Snp 2.10–3.4

Snp 2.10 · Get Up!

Snp 2.10 · Uṭṭhānasutta

Get up and meditate!What’s the point in your sleeping?How can the afflicted slumberwhen inflicted by an arrow strike?

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

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

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

Needy gods and humansare held back by clinging:get over it.Don’t let the moment pass you by.For if you miss your momentyou’ll grieve when sent to hell.

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

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

Pamādo rajo pamādo,Pamādānupatito rajo;Appamādena vijjāya,Abbahe sallamattanoti.

Snp 2.11 · With Rāhula

Snp 2.11 · Rāhulasutta

“Does familiarity breed contempt,even for the man of wisdom?Do you honor he who holds aloftthe torch for all humanity?”

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

“Familiarity breeds no contemptfor the man of wisdom.I always honor he who holds aloftthe torch for all humanity.”

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

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

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

Mix with spiritual friends,stay in remote lodgings,secluded and quiet,and eat in moderation.

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

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

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

Be restrained in the monastic codeand the five sense faculties.With mindfulness immersed in the body,be full of disillusionment.

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

Turn away from the signthat’s attractive, provoking lust.With mind unified and serene,meditate on the ugly aspects of the body.

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

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

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

That is how the Buddha regularly advised Venerable Rāhula with these verses.

Itthaṁ sudaṁ bhagavā āyasmantaṁ rāhulaṁ imāhi gāthāhi abhiṇhaṁ ovadatīti.

Snp 2.12 · Vaṅgīsa and His Mentor Nigrodhakappa

Snp 2.12 · Nigrodhakappa (vaṅgīsa) sutta

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Blessed One, Kappāyana sawthe starting point of grasping.He has indeed gone far beyondDeath’s dominion so hard to pass.”

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

Snp 2.13 · The Right Way to Wander

Snp 2.13 · Sammāparibbājanīyasutta

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

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

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

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

A mendicant ought dispel desirefor pleasures human or heavenly;with rebirth transcended and truth comprehended,they’d rightly wander the world.

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

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

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

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

Hitvāna piyañca appiyañca,Anupādāya anissito kuhiñci;Saṁyojaniyehi vippamutto,Sammā so loke paribbajeyya.

Finding no core in attachments,rid of desire for things they’ve acquired,independent, needing no one to guide them,they’d rightly wander the world.

Na so upadhīsu sārameti,Ādānesu vineyya chandarāgaṁ;So anissito anaññaneyyo,Sammā so loke paribbajeyya.

Not hostile in speech, mind, or deed,they’ve rightly understood the teaching.Aspiring to the state of extinguishment,they’d rightly wander the world.

Vacasā manasā ca kammunā ca,Aviruddho sammā viditvā dhammaṁ;Nibbānapadābhipatthayāno,Sammā so loke paribbajeyya.

Not gloating that, ‘they bow to me’;though reviled, they’d still stay in touch;not besotted when getting food from others,they’d rightly wander the world.

Yo vandati manti nunnameyya,Akkuṭṭhopi na sandhiyetha bhikkhu;Laddhā parabhojanaṁ na majje,Sammā so loke paribbajeyya.

When greed and craving to live again are cast off,a mendicant refrains from violence and abduction;rid of indecision, free of thorns,they’d rightly wander the world.

Lobhañca bhavañca vippahāya,Virato chedanabandhanā ca bhikkhu;So tiṇṇakathaṅkatho visallo,Sammā so loke paribbajeyya.

Knowing what is suitable for themselves,a mendicant would hurt no one in the world;understanding the teaching in line with the truth,they’d rightly wander the world.

Sāruppaṁ attano viditvā,No ca bhikkhu hiṁseyya kañci loke;Yathātathiyaṁ viditvā dhammaṁ,Sammā so loke paribbajeyya.

They have no underlying tendencies at all,and are rid of unskillful roots;free of hope, with no need for hope,they’d rightly wander the world.

Yassānusayā na santi keci,Mūlā ca akusalā samūhatāse;So nirāso anāsisāno,Sammā so loke paribbajeyya.

Defilements ended, conceit given up,beyond all manner of desire;tamed, quenched, and steadfast,they’d rightly wander the world.

Āsavakhīṇo pahīnamāno,Sabbaṁ rāgapathaṁ upātivatto;Danto parinibbuto ṭhitatto,Sammā so loke paribbajeyya.

Faithful, learned, seer of the sure path,an attentive one joins no faction among sects;rid of greed, hate, and aversion,they’d rightly wander the world.

Saddho sutavā niyāmadassī,Vaggagatesu na vaggasāri dhīro;Lobhaṁ dosaṁ vineyya paṭighaṁ,Sammā so loke paribbajeyya.

A purified victor with veil cast off,among worldly things master, transcendent, stilled;expert in knowledge of conditions’ cessation,they’d rightly wander the world.

Saṁsuddhajino vivaṭṭacchado,Dhammesu vasī pāragū anejo;Saṅkhāranirodhañāṇakusalo,Sammā so loke paribbajeyya.

They’re over speculating on the future or past,and understand what it means to be pure;freed from all the sense fields,they’d rightly wander the world.

Atītesu anāgatesu cāpi,Kappātīto aticcasuddhipañño;Sabbāyatanehi vippamutto,Sammā so loke paribbajeyya.

The state of peace is understood, <j>the truth is comprehended,they’ve openly seen defilements cast off;and with the ending of all attachments,they’d rightly wander the world.”

Aññāya padaṁ samecca dhammaṁ,Vivaṭaṁ disvāna pahānamāsavānaṁ;Sabbupadhīnaṁ parikkhayāno,Sammā so loke paribbajeyya”.

“Clearly, Blessed One, it is just as you say.One who lives like this is a tamed mendicant,passed beyond all fetters and yokes:they’d rightly wander the world.”

“Addhā hi bhagavā tatheva etaṁ,Yo so evaṁvihārī danto bhikkhu;Sabbasaṁyojanayogavītivatto,Sammā so loke paribbajeyyā”ti.

