Snp 3.8–3.11

Snp 3.8 · The Dart

Snp 3.8 · Sallasutta

Unforeseen and unknownis the extent of this mortal life—hard and shortand bound to pain.

Animittamanaññātaṁ,maccānaṁ idha jīvitaṁ;Kasirañca parittañca,tañca dukkhena saṁyutaṁ.

There is no way thatthose born will not die.On reaching old age death follows:such is the nature of living creatures.

Na hi so upakkamo atthi,yena jātā na miyyare;Jarampi patvā maraṇaṁ,evaṁdhammā hi pāṇino.

As ripe fruitare always in danger of falling,so mortals once bornare always in danger of death.

Phalānamiva pakkānaṁ,pāto patanato bhayaṁ;Evaṁ jātāna maccānaṁ,niccaṁ maraṇato bhayaṁ.

As clay potsmade by a potterall end up being broken,so is the life of mortals.

Yathāpi kumbhakārassa,katā mattikabhājanā;Sabbe bhedanapariyantā,evaṁ maccāna jīvitaṁ.

Young and old,foolish and wise—all go under the sway of death;all are destined to die.

Daharā ca mahantā ca,ye bālā ye ca paṇḍitā;Sabbe maccuvasaṁ yanti,sabbe maccuparāyaṇā.

When those overcome by deathleave this world for the next,a father cannot protect his son,nor relatives their kin.

Tesaṁ maccuparetānaṁ,gacchataṁ paralokato;Na pitā tāyate puttaṁ,ñātī vā pana ñātake.

See how, while relatives look on,wailing profusely,mortals are led away one by one,like a cow to the slaughter.

Pekkhataṁyeva ñātīnaṁ,passa lālapataṁ puthu;Ekamekova maccānaṁ,govajjho viya nīyati.

And so the world is strickenby old age and by death.That is why the attentive do not grieve,for they understand the way of the world.

Evamabbhāhato loko,Maccunā ca jarāya ca;Tasmā dhīrā na socanti,Viditvā lokapariyāyaṁ.

For one whose path you do not know—not whence they came nor where they went—you lament in vain,seeing neither end.

Yassa maggaṁ na jānāsi,āgatassa gatassa vā;Ubho ante asampassaṁ,niratthaṁ paridevasi.

If a bewildered person,lamenting and self-harming,could extract any good from that,then those who see clearly would do the same.

Paridevayamāno ce,Kiñcidatthaṁ udabbahe;Sammūḷho hiṁsamattānaṁ,Kayirā ce naṁ vicakkhaṇo.

For not by weeping and wailingwill you find peace of heart.It just gives rise to more suffering,and distresses your body.

Na hi ruṇṇena sokena,Santiṁ pappoti cetaso;Bhiyyassuppajjate dukkhaṁ,Sarīraṁ cupahaññati.

Growing thin and pale,you hurt yourself.It does nothing to help the dead:your lamentation is in vain.

Kiso vivaṇṇo bhavati,Hiṁsamattānamattanā;Na tena petā pālenti,Niratthā paridevanā.

Unless a personage gives up grief,they fall into suffering all the more.Bewailing those whose time has come,you fall under the sway of grief.

Sokamappajahaṁ jantu,Bhiyyo dukkhaṁ nigacchati;Anutthunanto kālaṅkataṁ,Sokassa vasamanvagū.

See, too, other folk departing,passing on according to their deeds;fallen under the sway of death,beings flounder while still here.

Aññepi passa gamine,Yathākammupage nare;Maccuno vasamāgamma,Phandantevidha pāṇino.

For however they imagine it,it turns out to be something else.Such is separation:see the way of the world!

Yena yena hi maññanti,Tato taṁ hoti aññathā;Etādiso vinābhāvo,Passa lokassa pariyāyaṁ.

Even if a human livesa hundred years or more,they are parted from their family circle,they leave this life behind.

Api vassasataṁ jīve,Bhiyyo vā pana māṇavo;Ñātisaṅghā vinā hoti,Jahāti idha jīvitaṁ.

Therefore, having learned from the Perfected One,dispel lamentation.Seeing the dead and departed, think:“I cannot escape this.”

Tasmā arahato sutvā,Vineyya paridevitaṁ;Petaṁ kālaṅkataṁ disvā,Neso labbhā mayā iti.

As one would extinguisha blazing refuge with water,so too an attentive one—a wise,astute, and skilled person—would swiftly blow away grief that comes up,like the wind a tuft of cotton.

Yathā saraṇamādittaṁ,Vārinā parinibbaye;Evampi dhīro sapañño,Paṇḍito kusalo naro;Khippamuppatitaṁ sokaṁ,Vāto tūlaṁva dhaṁsaye.

One who seeks their own happinesswould pluck out the dart from themselves—the wailing and praying,and sadness inside.

Paridevaṁ pajappañca,Domanassañca attano;Attano sukhamesāno,Abbahe sallamattano.

With dart plucked out, unattached,having found peace of mind,overcoming all sorrow,one is sorrowless and quenched.

Abbūḷhasallo asito,santiṁ pappuyya cetaso;Sabbasokaṁ atikkanto,asoko hoti nibbutoti.

Snp 3.9 · With Vāseṭṭha

Snp 3.9 · Vāseṭṭhasutta

So I have heard. At one time the Buddha was staying in a forest near Icchānaṅgala. Now at that time several very well-known well-to-do brahmins were residing in Icchānaṅgala. They included the brahmins Caṅkī, Tārukkha, Pokkharasāti, Jānussoṇi, Todeyya, and others. Then as the students Vāseṭṭha and Bhāradvāja were going for a walk they began to discuss the question: “How do you become a brahmin?”

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Tena kho pana samayena sambahulā abhiññātā abhiññātā brāhmaṇamahāsālā icchānaṅgale paṭivasanti, seyyathidaṁ— caṅkī brāhmaṇo, tārukkho brāhmaṇo, pokkharasāti brāhmaṇo, jāṇussoṇi brāhmaṇo, todeyyo brāhmaṇo, aññe ca abhiññātā abhiññātā brāhmaṇamahāsālā. Atha kho vāseṭṭhabhāradvājānaṁ māṇavānaṁ jaṅghāvihāraṁ anucaṅkamantānaṁ anuvicarantānaṁ ayamantarākathā udapādi: “kathaṁ, bho, brāhmaṇo hotī”ti?

Bhāradvāja said this: “When you’re well born on both your mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation— then you’re a brahmin.”

Bhāradvājo māṇavo evamāha: “yato kho, bho, ubhato sujāto hoti mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ettāvatā kho bho brāhmaṇo hotī”ti.

Vāseṭṭha said this: “When you’re ethical and accomplished in doing your duties— then you’re a brahmin.” But neither was able to persuade the other.

Vāseṭṭho māṇavo evamāha: “yato kho, bho, sīlavā ca hoti vatasampanno ca, ettāvatā kho, bho, brāhmaṇo hotī”ti. Neva kho asakkhi bhāradvājo māṇavo vāseṭṭhaṁ māṇavaṁ saññāpetuṁ, na pana asakkhi vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ saññāpetuṁ.

