---
title: "Verses of the Senior Monks · Theragāthā"
author: "The Elder Monks"
translator: "Bhikkhu Sujato"
languages: [pi, en]
shelf: "Pali Canon"
section: 20 of 22
url: https://scriptura.si/works/pali-theragatha/20/
cite: "The Elder Monks, tr. Bhikkhu Sujato, Verses of the Senior Monks · Theragāthā, section 20. Scriptura (scriptura.si), https://scriptura.si/works/pali-theragatha/20/"
---

# Verses of the Senior Monks · Theragāthā

*The Elder Monks, tr. Bhikkhu Sujato*

Poems of awakening by more than two hundred and sixty monks of the Buddha’s time.

> Pali: the Mahāsaṅgīti Tipiṭaka (Buddha Jayanti edition, 2500), from SuttaCentral’s bilara-data, dedicated to the public domain (CC0).

> English: Bhikkhu Sujato, from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). Notes are not included.

> Rows follow the segment numbers the two texts share, gathered into paragraphs; verse keeps its lines.

## 20. Chapter One · Thag 15.1–16.9

Source: https://scriptura.si/works/pali-theragatha/20/ · cite a paragraph as https://scriptura.si/works/pali-theragatha/20/#p-N

[¶0] Thag 15.1 · Koṇḍañña Who Understood

> Pali: Thag 15.1 · Aññāsikoṇḍaññattheragāthā

[¶1] “My confidence grew
as I heard the teaching, so full of flavor.
Dispassion is what was taught,
without any grasping at all.”

> Pali: “Esa bhiyyo pasīdāmi,
sutvā dhammaṁ mahārasaṁ;
Virāgo desito dhammo,
anupādāya sabbaso”.

[¶2] “There are so many pretty things
in this vast territory.
They disturb one’s thoughts, it seems to me,
attractive, provoking lust.

> Pali: “Bahūni loke citrāni,
asmiṁ pathavimaṇḍale;
Mathenti maññe saṅkappaṁ,
subhaṁ rāgūpasaṁhitaṁ.

[¶3] Just as a rain cloud would settle
the dust blown up by the wind,
so thoughts settle down
when seen with wisdom.

> Pali: Rajamuhatañca vātena,
yathā meghopasammaye;
Evaṁ sammanti saṅkappā,
yadā paññāya passati.

[¶4] All conditions are impermanent—
when this is seen with wisdom
one grows disillusioned with suffering:
this is the path to purity.

> Pali: Sabbe saṅkhārā aniccāti,
yadā paññāya passati;
Atha nibbindati dukkhe,
esa maggo visuddhiyā.

[¶5] All conditions are suffering—
when this is seen with wisdom
one grows disillusioned with suffering:
this is the path to purity.

> Pali: Sabbe saṅkhārā dukkhāti,
yadā paññāya passati;
Atha nibbindati dukkhe,
esa maggo visuddhiyā.

[¶6] All things are not-self—
when this is seen with wisdom
one grows disillusioned with suffering:
this is the path to purity.”

> Pali: Sabbe dhammā anattāti,
yadā paññāya passati;
Atha nibbindati dukkhe,
esa maggo visuddhiyā.

[¶7] “The senior monk awakened after the Buddha,
Koṇḍañña, is keenly energetic.
He has given up birth and death,
and has completed the spiritual journey.”

> Pali: Buddhānubuddho yo thero,
koṇḍañño tibbanikkamo;
Pahīnajātimaraṇo,
brahmacariyassa kevalī.

[¶8] “There are floods, snares, and strong posts,
and a mountain hard to crack;
snapping the posts and snares,
breaking the mountain so hard to break,
crossing over to the far shore,
a meditator is freed from Māra’s bonds.

> Pali: Oghapāso daḷhakhilo,
Pabbato duppadālayo;
Chetvā khilañca pāsañca,
Selaṁ bhetvāna dubbhidaṁ;
Tiṇṇo pāraṅgato jhāyī,
Mutto so mārabandhanā.

[¶9] When a mendicant is haughty and fickle,
relying on bad friends,
they sink down in the great flood,
overcome by a wave.

> Pali: Uddhato capalo bhikkhu,
mitte āgamma pāpake;
Saṁsīdati mahoghasmiṁ,
ūmiyā paṭikujjito.

[¶10] But one not restless or fickle,
alert, with senses restrained,
intelligent, with good friends,
makes an end of suffering.

> Pali: Anuddhato acapalo,
nipako saṁvutindriyo;
Kalyāṇamitto medhāvī,
dukkhassantakaro siyā.

[¶11] With knobbly knees,
thin and veiny,
eating and drinking in moderation—
this person’s spirit is undaunted.

> Pali: Kālapabbaṅgasaṅkāso,
kiso dhamanisanthato;
Mattaññū annapānasmiṁ,
adīnamanaso naro.

[¶12] Pestered by flies and mosquitoes
in the wilds, the formidable forest,
one should mindfully endure,
like an elephant at the head of the battle.

> Pali: Phuṭṭho ḍaṁsehi makasehi,
araññasmiṁ brahāvane;
Nāgo saṅgāmasīseva,
sato tatrādhivāsaye.

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

> Pali: Nābhinandāmi maraṇaṁ,
… pe
…
nibbisaṁ bhatako yathā.

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

> Pali: Nābhinandāmi maraṇaṁ,
… pe
…
sampajāno patissato.

[¶15] I’ve served the Teacher
and fulfilled the Buddha’s instructions.
The heavy burden is laid down,
the leash to existence is eradicated.

> Pali: Pariciṇṇo mayā satthā,
… pe
…
bhavanetti samūhatā.

[¶16] I’ve attained the goal
for the sake of which I went forth
from the lay life to homelessness—
what use do I have for protégés?”

> Pali: Yassa catthāya pabbajito,
agārasmānagāriyaṁ;
So me attho anuppatto,
kiṁ me saddhivihārinā”ti.

[¶17] > Pali: … Aññāsikoṇḍañño thero ….

[¶18] Thag 15.2 · Udāyī

> Pali: Thag 15.2 · Udāyittheragāthā

[¶19] Awakened as a human being,
self-tamed and immersed in samādhi,
following the spiritual path,
he loves peace of mind.

> Pali: “Manussabhūtaṁ sambuddhaṁ,
Attadantaṁ samāhitaṁ;
Iriyamānaṁ brahmapathe,
Cittassūpasame rataṁ.

[¶20] Revered by people,
gone beyond all things,
even the gods revere him;
so I’ve heard from the perfected one.

> Pali: Yaṁ manussā namassanti,
sabbadhammāna pāraguṁ;
Devāpi taṁ namassanti,
iti me arahato sutaṁ.

[¶21] He has transcended all fetters,
and escaped from entanglements.
Delighting to renounce sensual pleasures,
he’s freed like lustrous gold from stone.

> Pali: Sabbasaṁyojanātītaṁ,
vanā nibbanamāgataṁ;
Kāmehi nekkhammarataṁ,
muttaṁ selāva kañcanaṁ.

[¶22] That giant outshines all,
like the Himalaya beside other mountains.
Of all those named “giant”,
he is truly named, supreme.

> Pali: Sa ve accaruci nāgo,
himavāvaññe siluccaye;
Sabbesaṁ nāganāmānaṁ,
saccanāmo anuttaro.

[¶23] I shall extol the giant for you,
for he does nothing monstrous.
gentleness and harmlessness
are two feet of the giant.

> Pali: Nāgaṁ vo kittayissāmi,
na hi āguṁ karoti so;
Soraccaṁ avihiṁsā ca,
pādā nāgassa te duve.

[¶24] Mindfulness and awareness
are his two other feet.
Faith is the giant’s trunk,
and equanimity his white tusks.

> Pali: Sati ca sampajaññañca,
caraṇā nāgassa tepare;
Saddhāhattho mahānāgo,
upekkhāsetadantavā.

[¶25] Mindfulness is his neck, his head is wisdom—
investigation and thinking about principles.
His belly is the sacred hearth of the Dhamma,
and his tail is seclusion.

> Pali: Sati gīvā siro paññā,
vīmaṁsā dhammacintanā;
Dhammakucchisamāvāso,
viveko tassa vāladhi.

[¶26] Practicing absorption, enjoying the breath,
he is serene within.
The giant is serene when walking,
the giant is serene when standing,

> Pali: So jhāyī assāsarato,
ajjhattaṁ susamāhito;
Gacchaṁ samāhito nāgo,
ṭhito nāgo samāhito.

[¶27] the giant is serene when lying down,
and when sitting, the giant is serene.
The giant is restrained everywhere:
this is the accomplishment of the giant.

> Pali: Sayaṁ samāhito nāgo,
nisinnopi samāhito;
Sabbattha saṁvuto nāgo,
esā nāgassa sampadā.

[¶28] He eats blameless things,
he doesn’t eat blameworthy things.
When he gets food and clothes,
he avoids storing them up.

> Pali: Bhuñjati anavajjāni,
sāvajjāni na bhuñjati;
Ghāsamacchādanaṁ laddhā,
sannidhiṁ parivajjayaṁ.

[¶29] Having severed all bonds,
fetters large and small,
wherever he goes,
he goes without concern.

> Pali: Saṁyojanaṁ aṇuṁ thūlaṁ,
sabbaṁ chetvāna bandhanaṁ;
Yena yeneva gacchati,
anapekkhova gacchati.

[¶30] A white lotus,
fragrant and delightful,
sprouts in water and grows there,
but the water doesn’t cling to it.

> Pali: Yathāpi udake jātaṁ,
puṇḍarīkaṁ pavaḍḍhati;
Nopalippati toyena,
sucigandhaṁ manoramaṁ.

[¶31] Just so the Buddha is born in the world,
and lives in the world,
but the world doesn’t stick to him,
as water does not stick to the lotus.

> Pali: Tatheva ca loke jāto,
buddho loke viharati;
Nopalippati lokena,
toyena padumaṁ yathā.

[¶32] A great blazing fire
dies down when the fuel runs out.
And when the coals have gone out
it’s said to be “quenched”.

> Pali: Mahāgini pajjalito,
anāhāropasammati;
Aṅgāresu ca santesu,
nibbutoti pavuccati.

