Chapter One · Thag 6.14–14.2

Thag 6.14 · Sabbakāmi

Thag 6.14 · Sabbakāmittheragāthā

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

“Dvipādakoyaṁ asuci,duggandho parihīrati;Nānākuṇapaparipūro,vissavanto tato tato.

Like a lurking deer by a trick,like a fish by a hook,like a langur by tar—they trap an ordinary person.

Migaṁ nilīnaṁ kūṭena,baḷiseneva ambujaṁ;Vānaraṁ viya lepena,bādhayanti puthujjanaṁ.

Sights, sounds, tastes, smells,and touches so delightful:these five kinds of sensual stimulationare seen in a woman’s body.

Rūpā saddā rasā gandhā,phoṭṭhabbā ca manoramā;Pañca kāmaguṇā ete,itthirūpasmi dissare.

Those ordinary people, their minds full of lust,who pursue those women:they swell the horrors of the charnel ground,piling up future lives.

Ye etā upasevanti,rattacittā puthujjanā;Vaḍḍhenti kaṭasiṁ ghoraṁ,ācinanti punabbhavaṁ.

One who, being mindful,avoids themlike a snake’s head with their foot,gets over clinging to the world.

Yo cetā parivajjeti,sappasseva padā siro;Somaṁ visattikaṁ loke,sato samativattati.

Seeing the danger in sensual pleasures,seeing renunciation as sanctuary,I’ve escaped all sensual pleasures,and attained the ending of defilements.

Kāmesvādīnavaṁ disvā,nekkhammaṁ daṭṭhu khemato;Nissaṭo sabbakāmehi,patto me āsavakkhayo”ti.

Thag 7.1 · Sundarasamudda

Thag 7.1 · Sundarasamuddattheragāthā

Adorned with jewelry and all dressed up,with her garland and her makeup on,and her feet so brightly rouged:the courtesan was wearing slippers.

“Alaṅkatā suvasanā,māladhārī vibhūsitā;Alattakakatāpādā,pādukāruyha vesikā.

Taking off her slippers in front of me,her palms joined in greeting,smiling, she spoke to meso softly and so sweet:

Pādukā oruhitvāna,purato pañjalīkatā;Sā maṁ saṇhena mudunā,mhitapubbaṁ abhāsatha.

“You’re too young to go forth—come, stay in my teaching!Enjoy human sensual pleasures,I’ll give you riches.I promise this is the truth—I swear it by the Sacred Flame.

Yuvāsi tvaṁ pabbajito,tiṭṭhāhi mama sāsane;Bhuñja mānusake kāme,ahaṁ vittaṁ dadāmi te;Saccaṁ te paṭijānāmi,aggiṁ vā te harāmahaṁ.

And when we’ve grown old together,both of us leaning on staffs,we shall both go forth,and hold a winning hand on both counts.”

Yadā jiṇṇā bhavissāma,ubho daṇḍaparāyanā;Ubhopi pabbajissāma,ubhayattha kaṭaggaho.

I saw the courtesan seducing me,her palms joined in greeting,adorned with jewelry and all dressed up,set up like a snare of death.

Tañca disvāna yācantiṁ,vesikaṁ pañjalīkataṁ;Alaṅkataṁ suvasanaṁ,maccupāsaṁva oḍḍitaṁ.

Then the realizationcame upon me—the danger became clearand I grew firmly disillusioned.

Tato me manasīkāro,… pe…nibbidā samatiṭṭhatha.

Then my mind was freed—see the excellence of the Dhamma!I’ve attained the three knowledges,and fulfilled the Buddha’s instructions.

Tato cittaṁ vimucci me,… pe…kataṁ buddhassa sāsanan”ti.

Thag 7.2 · Bhaddiya the Dwarf

Thag 7.2 · Lakuṇḍakabhaddiyattheragāthā

Bhaddiya has plucked out craving, root and all,and in a jungle thicketon the far side of the Wild Mango Monastery,he practices absorption; he is truly well-favored.

“Pare ambāṭakārāme,vanasaṇḍamhi bhaddiyo;Samūlaṁ taṇhamabbuyha,tattha bhaddova jhāyati.

Some delight in clay drums,in arched harps, and in cymbals.But here, at the foot of a tree,I delight in the Buddha’s teaching.

Ramanteke mudiṅgehi,vīṇāhi paṇavehi ca;Ahañca rukkhamūlasmiṁ,rato buddhassa sāsane.

If the Buddha were to grant me one wish,and I were to get what I wished for,I’d choose for the whole worldconstant mindfulness of the body.

Buddho ce me varaṁ dajjā,so ca labbhetha me varo;Gaṇhehaṁ sabbalokassa,niccaṁ kāyagataṁ satiṁ.

Those who’ve judged me on appearance,and those swayed by my voice,are full of desire and greed;they don’t know me.

Ye maṁ rūpena pāmiṁsu,ye ca ghosena anvagū;Chandarāgavasūpetā,na maṁ jānanti te janā.

Not knowing what’s inside,nor seeing what’s outside,the fool shut in on every side,gets carried away by a voice.

Ajjhattañca na jānāti,bahiddhā ca na passati;Samantāvaraṇo bālo,sa ve ghosena vuyhati.

Not knowing what’s inside,but discerning what’s outside,seeing the fruit outside,they’re also carried away by a voice.

Ajjhattañca na jānāti,bahiddhā ca vipassati;Bahiddhā phaladassāvī,sopi ghosena vuyhati.

Understanding what’s inside,and discerning what’s outside,of unhindered vision,they don’t get carried away by a voice.

Ajjhattañca pajānāti,bahiddhā ca vipassati;Anāvaraṇadassāvī,na so ghosena vuyhatī”ti.

Thag 7.3 · Bhadda

Thag 7.3 · Bhaddattheragāthā

I was an only child,loved by my mother and father.They had me by practicingmany supplications and observances.

“Ekaputto ahaṁ āsiṁ,piyo mātu piyo pitu;Bahūhi vatacariyāhi,laddho āyācanāhi ca.

Out of sympathy for mewishing me well and wanting the best for me,my mother and fathertook me to see the Buddha.

Te ca maṁ anukampāya,atthakāmā hitesino;Ubho pitā ca mātā ca,buddhassa upanāmayuṁ.

“We had this son with difficulty;he is delicate and pampered.We offer him to you, Lord,to attend upon the victor.”

‘Kicchā laddho ayaṁ putto,sukhumālo sukhedhito;Imaṁ dadāma te nātha,jinassa paricārakaṁ’.

The teacher, having accepted me,declared to Ānanda:“Quickly give him the going-forth—this one will be a thoroughbred!”

Satthā ca maṁ paṭiggayha,ānandaṁ etadabravi;‘Pabbājehi imaṁ khippaṁ,hessatyājāniyo ayaṁ’.

After he, the Teacher, had sent me forth,the victor entered his dwelling.Before the sun setmy mind was freed.

Pabbājetvāna maṁ satthā,vihāraṁ pāvisī jino;Anoggatasmiṁ sūriyasmiṁ,tato cittaṁ vimucci me.

Consequently, the Teacher didn’t neglect me;when he came out from seclusion,he said: “Come Bhadda!”That was my ordination.

Tato satthā nirākatvā,paṭisallānavuṭṭhito;‘Ehi bhaddā’ti maṁ āha,sā me āsūpasampadā.

At seven years oldI received ordination.I’ve attained the three knowledges;oh, the clear rightness of the teaching!

Jātiyā sattavassena,laddhā me upasampadā;Tisso vijjā anuppattā,aho dhammasudhammatā”ti.

Thag 7.4 · Sopāka (2nd)

Thag 7.4 · Sopākattheragāthā

I saw the supreme manwalking mindfully in the shade of the terrace,so I approached,and bowed to the supreme among men.

“Disvā pāsādachāyāyaṁ,caṅkamantaṁ naruttamaṁ;Tattha naṁ upasaṅkamma,vandissaṁ purisuttamaṁ.

Arranging my robe over one shoulderand clasping my hands together,I walked alongside that stainless one,supreme among all beings.