So Vāseṭṭha said to Bhāradvāja, “Worthy Bhāradvāja, the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—is staying in a forest near Icchānaṅgala. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ Come, let’s go to see him and ask him about this matter. As he answers, so we’ll remember it.” “Yes, worthy sir,” replied Bhāradvāja.

Atha kho vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ āmantesi: “ayaṁ kho, bho bhāradvāja, samaṇo gotamo sakyaputto sakyakulā pabbajito icchānaṅgale viharati icchānaṅgalavanasaṇḍe; taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi …pe… buddho bhagavā’ti. Āyāma, bho bhāradvāja, yena samaṇo gotamo tenupasaṅkamissāma; upasaṅkamitvā samaṇaṁ gotamaṁ etamatthaṁ pucchissāma. Yathā no samaṇo gotamo byākarissati tathā naṁ dhāressāmā”ti. “Evaṁ, bho”ti kho bhāradvājo māṇavo vāseṭṭhassa māṇavassa paccassosi.

So they went to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side, and Vāseṭṭha addressed the Buddha in verse:

Atha kho vāseṭṭhabhāradvājā māṇavā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho vāseṭṭho māṇavo bhagavantaṁ gāthāhi ajjhabhāsi:

“We’re both authorized mastersof the three Vedas.I’m a student of Pokkharasāti,and he of Tārukkha.

“Anuññātapaṭiññātā,tevijjā mayamasmubho;Ahaṁ pokkharasātissa,tārukkhassāyaṁ māṇavo.

We’re fully qualifiedin all the Vedic experts teach.As philologists and grammarians,we match our tutors in recitation.

Tevijjānaṁ yadakkhātaṁ,Tatra kevalinosmase;Padakasma veyyākaraṇā,Jappe ācariyasādisā.

We have a disputeregarding genealogy.For Bhāradvāja says thatone is a brahmin due to birth,but I declare it’s because of one’s deeds.Oh Clear-eyed One, know this as our debate.

Tesaṁ no jātivādasmiṁ,vivādo atthi gotama;Jātiyā brāhmaṇo hoti,bhāradvājo iti bhāsati;Ahañca kammunā brūmi,evaṁ jānāhi cakkhuma.

Since neither of us was ableto convince the other,we’ve come to ask you, sir,renowned as the awakened one.

Te na sakkoma saññāpetuṁ,aññamaññaṁ mayaṁ ubho;Bhavantaṁ puṭṭhumāgamhā,sambuddhaṁ iti vissutaṁ.

As people honor with cupped palmsthe moon on the cusp of waxing,bowing, they revereGotama in the world.

Candaṁ yathā khayātītaṁ,pecca pañjalikā janā;Vandamānā namassanti,evaṁ lokasmi gotamaṁ.

We ask this of Gotama,the Eye arisen in the world:is one a brahmin due to birth,or else because of deeds?We don’t know, please tell us,so we can recognize a brahmin.”

Cakkhuṁ loke samuppannaṁ,mayaṁ pucchāma gotamaṁ;Jātiyā brāhmaṇo hoti,udāhu bhavati kammunā;Ajānataṁ no pabrūhi,yathā jānemu brāhmaṇaṁ”.

“I shall explain to you,”said the Buddha,“accurately and in sequence,the taxonomy of living creatures,for species are indeed diverse.

“Tesaṁ vo ahaṁ byakkhissaṁ,(vāseṭṭhāti bhagavā)Anupubbaṁ yathātathaṁ;Jātivibhaṅgaṁ pāṇānaṁ,Aññamaññā hi jātiyo.

Know the grass and trees,though they lack self-awareness.They’re defined by birth,for species are indeed diverse.

Tiṇarukkhepi jānātha,na cāpi paṭijānare;Liṅgaṁ jātimayaṁ tesaṁ,aññamaññā hi jātiyo.

Next there are bugs that crawl or fly,and so on, to ants and termites.They’re defined by birth,for species are indeed diverse.

Tato kīṭe paṭaṅge ca,yāva kunthakipillike;Liṅgaṁ jātimayaṁ tesaṁ,aññamaññā hi jātiyo.

Know the quadrupeds, too,both small and large.They’re defined by birth,for species are indeed diverse.

Catuppadepi jānātha,Khuddake ca mahallake;Liṅgaṁ jātimayaṁ tesaṁ,Aññamaññā hi jātiyo.

Know, too, the long-backed snakes,crawling on their bellies.They’re defined by birth,for species are indeed diverse.

Pādūdarepi jānātha,Urage dīghapiṭṭhike;Liṅgaṁ jātimayaṁ tesaṁ,Aññamaññā hi jātiyo.

Next know the fish,whose habitat is the water.They’re defined by birth,for species are indeed diverse.

Tato macchepi jānātha,Odake vārigocare;Liṅgaṁ jātimayaṁ tesaṁ,Aññamaññā hi jātiyo.

Next know the birds,winged chariots in flight.They’re defined by birth,for species are indeed diverse.

Tato pakkhīpi jānātha,Pattayāne vihaṅgame;Liṅgaṁ jātimayaṁ tesaṁ,Aññamaññā hi jātiyo.

While the differences between these speciesare defined by birth,the differences between humansare not defined by birth.

Yathā etāsu jātīsu,Liṅgaṁ jātimayaṁ puthu;Evaṁ natthi manussesu,Liṅgaṁ jātimayaṁ puthu.

Not by hair nor by head,not by ear nor by eye,not by mouth nor by nose,not by lips nor by eyebrow,

Na kesehi na sīsena,Na kaṇṇehi na akkhibhi;Na mukhena na nāsāya,Na oṭṭhehi bhamūhi vā.

not by shoulder nor by neck,not by belly nor by back,not by buttocks nor by breast,not by groin nor by genitals,

Na gīvāya na aṁsehi,Na udarena na piṭṭhiyā;Na soṇiyā na urasā,Na sambādhe na methune.

not by hands nor by feet,not by fingers nor by nails,not by knees nor by thighs,not by color nor by voice:none of these are defined by birthas it is for other species.

Na hatthehi na pādehi,Nāṅgulīhi nakhehi vā;Na jaṅghāhi na ūrūhi,Na vaṇṇena sarena vā;Liṅgaṁ jātimayaṁ neva,Yathā aññāsu jātisu.

In specific human bodiesyou can’t find such distinctions.The distinctions among humansare spoken of by convention.

Paccattañca sarīresu,Manussesvetaṁ na vijjati;Vokārañca manussesu,Samaññāya pavuccati.

Anyone among humanswho lives off keeping cattle:know them, Vāseṭṭha,as a farmer, not a brahmin.

Yo hi koci manussesu,Gorakkhaṁ upajīvati;Evaṁ vāseṭṭha jānāhi,Kassako so na brāhmaṇo.

Anyone among humanswho lives off various professions:know them, Vāseṭṭha,as a professional, not a brahmin.

Yo hi koci manussesu,Puthusippena jīvati;Evaṁ vāseṭṭha jānāhi,Sippiko so na brāhmaṇo.

Anyone among humanswho lives off trade:know them, Vāseṭṭha,as a trader, not a brahmin.