[¶33] This simile is taught by the discerning
to express the meaning clearly.
Great giants will understand
what the giant taught the giant.

> Pali: Atthassāyaṁ viññāpanī,
upamā viññūhi desitā;
Viññissanti mahānāgā,
nāgaṁ nāgena desitaṁ.

[¶34] Free of greed, free of hate,
free of delusion, undefiled;
the giant, giving up his body,
undefiled, will be fully quenched.

> Pali: Vītarāgo vītadoso,
Vītamoho anāsavo;
Sarīraṁ vijahaṁ nāgo,
Parinibbissatyanāsavo”ti.

[¶35] > Pali: … Udāyī thero …

[¶36] > Pali: Soḷasakanipāto niṭṭhito.

[¶37] > Pali: Tatruddānaṁ

[¶38] > Pali: Koṇḍañño ca udāyī ca,
therā dve te mahiddhikā;
Soḷasamhi nipātamhi,
gāthāyo dve ca tiṁsa cāti.

[¶39] Thag 16.1 · Adhimutta (2nd)

> Pali: Thag 16.1 · Adhimuttattheragāthā

[¶40] “Those who we killed in the past,
whether for sacrifice or for wealth,
without exception were afraid;
they trembled and they squealed.

> Pali: “Yaññatthaṁ vā dhanatthaṁ vā,
ye hanāma mayaṁ pure;
Avasesaṁ bhayaṁ hoti,
vedhanti vilapanti ca.

[¶41] But you’re not scared;
you look even calmer than before.
Why don’t you cry out
in such a terrifying situation?”

> Pali: Tassa te natthi bhītattaṁ,
bhiyyo vaṇṇo pasīdati;
Kasmā na paridevesi,
evarūpe mahabbhaye”.

[¶42] “There isn’t any mental suffering
for one without concern, village chief.
All fears are left behind
by one whose fetters have ended.

> Pali: “Natthi cetasikaṁ dukkhaṁ,
anapekkhassa gāmaṇi;
Atikkantā bhayā sabbe,
khīṇasaṁyojanassa ve.

[¶43] When the leash to existence is ended,
and the truth is seen as it is,
there is no fear of death;
it’s like laying down a burden.

> Pali: Khīṇāya bhavanettiyā,
diṭṭhe dhamme yathātathe;
Na bhayaṁ maraṇe hoti,
bhāranikkhepane yathā.

[¶44] I’ve lived the spiritual life well,
and developed the path well, too.
I do not fear death;
it’s like the passing of a disease.

> Pali: Suciṇṇaṁ brahmacariyaṁ me,
maggo cāpi subhāvito;
Maraṇe me bhayaṁ natthi,
rogānamiva saṅkhaye.

[¶45] I’ve lived the spiritual life well,
and developed the path well, too.
I’ve seen that there’s nothing gratifying in existences,
like someone who has tasted poison, <j>then thrown it out.

> Pali: Suciṇṇaṁ brahmacariyaṁ me,
maggo cāpi subhāvito;
Nirassādā bhavā diṭṭhā,
visaṁ pitvāva chaḍḍitaṁ.

[¶46] One who has gone beyond, without grasping,
they’ve completed the task <j>and are free of defilements.
They are content at the end of life,
like someone released from execution.

> Pali: Pāragū anupādāno,
katakicco anāsavo;
Tuṭṭho āyukkhayā hoti,
mutto āghātanā yathā.

[¶47] Having realized the supreme Dhamma,
without needing anything in the whole world,
one doesn’t grieve at death;
for it’s like escaping from a burning house.

> Pali: Uttamaṁ dhammataṁ patto,
sabbaloke anatthiko;
Ādittāva gharā mutto,
maraṇasmiṁ na socati.

[¶48] Whatever has come to pass,
wherever life is obtained,
there is no Lord of all that:
so said the great seer.

> Pali: Yadatthi saṅgataṁ kiñci,
bhavo vā yattha labbhati;
Sabbaṁ anissaraṁ etaṁ,
iti vuttaṁ mahesinā.

[¶49] Whoever understands this
as it was taught by the Buddha
doesn’t grab on to any new life,
like you wouldn’t grab a hot iron ball.

> Pali: Yo taṁ tathā pajānāti,
yathā buddhena desitaṁ;
Na gaṇhāti bhavaṁ kiñci,
sutattaṁva ayoguḷaṁ.

[¶50] It doesn’t occur to me, ‘I existed in the past’;
nor, ‘I will exist in the future’.
Conditions will vanish—
why weep over that?

> Pali: Na me hoti ‘ahosin’ti,
‘bhavissan’ti na hoti me;
Saṅkhārā vigamissanti,
tattha kā paridevanā.

[¶51] Seeing truly
the bare arising of phenomena,
and the bare process of conditions,
there is no fear, village chief.

> Pali: Suddhaṁ dhammasamuppādaṁ,
Suddhaṁ saṅkhārasantatiṁ;
Passantassa yathābhūtaṁ,
Na bhayaṁ hoti gāmaṇi.

[¶52] The world is like grass and sticks:
when this is seen with wisdom,
not finding any possessiveness,
you won’t grieve, thinking ‘I don’t have it’.

> Pali: Tiṇakaṭṭhasamaṁ lokaṁ,
yadā paññāya passati;
Mamattaṁ so asaṁvindaṁ,
‘natthi me’ti na socati.

[¶53] I’m fed up with the body;
I have no need for another life.
This body will be broken up,
and there won’t be another.

> Pali: Ukkaṇṭhāmi sarīrena,
bhavenamhi anatthiko;
Soyaṁ bhijjissati kāyo,
añño ca na bhavissati.

[¶54] Do what you want
with my corpse.
I won’t be angry or attached
on account of that.”

> Pali: Yaṁ vo kiccaṁ sarīrena,
taṁ karotha yadicchatha;
Na me tappaccayā tattha,
doso pemañca hehiti”.

[¶55] When they heard these words,
so astonishing and hair-raising,
the young men laid down their swords
and spoke these words:

> Pali: Tassa taṁ vacanaṁ sutvā,
abbhutaṁ lomahaṁsanaṁ;
Satthāni nikkhipitvāna,
māṇavā etadabravuṁ.

[¶56] “What have you practiced, Venerable?
And who is your tutor?
Whose instructions do we follow
to gain the sorrowless state?”

> Pali: “Kiṁ bhadante karitvāna,
ko vā ācariyo tava;
Kassa sāsanamāgamma,
labbhate taṁ asokatā”.

[¶57] “The knower of all, the seer of all:
the victor is my tutor.
He is a Teacher of great compassion,
healer of the whole world.

> Pali: “Sabbaññū sabbadassāvī,
jino ācariyo mama;
Mahākāruṇiko satthā,
sabbalokatikicchako.

[¶58] He taught this Dhamma,
leading to ending, unsurpassed.
Following his instructions,
you can gain the sorrowless state.”

> Pali: Tenāyaṁ desito dhammo,
khayagāmī anuttaro;
Tassa sāsanamāgamma,
labbhate taṁ asokatā”.

[¶59] When the bandits heard the good words of the seer,
they laid down their swords and weapons.
Some refrained from their former deeds,
while others chose the going-forth.

> Pali: Sutvāna corā isino subhāsitaṁ,
Nikkhippa satthāni ca āvudhāni ca;
Tamhā ca kammā viramiṁsu eke,
Eke ca pabbajjamarocayiṁsu.

[¶60] Having gone forth in the teaching of the Holy One,
those astute ones developed <j>the awakening factors and the powers.
Elated, happy, their faculties complete,
they realized the state of extinguishment, <j>the unconditioned.

> Pali: Te pabbajitvā sugatassa sāsane,
Bhāvetva bojjhaṅgabalāni paṇḍitā;
Udaggacittā sumanā katindriyā,
Phusiṁsu nibbānapadaṁ asaṅkhatanti.

[¶61] > Pali: … Adhimutto thero ….

[¶62] Thag 16.2 · Pārāsariya (2nd)

> Pali: Thag 16.2 · Pārāpariyattheragāthā

[¶63] This thought came to the ascetic,
the monk Pārāsariya,
as he was seated alone
meditating in seclusion:

> Pali: “Samaṇassa ahu cintā,
pārāpariyassa bhikkhuno;
Ekakassa nisinnassa,
pavivittassa jhāyino.

[¶64] “Following what procedure,
what observance, what conduct,
may a person do what they need for themselves,
without harming anyone else?

> Pali: Kimānupubbaṁ puriso,
kiṁ vataṁ kiṁ samācāraṁ;
Attano kiccakārīssa,
na ca kañci viheṭhaye.

[¶65] The faculties of human beings
can lead to both welfare and harm.
Unguarded they lead to harm;
guarded they lead to welfare.

> Pali: Indriyāni manussānaṁ,
hitāya ahitāya ca;
Arakkhitāni ahitāya,
rakkhitāni hitāya ca.

[¶66] By protecting the faculties,
taking care of the faculties,
I can do what I need for myself
without harming anyone else.

> Pali: Indriyāneva sārakkhaṁ,
indriyāni ca gopayaṁ;
Attano kiccakārīssa,
na ca kañci viheṭhaye.

[¶67] If your eye wanders
among sights without check,
not seeing the danger,
you’re not freed from suffering.

> Pali: Cakkhundriyañce rūpesu,
gacchantaṁ anivārayaṁ;
Anādīnavadassāvī,
so dukkhā na hi muccati.

[¶68] If your ear wanders
among sounds without check,
not seeing the danger,
you’re not freed from suffering.

> Pali: Sotindriyañce saddesu,
gacchantaṁ anivārayaṁ;
Anādīnavadassāvī,
so dukkhā na hi muccati.

[¶69] If, not seeing the escape,
you indulge in a smell,
you’re not freed from suffering,
being besotted by smells.

> Pali: Anissaraṇadassāvī,
gandhe ce paṭisevati;
Na so muccati dukkhamhā,
gandhesu adhimucchito.

[¶70] Recollecting the sour,
the superbly sweet and the bitter,
captivated by craving for taste,
you don’t understand the heart.

> Pali: Ambilaṁ madhuraggañca,
tittakaggamanussaraṁ;
Rasataṇhāya gadhito,
hadayaṁ nāvabujjhati.