Ekaṁsaṁ cīvaraṁ katvā,saṁharitvāna pāṇayo;Anucaṅkamissaṁ virajaṁ,sabbasattānamuttamaṁ.

The wise one, expert in questions,questioned me.Brave and fearless,I answered the Teacher.

Tato pañhe apucchi maṁ,pañhānaṁ kovido vidū;Acchambhī ca abhīto ca,byākāsiṁ satthuno ahaṁ.

When all his questions were answered,the Realized One congratulated me.Looking around the mendicant Saṅgha,he said the following:

Vissajjitesu pañhesu,anumodi tathāgato;Bhikkhusaṅghaṁ viloketvā,imamatthaṁ abhāsatha.

“It is a blessing for the people of Aṅga and Magadhathat this person enjoys theirrobe and almsfood,requisites and lodgings,their respect and service—it’s a blessing for them,” he declared.

‘Lābhā aṅgānaṁ magadhānaṁ,Yesāyaṁ paribhuñjati;Cīvaraṁ piṇḍapātañca,Paccayaṁ sayanāsanaṁ;Paccuṭṭhānañca sāmīciṁ,Tesaṁ lābhāti cābravi.

“Sopāka, from this day onyou are invited to come and see me.And Sopāka, let thisbe your ordination.”

Ajjatagge maṁ sopāka,dassanāyopasaṅkama;Esā ceva te sopāka,bhavatu upasampadā’.

At seven years oldI received ordination.I bear my final body—oh, the clear rightness of the teaching!

Jātiyā sattavassohaṁ,laddhāna upasampadaṁ;Dhāremi antimaṁ dehaṁ,aho dhammasudhammatā”ti.

Thag 7.5 · Sarabhaṅga

Thag 7.5 · Sarabhaṅgattheragāthā

I broke the reeds off with my hands,made a hut, and stayed there.That’s how I became knownas “Reed-breaker”.

“Sare hatthehi bhañjitvā,katvāna kuṭimacchisaṁ;Tena me sarabhaṅgoti,nāmaṁ sammutiyā ahu.

But now it’s not appropriatefor me to break reeds with my hands.The training rules have been laid down for usby Gotama the renowned.

Na mayhaṁ kappate ajja,sare hatthehi bhañjituṁ;Sikkhāpadā no paññattā,gotamena yasassinā.

Previously, I, Sarabhaṅga,didn’t see the disease in its entirety.But now I have seen the disease,as I’ve practiced what was taught <j>by he who is beyond the gods.

Sakalaṁ samattaṁ rogaṁ,Sarabhaṅgo nāddasaṁ pubbe;Soyaṁ rogo diṭṭho,Vacanakarenātidevassa.

Gotama traveled by that direct route;the same path traveled by Vipassī,by Sikhī, Vessabhū,Kakusandha, Koṇāgamana, and Kassapa.

Yeneva maggena gato vipassī,Yeneva maggena sikhī ca vessabhū;Kakusandhakoṇāgamano ca kassapo,Tenañjasena agamāsi gotamo.

These seven Buddhas have plunged into the ending,free of craving, without grasping,having become Dhamma, unaffected.They have taught this Dhamma

Vītataṇhā anādānā,satta buddhā khayogadhā;Yehāyaṁ desito dhammo,dhammabhūtehi tādibhi.

out of compassion for living creatures—suffering, origin, path,and cessation, the ending of suffering.In these four noble truths,

Cattāri ariyasaccāni,anukampāya pāṇinaṁ;Dukkhaṁ samudayo maggo,nirodho dukkhasaṅkhayo.

the endless suffering of transmigrationfinally comes to an end.When the body breaks up,and life comes to an end,there are no future lives;I’m everywhere well freed.

Yasmiṁ nivattate dukkhaṁ,saṁsārasmiṁ anantakaṁ;Bhedā imassa kāyassa,jīvitassa ca saṅkhayā;Añño punabbhavo natthi,suvimuttomhi sabbadhī”ti.

Thag 8.1 · Mahākaccāna

Thag 8.1 · Mahākaccāyanattheragāthā

Don’t get involved in lots of work,avoid people, and don’t try to acquire things.If you’re eager and greedy for flavors,you’ll miss the goal that brings such happiness.

“Kammaṁ bahukaṁ na kāraye,Parivajjeyya janaṁ na uyyame;So ussukko rasānugiddho,Atthaṁ riñcati yo sukhādhivāho.

They know it really is a bog,this homage and veneration in respectable families.Honor is a subtle dart, hard to extract,and hard for a reprobate to give up.

Paṅkoti hi naṁ avedayuṁ,Yāyaṁ vandanapūjanā kulesu;Sukhumaṁ sallaṁ durubbahaṁ,Sakkāro kāpurisena dujjaho.

The deeds of a mortal aren’t badbecause of what others do.You yourself should not do bad,for mortals have deeds as their kin.

Na parassupanidhāya,kammaṁ maccassa pāpakaṁ;Attanā taṁ na seveyya,kammabandhū hi mātiyā.

You’re not a bandit because of what someone says,you’re not a sage because of what someone says;but as you know yourself,so the gods will know you.

Na pare vacanā coro,na pare vacanā muni;Attā ca naṁ yathāvedi,devāpi naṁ tathā vidū.

When others do not understand,let us, who do understand this,restrain ourselves in this regard;for that is how conflicts are laid to rest.

Pare ca na vijānanti,mayamettha yamāmase;Ye ca tattha vijānanti,tato sammanti medhagā.

A wise person lives oneven after loss of wealth;but without gaining wisdom,even a rich person doesn’t really live.

Jīvate vāpi sappañño,api vittaparikkhayo;Paññāya ca alābhena,vittavāpi na jīvati.

All is heard with the ear,all is seen with the eye;the attentive ought not discardall that is seen and heard.

Sabbaṁ suṇāti sotena,sabbaṁ passati cakkhunā;Na ca diṭṭhaṁ sutaṁ dhīro,sabbaṁ ujjhitumarahati.

Though you have eyes, be as if blind;though you have ears, be as if deaf;though you have wisdom, be as if dumb;though you have strength, be as if feeble.And when issues come uplie as still as a corpse.

Cakkhumāssa yathā andho,sotavā badhiro yathā;Paññavāssa yathā mūgo,balavā dubbaloriva;Atha atthe samuppanne,sayetha matasāyikan”ti.

Thag 8.2 · Sirimitta

Thag 8.2 · Sirimittattheragāthā

Free of anger and acrimony,free of deceit, and rid of slander;that’s how such a mendicantdoesn’t grieve after passing away.

“Akkodhanonupanāhī,amāyo rittapesuṇo;Sa ve tādisako bhikkhu,evaṁ pecca na socati.

Free of anger and acrimony,free of deceit, and rid of slander;that’s how a mendicant <j>with sense doors always guardeddoesn’t grieve after passing away.

Akkodhanonupanāhī,amāyo rittapesuṇo;Guttadvāro sadā bhikkhu,evaṁ pecca na socati.

Free of anger and acrimony,free of deceit, and rid of slander;that’s how a mendicant of good moralsdoesn’t grieve after passing away.

Akkodhanonupanāhī,amāyo rittapesuṇo;Kalyāṇasīlo so bhikkhu,evaṁ pecca na socati.

Free of anger and acrimony,free of deceit, and rid of slander;that’s how a mendicant with good friendsdoesn’t grieve after passing away.

Akkodhanonupanāhī,amāyo rittapesuṇo;Kalyāṇamitto so bhikkhu,evaṁ pecca na socati.

Free of anger and acrimony,free of deceit, and rid of slander;that’s how a mendicant of good wisdom,doesn’t grieve after passing away.

Akkodhanonupanāhī,amāyo rittapesuṇo;Kalyāṇapañño so bhikkhu,evaṁ pecca na socati.

Whoever has faith in the Realized One,unwavering and well grounded;whose ethical conduct is good,praised and loved by the noble ones;

Yassa saddhā tathāgate,acalā suppatiṭṭhitā;Sīlañca yassa kalyāṇaṁ,ariyakantaṁ pasaṁsitaṁ.

who has confidence in the Saṅgha,and correct view:they’re said to be prosperous;their life is not in vain.