Snp 2.14 · With Dhammika

Snp 2.14 · Dhammikasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the lay follower Dhammika, together with five hundred lay followers, went up to the Buddha, bowed, sat down to one side, and addressed him in verse:

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho dhammiko upāsako pañcahi upāsakasatehi saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho dhammiko upāsako bhagavantaṁ gāthāhi ajjhabhāsi:

“I ask you, Gotama, whose wisdom is vast:what does one do to become a good disciple,both one who has left the home,and the lay followers staying at home?

“Pucchāmi taṁ gotama bhūripañña,Kathaṅkaro sāvako sādhu hoti;Yo vā agārā anagārameti,Agārino vā panupāsakāse.

For you understand the course and destinyof the world with all its gods.There is no equal to you who sees the subtle meaning,for you are the Buddha most excellent, they say.

Tuvañhi lokassa sadevakassa,Gatiṁ pajānāsi parāyaṇañca;Na catthi tulyo nipuṇatthadassī,Tuvañhi buddhaṁ pavaraṁ vadanti.

Having experienced all knowledge,you reveal the teaching out of sympathy for beings.All-seer, you have cast off the veil,and immaculate, you dazzle the whole world.

Sabbaṁ tuvaṁ ñāṇamavecca dhammaṁ,Pakāsesi satte anukampamāno;Vivaṭṭacchadosi samantacakkhu,Virocasi vimalo sabbaloke.

The dragon king Erāvaṇa, <j>hearing you called ‘Victor’,came into your presence.He consulted with you then, <j>having heard your words,left consoled, saying ‘Excellent!’

Āgañchi te santike nāgarājā,Erāvaṇo nāma jinoti sutvā;Sopi tayā mantayitvājjhagamā,Sādhūti sutvāna patītarūpo.

And King Kuvera Vessavaṇa alsoapproached to ask about the teaching.You also answered him, O attentive one,and hearing you he too was consoled.

Rājāpi taṁ vessavaṇo kuvero,Upeti dhammaṁ paripucchamāno;Tassāpi tvaṁ pucchito brūsi dhīra,So cāpi sutvāna patītarūpo.

Those monastics of other religions given to debate,whether Ājīvakas or Jains,all fail to overtake you in wisdom,like a standing man next to a sprinter.

Ye kecime titthiyā vādasīlā,Ājīvakā vā yadi vā nigaṇṭhā;Paññāya taṁ nātitaranti sabbe,Ṭhito vajantaṁ viya sīghagāmiṁ.

Those brahmins given to debate,some of whom are quite senior,all end up beholden to you for the meaning,and others too who think themselves debaters.

Ye kecime brāhmaṇā vādasīlā,Vuddhā cāpi brāhmaṇā santi keci;Sabbe tayi atthabaddhā bhavanti,Ye cāpi aññe vādino maññamānā.

So subtle and pleasant is the teachingthat is well proclaimed by you, Blessed One.It’s all we long to hear. So when asked,O Best of Buddhas, tell us!

Ayañhi dhammo nipuṇo sukho ca,Yoyaṁ tayā bhagavā suppavutto;Tameva sabbepi sussūsamānā,Taṁ no vada pucchito buddhaseṭṭha.

All these mendicants have gathered,and the layfolk too are here to listen.Let them hear the teaching <j>the immaculate one discovered,like gods listening to the fine words of Vāsava.”

Sabbepime bhikkhavo sannisinnā,Upāsakā cāpi tatheva sotuṁ;Suṇantu dhammaṁ vimalenānubuddhaṁ,Subhāsitaṁ vāsavasseva devā”.

“Listen to me, mendicants, I will educate youin the cleansing teaching; all bear it in mind.A thoughtful person, seeing the meaning,would adopt the deportment <j>proper to a renunciate.

“Suṇātha me bhikkhavo sāvayāmi vo,Dhammaṁ dhutaṁ tañca carātha sabbe;Iriyāpathaṁ pabbajitānulomikaṁ,Sevetha naṁ atthadaso mutīmā.

No way would a mendicant go out at the wrong time;at the right time, they’d walk the village for alms.For chains bind one who wanders at the wrong time,which is why the Buddhas avoid it.

No ve vikāle vicareyya bhikkhu,Gāme ca piṇḍāya careyya kāle;Akālacāriñhi sajanti saṅgā,Tasmā vikāle na caranti buddhā.

Sights, sounds, tastes, smells, and touches,which drive beings mad—dispel desire for such things,and enter for the morning meal at the right time.

Rūpā ca saddā ca rasā ca gandhā,Phassā ca ye sammadayanti satte;Etesu dhammesu vineyya chandaṁ,Kālena so pavise pātarāsaṁ.

After receiving alms for the day,on returning a mendicant would sit in private alone.Inwardly reflective, they’d curb their mindfrom outside things, keeping themselves collected.

Piṇḍañca bhikkhu samayena laddhā,Eko paṭikkamma raho nisīde;Ajjhattacintī na mano bahiddhā,Nicchāraye saṅgahitattabhāvo.

Should they converse with a disciple,with anyone else, or with a mendicant,they’d bring up only the sublime teaching,not dividing or blaming.

Sacepi so sallape sāvakena,Aññena vā kenaci bhikkhunā vā;Dhammaṁ paṇītaṁ tamudāhareyya,Na pesuṇaṁ nopi parūpavādaṁ.

For some contend in debate,but we praise not those of little wisdom.In place after place they are bound in chains,for they send their mind over there far away.

Vādañhi eke paṭiseniyanti,Na te pasaṁsāma parittapaññe;Tato tato ne pasajanti saṅgā,Cittañhi te tattha gamenti dūre.

Alms, a dwelling, a bed and seat,and water for rinsing the dust from the cloak—after hearing the teaching of the Holy One,a disciple of outstanding wisdom <j>would use these after appraisal.