[¶71] Recollecting lovely
and pleasurable touches,
full of desire, you experience
many kinds of suffering because of lust.

> Pali: Subhānyappaṭikūlāni,
phoṭṭhabbāni anussaraṁ;
Ratto rāgādhikaraṇaṁ,
vividhaṁ vindate dukhaṁ.

[¶72] Unable to protect
the mind from such thoughts,
suffering follows them
because of all five.

> Pali: Manaṁ cetehi dhammehi,
yo na sakkoti rakkhituṁ;
Tato naṁ dukkhamanveti,
sabbehetehi pañcahi.

[¶73] This body is full of pus and blood,
it’s home to many carcasses;
but cunning people decorate it
like a lovely painted casket.

> Pali: Pubbalohitasampuṇṇaṁ,
bahussa kuṇapassa ca;
Naravīrakataṁ vagguṁ,
samuggamiva cittitaṁ.

[¶74] You don’t understand that
the sweetness of honey turns bitter,
and the bonds to those we love cause pain,
like a razor’s edge smeared with honey.

> Pali: Kaṭukaṁ madhurassādaṁ,
piyanibandhanaṁ dukhaṁ;
Khuraṁva madhunā littaṁ,
ullihaṁ nāvabujjhati.

[¶75] Full of lust for the sight of a woman,
for the voice and the smells of a woman,
for a woman’s touch,
you experience many kinds of suffering.

> Pali: Itthirūpe itthisare,
phoṭṭhabbepi ca itthiyā;
Itthigandhesu sāratto,
vividhaṁ vindate dukhaṁ.

[¶76] All of a woman’s streams
flow from five to five.
Whoever, being energetic,
is able to curb these,

> Pali: Itthisotāni sabbāni,
sandanti pañca pañcasu;
Tesamāvaraṇaṁ kātuṁ,
yo sakkoti vīriyavā.

[¶77] purposeful and firm in principle,
is clever and clear-seeing.
Though he might enjoy himself,
his duty is connected with the teaching and its goal.

> Pali: So atthavā so dhammaṭṭho,
so dakkho so vicakkhaṇo;
Kareyya ramamānopi,
kiccaṁ dhammatthasaṁhitaṁ.

[¶78] One who’s diligent and discerning,
thinking, ‘This ought not be done’,
would avoid a useless task
that’s doomed to failure.

> Pali: Atho sīdati saññuttaṁ,
vajje kiccaṁ niratthakaṁ;
‘Na taṁ kiccan’ti maññitvā,
appamatto vicakkhaṇo.

[¶79] Whatever is meaningful,
and whatever happiness is principled,
let one proceed having undertaken that:
this is the best happiness.

> Pali: Yañca atthena saññuttaṁ,
yā ca dhammagatā rati;
Taṁ samādāya vattetha,
sā hi ve uttamā rati.

[¶80] They want to get hold of what belongs to others
by any means, fair or foul.
They kill, injure, and torment,
violently plundering what belongs to others.

> Pali: Uccāvacehupāyehi,
Paresamabhijigīsati;
Hantvā vadhitvā atha socayitvā,
Ālopati sāhasā yo paresaṁ.

[¶81] Just as a strong person when building
knocks out a peg with a peg,
so the skillful person
knocks out the faculties with the faculties.

> Pali: Tacchanto āṇiyā āṇiṁ,
nihanti balavā yathā;
Indriyānindriyeheva,
nihanti kusalo tathā.

[¶82] Developing faith, energy, immersion,
mindfulness, and wisdom;
destroying the five with the five,
the brahmin walks on untroubled.

> Pali: Saddhaṁ vīriyaṁ samādhiñca,
satipaññañca bhāvayaṁ;
Pañca pañcahi hantvāna,
anīgho yāti brāhmaṇo.

[¶83] Purposeful and firm in principle,
having fulfilled in every respect
the instructions spoken by the Buddha,
that person prospers in happiness.”

> Pali: So atthavā so dhammaṭṭho,
katvā vākyānusāsaniṁ;
Sabbena sabbaṁ buddhassa,
so naro sukhamedhatī”ti.

[¶84] > Pali: … Pārāpariyo thero ….

[¶85] Thag 16.3 · Telakāni

> Pali: Thag 16.3 · Telakānittheragāthā

[¶86] For a long time, sadly,
though I keenly contemplated the teaching,
I gained no peace of mind.
So I asked this of ascetics and brahmins:

> Pali: “Cirarattaṁ vatātāpī,
dhammaṁ anuvicintayaṁ;
Samaṁ cittassa nālatthaṁ,
pucchaṁ samaṇabrāhmaṇe.

[¶87] “Who in the world have crossed over?
Whose attainment has freedom from death <j>as its objective?
Whose teaching do I accept
to understand the ultimate goal?

> Pali: ‘Ko so pāraṅgato loke,
ko patto amatogadhaṁ;
Kassa dhammaṁ paṭicchāmi,
paramatthavijānanaṁ’.

[¶88] I was hooked inside,
like a fish gulping bait;
bound like the titan Vepaciti
in Mahinda’s trap.

> Pali: Antovaṅkagato āsi,
macchova ghasamāmisaṁ;
Baddho mahindapāsena,
vepacityasuro yathā.

[¶89] Dragging it along, I’m not free
from grief and lamentation.
Who will free me from bonds in the world,
so that I may know awakening?

> Pali: Añchāmi naṁ na muñcāmi,
asmā sokapariddavā;
Ko me bandhaṁ muñcaṁ loke,
sambodhiṁ vedayissati.

[¶90] What ascetic or brahmin
points out what is frail?
Whose teaching do I accept
to rinse off old age and death?

> Pali: Samaṇaṁ brāhmaṇaṁ vā kaṁ,
ādisantaṁ pabhaṅgunaṁ;
Kassa dhammaṁ paṭicchāmi,
jarāmaccupavāhanaṁ.

[¶91] Tied up with uncertainty and doubt,
secured by the power of aggression,
stiff as a mind beset by anger;
the arrow of covetousness,

> Pali: Vicikicchākaṅkhāganthitaṁ,
sārambhabalasaññutaṁ;
Kodhappattamanatthaddhaṁ,
abhijappappadāraṇaṁ.

[¶92] propelled by the bow of craving,
is stuck in my twice-fifteen ribcage—
see how it stands in my breast,
breaking my strong heart.

> Pali: Taṇhādhanusamuṭṭhānaṁ,
dve ca pannarasāyutaṁ;
Passa orasikaṁ bāḷhaṁ,
bhetvāna yadi tiṭṭhati.

[¶93] Theories are not abandoned,
they are sharpened by memories and intentions;
and pierced by this I tremble,
like a leaf blowing in the gale.

> Pali: Anudiṭṭhīnaṁ appahānaṁ,
saṅkappaparatejitaṁ;
Tena viddho pavedhāmi,
pattaṁva māluteritaṁ.

[¶94] Having arisen within,
what belongs to me burns quickly,
in that place where the body always heads
with its six sense-fields of contact.

> Pali: Ajjhattaṁ me samuṭṭhāya,
khippaṁ paccati māmakaṁ;
Chaphassāyatanī kāyo,
yattha sarati sabbadā.

[¶95] I don’t see a healer
who can pull out my dart of doubt
without a lance
or some other blade.

> Pali: Taṁ na passāmi tekicchaṁ,
yo metaṁ sallamuddhare;
Nānārajjena satthena,
nāññena vicikicchitaṁ.

[¶96] Without knife or wound,
who will pull out this dart
that’s stuck inside me,
without harming any part of my body?

> Pali: Ko me asattho avaṇo,
Sallamabbhantarapassayaṁ;
Ahiṁsaṁ sabbagattāni,
Sallaṁ me uddharissati.

[¶97] He really would be the Lord of the Dhamma,
the best one to cure the damage of poison;
when I have fallen into deep waters,
he would show me his hand and the shore.

> Pali: Dhammappati hi so seṭṭho,
visadosappavāhako;
Gambhīre patitassa me,
thalaṁ pāṇiñca dassaye.

[¶98] I’ve plunged into a lake,
and I can’t wash off the mud and dirt.
It’s full of deceit, jealousy, aggression,
and dullness and drowsiness.

> Pali: Rahadehamasmi ogāḷho,
ahāriyarajamattike;
Māyāusūyasārambha,
thinamiddhamapatthaṭe.

[¶99] Like a thundering cloud of restlessness,
like a stormcloud of fetters;
lustful thoughts are winds
that sweep off a person with bad views.

> Pali: Uddhaccameghathanitaṁ,
saṁyojanavalāhakaṁ;
Vāhā vahanti kuddiṭṭhiṁ,
saṅkappā rāganissitā.

[¶100] The streams flow everywhere;
a weed springs up and remains.
Who will block the streams?
Who will cut the weed?”

> Pali: Savanti sabbadhi sotā,
latā ubbhijja tiṭṭhati;
Te sote ko nivāreyya,
taṁ lataṁ ko hi checchati.

[¶101] “Venerable sir, build a dam
to block the streams.
Don’t let your mind-made streams
cut you down suddenly like a tree.”

> Pali: Velaṁ karotha bhaddante,
sotānaṁ sannivāraṇaṁ;
Mā te manomayo soto,
rukkhaṁva sahasā luve.

[¶102] That is how, when I was full of fear,
seeking the far shore from the near,
my shelter was the Teacher whose weapon is wisdom,
frequented by the Saṅgha of seers.

> Pali: Evaṁ me bhayajātassa,
apārā pāramesato;
Tāṇo paññāvudho satthā,
isisaṅghanisevito.

[¶103] As I was being swept away,
he gave me a strong, simple ladder,
made of the heartwood of Dhamma,
and he said to me: “Do not fear.”

> Pali: Sopāṇaṁ sugataṁ suddhaṁ,
dhammasāramayaṁ daḷhaṁ;
Pādāsi vuyhamānassa,
‘mā bhāyī’ti ca mabravi.

[¶104] I climbed the tower of mindfulness meditation,
and checked back down
at people delighting in substantial reality,
as I had obsessed over in the past.