Saṅghe pasādo yassatthi,ujubhūtañca dassanaṁ;‘Adaliddo’ti taṁ āhu,amoghaṁ tassa jīvitaṁ.

So let the wise devote themselvesto faith, ethical behavior,confidence, and insight into the teaching,remembering the instructions of the Buddhas.

Tasmā saddhañca sīlañca,pasādaṁ dhammadassanaṁ;Anuyuñjetha medhāvī,saraṁ buddhāna sāsanan”ti.

Thag 8.3 · Mahāpanthaka

Thag 8.3 · Mahāpanthakattheragāthā

When I first saw the Teacherwho fears nothing from any quarter,I was struck with a sense of urgency,seeing the supreme among men.

“Yadā paṭhamamaddakkhiṁ,satthāramakutobhayaṁ;Tato me ahu saṁvego,passitvā purisuttamaṁ.

Anyone who, having found such a Teacher,would lose them again,is like one who, when approached by Lady Luck,would ward her off with their hands and feet.

Siriṁ hatthehi pādehi,yo paṇāmeyya āgataṁ;Etādisaṁ so satthāraṁ,ārādhetvā virādhaye.

Then I left behind my children and wives,my riches and my grain;I had my hair and beard cut off,and went forth to homelessness.

Tadāhaṁ puttadārañca,dhanadhaññañca chaḍḍayiṁ;Kesamassūni chedetvā,pabbajiṁ anagāriyaṁ.

Endowed with the monastic training and livelihood,my sense faculties well-restrained,paying homage to the Buddha,I meditated undefeated.

Sikkhāsājīvasampanno,indriyesu susaṁvuto;Namassamāno sambuddhaṁ,vihāsiṁ aparājito.

Then a wish occurred to me,my heart’s truest wish:I wouldn’t sit down, not even for a short while,until the dart of craving was plucked.

Tato me paṇidhī āsi,cetaso abhipatthito;Na nisīde muhuttampi,taṇhāsalle anūhate.

As I meditate like this,see my energy and vigor!I’ve attained the three knowledges,and fulfilled the Buddha’s instructions.

Tassa mevaṁ viharato,passa vīriyaparakkamaṁ;Tisso vijjā anuppattā,kataṁ buddhassa sāsanaṁ.

I know my past lives,my clairvoyance is clarified;I’m perfected, worthy of offerings,liberated, free of attachments.

Pubbenivāsaṁ jānāmi,dibbacakkhu visodhitaṁ;Arahā dakkhiṇeyyomhi,vippamutto nirūpadhi.

Then, at the end of the night,as the rising of the sun drew near,all craving was dried up,so I sat down cross-legged.

Tato ratyā vivasāne,sūriyuggamanaṁ pati;Sabbaṁ taṇhaṁ visosetvā,pallaṅkena upāvisin”ti.

Thag 9.1 · Bhūta

Thag 9.1 · Bhūtattheragāthā

When an astute person knows, <j>“Old age and death are suffering;yet an ignorant ordinary person is bound to them”,completely understanding suffering, being mindful, <j>practicing absorption:there is no greater pleasure than this.

“Yadā dukkhaṁ jarāmaraṇanti paṇḍito,Aviddasū yattha sitā puthujjanā;Dukkhaṁ pariññāya satova jhāyati,Tato ratiṁ paramataraṁ na vindati.

When clinging, the carrier <j>of suffering,and craving, the carrier <j>of this painful mass of proliferation,are destroyed, and one is mindful, <j>practicing absorption:there is no greater pleasure than this.

Yadā dukkhassāvahaniṁ visattikaṁ,Papañcasaṅghātadukhādhivāhiniṁ;Taṇhaṁ pahantvāna satova jhāyati,Tato ratiṁ paramataraṁ na vindati.

When the eightfold way, so full of grace,the supreme path, cleanser of all corruptions,is seen with wisdom; and one is mindful, <j>practicing absorption:there is no greater pleasure than this.

Yadā sivaṁ dvecaturaṅgagāminaṁ,Magguttamaṁ sabbakilesasodhanaṁ;Paññāya passitva satova jhāyati,Tato ratiṁ paramataraṁ na vindati.

When one develops that peaceful state,sorrowless, stainless, unconditioned,cleanser of all corruptions, <j>cutter of fetters and bonds:there is no greater pleasure than this.

Yadā asokaṁ virajaṁ asaṅkhataṁ,Santaṁ padaṁ sabbakilesasodhanaṁ;Bhāveti saṁyojanabandhanacchidaṁ,Tato ratiṁ paramataraṁ na vindati.

When the thundercloud rumbles in the sky,while the rain pours on the path of birds all around,and a monk has gone to a mountain cave, <j>practicing absorption:there is no greater pleasure than this.

Yadā nabhe gajjati meghadundubhi,Dhārākulā vihagapathe samantato;Bhikkhū ca pabbhāragatova jhāyati,Tato ratiṁ paramataraṁ na vindati.

When sitting on a riverbank covered in flowers,garlanded with brightly colored forest plants,one is truly happy, <j>practicing absorption:there is no greater pleasure than this.

Yadā nadīnaṁ kusumākulānaṁ,Vicitta-vāneyya-vaṭaṁsakānaṁ;Tīre nisinno sumanova jhāyati,Tato ratiṁ paramataraṁ na vindati.

When it is midnight in a lonely forest,and the lions roar as the heavens pour,and a monk has gone to a mountain cave, <j>practicing absorption:there is no greater pleasure than this.

Yadā nisīthe rahitamhi kānane,Deve gaḷantamhi nadanti dāṭhino;Bhikkhū ca pabbhāragatova jhāyati,Tato ratiṁ paramataraṁ na vindati.

When one’s own thoughts have been cut off,between the mountains, sheltered inside a cleft,without stress or heartlessness, <j>practicing absorption:there is no greater pleasure than this.

Yadā vitakke uparundhiyattano,Nagantare nagavivaraṁ samassito;Vītaddaro vītakhilova jhāyati,Tato ratiṁ paramataraṁ na vindati.

When one is happy, destroyer of stains, heartlessness, and sorrow,free of obstructions, snarls, and thorns,and with all defilements annihilated, <j>practicing absorption:there is no greater pleasure than this.

Yadā sukhī malakhilasokanāsano,Niraggaḷo nibbanatho visallo;Sabbāsave byantikatova jhāyati,Tato ratiṁ paramataraṁ na vindatī”ti.

Thag 10.1 · Kāḷudāyī

Thag 10.1 · Kāḷudāyittheragāthā

“The trees are now crimson, venerable sir,they’ve shed their foliage, and are ready to fruit.They shine as if aflame;great hero, this season is full of flavor.

“Aṅgārino dāni dumā bhadante,Phalesino chadanaṁ vippahāya;Te accimantova pabhāsayanti,Samayo mahāvīra bhāgī rasānaṁ.

The blossoming trees are delightful,wafting their scent all around, in all directions.They’ve shed their leaves and wish to fruit,hero, it is time to leave here.

Dumāni phullāni manoramāni,Samantato sabbadisā pavanti;Pattaṁ pahāya phalamāsasānā,Kālo ito pakkamanāya vīra.

It is neither too hot nor too cold,venerable sir, it’s a pleasant season for traveling.Let the Sākiyans and Koliyans see you,heading west across the Rohiṇī river.

Nevātisītaṁ na panātiuṇhaṁ,Sukhā utu addhaniyā bhadante;Passantu taṁ sākiyā koḷiyā ca,Pacchāmukhaṁ rohiniyaṁ tarantaṁ.

In hope, the field is plowed;the seed is sown in hope;in hope, merchants travel the seas,carrying rich cargoes.The hope that I stand for:may it succeed!

Āsāya kasate khettaṁ,bījaṁ āsāya vappati;Āsāya vāṇijā yanti,samuddaṁ dhanahārakā;Yāya āsāya tiṭṭhāmi,sā me āsā samijjhatu.

Again and again, they sow the seed;again and again, the king of the heavens sends rain;again and again, farmers plow the field;again and again, grain is produced for the nation.