Piṇḍaṁ vihāraṁ sayanāsanañca,Āpañca saṅghāṭirajūpavāhanaṁ;Sutvāna dhammaṁ sugatena desitaṁ,Saṅkhāya seve varapaññasāvako.

That’s why, when it comes to alms and lodgings,and water for rinsing the dust from the cloak,a mendicant is unsullied in the midst of these things,like a droplet on a lotus-leaf.

Tasmā hi piṇḍe sayanāsane ca,Āpe ca saṅghāṭirajūpavāhane;Etesu dhammesu anūpalitto,Bhikkhu yathā pokkhare vāribindu.

Now I shall tell you the householder’s duty,doing which one becomes a good disciple.For one burdened with possessions <j>does not get to realizethe whole of the mendicant’s practice.

Gahaṭṭhavattaṁ pana vo vadāmi,Yathākaro sāvako sādhu hoti;Na hesa labbhā sapariggahena,Phassetuṁ yo kevalo bhikkhudhammo.

They’d not kill any creature, nor have them killed,nor grant permission for others to kill.They’ve laid aside violence toward all creaturesfrail or firm that there are in the world.

Pāṇaṁ na hane na ca ghātayeyya,Na cānujaññā hanataṁ paresaṁ;Sabbesu bhūtesu nidhāya daṇḍaṁ,Ye thāvarā ye ca tasā santi loke.

Next, a disciple would avoid knowinglytaking anything not given at all,they’d not get others to do it, <j>nor grant them permission to steal;they’d avoid <em>all</em> theft.

Tato adinnaṁ parivajjayeyya,Kiñci kvaci sāvako bujjhamāno;Na hāraye harataṁ nānujaññā,Sabbaṁ adinnaṁ parivajjayeyya.

A sensible person would avoid the unchaste life,like a burning pit of coals.But if unable to remain chaste,they’d not transgress with another’s partner.

Abrahmacariyaṁ parivajjayeyya,Aṅgārakāsuṁ jalitaṁva viññū;Asambhuṇanto pana brahmacariyaṁ,Parassa dāraṁ na atikkameyya.

In a council or assembly,or one on one, they would not lie.They’d not get others to lie, <j>nor grant them permission to lie;they’d avoid <em>all</em> untruths.

Sabhaggato vā parisaggato vā,Ekassa veko na musā bhaṇeyya;Na bhāṇaye bhaṇataṁ nānujaññā,Sabbaṁ abhūtaṁ parivajjayeyya.

A householder espousing this teachingwould not consume liquor or drink.They’d not get others to drink, <j>nor grant them permission to drink;knowing that ends in intoxication.

Majjañca pānaṁ na samācareyya,Dhammaṁ imaṁ rocaye yo gahaṭṭho;Na pāyaye pivataṁ nānujaññā,Ummādanantaṁ iti naṁ viditvā.

For drunken fools do bad things,and encourage other heedless folk.Shun this field of demerit,the maddening, deluding frolic of fools.

Madā hi pāpāni karonti bālā,Kārenti caññepi jane pamatte;Etaṁ apuññāyatanaṁ vivajjaye,Ummādanaṁ mohanaṁ bālakantaṁ.

You shouldn’t kill living creatures, or steal,or lie, or drink liquor.Be chaste, refraining from sex,and don’t eat at night, the wrong time.

Pāṇaṁ na hane na cādinnamādiye,Musā na bhāse na ca majjapo siyā;Abrahmacariyā virameyya methunā,Rattiṁ na bhuñjeyya vikālabhojanaṁ.

Not wearing garlands or applying fragrance,you should sleep on a low bed, <j>or a mat on the ground.This is the eight-factored sabbath, they say,revealed by the Buddha, <j>who has gone to suffering’s end.

Mālaṁ na dhāre na ca gandhamācare,Mañce chamāyaṁ va sayetha santhate;Etañhi aṭṭhaṅgikamāhuposathaṁ,Buddhena dukkhantagunā pakāsitaṁ.

Then having rightly undertaken the sabbathcomplete in all its eight factorson the fourteenth, fifteenth, <j>and eighth of the fortnight,as well as on the fortnightly special displays,

Tato ca pakkhassupavassuposathaṁ,Cātuddasiṁ pañcadasiñca aṭṭhamiṁ;Pāṭihāriyapakkhañca pasannamānaso,Aṭṭhaṅgupetaṁ susamattarūpaṁ.

at daybreak after the sabbatha clever person, rejoicing with confident heart,would distribute food and drinkto the mendicant Saṅgha as is fitting.

Tato ca pāto upavutthuposatho,Annena pānena ca bhikkhusaṅghaṁ;Pasannacitto anumodamāno,Yathārahaṁ saṁvibhajetha viññū.

One should rightfully support one’s parents,and undertake a legitimate business.A diligent layperson observing these dutiesascends to the gods named ‘self-radiant’.”

Dhammena mātāpitaro bhareyya,Payojaye dhammikaṁ so vaṇijjaṁ;Etaṁ gihī vattayamappamatto,Sayampabhe nāma upeti deve”ti.

Snp 3.1 · Going Forth

Snp 3.1 · Pabbajjāsutta

“I shall extol going forthwith the example of the Clear-eyed One,the course of inquiry that led tohis choice to go forth.

“Pabbajjaṁ kittayissāmi,yathā pabbaji cakkhumā;Yathā vīmaṁsamāno so,pabbajjaṁ samarocayi.

‘This life at home is cramped,a realm of dirt.’‘The life of one gone forth is like an open space.’Seeing this, he went forth.

Sambādhoyaṁ gharāvāso,rajassāyatanaṁ iti;Abbhokāsova pabbajjā,iti disvāna pabbaji.

Having gone forth, he shunnedbad deeds of body.And leaving verbal misconduct behind,he purified his livelihood.

Pabbajitvāna kāyena,pāpakammaṁ vivajjayi;Vacīduccaritaṁ hitvā,ājīvaṁ parisodhayi.

The Buddha went to Rājagaha,the Mountainfold of the Magadhans.He betook himself for alms,replete with excellent marks.