> Pali: Satipaṭṭhānapāsādaṁ,
āruyha paccavekkhisaṁ;
Yaṁ taṁ pubbe amaññissaṁ,
sakkāyābhirataṁ pajaṁ.

[¶105] When I saw the path,
as I was embarking on the ship,
without fixating on the self,
I saw the supreme landing-place.

> Pali: Yadā ca maggamaddakkhiṁ,
nāvāya abhirūhanaṁ;
Anadhiṭṭhāya attānaṁ,
titthamaddakkhimuttamaṁ.

[¶106] The dart that arises in oneself,
and that which stems from the leash to existence:
he taught the supreme path
for the canceling of these.

> Pali: Sallaṁ attasamuṭṭhānaṁ,
bhavanettippabhāvitaṁ;
Etesaṁ appavattāya,
desesi maggamuttamaṁ.

[¶107] For a long time it had lain within me;
for a long time it was fixed in me:
the Buddha cast aside the knot,
curing the damage of poison.

> Pali: Dīgharattānusayitaṁ,
cirarattamadhiṭṭhitaṁ;
Buddho mepānudī ganthaṁ,
visadosappavāhano”ti.

[¶108] > Pali: … Telakāni thero ….

[¶109] Thag 16.4 · Raṭṭhapāla

> Pali: Thag 16.4 · Raṭṭhapālattheragāthā

[¶110] “See this fancy puppet,
a body built of sores,
diseased, obsessed over,
in which nothing lasts at all.

> Pali: “Passa cittakataṁ bimbaṁ,
arukāyaṁ samussitaṁ;
Āturaṁ bahusaṅkappaṁ,
yassa natthi dhuvaṁ ṭhiti.

[¶111] See this fancy figure,
with its gems and earrings;
it is bones swathed in skin,
made pretty by its clothes.

> Pali: Passa cittakataṁ rūpaṁ,
maṇinā kuṇḍalena ca;
Aṭṭhiṁ tacena onaddhaṁ,
saha vatthehi sobhati.

[¶112] Rouged feet
and powdered face
may be enough to beguile a fool,
but not a seeker of the far shore.

> Pali: Alattakakatā pādā,
mukhaṁ cuṇṇakamakkhitaṁ;
Alaṁ bālassa mohāya,
no ca pāragavesino.

[¶113] Hair in eight braids
and eyeshadow
may be enough to beguile a fool,
but not a seeker of the far shore.

> Pali: Aṭṭhapadakatā kesā,
nettā añjanamakkhitā;
Alaṁ bālassa mohāya,
no ca pāragavesino.

[¶114] A rotting body all adorned
like a freshly painted makeup box
may be enough to beguile a fool,
but not a seeker of the far shore.

> Pali: Añjanīva navā cittā,
pūtikāyo alaṅkato;
Alaṁ bālassa mohāya,
no ca pāragavesino.

[¶115] The hunter laid his snare,
but the deer didn’t spring the trap.
I’ve eaten the bait and now I go,
leaving the trapper to lament.

> Pali: Odahi migavo pāsaṁ,
nāsadā vāguraṁ migo;
Bhutvā nivāpaṁ gacchāma,
kandante migabandhake.

[¶116] The hunter’s snare is broken,
but the deer didn’t spring the trap.
I’ve eaten the bait and now I go,
leaving the deer-hunter to grieve.”

> Pali: Chinno pāso migavassa,
nāsadā vāguraṁ migo;
Bhutvā nivāpaṁ gacchāma,
socante migaluddake.

[¶117] “I see rich people in the world who,
because of delusion, <j>give not the wealth they’ve earned.
Greedily, they hoard their riches,
yearning for ever more sensual pleasures.

> Pali: Passāmi loke sadhane manusse,
Laddhāna vittaṁ na dadanti mohā;
Luddhā dhanaṁ sannicayaṁ karonti,
Bhiyyova kāme abhipatthayanti.

[¶118] A king who conquered the earth by force,
ruling the land from sea to sea,
unsatisfied with the near shore of the ocean,
would still yearn for the further shore.

> Pali: Rājā pasayhappathaviṁ vijetvā,
Sasāgarantaṁ mahimāvasanto;
Oraṁ samuddassa atittarūpo,
Pāraṁ samuddassapi patthayetha.

[¶119] Not just the king, but others too,
reach death not rid of craving.
They leave the body still wanting,
for in this world sensual pleasures never satisfy.

> Pali: Rājā ca aññe ca bahū manussā,
Avītataṇhā maraṇaṁ upenti;
Ūnāva hutvāna jahanti dehaṁ,
Kāmehi lokamhi na hatthi titti.

[¶120] Relatives lament, their hair disheveled,
saying ‘Ah! Alas! They’re not immortal!’
They take out the body wrapped in a shroud,
heap up a pyre, and burn it there.

> Pali: Kandanti naṁ ñātī pakiriya kese,
Aho vatā no amarāti cāhu;
Vatthena naṁ pārutaṁ nīharitvā,
Citaṁ samodhāya tato ḍahanti.

[¶121] It’s poked with stakes while being burnt,
in just a single cloth, all wealth gone.
Relatives, friends, and companions
can’t help you when you’re dying.

> Pali: So ḍayhati sūlehi tujjamāno,
Ekena vatthena pahāya bhoge;
Na mīyamānassa bhavanti tāṇā,
Ñātī ca mittā atha vā sahāyā.

[¶122] Heirs take your riches,
while beings fare on according to their deeds.
Riches don’t follow you when you die;
nor do children, wife, wealth, nor kingdom.

> Pali: Dāyādakā tassa dhanaṁ haranti,
Satto pana gacchati yena kammaṁ;
Na mīyamānaṁ dhanamanveti kiñci,
Puttā ca dārā ca dhanañca raṭṭhaṁ.

[¶123] Longevity isn’t gained by riches,
nor does wealth banish old age;
for the attentive say this life is short,
it’s perishable and not eternal.

> Pali: Na dīghamāyuṁ labhate dhanena,
Na cāpi vittena jaraṁ vihanti;
Appaṁ hidaṁ jīvitamāhu dhīrā,
Asassataṁ vippariṇāmadhammaṁ.

[¶124] The rich and the poor feel its touch;
the fool and the attentive one feel it too.
But the fool lies stricken by their own folly,
while the attentive don’t tremble at the touch.

> Pali: Aḍḍhā daliddā ca phusanti phassaṁ,
Bālo ca dhīro ca tatheva phuṭṭho;
Bālo hi bālyā vadhitova seti,
Dhīro ca no vedhati phassaphuṭṭho.

[¶125] Therefore wisdom’s much better than wealth,
since by wisdom <j>you reach consummation in this life.
But if because of delusion <j>you don’t reach consummation,
you’ll do evil deeds in life after life.

> Pali: Tasmā hi paññāva dhanena seyyā,
Yāya vosānamidhādhigacchati;
Abyositattā hi bhavābhavesu,
Pāpāni kammāni karoti mohā.

[¶126] One who enters a womb and the world beyond,
will transmigrate from one life to the next.
While someone of little wisdom, <j>placing faith in them,
also enters a womb and the world beyond.

> Pali: Upeti gabbhañca parañca lokaṁ,
Saṁsāramāpajja paramparāya;
Tassappapañño abhisaddahanto,
Upeti gabbhañca parañca lokaṁ.

[¶127] As a bandit caught in a window
is punished for his own bad deeds;
so after departing, in the world beyond,
people are punished for their own bad deeds.

> Pali: Coro yathā sandhimukhe gahīto,
Sakammunā haññati pāpadhammo;
Evaṁ pajā pecca paramhi loke,
Sakammunā haññati pāpadhammo.

[¶128] Sensual pleasures are diverse, sweet, delightful;
appearing in disguise they disturb the mind.
Seeing danger in sensual stimulations,
I went forth, O King.

> Pali: Kāmā hi citrā madhurā manoramā,
Virūparūpena mathenti cittaṁ;
Ādīnavaṁ kāmaguṇesu disvā,
Tasmā ahaṁ pabbajitomhi rāja.

[¶129] As fruit falls from a tree, so the sons of Manu fall,
young and old, when the body breaks up.
Seeing this, too, I went forth, O King;
it’s a sure bet that the ascetic life is better.”

> Pali: Dumapphalānīva patanti māṇavā,
Daharā ca vuḍḍhā ca sarīrabhedā;
Etampi disvā pabbajitomhi rāja,
Apaṇṇakaṁ sāmaññameva seyyo.

[¶130] “I went forth out of faith
joining the victor’s dispensation.
My going forth wasn’t wasted;
I enjoy my food free of debt.

> Pali: Saddhāyāhaṁ pabbajito,
upeto jinasāsane;
Avañjhā mayhaṁ pabbajjā,
anaṇo bhuñjāmi bhojanaṁ.

[¶131] I saw sensual pleasures as burning,
gold as a cutting blade,
conception in a womb as suffering,
and the hells as very fearful.

> Pali: Kāme ādittato disvā,
Jātarūpāni satthato;
Gabbhavokkantito dukkhaṁ,
Nirayesu mahabbhayaṁ.

[¶132] Knowing this danger,
I was struck with a sense of urgency.
I was stabbed, but then I found peace,
attaining the end of defilements.

> Pali: Etamādīnavaṁ ñatvā,
saṁvegaṁ alabhiṁ tadā;
Sohaṁ viddho tadā santo,
sampatto āsavakkhayaṁ.

[¶133] I’ve served the Teacher
and fulfilled the Buddha’s instructions.
The heavy burden is laid down,
the leash to existence is eradicated.

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

[¶134] I’ve attained the goal
for the sake of which I went forth
from the lay life to homelessness—
the ending of all fetters.”

> Pali: Yassatthāya pabbajito,
agārasmānagāriyaṁ;
So me attho anuppatto,
sabbasaṁyojanakkhayo”ti.

[¶135] > Pali: … Raṭṭhapālo thero ….

[¶136] Thag 16.5 · Māluṅkyaputta (2nd)

> Pali: Thag 16.5 · Mālukyaputtattheragāthā

[¶137] When you see a sight, mindfulness is lost
as you focus on a pleasant feature.
Experiencing it with a mind full of desire,
you keep clinging to it.