Punappunaṁ ceva vapanti bījaṁ,Punappunaṁ vassati devarājā;Punappunaṁ khettaṁ kasanti kassakā,Punappunaṁ dhaññamupeti raṭṭhaṁ.

Again and again, the beggars wander,again and again, the donors give.Again and again, when the donors have given,again and again, they take their place in heaven.

Punappunaṁ yācanakā caranti,Punappunaṁ dānapatī dadanti;Punappunaṁ dānapatī daditvā,Punappunaṁ saggamupenti ṭhānaṁ.

A hero of vast wisdom purifies seven generationsof the family in which they’re born.Sakya, I believe you’re the king of kings,since you fathered the one who is truly named a sage.

Vīro have sattayugaṁ puneti,Yasmiṁ kule jāyati bhūripañño;Maññāmahaṁ sakkati devadevo,Tayā hi jāto muni saccanāmo.

The father of the great seer is named Suddhodana;and the Buddha’s mother is named Māyā.Having borne the Bodhisatta in her belly,she rejoices in the Third Heaven.

Suddhodano nāma pitā mahesino,Buddhassa mātā pana māyanāmā;Yā bodhisattaṁ parihariya kucchinā,Kāyassa bhedā tidivamhi modati.

When she died and passed away from here,she was blessed with heavenly sensual pleasures;enjoying the five kinds of sensual stimulation.Gotamī is surrounded by those hosts of gods.”

Sā gotamī kālakatā ito cutā,Dibbehi kāmehi samaṅgibhūtā;Sā modati kāmaguṇehi pañcahi,Parivāritā devagaṇehi tehi”.

“I’m the son of the Buddha, the incomparable Aṅgīrasa, the unaffected,the bearer of the unbearable.You, Sakya, are my father’s father;Gotama, you are my grandfather in the Dhamma.”

“Buddhassa puttomhi asayhasāhino,Aṅgīrasassappaṭimassa tādino;Pitupitā mayhaṁ tuvaṁsi sakka,Dhammena me gotama ayyakosī”ti.

Thag 10.2 · Ekavihāriya

Thag 10.2 · Ekavihāriyattheragāthā

If no one else is foundbefore or behind,it’s extremely pleasantto be dwelling alone in a forest grove.

“Purato pacchato vāpi,aparo ce na vijjati;Atīva phāsu bhavati,ekassa vasato vane.

Come now, I’ll go aloneto the wilderness praised by the Buddha.It’s pleasant for a mendicantto be dwelling alone and resolute.

Handa eko gamissāmi,araññaṁ buddhavaṇṇitaṁ;Phāsu ekavihārissa,pahitattassa bhikkhuno.

Alone and self-disciplined,I’ll quickly enter the delightful forest,which gives joy to meditators,and is frequented by rutting elephants.

Yogi-pītikaraṁ rammaṁ,mattakuñjarasevitaṁ;Eko attavasī khippaṁ,pavisissāmi kānanaṁ.

In the Cool Grove, so full of flowers,in a cool mountain cave,I’ll bathe my limbsand walk mindfully alone.

Supupphite sītavane,sītale girikandare;Gattāni parisiñcitvā,caṅkamissāmi ekako.

When will I dwell alone,without a companion,in the great wood, so delightful,my task complete, free of defilements?

Ekākiyo adutiyo,ramaṇīye mahāvane;Kadāhaṁ viharissāmi,katakicco anāsavo.

This is what I want to do:may my wish succeed!I’ll make it happen myself,for no one can do another’s duty.

Evaṁ me kattukāmassa,adhippāyo samijjhatu;Sādhayissāmahaṁyeva,nāñño aññassa kārako.

Fastening my armor,I’ll enter the forest.I won’t leavewithout attaining the end of defilements.

Esa bandhāmi sannāhaṁ,pavisissāmi kānanaṁ;Na tato nikkhamissāmi,appatto āsavakkhayaṁ.

As the cool gale blowswith fragrant scent,I’ll split ignorance apart,sitting on the mountain-peak.

Mālute upavāyante,sīte surabhigandhike;Avijjaṁ dālayissāmi,nisinno nagamuddhani.

In a forest grove covered with blossoms,in a cave so very cool,I take pleasure in the Mountainfold,happy with the happiness of freedom.

Vane kusumasañchanne,pabbhāre nūna sītale;Vimuttisukhena sukhito,ramissāmi giribbaje.

I’ve got all I wished forlike the moon on the fifteenth day.With the utter ending of all defilements,now there’ll be no more future lives.

Sohaṁ paripuṇṇasaṅkappo,cando pannaraso yathā;Sabbāsavaparikkhīṇo,natthi dāni punabbhavo”ti.

Thag 10.3 · Mahākappina

Thag 10.3 · Mahākappinattheragāthā

If you’re prepared for the future,both the good and the bad,then those, whether enemies or well-wishers,who examine you for weakness will see none.

“Anāgataṁ yo paṭikacca passati,Hitañca atthaṁ ahitañca taṁ dvayaṁ;Viddesino tassa hitesino vā,Randhaṁ na passanti samekkhamānā.

One who has fulfilled, developed,and gradually consolidatedmindfulness of breathingas it was taught by the Buddha:they shine on this world,like the moon freed from clouds.

Ānāpānasatī yassa,paripuṇṇā subhāvitā;Anupubbaṁ paricitā,yathā buddhena desitā;Somaṁ lokaṁ pabhāseti,abbhā muttova candimā.

Yes, my mind is clean,limitless and well-developed;it has broken through and been uplifted—it radiates in every direction.

Odātaṁ vata me cittaṁ,appamāṇaṁ subhāvitaṁ;Nibbiddhaṁ paggahītañca,sabbā obhāsate disā.

A wise person lives oneven after loss of wealth;but without gaining wisdom,even a rich person doesn’t really live.

Jīvate vāpi sappañño,api vittaparikkhayo;Paññāya ca alābhena,vittavāpi na jīvati.

Wisdom questions what is learned;wisdom grows fame and reputation;a person united with wisdomfinds happiness even among sufferings.

Paññā sutavinicchinī,Paññā kittisilokavaddhanī;Paññāsahito naro idha,Api dukkhesu sukhāni vindati.

It’s not a teaching just for today;it isn’t incredible or amazing.When you’re born, you die—what’s amazing about that?

Nāyaṁ ajjatano dhammo,nacchero napi abbhuto;Yattha jāyetha mīyetha,tattha kiṁ viya abbhutaṁ.

For anyone who is born,death always follows after life.Everyone who is born here dies here;such is the nature of living creatures.

Anantaraṁ hi jātassa,jīvitā maraṇaṁ dhuvaṁ;Jātā jātā marantīdha,evaṁdhammā hi pāṇino.

The things that are useful for the livingare of no use for the dead—not fame, not celebrity,not praise by ascetics and brahmins.For the dead, there is only weeping.

Na hetadatthāya matassa hoti,Yaṁ jīvitatthaṁ paraporisānaṁ;Matamhi ruṇṇaṁ na yaso na lokyaṁ,Na vaṇṇitaṁ samaṇabrāhmaṇehi.

And weeping impairs the eye and the body;complexion, strength, and intelligence decline.Your enemies rejoice;but your well-wishers are not happy.

Cakkhuṁ sarīraṁ upahanti tena,Nihīyati vaṇṇabalaṁ matī ca;Ānandino tassa disā bhavanti,Hitesino nāssa sukhī bhavanti.

So you should wish that those who stay in your familyhave intelligence and learning,and do their duty through the power of wisdom,just as you’d cross a full river by boat.

Tasmā hi iccheyya kule vasante,Medhāvino ceva bahussute ca;Yesaṁ hi paññāvibhavena kiccaṁ,Taranti nāvāya nadiṁva puṇṇan”ti.

Thag 10.4 · Cūḷapanthaka

Thag 10.4 · Cūḷapanthakattheragāthā

My progress was slow,I was despised in the past.Even my brother turned me away,saying, “Go home now.”

“Dandhā mayhaṁ gatī āsi,paribhūto pure ahaṁ;Bhātā ca maṁ paṇāmesi,‘gaccha dāni tuvaṁ gharaṁ’.