Agamā rājagahaṁ buddho,magadhānaṁ giribbajaṁ;Piṇḍāya abhihāresi,ākiṇṇavaralakkhaṇo”.

Bimbisāra saw himwhile standing atop his longhouse.Noticing that he was endowed with marks,he said the following:

Tamaddasā bimbisāro,pāsādasmiṁ patiṭṭhito;Disvā lakkhaṇasampannaṁ,imamatthaṁ abhāsatha.

‘Pay heed, sirs, to this one,handsome, majestic, radiant;accomplished in deportment,he looks just a plough’s length in front.

“Imaṁ bhonto nisāmetha,abhirūpo brahā suci;Caraṇena ca sampanno,yugamattañca pekkhati.

Eyes downcast, mindful,unlike one from a low family.Let the king’s messengers run out,and find where the mendicant will go.’

Okkhittacakkhu satimā,nāyaṁ nīcakulāmiva;Rājadūtābhidhāvantu,kuhiṁ bhikkhu gamissati”.

The messengers sent outfollowed right behind, thinking‘Where will the mendicant go?Where shall he find a place to stay?’

Te pesitā rājadūtā,piṭṭhito anubandhisuṁ;Kuhiṁ gamissati bhikkhu,kattha vāso bhavissati.

Wandering indiscriminately for alms,sense doors guarded and well restrained,aware and mindful,his bowl was quickly filled.

Sapadānaṁ caramāno,guttadvāro susaṁvuto;Khippaṁ pattaṁ apūresi,sampajāno paṭissato.

Having wandered for alms,the sage left the city.He betook himself to Mount Paṇḍava,thinking, ‘Here is the place I shall stay.’

Piṇḍacāraṁ caritvāna,Nikkhamma nagarā muni;Paṇḍavaṁ abhihāresi,Ettha vāso bhavissati.

Seeing that he had arrived at a place to stay,the messengers withdrew nearby,but one of them returnedto inform the king.

Disvāna vāsūpagataṁ,Tayo dūtā upāvisuṁ;Tesu ekova āgantvā,Rājino paṭivedayi.

‘Great king, the mendicantis on the east flank of Mount Paṇḍava.There he sits, like a tiger or a bull,like a lion in a mountain cave.’

“Esa bhikkhu mahārāja,Paṇḍavassa puratthato;Nisinno byagghusabhova,Sīhova girigabbhare”.

Hearing the messenger’s report,the aristocrat set outhurriedly in his fine chariottoward Mount Paṇḍava.

Sutvāna dūtavacanaṁ,Bhaddayānena khattiyo;Taramānarūpo niyyāsi,Yena paṇḍavapabbato.

He went as far as vehicles could go,then dismounted from his chariot,approached on foot,and reaching him, drew near.

Sa yānabhūmiṁ yāyitvā,Yānā oruyha khattiyo;Pattiko upasaṅkamma,Āsajja naṁ upāvisi.

Seated, the king greeted himand made polite conversation.When the courtesies were over,he said the following:

Nisajja rājā sammodi,Kathaṁ sāraṇīyaṁ tato;Kathaṁ so vītisāretvā,Imamatthaṁ abhāsatha.

‘You are young, just a youth,a lad in the prime of life.You are endowed with beauty and stature,like an aristocrat of good birth

“Yuvā ca daharo cāsi,Paṭhamuppattiko susu;Vaṇṇārohena sampanno,Jātimā viya khattiyo.

in glory at the army’s head,surrounded by a troop of elephants.I offer you pleasures—enjoy them!But please tell me of your birth.’

Sobhayanto anīkaggaṁ,Nāgasaṅghapurakkhato;Dadāmi bhoge bhuñjassu,Jātiṁ akkhāhi pucchito”.

‘Up north, O King,on the slopes of the Himalayas,full of wealth and strength, lies the landof one whose abode is among the Kosalans.

“Ujuṁ janapado rāja,Himavantassa passato;Dhanaviriyena sampanno,Kosalesu niketino.

Their clan is named for the Sun,they are Sakyans by birth.I have gone forth from that family—I do not yearn for sensual pleasure.

Ādiccā nāma gottena,Sākiyā nāma jātiyā;Tamhā kulā pabbajitomhi,Na kāme abhipatthayaṁ.

Seeing the danger in sensual pleasures,seeing renunciation as sanctuary,I shall go on to strive;that is where my mind delights.’”

Kāmesvādīnavaṁ disvā,Nekkhammaṁ daṭṭhu khemato;Padhānāya gamissāmi,Ettha me rañjatī mano”ti.

Snp 3.2 · Striving

Snp 3.2 · Padhānasutta

“During my time of resolute strivingback on the bank of the Nerañjara River,I was meditating very hardfor the sake of sanctuary from the yoke.

“Taṁ maṁ padhānapahitattaṁ,nadiṁ nerañjaraṁ pati;Viparakkamma jhāyantaṁ,yogakkhemassa pattiyā.

Namucī approached,speaking words of kindness:‘You’re thin, discolored,on the verge of death.

Namucī karuṇaṁ vācaṁ,bhāsamāno upāgami;‘Kiso tvamasi dubbaṇṇo,santike maraṇaṁ tava.

Death has a thousand parts of you,one fraction is left to life.Live, worthy sir! Life is better!Living, you can make merits.

Sahassabhāgo maraṇassa,ekaṁso tava jīvitaṁ;Jīva bho jīvitaṁ seyyo,jīvaṁ puññāni kāhasi.

While leading the spiritual lifeand serving the sacred flame,you can pile up abundant merit—so what will striving do for you?

Carato ca te brahmacariyaṁ,Aggihuttañca jūhato;Pahūtaṁ cīyate puññaṁ,Kiṁ padhānena kāhasi.

Hard to walk is the path of striving,hard to do, a hard challenge to win.’”These are the verses Māra spokeas he stood beside the Buddha.