> Pali: “Rūpaṁ disvā sati muṭṭhā,
Piyaṁ nimittaṁ manasi karoto;
Sārattacitto vedeti,
Tañca ajjhosa tiṭṭhati.

[¶138] Many feelings grow
arising from sights.
The mind is damaged
by covetousness and cruelty.
Heaping up suffering like this,
you’re said to be far from extinguishment.

> Pali: Tassa vaḍḍhanti vedanā,
anekā rūpasambhavā;
Abhijjhā ca vihesā ca,
cittamassūpahaññati;
Evamācinato dukkhaṁ,
ārā nibbāna vuccati.

[¶139] When you hear a sound, mindfulness is lost
as you focus on a pleasant feature.
Experiencing it with a mind full of desire,
you keep clinging to it.

> Pali: Saddaṁ sutvā sati muṭṭhā,
Piyaṁ nimittaṁ manasi karoto;
Sārattacitto vedeti,
Tañca ajjhosa tiṭṭhati.

[¶140] Many feelings grow
arising from sounds.
The mind is damaged
by covetousness and cruelty.
Heaping up suffering like this,
you’re said to be far from extinguishment.

> Pali: Tassa vaḍḍhanti vedanā,
anekā saddasambhavā;
Abhijjhā ca vihesā ca,
cittamassūpahaññati;
Evamācinato dukkhaṁ,
ārā nibbāna vuccati.

[¶141] When you smell an odor, mindfulness is lost
as you focus on a pleasant feature.
Experiencing it with a mind full of desire,
you keep clinging to it.

> Pali: Gandhaṁ ghatvā sati muṭṭhā,
Piyaṁ nimittaṁ manasi karoto;
Sārattacitto vedeti,
Tañca ajjhosa tiṭṭhati.

[¶142] Many feelings grow
arising from smells.
The mind is damaged
by covetousness and cruelty.
Heaping up suffering like this,
you’re said to be far from extinguishment.

> Pali: Tassa vaḍḍhanti vedanā,
anekā gandhasambhavā;
Abhijjhā ca vihesā ca,
cittamassūpahaññati;
Evamācinato dukkhaṁ,
ārā nibbāna vuccati.

[¶143] When you enjoy a taste, mindfulness is lost
as you focus on a pleasant feature.
Experiencing it with a mind full of desire,
you keep clinging to it.

> Pali: Rasaṁ bhotvā sati muṭṭhā,
Piyaṁ nimittaṁ manasi karoto;
Sārattacitto vedeti,
Tañca ajjhosa tiṭṭhati.

[¶144] Many feelings grow
arising from tastes.
The mind is damaged
by covetousness and cruelty.
Heaping up suffering like this,
you’re said to be far from extinguishment.

> Pali: Tassa vaḍḍhanti vedanā,
anekā rasasambhavā;
Abhijjhā ca vihesā ca,
cittamassūpahaññati;
Evamācinato dukkhaṁ,
ārā nibbāna vuccati.

[¶145] When you sense a touch, mindfulness is lost
as you focus on a pleasant feature.
Experiencing it with a mind full of desire,
you keep clinging to it.

> Pali: Phassaṁ phussa sati muṭṭhā,
Piyaṁ nimittaṁ manasi karoto;
Sārattacitto vedeti,
Tañca ajjhosa tiṭṭhati.

[¶146] Many feelings grow
arising from touches.
The mind is damaged
by covetousness and cruelty.
Heaping up suffering like this,
you’re said to be far from extinguishment.

> Pali: Tassa vaḍḍhanti vedanā,
anekā phassasambhavā;
Abhijjhā ca vihesā ca,
cittamassūpahaññati;
Evamācinato dukkhaṁ,
ārā nibbāna vuccati.

[¶147] When you know an idea, mindfulness is lost
as you focus on a pleasant feature.
Experiencing it with a mind full of desire,
you keep clinging to it.

> Pali: Dhammaṁ ñatvā sati muṭṭhā,
Piyaṁ nimittaṁ manasi karoto;
Sārattacitto vedeti,
Tañca ajjhosa tiṭṭhati.

[¶148] Many feelings grow
arising from ideas.
The mind is damaged
by covetousness and cruelty.
Heaping up suffering like this,
you’re said to be far from extinguishment.

> Pali: Tassa vaḍḍhanti vedanā,
anekā dhammasambhavā;
Abhijjhā ca vihesā ca,
cittamassūpahaññati;
Evamācinato dukkhaṁ,
ārā nibbāna vuccati.

[¶149] There’s no desire for sights
when you see a sight with mindfulness.
Experiencing it with a mind free of desire,
you don’t keep clinging to it.

> Pali: Na so rajjati rūpesu,
rūpaṁ disvā patissato;
Virattacitto vedeti,
tañca nājjhosa tiṭṭhati.

[¶150] Even as you see a sight
and undergo a feeling,
you wear away, you don’t heap up:
that’s how to live mindfully.
Eroding suffering like this,
you’re said to be in the presence of extinguishment.

> Pali: Yathāssa passato rūpaṁ,
sevato cāpi vedanaṁ;
Khīyati nopacīyati,
evaṁ so caratī sato;
Evaṁ apacinato dukkhaṁ,
santike nibbāna vuccati.

[¶151] There’s no desire for sounds
when you hear a sound with mindfulness.
Experiencing it with a mind free of desire,
you don’t keep clinging to it.

> Pali: Na so rajjati saddesu,
saddaṁ sutvā patissato;
Virattacitto vedeti,
tañca nājjhosa tiṭṭhati.

[¶152] Even as you hear a sound
and undergo a feeling,
you wear away, you don’t heap up:
that’s how to live mindfully.
Eroding suffering like this,
you’re said to be in the presence of extinguishment.

> Pali: Yathāssa suṇato saddaṁ,
sevato cāpi vedanaṁ;
Khīyati nopacīyati,
evaṁ so caratī sato;
Evaṁ apacinato dukkhaṁ,
santike nibbāna vuccati.

[¶153] There’s no desire for odors
when you smell an odor with mindfulness.
Experiencing it with a mind free of desire,
you don’t keep clinging to it.

> Pali: Na so rajjati gandhesu,
gandhaṁ ghatvā patissato;
Virattacitto vedeti,
tañca nājjhosa tiṭṭhati.

[¶154] Even as you smell an odor
and undergo a feeling,
you wear away, you don’t heap up:
that’s how to live mindfully.
Eroding suffering like this,
you’re said to be in the presence of extinguishment.

> Pali: Yathāssa ghāyato gandhaṁ,
sevato cāpi vedanaṁ;
Khīyati nopacīyati,
evaṁ so caratī sato;
Evaṁ apacinato dukkhaṁ,
santike nibbāna vuccati.

[¶155] There’s no desire for tastes
when you enjoy a taste with mindfulness.
Experiencing it with a mind free of desire,
you don’t keep clinging to it.

> Pali: Na so rajjati rasesu,
rasaṁ bhotvā patissato;
Virattacitto vedeti,
tañca nājjhosa tiṭṭhati.

[¶156] Even as you savor a taste
and undergo a feeling,
you wear away, you don’t heap up:
that’s how to live mindfully.
Eroding suffering like this,
you’re said to be in the presence of extinguishment.

> Pali: Yathāssa sāyarato rasaṁ,
sevato cāpi vedanaṁ;
Khīyati nopacīyati,
evaṁ so caratī sato;
Evaṁ apacinato dukkhaṁ,
santike nibbāna vuccati.

[¶157] There’s no desire for touches
when you sense a touch with mindfulness.
Experiencing it with a mind free of desire,
you don’t keep clinging to it.

> Pali: Na so rajjati phassesu,
phassaṁ phussa patissato;
Virattacitto vedeti,
tañca nājjhosa tiṭṭhati.

[¶158] Even as you sense a touch
and get familiar with how it feels,
you wear away, you don’t heap up:
that’s how to live mindfully.
Eroding suffering like this,
you’re said to be in the presence of extinguishment.

> Pali: Yathāssa phusato phassaṁ,
sevato cāpi vedanaṁ;
Khīyati nopacīyati,
evaṁ so caratī sato;
Evaṁ apacinato dukkhaṁ,
santike nibbāna vuccati.

[¶159] There’s no desire for ideas
when you know an idea with mindfulness.
Experiencing it with a mind free of desire,
you don’t keep clinging to it.

> Pali: Na so rajjati dhammesu,
dhammaṁ ñatvā patissato;
Virattacitto vedeti,
tañca nājjhosa tiṭṭhati.

[¶160] Even as you know an idea
and get familiar with how it feels,
you wear away, you don’t heap up:
that’s how to live mindfully.
Eroding suffering like this,
you’re said to be in the presence of extinguishment.

> Pali: Yathāssa vijānato dhammaṁ,
sevato cāpi vedanaṁ;
Khīyati nopacīyati,
evaṁ so caratī sato;
Evaṁ apacinato dukkhaṁ,
santike nibbāna vuccati”.

[¶161] > Pali: … Mālukyaputto thero ….

[¶162] Thag 16.6 · Sela

> Pali: Thag 16.6 · Selattheragāthā

[¶163] “O Blessed One, your body’s perfect,
you’re radiant, handsome, lovely to behold;
golden colored,
with teeth so white; you’re strong.

> Pali: “Paripuṇṇakāyo suruci,
Sujāto cārudassano;
Suvaṇṇavaṇṇosi bhagavā,
Susukkadāṭhosi vīriyavā.

[¶164] The characteristics
of a handsome man,
the marks of a great man,
are all found on your body.

> Pali: Narassa hi sujātassa,
ye bhavanti viyañjanā;
Sabbe te tava kāyasmiṁ,
mahāpurisalakkhaṇā.

[¶165] Your eyes are clear, your face is fair,
you’re formidable, upright, majestic.
In the midst of the Saṅgha of ascetics,
you dazzle like the sun.

> Pali: Pasannanetto sumukho,
brahā uju patāpavā;
Majjhe samaṇasaṅghassa,
ādiccova virocasi.

[¶166] You’re a mendicant fine to see,
with skin that shines like lustrous gold.
But with such excellent appearance,
what do you want with the ascetic life?