Turned away at the gateof the Saṅgha’s monastery,I stood there sadly,longing for the dispensation.

Sohaṁ paṇāmito santo,saṅghārāmassa koṭṭhake;Dummano tattha aṭṭhāsiṁ,sāsanasmiṁ apekkhavā.

Then the Buddha cameand touched my head.Taking me by the arm,he brought me into the Saṅgha’s monastery.

Bhagavā tattha āgacchi,sīsaṁ mayhaṁ parāmasi;Bāhāya maṁ gahetvāna,saṅghārāmaṁ pavesayi.

The Teacher, out of sympathy,gave me a foot-wiping cloth, saying:“Focus your awarenessexclusively on this clean cloth.”

Anukampāya me satthā,pādāsi pādapuñchaniṁ;‘Etaṁ suddhaṁ adhiṭṭhehi,ekamantaṁ svadhiṭṭhitaṁ’.

After hearing his words,I happily did his bidding.I practiced meditative immersionfor the attainment of the highest goal.

Tassāhaṁ vacanaṁ sutvā,vihāsiṁ sāsane rato;Samādhiṁ paṭipādesiṁ,uttamatthassa pattiyā.

I know my past lives,my clairvoyance is clarified;I’ve attained the three knowledges,and fulfilled the Buddha’s instructions.

Pubbenivāsaṁ jānāmi,dibbacakkhu visodhitaṁ;Tisso vijjā anuppattā,kataṁ buddhassa sāsanaṁ.

I, Panthaka, created a thousandimages of myself,and sat in the delightful mango groveuntil the time for the meal offering was announced.

Sahassakkhattumattānaṁ,nimminitvāna panthako;Nisīdambavane ramme,yāva kālappavedanā.

Consequently, the Teacher sent to mea messenger to announce the time.When the time was announced,I flew to him through the air.

Tato me satthā pāhesi,dūtaṁ kālappavedakaṁ;Paveditamhi kālamhi,vehāsādupasaṅkamiṁ.

I paid homage at the Teacher’s feet,and sat to one side.When he knew I was seated,the Teacher received the offering.

Vanditvā satthuno pāde,ekamantaṁ nisīdahaṁ;Nisinnaṁ maṁ viditvāna,atha satthā paṭiggahi.

Recipient of gifts from the whole world,receiver of sacrifices,field of merit for humanity,he received the religious donation.

Āyāgo sabbalokassa,āhutīnaṁ paṭiggaho;Puññakkhettaṁ manussānaṁ,paṭiggaṇhittha dakkhiṇan”ti.

Thag 10.5 · Kappa

Thag 10.5 · Kappattheragāthā

Filled with different kinds of dirt,a great producer of dung,like a stagnant cesspool,a big boil, a bad wound,

“Nānākulamalasampuṇṇo,mahāukkārasambhavo;Candanikaṁva paripakkaṁ,mahāgaṇḍo mahāvaṇo.

full of pus and blood,sunk in a toilet-pit,trickling with fluids,this rotting body always oozes.

Pubbaruhirasampuṇṇo,gūthakūpena gāḷhito;Āpopaggharaṇo kāyo,sadā sandati pūtikaṁ.

Bound by sixty tendons,coated with a fleshy coating,clothed in a jacket of skin,this rotting body is worthless.

Saṭṭhikaṇḍarasambandho,maṁsalepanalepito;Cammakañcukasannaddho,pūtikāyo niratthako.

Held together by a skeleton of bones,and bound by sinews;it assumes posturesdue to a complex of many things.

Aṭṭhisaṅghātaghaṭito,nhārusuttanibandhano;Nekesaṁ saṅgatībhāvā,kappeti iriyāpathaṁ.

We set out in the certainty of death,in the presence of the King of Death;and having discarded the body right here,a person goes where he likes.

Dhuvappayāto maraṇāya,maccurājassa santike;Idheva chaḍḍayitvāna,yenakāmaṅgamo naro.

Shrouded by ignorance,tied by the four ties,this body is sinking in the flood,caught in the net of the underlying tendencies.

Avijjāya nivuto kāyo,catuganthena ganthito;Oghasaṁsīdano kāyo,anusayajālamotthato.

Yoked to the five hindrances,afflicted by thought,stuck to the root of craving,hidden by delusion:

Pañcanīvaraṇe yutto,vitakkena samappito;Taṇhāmūlenānugato,mohacchādanachādito.

that is how the body goes on,propelled by the mechanism of deeds.But existence ends in perishing;separated, the body perishes.

Evāyaṁ vattate kāyo,kammayantena yantito;Sampatti ca vipatyantā,nānābhāvo vipajjati.

Those blind, ordinary peoplewho think of this body as theirs,swell the horrors of the charnel ground,taking hold of future lives.

Yemaṁ kāyaṁ mamāyanti,andhabālā puthujjanā;Vaḍḍhenti kaṭasiṁ ghoraṁ,ādiyanti punabbhavaṁ.

The undefiled who shun this bodylike a serpent smeared with dung,having expelled the root of rebirth,will be fully quenched.

Yemaṁ kāyaṁ vivajjenti,Gūthalittaṁva pannagaṁ;Bhavamūlaṁ vamitvāna,Parinibbissantināsavā”ti.

Thag 10.6 · Upasena son of Vaṅgantā

Thag 10.6 · Vaṅgantaputtaupasenattheragāthā

In order to go on retreat,a monk should stay in lodgingsthat are secluded and quiet,frequented by beasts of prey.

“Vivittaṁ appanigghosaṁ,vāḷamiganisevitaṁ;Seve senāsanaṁ bhikkhu,paṭisallānakāraṇā.

Having gathered scraps from rubbish heaps,cemeteries and streets,and making an outer robe from them,one should wear that coarse robe.

Saṅkārapuñjā āhatvā,susānā rathiyāhi ca;Tato saṅghāṭikaṁ katvā,lūkhaṁ dhāreyya cīvaraṁ.

Humbling their heart,a mendicant should walk for almsfrom family to family indiscriminately,with sense doors guarded, well-restrained.

Nīcaṁ manaṁ karitvāna,sapadānaṁ kulā kulaṁ;Piṇḍikāya care bhikkhu,guttadvāro susaṁvuto.

They should be content even with coarse food,not hoping for lots of flavors.The mind that’s greedy for flavorsdoesn’t enjoy absorption.

Lūkhenapi vā santusse,nāññaṁ patthe rasaṁ bahuṁ;Rasesu anugiddhassa,jhāne na ramatī mano.

With few wishes, content,a sage should live secluded,mixing with neitherhouseholders nor the homeless.

Appiccho ceva santuṭṭho,pavivitto vase muni;Asaṁsaṭṭho gahaṭṭhehi,anāgārehi cūbhayaṁ.

They should present themselvesas if stupid or dumb;an astute person would not speak overly longin the midst of the Saṅgha.

Yathā jaḷo va mūgo va,attānaṁ dassaye tathā;Nātivelaṁ sambhāseyya,saṅghamajjhamhi paṇḍito.

They would not insult anyone,and would avoid causing damage.Restrained in the monastic code,they would eat in moderation.

Na so upavade kañci,upaghātaṁ vivajjaye;Saṁvuto pātimokkhasmiṁ,mattaññū cassa bhojane.

Expert in the arising of thought,they would grasp well the pattern of the mind.They would be devoted to practicingserenity and discernment at the right time.

Suggahītanimittassa,cittassuppādakovido;Samathaṁ anuyuñjeyya,kālena ca vipassanaṁ.

Though endowed with energy and persistence,and always devoted to meditation,a wise person would not be too sure of themselves,until they have attained the end of suffering.

Vīriyasātaccasampanno,yuttayogo sadā siyā;Na ca appatvā dukkhantaṁ,vissāsaṁ eyya paṇḍito.

For a mendicant who meditates in this way,longing for purification,all their defilements wither away,and they realize quenching.

Evaṁ viharamānassa,suddhikāmassa bhikkhuno;Khīyanti āsavā sabbe,nibbutiñcādhigacchatī”ti.