Yo hi koci manussesu,Vohāraṁ upajīvati;Evaṁ vāseṭṭha jānāhi,Vāṇijo so na brāhmaṇo.

Anyone among humanswho lives off serving others:know them, Vāseṭṭha,as a servant, not a brahmin.

Yo hi koci manussesu,Parapessena jīvati;Evaṁ vāseṭṭha jānāhi,Pessiko so na brāhmaṇo.

Anyone among humanswho lives off stealing:know them, Vāseṭṭha,as a bandit, not a brahmin.

Yo hi koci manussesu,Adinnaṁ upajīvati;Evaṁ vāseṭṭha jānāhi,Coro eso na brāhmaṇo.

Anyone among humanswho lives off archery:know them, Vāseṭṭha,as a warrior, not a brahmin.

Yo hi koci manussesu,Issatthaṁ upajīvati;Evaṁ vāseṭṭha jānāhi,Yodhājīvo na brāhmaṇo.

Anyone among humanswho lives off priesthood:know them, Vāseṭṭha,as a sacrificer, not a brahmin.

Yo hi koci manussesu,Porohiccena jīvati;Evaṁ vāseṭṭha jānāhi,Yājako eso na brāhmaṇo.

Anyone among humanswho taxes village and nation,know them, Vāseṭṭha,as a ruler, not a brahmin.

Yo hi koci manussesu,Gāmaṁ raṭṭhañca bhuñjati;Evaṁ vāseṭṭha jānāhi,Rājā eso na brāhmaṇo.

I don’t call someone a brahminafter the mother’s womb they’re born from.If they still have attachments,they’re just someone who says ‘worthy’.Having nothing, taking nothing:that’s who I declare a brahmin.

Na cāhaṁ brāhmaṇaṁ brūmi,Yonijaṁ mattisambhavaṁ;Bhovādi nāma so hoti,Sace hoti sakiñcano;Akiñcanaṁ anādānaṁ,Tamahaṁ brūmi brāhmaṇaṁ.

Having cut off all fettersthey have no anxiety;they’ve slipped their chains and are detached:that’s who I declare a brahmin.

Sabbasaṁyojanaṁ chetvā,Yo ve na paritassati;Saṅgātigaṁ visaṁyuttaṁ,Tamahaṁ brūmi brāhmaṇaṁ.

They’ve cut the strap and harness,the halter and bridle too;with cross-bar lifted, they’re awakened:that’s who I declare a brahmin.

Chetvā naddhiṁ varattañca,Sandānaṁ sahanukkamaṁ;Ukkhittapalighaṁ buddhaṁ,Tamahaṁ brūmi brāhmaṇaṁ.

Abuse, killing, caging:they endure these without anger.Patience is their powerful army:that’s who I declare a brahmin.

Akkosaṁ vadhabandhañca,Aduṭṭho yo titikkhati;Khantībalaṁ balānīkaṁ,Tamahaṁ brūmi brāhmaṇaṁ.

Not irritable or pretentious,dutiful in precepts and observances,tamed, bearing their final body:that’s who I declare a brahmin.

Akkodhanaṁ vatavantaṁ,Sīlavantaṁ anussadaṁ;Dantaṁ antimasārīraṁ,Tamahaṁ brūmi brāhmaṇaṁ.

Like water from a lotus leaf,like a mustard seed off the point of a pin,sensual pleasures slip off them:that’s who I declare a brahmin.

Vāri pokkharapatteva,Āraggeriva sāsapo;Yo na limpati kāmesu,Tamahaṁ brūmi brāhmaṇaṁ.

They understand for themselvesthe end of suffering in this life;with burden put down, detached:that’s who I declare a brahmin.

Yo dukkhassa pajānāti,Idheva khayamattano;Pannabhāraṁ visaṁyuttaṁ,Tamahaṁ brūmi brāhmaṇaṁ.

Deep in wisdom, intelligent,expert in the path and what is not the path;arrived at the highest goal:that’s who I declare a brahmin.

Gambhīrapaññaṁ medhāviṁ,Maggāmaggassa kovidaṁ;Uttamatthamanuppattaṁ,Tamahaṁ brūmi brāhmaṇaṁ.

Mixing with neitherhouseholders nor the homeless;a migrant with no bastion, few in wishes:that’s who I declare a brahmin.

Asaṁsaṭṭhaṁ gahaṭṭhehi,Anāgārehi cūbhayaṁ;Anokasārimappicchaṁ,Tamahaṁ brūmi brāhmaṇaṁ.

They’ve laid aside violenceagainst creatures firm and frail;not killing or making others kill:that’s who I declare a brahmin.

Nidhāya daṇḍaṁ bhūtesu,Tasesu thāvaresu ca;Yo na hanti na ghāteti,Tamahaṁ brūmi brāhmaṇaṁ.

Not fighting among those who fight,quenched among those who have taken up arms,not grasping among those who grasp:that’s who I declare a brahmin.

Aviruddhaṁ viruddhesu,Attadaṇḍesu nibbutaṁ;Sādānesu anādānaṁ,Tamahaṁ brūmi brāhmaṇaṁ.

They’ve discarded greed and hate,along with conceit and contempt,like a mustard seed off the point of a pin:that’s who I declare a brahmin.

Yassa rāgo ca doso ca,Māno makkho ca pātito;Sāsaporiva āraggā,Tamahaṁ brūmi brāhmaṇaṁ.

The words they utterare polished, informative, and true,and don’t offend anyone:that’s who I declare a brahmin.

Akakkasaṁ viññāpaniṁ,Giraṁ saccamudīraye;Yāya nābhisaje kañci,Tamahaṁ brūmi brāhmaṇaṁ.

They don’t steal anything in the world,long or short,tiny or huge, beautiful or ugly:that’s who I declare a brahmin.

Yodha dīghaṁ va rassaṁ vā,Aṇuṁ thūlaṁ subhāsubhaṁ;Loke adinnaṁ nādiyati,Tamahaṁ brūmi brāhmaṇaṁ.

They have no hopefor this world or the next;with no need for hope, detached:that’s who I declare a brahmin.

Āsā yassa na vijjanti,Asmiṁ loke paramhi ca;Nirāsāsaṁ visaṁyuttaṁ,Tamahaṁ brūmi brāhmaṇaṁ.

They have no clinging,knowledge has freed them of indecision,they’ve arrived at the objective, freedom from death:that’s who I declare a brahmin.

Yassālayā na vijjanti,Aññāya akathaṅkathī;Amatogadhamanuppattaṁ,Tamahaṁ brūmi brāhmaṇaṁ.

They’ve escaped clingingto both good and bad deeds;sorrowless, stainless, pure:that’s who I declare a brahmin.

Yodha puññañca pāpañca,Ubho saṅgamupaccagā;Asokaṁ virajaṁ suddhaṁ,Tamahaṁ brūmi brāhmaṇaṁ.

Pure as the spotless moon,clear and unclouded,they’ve ended relish for rebirth:that’s who I declare a brahmin.

Candaṁva vimalaṁ suddhaṁ,Vippasannamanāvilaṁ;Nandībhavaparikkhīṇaṁ,Tamahaṁ brūmi brāhmaṇaṁ.