> Pali: Kalyāṇadassano bhikkhu,
kañcanasannibhattaco;
Kiṁ te samaṇabhāvena,
evaṁ uttamavaṇṇino.

[¶167] You’re fit to be a king,
a wheel-turning monarch, chief of charioteers,
victorious in the four quarters,
lord of the Black Plum Tree Land.

> Pali: Rājā arahasi bhavituṁ,
cakkavattī rathesabho;
Cāturanto vijitāvī,
jambusaṇḍassa issaro.

[¶168] Aristocrats, nobles, and kings
ought follow your rule.
Gotama, may you reign
as king of kings, lord of mankind!”

> Pali: Khattiyā bhogī rājāno,
anuyantā bhavanti te;
Rājābhirājā manujindo,
rajjaṁ kārehi gotama”.

[¶169] “I am a king, Sela”,
said the Buddha to Sela,
“the supreme king of the teaching.
By the teaching I roll forth the wheel
which cannot be rolled back.”

> Pali: “Rājāhamasmi sela,
(selāti bhagavā)
Dhammarājā anuttaro;
Dhammena cakkaṁ vattemi,
Cakkaṁ appaṭivattiyaṁ”.

[¶170] “You claim to be awakened,”
said Sela the brahmin,
“the supreme king of the teaching.
‘I roll forth the teaching’:
so you say, Gotama.

> Pali: “Sambuddho paṭijānāsi,
(iti selo brāhmaṇo)
Dhammarājā anuttaro;
‘Dhammena cakkaṁ vattemi’,
Iti bhāsatha gotama.

[¶171] Then who is your general,
the disciple who follows the Teacher’s way?
Who keeps rolling the wheel
of the teaching you rolled forth?”

> Pali: Ko nu senāpati bhoto,
sāvako satthuranvayo;
Ko tetamanuvatteti,
dhammacakkaṁ pavattitaṁ”.

[¶172] “By me the wheel was rolled forth,”
said the Buddha,
“the supreme wheel of the teaching.
Sāriputta, taking after the Realized One,
keeps it rolling on.

> Pali: “Mayā pavattitaṁ cakkaṁ,
(selāti bhagavā)
Dhammacakkaṁ anuttaraṁ;
Sāriputto anuvatteti,
Anujāto tathāgataṁ.

[¶173] I have known what should be known,
and developed what should be developed,
and given up what should be given up:
and so, brahmin, I am a Buddha.

> Pali: Abhiññeyyaṁ abhiññātaṁ,
bhāvetabbañca bhāvitaṁ;
Pahātabbaṁ pahīnaṁ me,
tasmā buddhosmi brāhmaṇa.

[¶174] Dispel your doubt in me—
make up your mind, brahmin!
The sight of a Buddha
is hard to find again.

> Pali: Vinayassu mayi kaṅkhaṁ,
adhimuccassu brāhmaṇa;
Dullabhaṁ dassanaṁ hoti,
sambuddhānaṁ abhiṇhaso.

[¶175] I am a Buddha, brahmin,
the supreme surgeon,
one of those whose appearance in the world
is hard to find again.

> Pali: Yesaṁ ve dullabho loke,
pātubhāvo abhiṇhaso;
Sohaṁ brāhmaṇa buddhosmi,
sallakatto anuttaro.

[¶176] A manifestation of divinity, unequaled,
crusher of Māra’s army;
having subdued all my opponents,
I rejoice, fearing nothing from any quarter.”

> Pali: Brahmabhūto atitulo,
mārasenappamaddano;
Sabbāmitte vase katvā,
modāmi akutobhayo”.

[¶177] “Pay heed, sirs, to what
is spoken by the Clear-eyed One.
The surgeon, the great hero,
roars like a lion in the jungle.

> Pali: “Idaṁ bhonto nisāmetha,
yathā bhāsati cakkhumā;
Sallakatto mahāvīro,
sīhova nadatī vane.

[¶178] A manifestation of divinity, unequaled,
crusher of Māra’s army;
who would not be inspired by him,
even one born in a dark class?

> Pali: Brahmabhūtaṁ atitulaṁ,
mārasenappamaddanaṁ;
Ko disvā nappasīdeyya,
api kaṇhābhijātiko.

[¶179] Those who wish may follow me;
those who don’t may go.
Right here, I’ll go forth in his presence,
the one of such outstanding wisdom.”

> Pali: Yo maṁ icchati anvetu,
yo vā nicchati gacchatu;
Idhāhaṁ pabbajissāmi,
varapaññassa santike”.

[¶180] “Sir, if you endorse
the teaching of the Buddha,
we’ll also go forth in his presence,
the one of such outstanding wisdom.”

> Pali: “Etañce ruccati bhoto,
sammāsambuddhasāsanaṁ;
Mayampi pabbajissāma,
varapaññassa santike”.

[¶181] “These three hundred brahmins
with cupped palms held up, ask:
‘May we lead the spiritual life
in your presence, Blessed One?’”

> Pali: “Brāhmaṇā tisatā ime,
yācanti pañjalīkatā;
‘Brahmacariyaṁ carissāma,
bhagavā tava santike’”.

[¶182] “The spiritual life is well explained,”
said the Buddha,
“apparent in the present life, immediately effective.
Here the going forth isn’t in vain
for one who trains with diligence.”

> Pali: “Svākkhātaṁ brahmacariyaṁ,
(selāti bhagavā)
Sandiṭṭhikamakālikaṁ;
Yattha amoghā pabbajjā,
Appamattassa sikkhato”.

[¶183] “This is the eighth day since
we went for refuge, O Clear-eyed One.
In these seven days, Blessed One,
we’ve become tamed in your teaching.

> Pali: “Yaṁ taṁ saraṇamāgamha,
ito aṭṭhame cakkhuma;
Sattarattena bhagavā,
dantāmha tava sāsane.

[¶184] You are the Buddha, you are the Teacher,
you are the sage who has overcome Māra;
you have cut off the underlying tendencies,
you’ve crossed over, and you bring humanity across.

> Pali: Tuvaṁ buddho tuvaṁ satthā,
tuvaṁ mārābhibhū muni;
Tuvaṁ anusaye chetvā,
tiṇṇo tāresimaṁ pajaṁ.

[¶185] You have transcended attachments,
your defilements are shattered;
like a lion free of grasping,
with fear and dread given up.

> Pali: Upadhī te samatikkantā,
āsavā te padālitā;
Sīhova anupādāno,
pahīnabhayabheravo.

[¶186] These three hundred mendicants
stand with cupped palms raised.
Stretch out your feet, great hero:
let these giants bow to the Teacher.”

> Pali: Bhikkhavo tisatā ime,
tiṭṭhanti pañjalīkatā;
Pāde vīra pasārehi,
nāgā vandantu satthuno”ti.

[¶187] > Pali: … Selo thero ….

[¶188] Thag 16.7 · Kāḷigodhāputtabhaddiya

> Pali: Thag 16.7 · Kāḷigodhāputtabhaddiyattheragāthā

[¶189] I rode on an elephant’s neck,
wearing luxurious clothes.
I ate boiled fine rice
with pure meat sauce.

> Pali: “Yātaṁ me hatthigīvāya,
sukhumā vatthā padhāritā;
Sālīnaṁ odano bhutto,
sucimaṁsūpasecano.

[¶190] Today I am fortunate, persistent,
happy with the scraps in my bowl:
Bhaddiya son of Godhā
practices absorption without grasping.

> Pali: Sojja bhaddo sātatiko,
uñchāpattāgate rato;
Jhāyati anupādāno,
putto godhāya bhaddiyo.

[¶191] Wearing rags, persistent,
happy with the scraps in my bowl:
Bhaddiya son of Godhā
practices absorption without grasping.

> Pali: Paṁsukūlī sātatiko,
uñchāpattāgate rato;
Jhāyati anupādāno,
putto godhāya bhaddiyo.

[¶192] Living on almsfood, persistent,
happy with the scraps in my bowl:
Bhaddiya son of Godhā
practices absorption without grasping.

> Pali: Piṇḍapātī sātatiko,
…
pe …
…

[¶193] Possessing only three robes, persistent,
happy with the scraps in my bowl:
Bhaddiya son of Godhā
practices absorption without grasping.

> Pali: Tecīvarī sātatiko,
…
pe …
…

[¶194] Wandering for alms indiscriminately, persistent,
happy with the scraps in my bowl:
Bhaddiya son of Godhā
practices absorption without grasping.

> Pali: Sapadānacārī sātatiko,
…
pe …
…

[¶195] Sitting alone, persistent,
happy with the scraps in my bowl:
Bhaddiya son of Godhā
practices absorption without grasping.

> Pali: Ekāsanī sātatiko,
…
pe …
…

[¶196] Eating only what’s put in the alms-bowl, persistent,
happy with the scraps in my bowl:
Bhaddiya son of Godhā
practices absorption without grasping.

> Pali: Pattapiṇḍī sātatiko,
…
pe …
…

[¶197] Never eating too late, persistent,
happy with the scraps in my bowl:
Bhaddiya son of Godhā
practices absorption without grasping.

> Pali: Khalupacchābhattī sātatiko,
…
pe …
…

[¶198] Living in the wilderness, persistent,
happy with the scraps in my bowl:
Bhaddiya son of Godhā
practices absorption without grasping.

> Pali: Āraññiko sātatiko,
…
pe …
…

[¶199] Living at the foot of a tree, persistent,
happy with the scraps in my bowl:
Bhaddiya son of Godhā
practices absorption without grasping.

> Pali: Rukkhamūliko sātatiko,
…
pe …
…

[¶200] Living in the open, persistent,
happy with the scraps in my bowl:
Bhaddiya son of Godhā
practices absorption without grasping.

> Pali: Abbhokāsī sātatiko,
…
pe …
…

[¶201] Living in a charnel ground, persistent,
happy with the scraps in my bowl:
Bhaddiya son of Godhā
practices absorption without grasping.

> Pali: Sosāniko sātatiko,
…
pe …
…

[¶202] Accepting whatever seat is offered, persistent,
happy with the scraps in my bowl:
Bhaddiya son of Godhā
practices absorption without grasping.