Thag 10.7 · Another Gotama

Thag 10.7 · (Apara) Gotamattheragāthā

You should understand your own goal,and consider the dispensation carefully,as well as what’s appropriatefor one who has entered the ascetic life.

“Vijāneyya sakaṁ atthaṁ,Avalokeyyātha pāvacanaṁ;Yañcettha assa patirūpaṁ,Sāmaññaṁ ajjhupagatassa.

Good friendship in the community,undertaking plenty of training,eagerness to learn from the teachers—this is appropriate for an ascetic.

Mittaṁ idha ca kalyāṇaṁ,Sikkhā vipulaṁ samādānaṁ;Sussūsā ca garūnaṁ,Etaṁ samaṇassa patirūpaṁ.

Respect for the Buddha,reverence for the Dhamma as it really is,esteem for the Saṅgha—this is appropriate for an ascetic.

Buddhesu sagāravatā,Dhamme apaciti yathābhūtaṁ;Saṅghe ca cittikāro,Etaṁ samaṇassa patirūpaṁ.

Commitment to good conduct and alms-resort,a livelihood that is pure and blameless,and stilling the mind—this is appropriate for an ascetic.

Ācāragocare yutto,Ājīvo sodhito agārayho;Cittassa ca saṇṭhapanaṁ,Etaṁ samaṇassa patirūpaṁ.

An impressive deportment <j>in things that should be done,and in those better avoided;commitment to the higher mind—this is appropriate for an ascetic.

Cārittaṁ atha vārittaṁ,Iriyāpathiyaṁ pasādaniyaṁ;Adhicitte ca āyogo,Etaṁ samaṇassa patirūpaṁ.

Wilderness lodgings,remote and quiet,fit for use by a sage—this is appropriate for an ascetic.

Āraññakāni senāsanāni,Pantāni appasaddāni;Bhajitabbāni muninā,Etaṁ samaṇassa patirūpaṁ.

Ethics, learning,investigation of teachings in line with the truth,and penetration of the truths—this is appropriate for an ascetic.

Sīlañca bāhusaccañca,Dhammānaṁ pavicayo yathābhūtaṁ;Saccānaṁ abhisamayo,Etaṁ samaṇassa patirūpaṁ.

Developing the perceptionsof impermanence, non-self, and unattractiveness,and dissatisfaction with the whole world—this is appropriate for an ascetic.

Bhāveyya ca aniccanti,Anattasaññaṁ asubhasaññañca;Lokamhi ca anabhiratiṁ,Etaṁ samaṇassa patirūpaṁ.

Developing the awakening factors,the bases for psychic power, the faculties and powers,and the noble eightfold path—this is appropriate for an ascetic.

Bhāveyya ca bojjhaṅge,Iddhipādāni indriyāni balāni;Aṭṭhaṅgamaggamariyaṁ,Etaṁ samaṇassa patirūpaṁ.

A sage should abandon craving,defilements shattered, root and all,they should live liberated—this is appropriate for an ascetic.

Taṇhaṁ pajaheyya muni,Samūlake āsave padāleyya;Vihareyya vippamutto,Etaṁ samaṇassa patirūpan”ti.

Thag 11.1 · Saṅkicca

Thag 11.1 · Saṅkiccattheragāthā

“What good does it do you to be in the grove, my dear?You’re like a little bird in the monsoon!The city of Verambhā is nice for you—seclusion is for meditators.”

“Kiṁ tavattho vane tāta,ujjuhānova pāvuse;Verambhā ramaṇīyā te,paviveko hi jhāyinaṁ”.

“Just as the wind in Verambhāscatters the monsoon clouds as they pour down,so the city scattersmy perception of seclusion.”

“Yathā abbhāni verambho,vāto nudati pāvuse;Saññā me abhikiranti,vivekapaṭisaññutā.

“It’s all black and born of an egg—the crow whose abode is the charnel groundrouses my mindfulness,based on dispassion for the body.”

Apaṇḍaro aṇḍasambhavo,Sīvathikāya niketacāriko;Uppādayateva me satiṁ,Sandehasmiṁ virāganissitaṁ.

“He who is not guarded by others,and who does not guard others,truly sleeps at ease, mendicant,unconcerned for sensual pleasures.”

Yañca aññe na rakkhanti,yo ca aññe na rakkhati;Sa ve bhikkhu sukhaṁ seti,kāmesu anapekkhavā.

“The water’s clear and the rocks are broad,monkeys and deer are all around;festooned with dewy moss,these rocky crags delight me!

Acchodikā puthusilā,gonaṅgulamigāyutā;Ambusevālasañchannā,te selā ramayanti maṁ.

I’ve stayed in the wilderness,in caves and cavernsand remote lodgingsfrequented by beasts of prey.

Vasitaṁ me araññesu,kandarāsu guhāsu ca;Senāsanesu pantesu,vāḷamiganisevite.

‘May these beings be killed!May they be slaughtered! May they suffer!’—I’m not aware of having any suchignoble, hateful thoughts.

‘Ime haññantu vajjhantu,dukkhaṁ pappontu pāṇino’;Saṅkappaṁ nābhijānāmi,anariyaṁ dosasaṁhitaṁ.

I’ve served the Teacherand fulfilled the Buddha’s instructions.The heavy burden is laid down,the leash to existence is eradicated.

Pariciṇṇo mayā satthā,kataṁ buddhassa sāsanaṁ;Ohito garuko bhāro,bhavanetti samūhatā.

I’ve attained the goalfor the sake of which I went forthfrom the lay life to homelessness—the ending of all fetters.

Yassa catthāya pabbajito,agārasmānagāriyaṁ;So me attho anuppatto,sabbasaṁyojanakkhayo.

I don’t long for death;I don’t long for life;I await my time,like a worker waiting for their wages.

Nābhinandāmi maraṇaṁ,nābhinandāmi jīvitaṁ;Kālañca paṭikaṅkhāmi,nibbisaṁ bhatako yathā.

I don’t long for death;I don’t long for life;I await my time,aware and mindful.”

Nābhinandāmi maraṇaṁ,nābhinandāmi jīvitaṁ;Kālañca paṭikaṅkhāmi,sampajāno patissato”ti.

Thag 12.1 · Sīlava

Thag 12.1 · Sīlavattheragāthā

One should train just in ethical conduct,for in this world, when ethical conduct iscultivated and well-trained,it provides all success.

“Sīlamevidha sikkhetha,asmiṁ loke susikkhitaṁ;Sīlañhi sabbasampattiṁ,upanāmeti sevitaṁ.

Wishing for three kinds of happiness—praise, prosperity,and to delight in heaven after passing away—the wise would take care of their ethics.

Sīlaṁ rakkheyya medhāvī,patthayāno tayo sukhe;Pasaṁsaṁ vittilābhañca,pecca sagge pamodanaṁ.

The well-behaved have many friends,because of their self-restraint.But one lacking ethics, of bad conduct,drives away their friends.

Sīlavā hi bahū mitte,saññamenādhigacchati;Dussīlo pana mittehi,dhaṁsate pāpamācaraṁ.

A man whose ethics are bad hasill-repute and infamy.One who is ethical always hasa good reputation, fame, and praise.

Avaṇṇañca akittiñca,dussīlo labhate naro;Vaṇṇaṁ kittiṁ pasaṁsañca,sadā labhati sīlavā.

Ethical conduct is the starting point and foundation;the mother at the headof all good things:that’s why you should purify your ethics.

Ādi sīlaṁ patiṭṭhā ca,kalyāṇānañca mātukaṁ;Pamukhaṁ sabbadhammānaṁ,tasmā sīlaṁ visodhaye.

Ethics provide a boundary and a restraint,an enjoyment for the mind;the ford where all the Buddhas cross over:that’s why you should purify your ethics.

Velā ca saṁvaraṁ sīlaṁ,cittassa abhihāsanaṁ;Titthañca sabbabuddhānaṁ,tasmā sīlaṁ visodhaye.

Ethics are the matchless power;ethics are the ultimate weapon;ethics are the best ornament;ethics are a marvelous coat of armor.