They’ve got past this grueling swampof delusion, transmigration.Meditating in stillness, free of indecision,they have crossed over to the far shore.They’re quenched by not grasping:that’s who I declare a brahmin.

Yomaṁ palipathaṁ duggaṁ,Saṁsāraṁ mohamaccagā;Tiṇṇo pāraṅgato jhāyī,Anejo akathaṅkathī;Anupādāya nibbuto,Tamahaṁ brūmi brāhmaṇaṁ.

They’ve given up sensual pleasures,and have gone forth from lay life;they’ve ended rebirth in the sensual realm:that’s who I declare a brahmin.

Yodha kāme pahantvāna,Anāgāro paribbaje;Kāmabhavaparikkhīṇaṁ,Tamahaṁ brūmi brāhmaṇaṁ.

They’ve given up craving,and have gone forth from lay life;they’ve ended craving to be reborn:that’s who I declare a brahmin.

Yodha taṇhaṁ pahantvāna,Anāgāro paribbaje;Taṇhābhavaparikkhīṇaṁ,Tamahaṁ brūmi brāhmaṇaṁ.

They’ve thrown off the human yoke,and slipped out of the heavenly yoke;unyoked from all yokes:that’s who I declare a brahmin.

Hitvā mānusakaṁ yogaṁ,Dibbaṁ yogaṁ upaccagā;Sabbayogavisaṁyuttaṁ,Tamahaṁ brūmi brāhmaṇaṁ.

Giving up desire and discontent,they’re cooled and free of attachments;a hero, master of the whole world:that’s who I declare a brahmin.

Hitvā ratiñca aratiṁ,Sītibhūtaṁ nirūpadhiṁ;Sabbalokābhibhuṁ vīraṁ,Tamahaṁ brūmi brāhmaṇaṁ.

They know the passing awayand rebirth of all beings;unattached, holy, awakened:that’s who I declare a brahmin.

Cutiṁ yo vedi sattānaṁ,Upapattiñca sabbaso;Asattaṁ sugataṁ buddhaṁ,Tamahaṁ brūmi brāhmaṇaṁ.

Gods, centaurs, and humansdon’t know their destiny;the perfected ones with defilements ended:that’s who I declare a brahmin.

Yassa gatiṁ na jānanti,Devā gandhabbamānusā;Khīṇāsavaṁ arahantaṁ,Tamahaṁ brūmi brāhmaṇaṁ.

They have nothing before or after,or even in between.Having nothing, taking nothing:that’s who I declare a brahmin.

Yassa pure ca pacchā ca,Majjhe ca natthi kiñcanaṁ;Akiñcanaṁ anādānaṁ,Tamahaṁ brūmi brāhmaṇaṁ.

Captain of the herd, excellent hero,great seer and victor;unstirred, washed, awakened:that’s who I declare a brahmin.

Usabhaṁ pavaraṁ vīraṁ,Mahesiṁ vijitāvinaṁ;Anejaṁ nhātakaṁ buddhaṁ,Tamahaṁ brūmi brāhmaṇaṁ.

They who know their past lives,see heaven and places of loss,and have attained the ending of rebirth,that’s who I declare a brahmin.

Pubbenivāsaṁ yo vedi,Saggāpāyañca passati;Atho jātikkhayaṁ patto,Tamahaṁ brūmi brāhmaṇaṁ.

For name and clan are formulatedas mere convention in the world.Produced by mutual agreement,they’re formulated in each case.

Samaññā hesā lokasmiṁ,Nāmagottaṁ pakappitaṁ;Sammuccā samudāgataṁ,Tattha tattha pakappitaṁ.

For a long time this misconceptionhas prejudiced those who don’t understand.Ignorant, they declarethat one is a brahmin by birth.

Dīgharattamanusayitaṁ,Diṭṭhigatamajānataṁ;Ajānantā no pabruvanti,Jātiyā hoti brāhmaṇo.

You’re not a brahmin by birth,nor by birth a non-brahmin.You’re a brahmin by your deeds,and by deeds a non-brahmin.

Na jaccā brāhmaṇo hoti,Na jaccā hoti abrāhmaṇo;Kammunā brāhmaṇo hoti,Kammunā hoti abrāhmaṇo.

You’re a farmer by your deeds,by deeds you’re a professional;you’re a trader by your deeds,by deeds are you a servant;

Kassako kammunā hoti,Sippiko hoti kammunā;Vāṇijo kammunā hoti,Pessiko hoti kammunā.

you’re a bandit by your deeds,by deeds you’re a warrior;you’re a sacrificer by your deeds,by deeds you’re a ruler.

Coropi kammunā hoti,Yodhājīvopi kammunā;Yājako kammunā hoti,Rājāpi hoti kammunā.

In this way the astute regard deedsin accord with truth.Seeing dependent origination,they’re expert in deeds and their results.

Evametaṁ yathābhūtaṁ,Kammaṁ passanti paṇḍitā;Paṭiccasamuppādadassā,Kammavipākakovidā.

Deeds make the world go on,deeds make people go on;sentient beings are bound by deeds,like a moving chariot’s linchpin.

Kammunā vattati loko,Kammunā vattati pajā;Kammanibandhanā sattā,Rathassāṇīva yāyato.

By fervor and spiritual practice,by restraint and by self-control:that’s how to become a brahmin,this is the supreme brahmin.

Tapena brahmacariyena,Saṁyamena damena ca;Etena brāhmaṇo hoti,Etaṁ brāhmaṇamuttamaṁ.

Accomplished in the three knowledges,peaceful, with rebirth ended,know them, Vāseṭṭha,as the Divinity and Sakka to the wise.”

Tīhi vijjāhi sampanno,santo khīṇapunabbhavo;Evaṁ vāseṭṭha jānāhi,brahmā sakko vijānatan”ti.

When he had spoken, Vāseṭṭha and Bhāradvāja said to him, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.”

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

Snp 3.10 · With Kokālika

Snp 3.10 · Kokālikasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the mendicant Kokālika went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, Sāriputta and Moggallāna have corrupt wishes. They’ve fallen under the sway of corrupt wishes.”

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho kokāliko bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kokāliko bhikkhu bhagavantaṁ etadavoca: “pāpicchā, bhante, sāriputtamoggallānā, pāpikānaṁ icchānaṁ vasaṁ gatā”ti.

When this was said, the Buddha said to Kokālika, “Don’t say that, Kokālika! Don’t say that, Kokālika! Have confidence in Sāriputta and Moggallāna, they’re good monks.”

Evaṁ vutte, bhagavā kokālikaṁ bhikkhuṁ etadavoca: “mā hevaṁ, kokālika, mā hevaṁ, kokālika. Pasādehi, kokālika, sāriputtamoggallānesu cittaṁ. Pesalā sāriputtamoggallānā”ti.

For a second time … For a third time Kokālika said to the Buddha, “Despite my faith and trust in the Buddha, Sāriputta and Moggallāna have corrupt wishes. They’ve fallen under the sway of corrupt wishes.” For a third time, the Buddha said to Kokālika, “Don’t say that, Kokālika! Don’t say that, Kokālika! Have confidence in Sāriputta and Moggallāna, they’re good monks.”