> Pali: Yathāsanthatiko sātatiko,
…
pe …
…

[¶203] Not lying down to sleep, persistent,
happy with the scraps in my bowl:
Bhaddiya son of Godhā
practices absorption without grasping.

> Pali: Nesajjiko sātatiko,
…
pe …
…

[¶204] Few in wishes, persistent,
happy with the scraps in my bowl:
Bhaddiya son of Godhā
practices absorption without grasping.

> Pali: Appiccho sātatiko,
…
pe …
…

[¶205] Content, persistent,
happy with the scraps in my bowl:
Bhaddiya son of Godhā
practices absorption without grasping.

> Pali: Santuṭṭho sātatiko,
…
pe …
…

[¶206] Secluded, persistent,
happy with the scraps in my bowl:
Bhaddiya son of Godhā
practices absorption without grasping.

> Pali: Pavivitto sātatiko,
…
pe …
…

[¶207] Aloof, persistent,
happy with the scraps in my bowl:
Bhaddiya son of Godhā
practices absorption without grasping.

> Pali: Asaṁsaṭṭho sātatiko,
…
pe …
…

[¶208] Energetic, persistent,
happy with the scraps in my bowl:
Bhaddiya son of Godhā
practices absorption without grasping.

> Pali: Āraddhavīriyo sātatiko,
…
pe …
…

[¶209] Giving up a hundred ounces of bronze,
and a hundred grains of gold,
I took a bowl made of clay:
this is my second initiation.

> Pali: Hitvā satapalaṁ kaṁsaṁ,
sovaṇṇaṁ satarājikaṁ;
Aggahiṁ mattikāpattaṁ,
idaṁ dutiyābhisecanaṁ.

[¶210] I used to live in a citadel with walls so high,
with battlements strong and gates,
all guarded by swordsmen—
and yet I was afraid.

> Pali: Ucce maṇḍalipākāre,
daḷhamaṭṭālakoṭṭhake;
Rakkhito khaggahatthehi,
uttasaṁ vihariṁ pure.

[¶211] Today I am fortunate, free of cowardice,
with fear and dread given up.
Bhaddiya son of Godhā
has plunged into the forest and practices absorption.

> Pali: Sojja bhaddo anutrāsī,
pahīnabhayabheravo;
Jhāyati vanamoggayha,
putto godhāya bhaddiyo.

[¶212] Established in the entire spectrum of ethics,
developing mindfulness and wisdom,
gradually I attained
the ending of all fetters.

> Pali: Sīlakkhandhe patiṭṭhāya,
satiṁ paññañca bhāvayaṁ;
Pāpuṇiṁ anupubbena,
sabbasaṁyojanakkhayan”ti.

[¶213] > Pali: … Bhaddiyo kāḷigodhāya putto thero ….

[¶214] Thag 16.8 · Aṅgulimāla

> Pali: Thag 16.8 · Aṅgulimālattheragāthā

[¶215] “While walking, ascetic, you say ‘I’ve stopped.’
And I have stopped, but you tell me I’ve not.
I’m asking you this, ascetic:
how is it you’ve stopped and I have not?”

> Pali: “Gacchaṁ vadesi samaṇaṭṭhitomhi,
Mamañca brūsi ṭhitamaṭṭhitoti;
Pucchāmi taṁ samaṇa etamatthaṁ,
‘Kathaṁ ṭhito tvaṁ ahamaṭṭhitomhi’”.

[¶216] “Aṅgulimāla, I have forever stopped—
I’ve laid aside violence toward all creatures.
But you can’t stop yourself <j>from harming living creatures;
that’s why I’ve stopped, but you have not.”

> Pali: “Ṭhito ahaṁ aṅgulimāla sabbadā,
Sabbesu bhūtesu nidhāya daṇḍaṁ;
Tuvañca pāṇesu asaññatosi,
Tasmā ṭhitohaṁ tuvamaṭṭhitosi”.

[¶217] “Oh, at long last a renowned great seer,
an ascetic has followed me into this deep wood.
Now that I’ve heard your verse on Dhamma,
I shall discard a thousand evils.”

> Pali: “Cirassaṁ vata me mahito mahesī,
Mahāvanaṁ samaṇo paccapādi;
Sohaṁ cajissāmi sahassapāpaṁ,
Sutvāna gāthaṁ tava dhammayuttaṁ”.

[¶218] With these words, <j>the bandit hurled his sword and weapons
down a cliff into an abyss.
He venerated the Holy One’s feet,
and requested the going forth <j>from the Buddha right away.

> Pali: Icceva coro asimāvudhañca,
Sobbhe papāte narake anvakāsi;
Avandi coro sugatassa pāde,
Tattheva pabbajjamayāci buddhaṁ.

[¶219] Then the Buddha, the compassionate great seer,
the Teacher of the world with its gods,
said to him, “Come, monk!”
And with that he became a monk.

> Pali: Buddho ca kho kāruṇiko mahesi,
Yo satthā lokassa sadevakassa;
“Tamehi bhikkhū”ti tadā avoca,
Eseva tassa ahu bhikkhubhāvo.

[¶220] “He who once was heedless,
but turned to heedfulness,
shines upon this world,
like the moon freed from clouds.

> Pali: “Yo ca pubbe pamajjitvā,
pacchā so nappamajjati;
Somaṁ lokaṁ pabhāseti,
abbhā muttova candimā.

[¶221] Someone whose bad deed
is supplanted by the good,
shines upon this world,
like the moon freed from clouds.

> Pali: Yassa pāpaṁ kataṁ kammaṁ,
kusalena pidhīyati;
Somaṁ lokaṁ pabhāseti,
abbhā muttova candimā.

[¶222] A young mendicant
devoted to the Buddha’s teaching,
shines upon this world,
like the moon freed from clouds.

> Pali: Yo have daharo bhikkhu,
yuñjati buddhasāsane;
Somaṁ lokaṁ pabhāseti,
abbhā muttova candimā.

[¶223] May even my enemies <j>hear a Dhamma talk!
May even my enemies <j>devote themselves to the Buddha’s teaching!
May even my enemies associate with those good men
who establish others in the Dhamma!

> Pali: Disāpi me dhammakathaṁ suṇantu,
Disāpi me yuñjantu buddhasāsane;
Disāpi me te manuje bhajantu,
Ye dhammamevādapayanti santo.

[¶224] May even my enemies <j>hear Dhamma at the right time,
from those who teach acceptance,
praising acquiescence;
and may they follow that path!

> Pali: Disā hi me khantivādānaṁ,
avirodhappasaṁsinaṁ;
Suṇantu dhammaṁ kālena,
tañca anuvidhīyantu.

[¶225] For then they’d never wish harm
upon myself or others.
Having arrived at ultimate peace,
they’d look after creatures firm and frail.

> Pali: Na hi jātu so mamaṁ hiṁse,
aññaṁ vā pana kiñcanaṁ;
Pappuyya paramaṁ santiṁ,
rakkheyya tasathāvare.

[¶226] For while irrigators guide water,
fletchers bend arrows straight,
and carpenters bend timber straight,
the astute tame themselves.

> Pali: Udakañhi nayanti nettikā,
Usukārā namayanti tejanaṁ;
Dāruṁ namayanti tacchakā,
Attānaṁ damayanti paṇḍitā.

[¶227] Some tame by using the rod,
some with goads, and some with whips.
But the unaffected one tamed me
without rod or sword.

> Pali: Daṇḍeneke damayanti,
aṅkusebhi kasāhi ca;
Adaṇḍena asatthena,
ahaṁ dantomhi tādinā.

[¶228] My name is ‘Harmless’,
though I used to be harmful.
The name I bear today is true,
for I do no harm to anyone.

> Pali: ‘Ahiṁsako’ti me nāmaṁ,
hiṁsakassa pure sato;
Ajjāhaṁ saccanāmomhi,
na naṁ hiṁsāmi kiñcanaṁ.

[¶229] I used to be a bandit,
the notorious Aṅgulimāla.
Swept away in a great flood,
I went to the Buddha for refuge.

> Pali: Coro ahaṁ pure āsiṁ,
aṅgulimāloti vissuto;
Vuyhamāno mahoghena,
buddhaṁ saraṇamāgamaṁ.

[¶230] I used to have blood on my hands,
the notorious Aṅgulimāla.
See the refuge I’ve found—
the leash to existence is eradicated.

> Pali: Lohitapāṇi pure āsiṁ,
aṅgulimāloti vissuto;
Saraṇagamanaṁ passa,
bhavanetti samūhatā.

[¶231] I’ve done many of the sort of deeds
that lead to a bad destination.
The result of my deeds has already struck me,
so I enjoy my food free of debt.

> Pali: Tādisaṁ kammaṁ katvāna,
bahuṁ duggatigāminaṁ;
Phuṭṭho kammavipākena,
anaṇo bhuñjāmi bhojanaṁ.

[¶232] Fools and simpletons
devote themselves to negligence.
But the wise protect diligence
as their best treasure.

> Pali: Pamādamanuyuñjanti,
bālā dummedhino janā;
Appamādañca medhāvī,
dhanaṁ seṭṭhaṁva rakkhati.

[¶233] Don’t devote yourself to negligence,
or delight in erotic intimacy.
For if you’re diligent and practice absorption,
you’ll attain ultimate happiness.

> Pali: Mā pamādamanuyuñjetha,
mā kāmaratisanthavaṁ;
Appamatto hi jhāyanto,
pappoti paramaṁ sukhaṁ.

[¶234] It was welcome, not unwelcome,
the advice I got was good.
Of the well-explained teachings,
I arrived at the best.

> Pali: Svāgataṁ nāpagataṁ,
netaṁ dummantitaṁ mama;
Savibhattesu dhammesu,
yaṁ seṭṭhaṁ tadupāgamaṁ.

[¶235] It was welcome, not unwelcome,
the advice I got was good.
I’ve attained the three knowledges,
and fulfilled the Buddha’s instructions.”

> Pali: Svāgataṁ nāpagataṁ,
netaṁ dummantitaṁ mama;
Tisso vijjā anuppattā,
kataṁ buddhassa sāsanaṁ.

[¶236] “In the wilderness, at a tree’s root,
on mountains, or in caves—
it used to be that wherever I stood,
my mind was anxious.