Duggo maggo padhānāya,dukkaro durabhisambhavo’”;Imā gāthā bhaṇaṁ māro,aṭṭhā buddhassa santike.

When Māra had spoken in this way,the Buddha said this:“O Wicked One, kinsman of the negligent,you’re here for your own purpose.

Taṁ tathāvādinaṁ māraṁ,bhagavā etadabravi;“Pamattabandhu pāpima,yenatthena idhāgato.

I have no need forthe slightest bit of merit.Those with need for meritare fit for Māra to address.

Aṇumattopi puññena,Attho mayhaṁ na vijjati;Yesañca attho puññena,Te māro vattumarahati.

I have faith and energy too,and wisdom is found in me.When I am so resolute,why do you beg me to live?

Atthi saddhā tathā viriyaṁ,paññā ca mama vijjati;Evaṁ maṁ pahitattampi,kiṁ jīvamanupucchasi.

The rivers and streamsmight be dried by the wind,so why, when I am resolute,should it not dry up my blood?

Nadīnamapi sotāni,ayaṁ vāto visosaye;Kiñca me pahitattassa,lohitaṁ nupasussaye.

And while the blood is drying up,the bile and phlegm dry too.And as my muscles waste away,my mind grows more serene.And all the stronger grow mindfulnessand wisdom and immersion.

Lohite sussamānamhi,Pittaṁ semhañca sussati;Maṁsesu khīyamānesu,Bhiyyo cittaṁ pasīdati;Bhiyyo sati ca paññā ca,Samādhi mama tiṭṭhati.

As I meditate like this,having attained the supreme feeling,my mind has no interest in sensual pleasures:behold a being’s purity!

Tassa mevaṁ viharato,Pattassuttamavedanaṁ;Kāmesu nāpekkhate cittaṁ,Passa sattassa suddhataṁ.

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

Kāmā te paṭhamā senā,Dutiyā arati vuccati;Tatiyā khuppipāsā te,Catutthī taṇhā pavuccati.

Your fifth is dullness and drowsiness,the sixth is said to be cowardice,your seventh is doubt,contempt and obstinacy are your eighth.

Pañcamaṁ thinamiddhaṁ te,Chaṭṭhā bhīrū pavuccati;Sattamī vicikicchā te,Makkho thambho te aṭṭhamo.

Profit, praise, and honor,and misbegotten fame;the extolling of oneselfwhile scorning others.

Lābho siloko sakkāro,Micchāladdho ca yo yaso;Yo cattānaṁ samukkaṁse,Pare ca avajānati.

This is your army, Namucī,the strike force of the Dark One.Only a hero can defeat it,but in victory there lies bliss.

Esā namuci te senā,Kaṇhassābhippahārinī;Na naṁ asūro jināti,Jetvā ca labhate sukhaṁ.

Let me gird myself—curse my life!I’d rather die in battlethan live on in defeat.

Esa muñjaṁ parihare,Dhiratthu mama jīvitaṁ;Saṅgāme me mataṁ seyyo,Yañce jīve parājito.

Here some ascetics and brahminsare swallowed up, not to be seen again.And they do not know the pathtraveled by those true to their vows.

Pagāḷhettha na dissanti,Eke samaṇabrāhmaṇā;Tañca maggaṁ na jānanti,Yena gacchanti subbatā.

Seeing Māra ready with his legions,surrounded by his bannered forces,I shall meet them in battle—they’ll never make me retreat!

Samantā dhajiniṁ disvā,Yuttaṁ māraṁ savāhanaṁ;Yuddhāya paccuggacchāmi,Mā maṁ ṭhānā acāvayi.

That army of yours has never been beatenby the world with all its gods.Yet I shall smash it with wisdom,like an unfired pot with a stone.

Yaṁ te taṁ nappasahati,Senaṁ loko sadevako;Taṁ te paññāya bhecchāmi,Āmaṁ pattaṁva asmanā.

Having brought my thoughts under control,and established mindfulness well,I shall wander from nation to nation,guiding many disciples.

Vasīkaritvā saṅkappaṁ,Satiñca sūpatiṭṭhitaṁ;Raṭṭhā raṭṭhaṁ vicarissaṁ,Sāvake vinayaṁ puthū.

Diligent and resolute,following my instructions,they will proceed despite your will,to where there is no sorrow.”

Te appamattā pahitattā,Mama sāsanakārakā;Akāmassa te gamissanti,Yattha gantvā na socare”.

“For seven years I followedstep by step behind the Blessed One.I found no vulnerabilityin the mindful Awakened One.

“Satta vassāni bhagavantaṁ,Anubandhiṁ padāpadaṁ;Otāraṁ nādhigacchissaṁ,Sambuddhassa satīmato.

A crow once circled a stonethat looked like a lump of fat.‘Perhaps I’ll find something tender,’ it thought,‘perhaps there’s something tasty.’

Medavaṇṇaṁva pāsāṇaṁ,Vāyaso anupariyagā;Apettha muduṁ vindema,Api assādanā siyā.

But finding nothing tasty,the crow left that place.Like the crow that pecked the stone,I leave Gotama disappointed.”

Aladdhā tattha assādaṁ,Vāyasetto apakkami;Kākova selamāsajja,Nibbijjāpema gotamaṁ”.

So stricken with sorrowthat his harp dropped from his armpit,that spirit, downcast,vanished right there.

Tassa sokaparetassa,Vīṇā kacchā abhassatha;Tato so dummano yakkho,Tatthevantaradhāyathāti.