Dutiyampi kho …pe… tatiyampi kho kokāliko bhikkhu bhagavantaṁ etadavoca: “kiñcāpi me, bhante, bhagavā saddhāyiko paccayiko, atha kho pāpicchāva sāriputtamoggallānā, pāpikānaṁ icchānaṁ vasaṁ gatā”ti. Tatiyampi kho bhagavā kokālikaṁ bhikkhuṁ etadavoca: “mā hevaṁ, kokālika, mā hevaṁ, kokālika. Pasādehi, kokālika, sāriputtamoggallānesu cittaṁ. Pesalā sāriputtamoggallānā”ti.

Then Kokālika rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Not long after he left his body erupted with boils the size of mustard seeds. The boils grew to the size of mung beans, then chickpeas, then jujube seeds, then jujubes, then myrobalans, then unripe wood-apples, then ripe wood-apples. Finally they burst open, and pus and blood oozed out. Then the mendicant Kokālika died of that illness. He was reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.

Atha kho kokāliko bhikkhu uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Acirappakkantassa ca kokālikassa bhikkhuno sāsapamattīhi piḷakāhi sabbo kāyo phuṭo ahosi; sāsapamattiyo hutvā muggamattiyo ahesuṁ; muggamattiyo hutvā kaḷāyamattiyo ahesuṁ; kaḷāyamattiyo hutvā kolaṭṭhimattiyo ahesuṁ; kolaṭṭhimattiyo hutvā kolamattiyo ahesuṁ; kolamattiyo hutvā āmalakamattiyo ahesuṁ; āmalakamattiyo hutvā beḷuvasalāṭukamattiyo ahesuṁ; beḷuvasalāṭukamattiyo hutvā billamattiyo ahesuṁ; billamattiyo hutvā pabhijjiṁsu; pubbañca lohitañca pagghariṁsu. Atha kho kokāliko bhikkhu tenevābādhena kālamakāsi. Kālaṅkato ca kokāliko bhikkhu padumaṁ nirayaṁ upapajji sāriputtamoggallānesu cittaṁ āghātetvā.

Then, late at night, the glorious divinity Sahampati, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him, “Sir, the mendicant Kokālika has passed away. He was reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.” That is what the divinity Sahampati said. Then he bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho brahmā sahampati bhagavantaṁ etadavoca: “kokāliko, bhante, bhikkhu kālaṅkato; kālaṅkato ca, bhante, kokāliko bhikkhu padumaṁ nirayaṁ upapanno sāriputtamoggallānesu cittaṁ āghātetvā”ti. Idamavoca brahmā sahampati; idaṁ vatvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi.

Then, when the night had passed, the Buddha told the mendicants all that had happened.

Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi: “imaṁ, bhikkhave, rattiṁ brahmā sahampati abhikkantāya rattiyā …pe… idamavoca, bhikkhave, brahmā sahampati, idaṁ vatvā maṁ padakkhiṇaṁ katvā tatthevantaradhāyī”ti.

When he said this, one of the mendicants said to the Buddha, “Sir, how long is the lifespan in the Pink Lotus hell?” “It’s long, mendicant. It’s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it lasts.” “But sir, is it possible to give a simile?” “It’s possible,” said the Buddha.

Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: “kīvadīghaṁ nu kho, bhante, padume niraye āyuppamāṇan”ti? “Dīghaṁ kho, bhikkhu, padume niraye āyuppamāṇaṁ; taṁ na sukaraṁ saṅkhātuṁ ettakāni vassāni iti vā ettakāni vassasatāni iti vā ettakāni vassasahassāni iti vā ettakāni vassasatasahassāni iti vā”ti. “Sakkā pana, bhante, upamā kātun”ti? “Sakkā, bhikkhū”ti bhagavā avoca:

“Suppose there was a Kosalan load of twenty packs of sesame seed. And at the end of every hundred years someone would remove a single seed from it. By this means the Kosalan load of twenty packs of sesame seed would run out faster than a single lifetime in the Abbuda hell. Now, twenty lifetimes in the Abbuda hell equal one lifetime in the Nirabbuda hell. Twenty lifetimes in the Nirabbuda hell equal one lifetime in the Ababa hell. Twenty lifetimes in the Ababa hell equal one lifetime in the Aṭaṭa hell. Twenty lifetimes in the Aṭaṭa hell equal one lifetime in the Ahaha hell. Twenty lifetimes in the Ahaha hell equal one lifetime in the Yellow Lotus hell. Twenty lifetimes in the Yellow Lotus hell equal one lifetime in the Fragrant Water Lily hell. Twenty lifetimes in the Fragrant Water Lily hell equal one lifetime in the Blue Water Lily hell. Twenty lifetimes in the Blue Water Lily hell equal one lifetime in the White Lotus hell. Twenty lifetimes in the White Lotus hell equal one lifetime in the Pink Lotus hell. The mendicant Kokālika has been reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.” That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“Seyyathāpi, bhikkhu, vīsatikhāriko kosalako tilavāho; tato puriso vassasatassa vassasatassa accayena ekamekaṁ tilaṁ uddhareyya. Khippataraṁ kho so bhikkhu vīsatikhāriko kosalako tilavāho iminā upakkamena parikkhayaṁ pariyādānaṁ gaccheyya, na tveva eko abbudo nirayo. Seyyathāpi, bhikkhu, vīsati abbudā nirayā evameko nirabbudo nirayo. Seyyathāpi, bhikkhu, vīsati nirabbudā nirayā evameko ababo nirayo. Seyyathāpi, bhikkhu, vīsati ababā nirayā evameko aṭaṭo nirayo. Seyyathāpi, bhikkhu, vīsati aṭaṭā nirayā evameko ahaho nirayo. Seyyathāpi, bhikkhu, vīsati ahahā nirayā evameko kumudo nirayo. Seyyathāpi, bhikkhu, vīsati kumudā nirayā evameko sogandhiko nirayo. Seyyathāpi, bhikkhu, vīsati sogandhikā nirayā evameko uppalako nirayo. Seyyathāpi, bhikkhu, vīsati uppalakā nirayā evameko puṇḍarīko nirayo. Seyyathāpi, bhikkhu, vīsati puṇḍarīkā nirayā evameko padumo nirayo. Padumaṁ kho pana bhikkhu nirayaṁ kokāliko bhikkhu upapanno sāriputtamoggallānesu cittaṁ āghātetvā”ti. Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

“A person is bornwith an axe in their mouth.A fool cuts themselves with itwhen they say bad words.

“Purisassa hi jātassa,kuṭhārī jāyate mukhe;Yāya chindati attānaṁ,bālo dubbhāsitaṁ bhaṇaṁ.

When you praise someone worthy of criticism,or criticize someone worthy of praise,you choose a losing hand with your own mouth:you’ll never find happiness that way.

Yo nindiyaṁ pasaṁsati,Taṁ vā nindati yo pasaṁsiyo;Vicināti mukhena so kaliṁ,Kalinā tena sukhaṁ na vindati.