Sīlaṁ balaṁ appaṭimaṁ,sīlaṁ āvudhamuttamaṁ;Sīlamābharaṇaṁ seṭṭhaṁ,sīlaṁ kavacamabbhutaṁ.

Ethics are a mighty bridge;ethics are the unsurpassed scent;ethics are the best perfume,that float from place to place.

Sīlaṁ setu mahesakkho,sīlaṁ gandho anuttaro;Sīlaṁ vilepanaṁ seṭṭhaṁ,yena vāti disodisaṁ.

Ethics are the best provision;ethics are the unsurpassed supply for a journey;ethics are the best vehiclethat take you from place to place.

Sīlaṁ sambalamevaggaṁ,sīlaṁ pātheyyamuttamaṁ;Sīlaṁ seṭṭho ativāho,yena yāti disodisaṁ.

In this life they’re criticized;after departing they grieve in a lower realm;a fool is unhappy everywhere,because they are unsteady in ethics.

Idheva nindaṁ labhati,peccāpāye ca dummano;Sabbattha dummano bālo,sīlesu asamāhito.

In this life they’re renowned;after departing they’re happy in heaven;the attentive are happy everywhere,because they are steady in ethics.

Idheva kittiṁ labhati,pecca sagge ca summano;Sabbattha sumano dhīro,sīlesu susamāhito.

Ethical conduct is best in this life,but one with wisdom is supreme.Someone with both virtue and wisdomis victorious among men and gods.

Sīlameva idha aggaṁ,paññavā pana uttamo;Manussesu ca devesu,sīlapaññāṇato jayan”ti.

Thag 12.2 · Sunīta

Thag 12.2 · Sunītattheragāthā

I was born in a low-class family.We were poor, with little to eat.My job was lowly—I threw out the old flowers.

“Nīce kulamhi jātohaṁ,daliddo appabhojano;Hīnakammaṁ mamaṁ āsi,ahosiṁ pupphachaḍḍako.

Shunned by people,I was disregarded and held in contempt.I humbled my heartand paid respects to many people.

Jigucchito manussānaṁ,paribhūto ca vambhito;Nīcaṁ manaṁ karitvāna,vandissaṁ bahukaṁ janaṁ.

Then I saw the Buddhaat the fore of the mendicant Saṅgha.The great herowas entering the capital city of the Magadhans.

Athaddasāsiṁ sambuddhaṁ,bhikkhusaṅghapurakkhataṁ;Pavisantaṁ mahāvīraṁ,magadhānaṁ puruttamaṁ.

I dropped my flailand approached to pay homage.Out of sympathy for me,the supreme man stood still.

Nikkhipitvāna byābhaṅgiṁ,vandituṁ upasaṅkamiṁ;Mameva anukampāya,aṭṭhāsi purisuttamo.

When I had paid homage at the Teacher’s feet,I stood to one sideand requested the going forthfrom the one supreme among all beings.

Vanditvā satthuno pāde,ekamantaṁ ṭhito tadā;Pabbajjaṁ ahamāyāciṁ,sabbasattānamuttamaṁ.

Consequently, the Teacher, being compassionate,having sympathy for the whole world,said to me, “Come, monk!”That was my ordination.

Tato kāruṇiko satthā,sabbalokānukampako;‘Ehi bhikkhū’ti maṁ āha,sā me āsūpasampadā.

Staying alone in the wilderness,meditating tirelessly,I have completed what the Teacher taught,just as the victor advised me.

Sohaṁ eko araññasmiṁ,viharanto atandito;Akāsiṁ satthu vacanaṁ,yathā maṁ ovadī jino.

In the first watch of the night,I recollected my past lives.In the middle watch,I purified my clairvoyance.In the last watch,I shattered the mass of darkness.

Rattiyā paṭhamaṁ yāmaṁ,Pubbajātimanussariṁ;Rattiyā majjhimaṁ yāmaṁ,Dibbacakkhuṁ visodhayiṁ;Rattiyā pacchime yāme,Tamokhandhaṁ padālayiṁ.

At the end of the night,as the sunrise drew near,Indra and the Divinity cameand revered me with joined hands.

Tato ratyā vivasāne,sūriyassuggamanaṁ pati;Indo brahmā ca āgantvā,maṁ namassiṁsu pañjalī.

“Homage to you, O thoroughbred!Homage to you, supreme among men!Since your defilements are ended,you, good fellow, are worthy of a religious donation.”

‘Namo te purisājañña,namo te purisuttama;Yassa te āsavā khīṇā,dakkhiṇeyyosi mārisa’.

Consequently, having seen me honoredby the assembly of gods,the Teacher smiledand said the following:

Tato disvāna maṁ satthā,devasaṅghapurakkhataṁ;Sitaṁ pātukaritvāna,imamatthaṁ abhāsatha.

“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 brāhmaṇamuttaman’”ti.

Thag 13.1 · Soṇakoḷivisa

Thag 13.1 · Soṇakoḷivisattheragāthā

He who was special in the kingdom,the footman to the king of Aṅga,today is special in the Dhamma—Soṇa has gone beyond suffering.

“Yāhu raṭṭhe samukkaṭṭho,rañño aṅgassa paddhagū;Svajja dhammesu ukkaṭṭho,soṇo dukkhassa pāragū.

Five to cut, five to drop,and five more to develop.When a mendicant slips five chainsthey’re said to have crossed the flood.

Pañca chinde pañca jahe,pañca cuttari bhāvaye;Pañca saṅgātigo bhikkhu,oghatiṇṇoti vuccati.

If a monk is insolent and negligent,concerned only with externals,their ethics, immersion, and wisdomdo not become fulfilled.

Unnaḷassa pamattassa,bāhirāsassa bhikkhuno;Sīlaṁ samādhi paññā ca,pāripūriṁ na gacchati.

They dump what should be done,and do what should not be done.For the insolent and the negligent,their defilements only grow.

Yañhi kiccaṁ apaviddhaṁ,akiccaṁ pana karīyati;Unnaḷānaṁ pamattānaṁ,tesaṁ vaḍḍhanti āsavā.

Those that have properly undertakenconstant mindfulness of the body,don’t cultivate what should not be done,but always do what should be done.Mindful and aware,their defilements come to an end.

Yesañca susamāraddhā,niccaṁ kāyagatā sati;Akiccaṁ te na sevanti,kicce sātaccakārino;Satānaṁ sampajānānaṁ,atthaṁ gacchanti āsavā.

The straight path has been explained—go on it and don’t turn back.Urge yourself onand take yourself to extinguishment.

Ujumaggamhi akkhāte,gacchatha mā nivattatha;Attanā codayattānaṁ,nibbānamabhihāraye.

When my energy was over-exerted,the supreme Teacher in the worldcreated the simile of the arched harp for me.The Clear-eyed One taught the Dhamma,and when I heard what he said,I happily did his bidding.

Accāraddhamhi vīriyamhi,satthā loke anuttaro;Vīṇopamaṁ karitvā me,dhammaṁ desesi cakkhumā;Tassāhaṁ vacanaṁ sutvā,vihāsiṁ sāsane rato.

Practicing serenity of mindfor the attainment of the highest goal.I’ve attained the three knowledgesand fulfilled the Buddha’s instructions.

Samathaṁ paṭipādesiṁ,uttamatthassa pattiyā;Tisso vijjā anuppattā,kataṁ buddhassa sāsanaṁ.

When you’re dedicated to renunciationand seclusion of the heart;when you’re dedicated to kindnessand the end of grasping;

Nekkhamme adhimuttassa,pavivekañca cetaso;Abyāpajjādhimuttassa,upādānakkhayassa ca.

when you’re dedicated to the ending of cravingand clarity of heart;and you’ve seen the arising of the senses,your mind is rightly freed.

Taṇhakkhayādhimuttassa,asammohañca cetaso;Disvā āyatanuppādaṁ,sammā cittaṁ vimuccati.

For that one, rightly freed,a mendicant with peaceful mind,there’s nothing to be improved,and nothing more to do.

Tassa sammā vimuttassa,santacittassa bhikkhuno;Katassa paṭicayo natthi,karaṇīyaṁ na vijjati.