Snp 3.3 · Well-Spoken Words

Snp 3.3 · Subhāsitasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

Evaṁ me sutaṁ— eka samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

“Mendicants, speech that has four factors is well spoken, not poorly spoken. It’s blameless and is not criticized by sensible people. What four? It’s when a mendicant speaks well, not poorly; their speech is principled, not unprincipled; they speak pleasantly, not unpleasantly; and they speak truthfully, not falsely. Speech with these four factors is well spoken, not poorly spoken. It’s blameless and is not criticized by sensible people.” That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“Catūhi, bhikkhave, aṅgehi samannāgatā vācā subhāsitā hoti, na dubbhāsitā, anavajjā ca ananuvajjā ca viññūnaṁ. Katamehi catūhi? Idha, bhikkhave, bhikkhu subhāsitaṁyeva bhāsati no dubbhāsitaṁ, dhammaṁyeva bhāsati no adhammaṁ, piyaṁyeva bhāsati no appiyaṁ, saccaṁyeva bhāsati no alikaṁ. Imehi kho, bhikkhave, catūhi aṅgehi samannāgatā vācā subhāsitā hoti, no dubbhāsitā, anavajjā ca ananuvajjā ca viññūnan”ti. Idamavoca bhagavā. Idaṁ vatvāna sugato, athāparaṁ etadavoca satthā:

“Good people say well-spoken words are foremost;second, speech ought be principled, not unprincipled;third, speak pleasantly, not unpleasantly;and fourth, speak truthfully, not falsely.”

“Subhāsitaṁ uttamamāhu santo,Dhammaṁ bhaṇe nādhammaṁ taṁ dutiyaṁ;Piyaṁ bhaṇe nāppiyaṁ taṁ tatiyaṁ,Saccaṁ bhaṇe nālikaṁ taṁ catutthan”ti.

Then Venerable Vaṅgīsa rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and said, “I feel inspired to speak, Blessed One! I feel inspired to speak, Holy One!” “Then speak as you feel inspired,” said the Buddha. Then Vaṅgīsa extolled the Buddha in his presence with fitting verses:

Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṁsaṁ cīvaraṁ katvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: “paṭibhāti maṁ, bhagavā, paṭibhāti maṁ, sugatā”ti. “Paṭibhātu taṁ, vaṅgīsā”ti bhagavā avoca. Atha kho āyasmā vaṅgīso bhagavantaṁ sammukhā sāruppāhi gāthāhi abhitthavi:

“Speak only those wordsthat do not hurt yourselfnor harm others;such speech is truly well spoken.

“Tameva vācaṁ bhāseyya,yāyattānaṁ na tāpaye;Pare ca na vihiṁseyya,sā ve vācā subhāsitā.

Speak only pleasing words,words gladly welcomed.Pleasing words are thosethat bring nothing bad to others.

Piyavācameva bhāseyya,yā vācā paṭinanditā;Yaṁ anādāya pāpāni,paresaṁ bhāsate piyaṁ.

Truth itself is undying speech:this is an ancient teaching.Good people say the teaching and meaningare grounded in truth.

Saccaṁ ve amatā vācā,esa dhammo sanantano;Sacce atthe ca dhamme ca,āhu santo patiṭṭhitā.

The words spoken by the Buddhafor finding the sanctuary, extinguishment,for making an end of suffering,this really is the best kind of speech.”

Yaṁ buddho bhāsati vācaṁ,Khemaṁ nibbānapattiyā;Dukkhassantakiriyāya,Sā ve vācānamuttamā”ti.

Snp 3.4 · With Bhāradvāja of Sundarikā on the Sacrificial Cake

Snp 3.4 · Pūraḷāsa (sundarikabhāradvāja) sutta

So I have heard. At one time the Buddha was staying in the Kosalan lands on the bank of the Sundarikā River. Now at that time the brahmin Bhāradvāja of Sundarikā was serving the sacred flame and performing the fire sacrifice on the bank of the Sundarikā. Then he rose from his seat and surveyed the four quarters, wondering, “Now who might eat the leftovers of this oblation?” He saw the Buddha meditating at the root of a certain tree with his robe pulled over his head. Taking the leftovers of the oblation in his left hand and a pitcher in the right he approached the Buddha.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosalesu viharati sundarikāya nadiyā tīre. Tena kho pana samayena sundarikabhāradvājo brāhmaṇo sundarikāya nadiyā tīre aggiṁ juhati, aggihuttaṁ paricarati. Atha kho sundarikabhāradvājo brāhmaṇo aggiṁ juhitvā aggihuttaṁ paricaritvā uṭṭhāyāsanā samantā catuddisā anuvilokesi: “ko nu kho imaṁ habyasesaṁ bhuñjeyyā”ti? Addasā kho sundarikabhāradvājo brāhmaṇo bhagavantaṁ avidūre aññatarasmiṁ rukkhamūle sasīsaṁ pārutaṁ nisinnaṁ; disvāna vāmena hatthena habyasesaṁ gahetvā dakkhiṇena hatthena kamaṇḍaluṁ gahetvā yena bhagavā tenupasaṅkami.

When he heard Bhāradvāja of Sundarikā’s footsteps the Buddha uncovered his head. Bhāradvāja of Sundarikā thought, “This man is shaven, he is shaven!” And he wanted to turn back. But he thought, “Even some brahmins are shaven. Why don’t I go to him and ask about his birth?” Then the brahmin Bhāradvāja of Sundarikā went up to the Buddha, and said to him, “Sir, what are you by birth?”

Atha kho bhagavā sundarikabhāradvājassa brāhmaṇassa padasaddena sīsaṁ vivari. Atha kho sundarikabhāradvājo brāhmaṇo: “muṇḍo ayaṁ bhavaṁ, muṇḍako ayaṁ bhavan”ti tatova puna nivattitukāmo ahosi. Atha kho sundarikabhāradvājassa brāhmaṇassa etadahosi: “muṇḍāpi hi idhekacce brāhmaṇā bhavanti, yannūnāhaṁ upasaṅkamitvā jātiṁ puccheyyan”ti. Atha kho sundarikabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “kiṁjacco bhavan”ti?

Then the Buddha addressed Bhāradvāja of Sundarikā in verse:

Atha kho bhagavā sundarikabhāradvājaṁ brāhmaṇaṁ gāthāhi ajjhabhāsi:

“I am no brahmin, nor am I a ruler,nor peasant nor anything else.Fully understanding the clan of ordinary people,I wander in the world owning nothing, reflective.

