing the noble truths,and realization of extinguishment:this is the highest blessing.

Tapo ca brahmacariyañca,Ariyasaccāna dassanaṁ;Nibbānasacchikiriyā ca,Etaṁ maṅgalamuttamaṁ.

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

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

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

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

Snp 2.5 · With Spiky

Snp 2.5 · Sūcilomasutta

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.”

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.

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.”

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.

“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!”

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

“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:

“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:

“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.”

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

“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.

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

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

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

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

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

Snp 2.6 · A Righteous Life

Snp 2.6 · Kapilasutta (dhammacariyasutta)

A righteous life, a spiritual life,they call this the supreme treasure.But if someone goes forthfrom the lay life to homelessness

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

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

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

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

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

Harassing those who are evolved,governed by ignorance,they don’t know that corruptionis the path that leads to hell.

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

Entering the underworld,passing from womb to womb, <j>from darkness to darkness,such a mendicantfalls into suffering after death.

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

One such as that islike a sewerbrimful with years of filthfor it’s hard to clean one full of grime.

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

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

Yaṁ evarūpaṁ jānātha,bhikkhavo gehanissitaṁ;Pāpicchaṁ pāpasaṅkappaṁ,pāpaācāragocaraṁ.

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

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

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,

Tato palāpe vāhetha,Assamaṇe samaṇamānine;Niddhamitvāna pāpicche,Pāpaācāragocare.

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

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

Snp 2.7 · Brahmanical Principles

Snp 2.7 · Brāhmaṇadhammikasutta

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:

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:

“The ancient seers used to berestrained and austere.Having given up the five sensual stimuli,they lived for their own true good.

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

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.

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

Food was prepared for themand left beside their doors.People believed that food prepared in faithshould be given to them.

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

With colorful clothes,lodgings and houses,prosperous nations and countrieshonored those brahmins.

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

Brahmins used to be inviolable andinvincible, protected by principle.No one ever turned them awayfrom the doors of families.

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

For forty-eight yearsthey led the spiritual life.The brahmins of old pursuedtheir quest for knowledge and conduct.

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

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

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

Brahmins never approached their wives for sexduring the time outsidethe fertile phase of the menstrual cycleafter menstruation.

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

They praised chastity and morality,integrity, tenderness, and fervor,gentleness and harmlessness,and also patience.

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

He who was supreme among them,godlike, staunchly vigorous,did not engage in sexeven in a dream.

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

Training in line with their duties,many smart people herepraised chastity and morality,and also patience.

Tassa vattamanusikkhantā,Idheke viññujātikā;Brahmacariyañca sīlañca,Khantiñcāpi avaṇṇayuṁ.

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

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

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

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

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

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

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

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

But perversion crept into themlittle by little when they sawthe transformation of the kingand the ladies in all their finery.

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

Their chariots were harnessed with thoroughbreds,well-made with bright canopies,and their homes and houseswere neatly divided section by section.

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

They were lavished with herds of cattle,and furnished with bevies of lovely ladies.This extravagant human wealthwas coveted by the brahmins.

Gomaṇḍalaparibyūḷhaṁ,Nārīvaragaṇāyutaṁ;Uḷāraṁ mānusaṁ bhogaṁ,Abhijjhāyiṁsu brāhmaṇā.

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.’

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

Persuaded by the brahmins,the king, chief of charioteers, performedhorse 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.

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

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

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

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

Nivesanāni rammāni,Suvibhattāni bhāgaso;Nānādhaññassa pūretvā,Brāhmaṇānamadā dhanaṁ.

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,

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

‘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.’

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

Persuaded by the brahmins,the king, chief of charioteers,had many hundred thousand cowsslain at the sacrifice.

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

Neither with feet nor with hornsdo cows harm anyone at all.Cows meek as lambssupply buckets of milk.But taking them by the horns,the king slew them with a sword.

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

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.

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

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.

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

This crime of the rodsis of ancient descent.Killing innocent creatures,the sacrificers forsake righteousness.

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

And that is how this mean old practicewas criticized by sensible people.Wherever they see such a thing,folk criticize the sacrificer.

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

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

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

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

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

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.”

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

Snp 2.8 · The Boat

Snp 2.8 · Dhamma (nāvā) sutta

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.

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

Heeding well, an attentive one,practicing in line with that teachinggrows intelligent, discerning, and subtlethrough diligently sticking close to such a person.

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

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

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

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?

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

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?

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

But one who has embarked on a strong boatequipped with rudder and oar,would bring many others across therewith skill, care, and thoughtfulness.

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

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.

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

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.

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

Snp 2.9 · What Morality?

Snp 2.9 · Kiṁsīlasutta

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

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

“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.

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

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

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

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.

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

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

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

Understanding is the essence of well-spoken words,stillness is the essence of learning and understanding.Wisdom and learning do not flourishin a hasty and negligent person.

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

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

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