As the wind cannot stira solid mass of rock,so too sights, tastes, sounds,smells, and touches—the lot—

Selo yathā ekagghano,vātena na samīrati;Evaṁ rūpā rasā saddā,gandhā phassā ca kevalā.

and ideas, whether liked or disliked,don’t disturb the unaffected one.Their mind is steady and unfetteredas they observe fall.

Iṭṭhā dhammā aniṭṭhā ca,nappavedhenti tādino;Ṭhitaṁ cittaṁ visaññuttaṁ,vayañcassānupassatī”ti.

Thag 14.1 · Revata of the Acacia Wood

Thag 14.1 · Khadiravaniyarevatattheragāthā

Since I’ve gone forthfrom the lay life to homelessness,I’ve not been aware of any thoughtthat is ignoble and hateful.

“Yadā ahaṁ pabbajito,agārasmānagāriyaṁ;Nābhijānāmi saṅkappaṁ,anariyaṁ dosasaṁhitaṁ.

“May these beings be killed!May they be slaughtered! May they suffer!”—I’ve not been aware of any such thoughtin all this long while.

‘Ime haññantu vajjhantu,dukkhaṁ pappontu pāṇino’;Saṅkappaṁ nābhijānāmi,imasmiṁ dīghamantare.

I have been aware of loving-kindness,limitless and well-developed;gradually consolidatedas it was taught by the Buddha.

Mettañca abhijānāmi,appamāṇaṁ subhāvitaṁ;Anupubbaṁ paricitaṁ,yathā buddhena desitaṁ.

I’m friend and comrade to all,sympathetic for all beings!I develop a mind of love,always delighting in harmlessness.

Sabbamitto sabbasakho,sabbabhūtānukampako;Mettacittañca bhāvemi,abyāpajjarato sadā.

The unfaltering, the unshakable:I gladden that mind.I develop a divine meditation,which reprobates do not cultivate.

Asaṁhīraṁ asaṅkuppaṁ,cittaṁ āmodayāmahaṁ;Brahmavihāraṁ bhāvemi,akāpurisasevitaṁ.

When in a meditation free of placing the mind,a disciple of the Buddhais at that moment blessedwith noble silence.

Avitakkaṁ samāpanno,sammāsambuddhasāvako;Ariyena tuṇhībhāvena,upeto hoti tāvade.

As a rocky mountainis unwavering and well grounded,so when delusion ends,a monk, like a mountain, doesn’t tremble.

Yathāpi pabbato selo,acalo suppatiṭṭhito;Evaṁ mohakkhayā bhikkhu,pabbatova na vedhati.

To the man who has not a blemish,who is always seeking purity,even a hair-tip of evilseems as big as a stormcloud.

Anaṅgaṇassa posassa,niccaṁ sucigavesino;Vālaggamattaṁ pāpassa,abbhamattaṁva khāyati.

As a frontier cityis guarded inside and out,so you should ward yourselves—don’t let the moment pass you by.

Nagaraṁ yathā paccantaṁ,guttaṁ santarabāhiraṁ;Evaṁ gopetha attānaṁ,khaṇo vo mā upaccagā.

I don’t long for death;I don’t long for life;I await my time,like a worker waiting for their wages.

Nābhinandāmi maraṇaṁ,nābhinandāmi jīvitaṁ;Kālañca paṭikaṅkhāmi,nibbisaṁ bhatako yathā.

I don’t long for death;I don’t long for life;I await my time,aware and mindful.

Nābhinandāmi maraṇaṁ,… pe…sampajāno patissato.

I’ve served the Teacherand fulfilled the Buddha’s instructions.The heavy burden is laid down,the leash to existence is eradicated.

Pariciṇṇo mayā satthā,kataṁ buddhassa sāsanaṁ;Ohito garuko bhāro,bhavanetti samūhatā.

I’ve attained the goalfor the sake of which I went forthfrom the lay life to homelessness—the ending of all fetters.

Yassa catthāya pabbajito,agārasmānagāriyaṁ;So me attho anuppatto,sabbasaṁyojanakkhayo.

Persist with diligence:this is my instruction.Come, I’ll be fully quenched—I’m liberated in every way.

Sampādethappamādena,esā me anusāsanī;Handāhaṁ parinibbissaṁ,vippamuttomhi sabbadhī”ti.

Thag 14.2 · Godatta

Thag 14.2 · Godattattheragāthā

Just as a fine thoroughbred,yoked to a carriage, endures the load.Though oppressed by the heavy burden,it doesn’t shake off the yoke.

“Yathāpi bhaddo ājañño,dhure yutto dhurassaho;Mathito atibhārena,saṁyugaṁ nātivattati.

So too, those who are as full of wisdomas the ocean is with water,don’t look down on others;this is the teaching of the noble ones <j>for living creatures.

Evaṁ paññāya ye tittā,samuddo vārinā yathā;Na pare atimaññanti,ariyadhammova pāṇinaṁ.

People who fall under the sway of time,the sway of rebirth in this or that state,undergo suffering,and those young men grieve in this life.

Kāle kālavasaṁ pattā,bhavābhavavasaṁ gatā;Narā dukkhaṁ nigacchanti,tedha socanti māṇavā.

Elated by things that bring happiness,downcast by things that bring suffering:this pair destroys the foolwho doesn’t see things as they are.

Unnatā sukhadhammena,dukkhadhammena conatā;Dvayena bālā haññanti,yathābhūtaṁ adassino.

But those who in suffering, and in happiness,and in the middle have overcome the weaver—they stand like Indra’s pillar,neither elated nor downcast.

Ye ca dukkhe sukhasmiñca,majjhe sibbinimaccagū;Ṭhitā te indakhīlova,na te unnataonatā.

Not to gain nor loss,not to fame nor reputation,not to criticism nor praise,not to suffering nor happiness—

Na heva lābhe nālābhe,na yase na ca kittiyā;Na nindāyaṁ pasaṁsāya,na te dukkhe sukhamhi ca.

the wise cling to nothing,like a droplet on a lotus-leaf.They are happy everywhere,and victorious everywhere.

Sabbattha te na limpanti,udabinduva pokkhare;Sabbattha sukhitā dhīrā,sabbattha aparājitā.

There’s legitimate loss,and there’s illegitimate gain.Legitimate loss is betterthan illegitimate gain.

Dhammena ca alābho yo,yo ca lābho adhammiko;Alābho dhammiko seyyo,yañce lābho adhammiko.

There’s the fame of the unintelligent,and there’s the disrepute of the discerning.The disrepute of the discerning is betterthan the fame of the unintelligent.

Yaso ca appabuddhīnaṁ,viññūnaṁ ayaso ca yo;Ayasova seyyo viññūnaṁ,na yaso appabuddhinaṁ.

There’s praise by simpletons,and there’s criticism by the discerning.Criticism by the discerning is betterthan praise by fools.

Dummedhehi pasaṁsā ca,viññūhi garahā ca yā;Garahāva seyyo viññūhi,yañce bālappasaṁsanā.

There’s the happiness of sensual pleasures,and there’s the suffering of seclusion.The suffering of seclusion is betterthan the happiness of sensual pleasures.

Sukhañca kāmamayikaṁ,dukkhañca pavivekiyaṁ;Pavivekadukkhaṁ seyyo,yañce kāmamayaṁ sukhaṁ.

There’s life without principles,and there’s death with principles.Death with principles is betterthan life without principles.

Jīvitañca adhammena,dhammena maraṇañca yaṁ;Maraṇaṁ dhammikaṁ seyyo,yañce jīve adhammikaṁ.

Those who’ve given up desire and anger,their minds at peace <j>regarding rebirth in this or that state,wander in the world unattached,for them nothing is beloved or unloved.

Kāmakopappahīnā ye,santacittā bhavābhave;Caranti loke asitā,natthi tesaṁ piyāpiyaṁ.

Having developed the awakening factors,the faculties and the powers,having arrived at ultimate peace,the undefiled become fully quenched.

Bhāvayitvāna bojjhaṅge,indriyāni balāni ca;Pappuyya paramaṁ santiṁ,parinibbantināsavā”ti.