“Na brāhmaṇo nomhi na rājaputto,Na vessāyano uda koci nomhi;Gottaṁ pariññāya puthujjanānaṁ,Akiñcano manta carāmi loke.

Clad in my cloak, I wander without home,my hair shorn, quenched.Since I’m unburdened by sons of Manu,it’s inappropriate to ask me about clan.”

Saṅghāṭivāsī agaho carāmi,Nivuttakeso abhinibbutatto;Alippamāno idha māṇavehi,Akallaṁ maṁ brāhmaṇa pucchasi gottapañhaṁ”.

“Actually sir, when brahmins meet they politelyask each other whether they are brahmins.”

“Pucchanti ve bho brāhmaṇā brāhmaṇebhi,Saha brāhmaṇo no bhavan”ti.

“Well, if you say that you’re a brahmin,and that I am not,I shall question you on that Sāvitrī Prayer,with its three lines and twenty-four syllables.”

“Brāhmaṇo hi ce tvaṁ brūsi,Mañca brūsi abrāhmaṇaṁ;Taṁ taṁ sāvittiṁ pucchāmi,Tipadaṁ catuvīsatakkharaṁ”.

“On what grounds have seers and men,aristocrats and brahmins here in the worldperformed so many different sacrifices to the gods?”

“Kiṁ nissitā isayo manujā,Khattiyā brāhmaṇā devatānaṁ;Yaññamakappayiṁsu puthū idha loke”.

“During a sacrifice, should a past-master, <j>a knowledge master,receive an oblation, it profits the donor, I say.”

“Yadantagū vedagū yaññakāle,Yassāhutiṁ labhe tassijjheti brūmi”.

“Then clearly my oblation will be profitable,”said the brahmin,“since I have met such a knowledge master.It’s because I’d never met anyone like youthat others ate the sacrificial cake.”

“Addhā hi tassa hutamijjhe,(iti brāhmaṇo)Yaṁ tādisaṁ vedagumaddasāma;Tumhādisānañhi adassanena,Añño jano bhuñjati pūraḷāsaṁ”.

“So then, brahmin, since you have approached meas a seeker of the good, ask.Perhaps you may find here someone intelligent,peaceful, unclouded, untroubled, <j>with no need for hope.”

“Tasmātiha tvaṁ brāhmaṇa atthena,Atthiko upasaṅkamma puccha;Santaṁ vidhūmaṁ anīghaṁ nirāsaṁ,Appevidha abhivinde sumedhaṁ”.

“Worthy Gotama, I like to sacrificeand wish to perform a sacrifice. Please advise me,for I do not understandwhere an oblation is profitable; tell me this.”

“Yaññe ratohaṁ bho gotama,Yaññaṁ yiṭṭhukāmo nāhaṁ pajānāmi;Anusāsatu maṁ bhavaṁ,Yattha hutaṁ ijjhate brūhi me taṁ”.

“Well then, brahmin, listen up, I will teach you the Dhamma.

“Tena hi tvaṁ, brāhmaṇa, odahassu sotaṁ; dhammaṁ te desessāmi—

Don’t ask about birth, ask about conduct;for the fire of Jātaveda is born from sticks.A steadfast sage, even though from a low class family,is a thoroughbred checked by conscience.

Mā jātiṁ pucchī caraṇañca puccha,Kaṭṭhā have jāyati jātavedo;Nīcākulīnopi munī dhitīmā,Ājāniyo hoti hirīnisedho.

Tamed by truth, fulfilled by taming,a complete knowledge master <j>who has completed the spiritual journey—that is where a brahmin seeking meritshould bestow a timely oblation as sacrifice.

Saccena danto damasā upeto,Vedantagū vūsitabrahmacariyo;Kālena tamhi habyaṁ pavecche,Yo brāhmaṇo puññapekkho yajetha.

Those who have left sensuality behind, <j>wandering homeless,self-controlled, straight as a shuttle—that is where a brahmin seeking meritshould bestow a timely oblation as sacrifice.

Ye kāme hitvā agahā caranti,Susaññatattā tasaraṁva ujjuṁ;Kālena tesu habyaṁ pavecche,Yo brāhmaṇo puññapekkho yajetha.

Those freed of greed, with senses stilled,like the moon released from the eclipse—that is where a brahmin seeking meritshould bestow a timely oblation as sacrifice.

Ye vītarāgā susamāhitindriyā,Candova rāhuggahaṇā pamuttā;Kālena tesu habyaṁ pavecche,Yo brāhmaṇo puññapekkho yajetha.

They wander the world unobstructed,always mindful, calling nothing their own—that is where a brahmin seeking meritshould bestow a timely oblation as sacrifice.

Asajjamānā vicaranti loke,Sadā satā hitvā mamāyitāni;Kālena tesu habyaṁ pavecche,Yo brāhmaṇo puññapekkho yajetha.

Having left sensuality behind, <j>wandering triumphant,knowing the end of rebirth and death,quenched and cool as a lake:the Realized One is worthy of the sacrificial cake.

Yo kāme hitvā abhibhuyyacārī,Yo vedi jātīmaraṇassa antaṁ;Parinibbuto udakarahadova sīto,Tathāgato arahati pūraḷāsaṁ.

Good among the good, far from the bad,the Realized One has infinite wisdom.Unsullied in this life and the next:the Realized One is worthy of the sacrificial cake.

Samo samehi visamehi dūre,Tathāgato hoti anantapañño;Anūpalitto idha vā huraṁ vā,Tathāgato arahati pūraḷāsaṁ.

In whom dwells no deceit or conceit,rid of greed, unselfish, <j>with no need for hope,with anger cast aside, quenched,a brahmin rid of sorrow’s stain:the Realized One is worthy of the sacrificial cake.

Yamhi na māyā vasati na māno,Yo vītalobho amamo nirāso;Paṇunnakodho abhinibbutatto,Yo brāhmaṇo sokamalaṁ ahāsi;Tathāgato arahati pūraḷāsaṁ.