A losing hand at dice is a trivial thing,if all you lose is your moneyand all you own, even yourself.What’s a really terrible handis to hate the holy ones.

Appamatto ayaṁ kali,Yo akkhesu dhanaparājayo;Sabbassāpi sahāpi attanā,Ayameva mahattaro kali;Yo sugatesu manaṁ padosaye.

For a hundred thousand times a hundred million,times five hundred and thirty-six times <j>a thousand times ten million yearsa slanderer of noble ones goes to hell,having aimed bad words and thoughts at them.

Sataṁ sahassānaṁ nirabbudānaṁ,Chattiṁsati pañca ca abbudāni;Yamariyagarahī nirayaṁ upeti,Vācaṁ manañca paṇidhāya pāpakaṁ.

A liar goes to hell,as does one who denies what they did.Both are equal in the hereafter,those men of base deeds.

Abhūtavādī nirayaṁ upeti,Yo vāpi katvā na karomicāha;Ubhopi te pecca samā bhavanti,Nihīnakammā manujā parattha.

Whoever wrongs a man who has done no wrong,a pure man who has not a blemish,the evil backfires on the fool,like fine dust thrown upwind.

Yo appaduṭṭhassa narassa dussati,Suddhassa posassa anaṅgaṇassa;Tameva bālaṁ pacceti pāpaṁ,Sukhumo rajo paṭivātaṁva khitto.

One addicted to the way of greed,abuses others with their speech,faithless, miserly, uncharitable,stingy, addicted to backbiting.

Yo lobhaguṇe anuyutto,So vacasā paribhāsati aññe;Asaddho kadariyo avadaññū,Macchari pesuṇiyaṁ anuyutto.

Foul-mouthed, divisive, ignoble,a baby-killer, wicked, wrongdoer,worst of men, cursed, base-born—quiet now, for you are bound for hell.

Mukhadugga vibhūta anariya,Bhūnahu pāpaka dukkaṭakāri;Purisanta kalī avajāta,Mā bahubhāṇidha nerayikosi.

You stir up dust, causing harm,when you, sinner, malign the good.Having done many bad deeds,you’ll go to the pit for a long time.

Rajamākirasī ahitāya,Sante garahasi kibbisakārī;Bahūni duccaritāni caritvā,Gacchasi kho papataṁ cirarattaṁ.

For no one’s deeds are ever lost,they return to their owner.In the next life that stupid sinnersees suffering in themselves.

Na hi nassati kassaci kammaṁ,Eti hataṁ labhateva suvāmi;Dukkhaṁ mando paraloke,Attani passati kibbisakārī.

They approach the place of impalement,with its iron spikes, sharp blades, and iron stakes.Then there is the food, which appropriately,is like a red-hot iron ball.

Ayosaṅkusamāhataṭṭhānaṁ,Tiṇhadhāramayasūlamupeti;Atha tattaayoguḷasannibhaṁ,Bhojanamatthi tathā patirūpaṁ.

For the speakers speak not sweetly,they don’t hurry there, or find shelter.They lie upon a spread of coals,they enter a blazing mass of fire.

Na hi vaggu vadanti vadantā,Nābhijavanti na tāṇamupenti;Aṅgāre santhate sayanti,Ginisampajjalitaṁ pavisanti.

Wrapping them in a net,they strike them there with iron hammers.They come to blinding darkness,which spreads about them like a fog.

Jālena ca onahiyāna,Tattha hananti ayomayakuṭebhi;Andhaṁva timisamāyanti,Taṁ vitatañhi yathā mahikāyo.

Next they enter a copper pot,a blazing mass of fire.There they roast for a long time,writhing in the masses of fire.

Atha lohamayaṁ pana kumbhiṁ,Ginisampajjalitaṁ pavisanti;Paccanti hi tāsu cirarattaṁ,Agginisamāsu samuppilavāte.

Then the sinner roasts therein a mixture of pus and blood.No matter where they settle,everything they touch there hurts them.

Atha pubbalohitamisse,Tattha kiṁ paccati kibbisakārī;Yaṁ yaṁ disakaṁ adhiseti,Tattha kilissati samphusamāno.

The sinner roasts inworm-infested water.There’s not even a shore to go to,for all around are the same kind of pots.

Puḷavāvasathe salilasmiṁ,Tattha kiṁ paccati kibbisakārī;Gantuṁ na hi tīramapatthi,Sabbasamā hi samantakapallā.

They enter the Sword-Leaf Forest,so sharp they cut their body to pieces.Having grabbed the tongue with a hook,they stab it, slashing back and forth.

Asipattavanaṁ pana tiṇhaṁ,Taṁ pavisanti samucchidagattā;Jivhaṁ balisena gahetvā,Ārajayārajayā vihananti.

Then they approach the impassable Vetaraṇī River,with its sharp blades, its razor blades.Dullards fall into it,the wicked who have done wicked deeds.

Atha vetaraṇiṁ pana duggaṁ,Tiṇhadhārakhuradhāramupenti;Tattha mandā papatanti,Pāpakarā pāpāni karitvā.

There dogs all brown and spotted,and raven flocks, and greedy jackalsdevour them as they wail,while hawks and crows attack them.

Khādanti hi tattha rudante,Sāmā sabalā kākolagaṇā ca;Soṇā siṅgālā paṭigiddhā,Kulalā vāyasā ca vitudanti.

Hard, alas, is the life herethat sinners endure.That’s why for the rest of this lifea person ought do their duty without fail.

Kicchā vatayaṁ idha vutti,Yaṁ jano phusati kibbisakārī;Tasmā idha jīvitasese,Kiccakaro siyā naro na cappamajje.

Experts have counted the loads of sesameas compared to the Pink Lotus hell.For there are five times ten thousand times ten million,plus another twelve hundred times ten million years—

Te gaṇitā vidūhi tilavāhā,Ye padume niraye upanītā;Nahutāni hi koṭiyo pañca bhavanti,Dvādasa koṭisatāni punaññā.

as painful as life is said to be in hell,that’s how long one must dwell there.That’s why, for those who are pure, well-behaved, <j>full of good qualities,one should always guard one’s speech and mind.”

Yāva dukhā nirayā idha vuttā,Tatthapi tāva ciraṁ vasitabbaṁ;Tasmā sucipesalasādhuguṇesu,Vācaṁ manaṁ satataṁ parirakkhe”ti.

Snp 3.11 · About Nālaka

Snp 3.11 · Nālakasutta

The seer Asita in his daily meditationsaw the bright-clad gods of the host of Thirtyand their lord Sakka joyfully celebrating,waving streamers in exuberant exaltation.

Ānandajāte tidasagaṇe patīte,Sakkañca indaṁ sucivasane ca deve;Dussaṁ gahetvā atiriva thomayante,Asito isi addasa divāvihāre.

Seeing the gods rejoicing, elated,he paid respects and said this there:“Why is the community of gods <j>in such excellent spirits?Why take up streamers and whirl them about?

Disvāna deve muditamane udagge,Cittiṁ karitvāna idamavoca tattha;“Kiṁ devasaṅgho atiriva kalyarūpo,Dussaṁ gahetvā ramayatha kiṁ paṭicca.