> Pali: Araññe rukkhamūle vā,
pabbatesu guhāsu vā;
Tattha tattheva aṭṭhāsiṁ,
ubbiggamanaso tadā.

[¶237] But now I lie down happily and stand up happily,
I live my life happily,
out of Māra’s reach;
the Teacher had sympathy for me.

> Pali: Sukhaṁ sayāmi ṭhāyāmi,
sukhaṁ kappemi jīvitaṁ;
Ahatthapāso mārassa,
aho satthānukampito.

[¶238] I used to be of brahmin birth,
highborn on both sides,
now I’m a son of the Holy One,
the Teacher, King of Dhamma.

> Pali: Brahmajacco pure āsiṁ,
udicco ubhato ahu;
Sojja putto sugatassa,
dhammarājassa satthuno.

[¶239] I am rid of craving, free of grasping,
my sense doors are guarded and well-restrained.
I’ve destroyed the root of gloom,
and attained the ending of defilements.

> Pali: Vītataṇho anādāno,
guttadvāro susaṁvuto;
Aghamūlaṁ vadhitvāna,
patto me āsavakkhayo.

[¶240] I’ve served the Teacher
and fulfilled the Buddha’s instructions.
The heavy burden is laid down,
the leash to existence is eradicated.”

> Pali: Pariciṇṇo mayā satthā,
kataṁ buddhassa sāsanaṁ;
Ohito garuko bhāro,
bhavanetti samūhatā”ti.

[¶241] > Pali: … Aṅgulimālo thero ….

[¶242] Thag 16.9 · Anuruddha

> Pali: Thag 16.9 · Anuruddhattheragāthā

[¶243] Leaving my mother and father behind,
as well as sisters, kinsmen, and brothers;
having given up the five sensual stimuli,
Anuruddha practices absorption.

> Pali: “Pahāya mātāpitaro,
bhaginī ñātibhātaro;
Pañca kāmaguṇe hitvā,
anuruddhova jhāyati.

[¶244] Surrounded by song and dance,
awakened by cymbals and gongs,
he did not find purification
while delighting in Māra’s domain.

> Pali: Sameto naccagītehi,
sammatāḷappabodhano;
Na tena suddhimajjhagaṁ,
mārassa visaye rato.

[¶245] But he has gone beyond all that,
and delights in the Buddha’s teaching.
Having crossed over the entire flood,
Anuruddha practices absorption.

> Pali: Etañca samatikkamma,
rato buddhassa sāsane;
Sabboghaṁ samatikkamma,
anuruddhova jhāyati.

[¶246] Sights, sounds, tastes, smells,
and touches so delightful:
having crossed over these as well,
Anuruddha practices absorption.

> Pali: Rūpā saddā rasā gandhā,
phoṭṭhabbā ca manoramā;
Ete ca samatikkamma,
anuruddhova jhāyati.

[¶247] Returning from almsround,
alone, without partner,
seeking rags from the dust heap,
Anuruddha is without defilements.

> Pali: Piṇḍapātamatikkanto,
eko adutiyo muni;
Esati paṁsukūlāni,
anuruddho anāsavo.

[¶248] The thoughtful sage
selected rags from the dust heap;
he picked them up, washed, dyed, and wore them;
Anuruddha is without defilements.

> Pali: Vicinī aggahī dhovi,
rajayī dhārayī muni;
Paṁsukūlāni matimā,
anuruddho anāsavo.

[¶249] The principles of someone
who has many wishes and is not content,
who socializes and is conceited,
are wicked and corrupting.

> Pali: Mahiccho ca asantuṭṭho,
saṁsaṭṭho yo ca uddhato;
Tassa dhammā ime honti,
pāpakā saṅkilesikā.

[¶250] But someone who is mindful, few of wishes,
content and untroubled,
delighting in seclusion, joyful,
always resolute and energetic;

> Pali: Sato ca hoti appiccho,
santuṭṭho avighātavā;
Pavivekarato vitto,
niccamāraddhavīriyo.

[¶251] their principles are skillful,
on the side of awakening;
they are without defilements—
so said the great seer.

> Pali: Tassa dhammā ime honti,
kusalā bodhipakkhikā;
Anāsavo ca so hoti,
iti vuttaṁ mahesinā.

[¶252] “Knowing my thoughts,
the supreme Teacher in the world
came to me in a mind-made body,
using his psychic power.

> Pali: Mama saṅkappamaññāya,
satthā loke anuttaro;
Manomayena kāyena,
iddhiyā upasaṅkami.

[¶253] He taught me more
than I had thought of.
The Buddha who loves non-proliferation
taught me non-proliferation.

> Pali: Yadā me ahu saṅkappo,
tato uttari desayi;
Nippapañcarato buddho,
nippapañcamadesayi.

[¶254] Understanding that teaching,
I happily did his bidding.
I’ve attained the three knowledges,
and have fulfilled the Buddha’s instructions.

> Pali: Tassāhaṁ dhammamaññāya,
vihāsiṁ sāsane rato;
Tisso vijjā anuppattā,
kataṁ buddhassa sāsanaṁ.

[¶255] For the last fifty-five years
I have not lain down to sleep.
Twenty-five years have passed
since I eradicated drowsiness.”

> Pali: Pañcapaññāsavassāni,
yato nesajjiko ahaṁ;
Pañcavīsativassāni,
yato middhaṁ samūhataṁ.

[¶256] “There was no more breathing
for the unaffected one of steady heart.
Imperturbable, committed to peace,
the Clear-eyed One was fully quenched.

> Pali: Nāhu assāsapassāsā,
ṭhitacittassa tādino;
Anejo santimārabbha,
cakkhumā parinibbuto.

[¶257] He put up with painful feelings
without flinching.
The liberation of his heart
was like the extinguishing of a lamp.”

> Pali: Asallīnena cittena,
vedanaṁ ajjhavāsayi;
Pajjotasseva nibbānaṁ,
vimokkho cetaso ahu.

[¶258] “Now these touches and the other four
are the last to be experienced by the sage;
nor will there be other phenomena
since the Buddha was fully quenched.

> Pali: Ete pacchimakā dāni,
munino phassapañcamā;
Nāññe dhammā bhavissanti,
sambuddhe parinibbute.

[¶259] O Penelope, weaver of the web—
there’s no more abodes in the heavenly host.
Transmigration through births is finished,
now there’ll be no more future lives.”

> Pali: Natthi dāni punāvāso,
devakāyasmi jālini;
Vikkhīṇo jātisaṁsāro,
natthi dāni punabbhavo.

[¶260] “The mendicant by whom the galaxy
with the age of the Divinity are known in an hour—
that master of psychic ability sees the gods
at the time they pass away and are reborn.”

> Pali: Yassa muhuttena sahassadhā,
Loko saṁvidito sabrahmakappo;
Vasī iddhiguṇe cutūpapāte,
Kāle passati devatā sa bhikkhu.

[¶261] “In the past I was Annabhāra,
a poor carrier of fodder.
I practiced as an ascetic,
the renowned Upariṭṭha.

> Pali: Annabhāro pure āsiṁ,
daliddo ghāsahārako;
Samaṇaṁ paṭipādesiṁ,
upariṭṭhaṁ yasassinaṁ.

[¶262] Then I was reborn in the Sakyan clan,
where I was known as ‘Anuruddha’.
Surrounded by song and dance,
I was awakened by cymbals and gongs.

> Pali: Somhi sakyakule jāto,
anuruddhoti maṁ vidū;
Upeto naccagītehi,
sammatāḷappabodhano.

[¶263] Then I saw the Buddha,
the Teacher, fearing nothing from any quarter;
filling my mind with confidence in him,
I went forth to homelessness.

> Pali: Athaddasāsiṁ sambuddhaṁ,
satthāraṁ akutobhayaṁ;
Tasmiṁ cittaṁ pasādetvā,
pabbajiṁ anagāriyaṁ.

[¶264] I know my past lives,
the places I used to live.
I was born as Sakka,
and stayed among the thirty-three gods.

> Pali: Pubbenivāsaṁ jānāmi,
yattha me vusitaṁ pure;
Tāvatiṁsesu devesu,
aṭṭhāsiṁ sakkajātiyā.

[¶265] Seven times I was a king of men
ruling a kingdom,
victorious in the four quarters,
lord of the Black Plum Tree Land.
Without rod or sword,
I governed by principle.

> Pali: Sattakkhattuṁ manussindo,
ahaṁ rajjamakārayiṁ;
Cāturanto vijitāvī,
jambusaṇḍassa issaro;
Adaṇḍena asatthena,
dhammena anusāsayiṁ.

[¶266] Seven from here, seven from there—
fourteen transmigrations in all.
I shall remember my past lives:
at that time I stayed in the realm of the gods.

> Pali: Ito satta tato satta,
saṁsārāni catuddasa;
Nivāsamabhijānissaṁ,
devaloke ṭhito tadā.

[¶267] I have gained complete tranquility
in immersion with five factors.
Peaceful, serene,
my clairvoyance is purified.

> Pali: Pañcaṅgike samādhimhi,
sante ekodibhāvite;
Paṭippassaddhiladdhamhi,
dibbacakkhu visujjhi me.

[¶268] Steady in five-factored absorption,
I know the passing away and rebirth of beings,
their coming and going,
their lives in this state and that.

> Pali: Cutūpapātaṁ jānāmi,
sattānaṁ āgatiṁ gatiṁ;
Itthabhāvaññathābhāvaṁ,
jhāne pañcaṅgike ṭhito.

[¶269] I’ve served the Teacher
and fulfilled the Buddha’s instructions.
The heavy burden is laid down,
the leash to existence is eradicated.

> Pali: Pariciṇṇo mayā satthā,
… pe
…
bhavanetti samūhatā.

[¶270] In the Vajjian village of Veḷuva,
my life will come to an end.
Beneath a thicket of bamboos,
being undefiled, I will be fully extinguished.”

> Pali: Vajjīnaṁ veḷuvagāme,
ahaṁ jīvitasaṅkhayā;
Heṭṭhato veḷugumbasmiṁ,
nibbāyissaṁ anāsavo”ti.

[¶271] > Pali: … Anuruddho thero ….