He has given up the mind’s home,and has no possessions at all.Not grasping to this life or the next:the Realized One is worthy of the sacrificial cake.

Nivesanaṁ yo manaso ahāsi,Pariggahā yassa na santi keci;Anupādiyāno idha vā huraṁ vā,Tathāgato arahati pūraḷāsaṁ.

Serene, he has crossed the flood,and has understood the teaching with ultimate view.With defilements ended, bearing his final body:the Realized One is worthy of the sacrificial cake.

Samāhito yo udatāri oghaṁ,Dhammaṁ caññāsi paramāya diṭṭhiyā;Khīṇāsavo antimadehadhārī,Tathāgato arahati pūraḷāsaṁ.

In whom desire to be reborn, and caustic speechare cleared and ended, and are no more;that knowledge master, everywhere free:the Realized One is worthy of the sacrificial cake.

Bhavāsavā yassa vacī kharā ca,Vidhūpitā atthagatā na santi;Sa vedagū sabbadhi vippamutto,Tathāgato arahati pūraḷāsaṁ.

He has slipped his chains, he’s chained no more,among those caught in conceit he is free of conceit;he has fully understood suffering <j>with its field and ground:the Realized One is worthy of the sacrificial cake.

Saṅgātigo yassa na santi saṅgā,Yo mānasattesu amānasatto;Dukkhaṁ pariññāya sakhettavatthuṁ,Tathāgato arahati pūraḷāsaṁ.

Not relying on hope, seeing seclusion,well past the views proclaimed by others.In him there are no supporting conditions at all:the Realized One is worthy of the sacrificial cake.

Āsaṁ anissāya vivekadassī,Paravediyaṁ diṭṭhimupātivatto;Ārammaṇā yassa na santi keci,Tathāgato arahati pūraḷāsaṁ.

He has comprehended all things, high and low,cleared them and ended them, so they are no more.Peaceful, freed in the ending of grasping:the Realized One is worthy of the sacrificial cake.

Paroparā yassa samecca dhammā,Vidhūpitā atthagatā na santi;Santo upādānakhaye vimutto,Tathāgato arahati pūraḷāsaṁ.

He sees the ending of rebirth’s fetter,and has cast aside all manner of desire.Pure, stainless, immaculate, flawless:the Realized One is worthy of the sacrificial cake.

Saṁyojanaṁ jātikhayantadassī,Yopānudi rāgapathaṁ asesaṁ;Suddho nidoso vimalo akāco,Tathāgato arahati pūraḷāsaṁ.

Not seeing himself in terms of a self,he is stilled, sincere, and steadfast.Imperturbable, kind, wishless:the Realized One is worthy of the sacrificial cake.

Yo attano attānaṁ nānupassati,Samāhito ujjugato ṭhitatto;Sa ve anejo akhilo akaṅkho,Tathāgato arahati pūraḷāsaṁ.

He harbors no delusions within at all,he has insight into all things.He bears his final body,attained to the state of grace, the supreme awakening.That’s how the purity of a spirit is defined:the Realized One is worthy of the sacrificial cake.”

Mohantarā yassa na santi keci,Sabbesu dhammesu ca ñāṇadassī;Sarīrañca antimaṁ dhāreti,Patto ca sambodhimanuttaraṁ sivaṁ;Ettāvatā yakkhassa suddhi,Tathāgato arahati pūraḷāsaṁ”.

“Let my oblation be a true offering,since I have found such a knowledge master!I see divinity in person! <j>Accept my offering, Blessed One:please eat my sacrificial cake.”

“Hutañca mayhaṁ hutamatthu saccaṁ,Yaṁ tādisaṁ vedagunaṁ alatthaṁ;Brahmā hi sakkhi paṭigaṇhātu me bhagavā,Bhuñjatu me bhagavā pūraḷāsaṁ”.

“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,Khettañhi taṁ puññapekkhassa hoti”.

“Please, Blessed One, help me understand:now that I have found your teaching,when I look for someone during a sacrifice,who should eat the <j>religious donation of one like me?”

“Sādhāhaṁ bhagavā tathā vijaññaṁ,Yo dakkhiṇaṁ bhuñjeyya mādisassa;Yaṁ yaññakāle pariyesamāno,Pappuyya tava sāsanaṁ”.

“One who is rid of aggression,whose mind is unclouded,who is liberated from sensual pleasures,and who has cast aside dullness.

“Sārambhā yassa vigatā,Cittaṁ yassa anāvilaṁ;Vippamutto ca kāmehi,Thinaṁ yassa panūditaṁ.

One who has erased perimeters and limits,expert in birth and death,a sage, blessed with sagacity.When such a person comes to the sacrifice,

Sīmantānaṁ vinetāraṁ,Jātimaraṇakovidaṁ;Muniṁ moneyyasampannaṁ,Tādisaṁ yaññamāgataṁ.

get rid of your scowl!Honor them with cupped palms,and venerate them with food and drink,and in this way your religious donation will succeed.”

Bhakuṭiṁ vinayitvāna,Pañjalikā namassatha;Pūjetha annapānena,Evaṁ ijjhanti dakkhiṇā”.

“The Buddha is worthy of the sacrificial cake,he is the supreme field of merit,recipient of gifts from the whole world;what’s given to the worthy one is very fruitful.”

“Buddho bhavaṁ arahati pūraḷāsaṁ,Puññakhettamanuttaraṁ;Āyāgo sabbalokassa,Bhoto dinnaṁ mahapphalan”ti.

Then the brahmin Bhāradvāja of Sundarikā said to the Buddha, “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. May I receive the going forth, the ordination in the worthy Gotama’s presence?” And the brahmin Bhāradvāja of Sundarikā received the going forth, the ordination in the Buddha’s presence. And soon after, he became one of the perfected.

Atha kho sundarikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti. Alattha kho sundarikabhāradvājo brāhmaṇo …pe… arahataṁ ahosīti.