Even in the war with the titans,when gods were victorious and titans defeated,there was no such excitement.What marvel have the celestials seen <j>that they so rejoice?

Yadāpi āsī asurehi saṅgamo,Jayo surānaṁ asurā parājitā;Tadāpi netādiso lomahaṁsano,Kimabbhutaṁ daṭṭhu marū pamoditā.

Shouting and singing and playing music,they clap their hands and dance.I ask you, dwellers on Mount Meru’s peak,quickly dispel my doubt, good fellows!”

Seḷenti gāyanti ca vādayanti ca,Bhujāni phoṭenti ca naccayanti ca;Pucchāmi vohaṁ merumuddhavāsine,Dhunātha me saṁsayaṁ khippa mārisā”.

“The being intent on awakening, a peerless gem,has been born in the human realm <j>for the sake of welfare and happiness,in Lumbinī, a village in the Sakyan land.That’s why we’re so happy, in such excellent spirits.

“So bodhisatto ratanavaro atulyo,Manussaloke hitasukhatthāya jāto;Sakyāna gāme janapade lumbineyye,Tenamha tuṭṭhā atiriva kalyarūpā.

He is supreme among all beings, the peak individual,captain of men, supreme among all creatures.He will roll forth the wheel in the grove of the seers,roaring like a mighty lion, lord of beasts.”

So sabbasattuttamo aggapuggalo,Narāsabho sabbapajānamuttamo;Vattessati cakkamisivhaye vane,Nadaṁva sīho balavā migābhibhū”.

Hearing this, he swiftly descendedand right away approached Suddhodana’s home.Seated there he said this to the Sakyans,“Where is the boy? I too wish to see him!”

Taṁ saddaṁ sutvā turitamavasarī so,Suddhodanassa tada bhavanaṁ upāvisi;Nisajja tattha idamavocāsi sakye,“Kuhiṁ kumāro ahamapi daṭṭhukāmo”.

Then the Sakyans showed their son <j>to the one named Asita—the boy shone like burning goldwell-wrought in the forge;dazzling with glory, of peerless beauty.

Tato kumāraṁ jalitamiva suvaṇṇaṁ,Ukkāmukheva sukusalasampahaṭṭhaṁ;Daddallamānaṁ siriyā anomavaṇṇaṁ,Dassesu puttaṁ asitavhayassa sakyā.

The boy beamed like crested flame,pure as the moon, lord of stars traversing the sky,blazing like the sun free of stormclouds <j>after the rains;seeing him, he was joyful, brimming with happiness.

Disvā kumāraṁ sikhimiva pajjalantaṁ,Tārāsabhaṁva nabhasigamaṁ visuddhaṁ;Suriyaṁ tapantaṁ saradarivabbhamuttaṁ,Ānandajāto vipulamalattha pītiṁ.

The celestials held up a parasol in the sky,many-ribbed and thousand-circled;and golden-handled chowries waved—but none could see who held <j>the chowries or the parasols.

Anekasākhañca sahassamaṇḍalaṁ,Chattaṁ marū dhārayumantalikkhe;Suvaṇṇadaṇḍā vītipatanti cāmarā,Na dissare cāmarachattagāhakā.

When the matted hair seer named “Dark Splendor”had seen the boy like a gold ingot on a cream rugwith a white parasol held over his head,he received him, elated and happy.

Disvā jaṭī kaṇhasirivhayo isi,Suvaṇṇanikkhaṁ viya paṇḍukambale;Setañca chattaṁ dhariyanta muddhani,Udaggacitto sumano paṭiggahe.

Having received the Sakyan bull,the seeker, master of marks and hymns,lifted up his voice with confident heart:“He is supreme, the best of men!”

Paṭiggahetvā pana sakyapuṅgavaṁ,Jigīsako lakkhaṇamantapāragū;Pasannacitto giramabbhudīrayi,“Anuttarāyaṁ dvipadānamuttamo”.

But then, remembering he would depart this world,his spirits fell and his tears flowed.Seeing the weeping seer, the Sakyans said,“Surely there will be no threat to the boy?”

Athattano gamanamanussaranto,Akalyarūpo gaḷayati assukāni;Disvāna sakyā isimavocuṁ rudantaṁ,“No ce kumāre bhavissati antarāyo”.

Seeing the crestfallen Sakyans, the seer said,“I do not forsee harm befall the boy,and there will be no threat to him,not in the least; set your minds at ease.

Disvāna sakye isimavoca akalye,“Nāhaṁ kumāre ahitamanussarāmi;Na cāpimassa bhavissati antarāyo,Na orakāyaṁ adhimānasā bhavātha.

This boy shall reach the highest awakening.As one of perfectly purified vision, <j>compassionate for the welfare of the many,he shall roll forth the wheel of the teaching;his spiritual path will become widespread.

Sambodhiyaggaṁ phusissatāyaṁ kumāro,So dhammacakkaṁ paramavisuddhadassī;Vattessatāyaṁ bahujanahitānukampī,Vitthārikassa bhavissati brahmacariyaṁ.

But I have not long left in this life,I shall die before then.I will never hear the teaching of the one <j>who bore the unequaled burden.That’s why I’m so upset and distraught—<j>it’s a disaster for me!”

Mamañca āyu na ciramidhāvaseso,Athantarā me bhavissati kālakiriyā;Sohaṁ na sossaṁ asamadhurassa dhammaṁ,Tenamhi aṭṭo byasanaṅgato aghāvī”.

Having brought abundant happiness to the Sakyans,the spiritual seeker left the royal compound.He had a nephew; and out of sympathyhe encouraged him in the teaching <j>of the one who bore the unequaled burden.

So sākiyānaṁ vipulaṁ janetvā pītiṁ,Antepuramhā niggamā brahmacārī;So bhāgineyyaṁ sayaṁ anukampamāno,Samādapesi asamadhurassa dhamme.

“When you hear the voice of another saying <j>‘Buddha’—one who has attained awakening <j>and who reveals the foremost teaching—go there and ask about his breakthrough;lead the spiritual life under that Blessed One.”

“Buddhoti ghosaṁ yada parato suṇāsi,Sambodhipatto vivarati dhammamaggaṁ;Gantvāna tattha samayaṁ paripucchamāno,Carassu tasmiṁ bhagavati brahmacariyaṁ”.

Now, that Nālaka had a store of accumulated merit;so when instructed by one of such kindly intent,with perfectly purified vision of the future,he waited anticipating the Victor, <j>guarding his senses.

Tenānusiṭṭho hitamanena tādinā,Anāgate paramavisuddhadassinā;So nālako upacitapuññasañcayo,Jinaṁ patikkhaṁ parivasi rakkhitindriyo.

When he heard of the Victor rolling forth <j>the excellent wheel he went to him,and seeing the boss seer, he became confident.The time of Asita’s instruction had arrived;so he asked the excellent sage <j>about the highest sagacity.

Sutvāna ghosaṁ jinavaracakkavattane,Gantvāna disvā isinisabhaṁ pasanno;Moneyyaseṭṭhaṁ munipavaraṁ apucchi,Samāgate asitāvhayassa sāsaneti.

The introductory verses are finished.

Vatthugāthā niṭṭhitā.

“I now know that Asita’s wordshave turned out to be true.I ask you this, Gotama,who has gone beyond all things:

“Aññātametaṁ vacanaṁ,Asitassa yathātathaṁ;Taṁ taṁ gotama pucchāmi,Sabbadhammāna pāraguṁ.

For one who has entered the homeless life,seeking food on alms round,when questioned, O sage, please tell meof sagacity, the ultimate state.”

Anagāriyupetassa,Bhikkhācariyaṁ jigīsato;Muni pabrūhi me puṭṭho,Moneyyaṁ uttamaṁ padaṁ”.

“I shall school you in sagacity,”said the Buddha,“so difficult and challenging.Come, I shall tell you all about it.Brace yourself; stay strong!

“Moneyyaṁ te upaññissaṁ,(iti bhagavā)Dukkaraṁ durabhisambhavaṁ;Handa te naṁ pavakkhāmi,Santhambhassu daḷho bhava.

In the village, keep the same attitudeno matter if reviled or praised.Guard against ill-tempered thoughts;wander peaceful and humble.

Samānabhāgaṁ kubbetha,Gāme akkuṭṭhavanditaṁ;Manopadosaṁ rakkheyya,Santo anuṇṇato care.

Many different things come up,like tongues of fire in a forest.Women try to seduce a sage—let them not seduce you!

Uccāvacā niccharanti,Dāye aggisikhūpamā;Nāriyo muniṁ palobhenti,Tā su taṁ mā palobhayuṁ.

Refraining from sex,having left behind sensual pleasures high and low,don’t be hostile or attachedto living creatures firm or frail.

Virato methunā dhammā,Hitvā kāme paropare;Aviruddho asāratto,Pāṇesu tasathāvare.

‘As am I, so are they;as are they, so am I’—Treating others like oneself,neither kill nor incite to kill.

Yathā ahaṁ tathā ete,Yathā ete tathā ahaṁ;Attānaṁ upamaṁ katvā,Na haneyya na ghātaye.

Leaving behind desire and greedfor what ordinary people are attached to,one whose eye is clear would set out to practice,they’d cross over this abyss.

Hitvā icchañca lobhañca,Yattha satto puthujjano;Cakkhumā paṭipajjeyya,Tareyya narakaṁ imaṁ.

With empty stomach, taking limited food,few in wishes, not greedy;truly hungerless regarding all desires,desireless, one is quenched.

Ūnūdaro mitāhāro,Appicchassa alolupo;Sadā icchāya nicchāto,Aniccho hoti nibbuto.

Having wandered for alms,they’d take themselves into the forest;and nearing the foot of a tree,the sage would take their seat.

Sa piṇḍacāraṁ caritvā,Vanantamabhihāraye;Upaṭṭhito rukkhamūlasmiṁ,Āsanūpagato muni.

That attentive one intent on absorption,would delight within the forest.They’d practice absorption at the foot of a tree,filling themselves with bliss.

Sa jhānapasuto dhīro,Vanante ramito siyā;Jhāyetha rukkhamūlasmiṁ,Attānamabhitosayaṁ.

Then, at the end of the night,they’d take themselves into a village.They’d not welcome being called,nor offerings brought from the village.

Tato ratyā vivasāne,Gāmantamabhihāraye;Avhānaṁ nābhinandeyya,Abhihārañca gāmato.

A sage who has come to a villagewould not walk hastily among the families.They’d not discuss their search for food,nor would they speak suggestively.

Na munī gāmamāgamma,Kulesu sahasā care;Ghāsesanaṁ chinnakatho,Na vācaṁ payutaṁ bhaṇe.

‘I got something, that’s good.I got nothing, that’s fine.’Unaffected in both cases,they return right to the tree.

Alatthaṁ yadidaṁ sādhu,Nālatthaṁ kusalaṁ iti;Ubhayeneva so tādī,Rukkhaṁvupanivattati.

Wandering with bowl in hand,not dumb, but thought to be dumb,they wouldn’t scorn a tiny gift,nor look down upon the giver.

Sa pattapāṇi vicaranto,Amūgo mūgasammato;Appaṁ dānaṁ na hīḷeyya,Dātāraṁ nāvajāniyā.

For the practice has many aspects,as revealed by the Ascetic.They do not go to the far shore twice,nor having gone once do they fall away.

Uccāvacā hi paṭipadā,Samaṇena pakāsitā;Na pāraṁ diguṇaṁ yanti,Nayidaṁ ekaguṇaṁ mutaṁ.

When a mendicant has no creeping,and has cut the stream of craving,and given up all the various duties,no fever is found in them.

Yassa ca visatā natthi,Chinnasotassa bhikkhuno;Kiccākiccappahīnassa,Pariḷāho na vijjati.

I shall school you in sagacity.Practice as if you were licking a razor’s edge.With tongue pressed against the roof of your mouth,be restrained regarding your stomach.

Moneyyaṁ te upaññissaṁ,Khuradhārūpamo bhave;Jivhāya tālumāhacca,Udare saññato siyā.

Don’t be sluggish in mind,nor think overly much.Be free of putrefaction and unattached,committed to the spiritual life.

Alīnacitto ca siyā,Na cāpi bahu cintaye;Nirāmagandho asito,Brahmacariyaparāyaṇo.

Train in a lonely seat,attending closely to ascetics;solitude is sagacity, they say.If you welcome solitude,you’ll light up the ten directions.

Ekāsanassa sikkhetha,Samaṇūpāsanassa ca;Ekattaṁ monamakkhātaṁ,Eko ce abhiramissasi;Atha bhāhisi dasadisā.

Having heard the words of the attentive,the meditators who’ve given up sensual desires,a follower of mine would developconscience and faith all the more.

Sutvā dhīrānaṁ nighosaṁ,Jhāyīnaṁ kāmacāginaṁ;Tato hiriñca saddhañca,Bhiyyo kubbetha māmako.

Understand this by the way streams movein clefts and crevices:the little creeks flow on resounding,while silent flow the great rivers.

Taṁ nadīhi vijānātha,Sobbhesu padaresu ca;Saṇantā yanti kusobbhā,Tuṇhī yanti mahodadhī.

What is lacking, resounds;what is full is at peace.The fool is like a half-full pot;the wise like a brimfull lake.

Yadūnakaṁ taṁ saṇati,Yaṁ pūraṁ santameva taṁ;Aḍḍhakumbhūpamo bālo,Rahado pūrova paṇḍito.

When the Ascetic speaks muchit is relevant and meaningful:knowing, he teaches the Dhamma;knowing, he speaks much.

Yaṁ samaṇo bahuṁ bhāsati,Upetaṁ atthasañhitaṁ;Jānaṁ so dhammaṁ deseti,Jānaṁ so bahu bhāsati.

But one who, knowing, is self-controlled,knowing, does not speak much;that sage is worthy of sagacity,that sage has achieved sagacity.”

Yo ca jānaṁ saṁyatatto,Jānaṁ na bahu bhāsati;Sa munī monamarahati,Sa munī monamajjhagā”ti.