7. BRAHMANADHAMMIKASUTTA.
Wealthy Brahmanas come to Buddha, asking about the customs of the ancient
Brahmanas. Buddha describes their mode of life and the change wrought in them
by seeing the king's riches, and furthermore, how they induced the king to
commit the sin of
p. 48
having living creatures slain at sacrifices. On hearing Buddha's enlightened
discourse the wealthy Brahmanas are converted. Compare Sp. Hardy's Legends, p.
46.
So it was heard by me:
At one time Bhagavat dwelt at Savatthî, in Getavana, in the park of
Anathapindika. Then many wealthy Brahmanas of Kosala, decrepit, elderly, old,
advanced in age, or arrived at extreme old age, went to Bhagavat, and having
gone to him they talked pleasantly with him, and after having had some pleasant
and remarkable talk with him, they sat down apart. Sitting down apart these
wealthy Brahmanas said this to Bhagavat: 'O venerable Gotama, are the Brahmanas
now-a-days seen (engaged) in the Brahmanical customs (dhamma) of the ancient
Brahmanas?'
Bhagavat answered: 'The Brahmanas now-a-days, O Brahmanas, are not seen
(engaged) in the Brahmanical customs of the ancient Brahmanas.'
The Brahmanas said: 'Let the venerable Gotama tell us the Brahmanical customs
of the ancient Brahmanas, if it is not inconvenient to the venerable Gotama.'
Bhagavat answered: 'Then listen, O Brahmanas, pay great attention, I will
speak.'
'Yes,' so saying the wealthy Brahmanas listened to Bhagavat. Bhagavat said
this:
1. The old sages (isayo) were self-restrained, penitent; having abandoned the
objects of the five senses, they studied their own welfare. (283)
2. There were no cattle for the Brahmanas, nor gold, nor corn, (but) the
riches and corn of meditation were for them, and theey kept watch over the best
treasure. (284)
p. 49
3. What was prepared for them and placed as food at the door, they thought
was to be given to those that seek for what has been prepared by faith. (285)
4. With garments variously coloured, with beds and abodes, prosperous people
from the provinces and the whole country worshipped those Brahmanas. (286)
5. Inviolable were the Brahmanas, invincible, protected by the Dhamma, no one
opposed them (while standing) at the doors of the houses anywhere. (287)
6. For forty-eight years they practised juvenile chastity, the Brahmanas
formerly went in search of science and exemplary conduct. (288)
7. The Brahmanas did not marry (a woman belonging to) another (caste), nor
did they buy a wife; they chose living together in mutual love after having come
together. (289)
8. Excepting from the time about the cessation of the menstruation else the
Brahmanas did not indulge in sexual intercourse[1]. (290)
9. They praised chastity and virtue, rectitude, mildness, penance,
tenderness, compassion, and patience. (291)
10. He who was the best of them, a strong Brahmana, did not (even) in sleep
indulge in sexual intercourse. (292)
11. Imitating his practices some wise men in this world praised chastity and
patience. (293)
12. Having asked for rice, beds, garments, butter. and oil, and gathered them
justly, they made sacrifices
[1. Annatra tamha samaya
Utuveramanim pati
Antara methunam dhammam
Nasu gakkhanti brahmana.]
p. 50
out of them, and when the sacrifice came on, they did not kill cows. (294)
13. Like unto a mother, a father, a brother, and other relatives the cows are
our best friends, in which medicines are produced. (295)
14. They give food, and they give strength, they likewise give (a good)
complexion and happiness; knowing the real state of this, they did not kill
cows. (296)
15. They were graceful, large, handsome, renowned, Brahmanas by nature,
zealous for their several works; as long as they lived in the world, this race
prospered. (297)
16. But there was a change in them: after gradually seeing the king's
prosperity and adorned women, (298)
17. Well-made chariots drawn by noble horses, carpets in variegated colours,
palaces and houses, divided into compartments and measured out, (299)
18. The great human wealth, attended with a number of cows, and combined with
a flock of beautiful women, the Brahmanas became covetous. (300)
19. They then, in this matter, having composed hymns, went to Okkaka, and
said: 'Thou hast much wealth and corn, sacrifice thy great property, sacrifice
thy great wealth.' (301)
20. And then the king, the lord of chariots, instructed by the Brahmanas,
brought about assamedha, purisamedha, sammapasa, and vakapeyya without any
hinderance, and having offered these sacrifices he gave the Brahmanas wealth:
(302)
21. Cows, beds, garments, and adorned women, and well-made chariots, drawn by
noble horses, carpets in variegated colours, (303)
p. 51
22. Beautiful palaces, well divided into compartments; and having filled
these with different (sorts of) corn, he gave this wealth to the Brahmanas.
(304)
23. And they having thus received wealth wished for a store, and the desire
of those who had given way to (their) wishes increased still more; they then, in
this matter, having composed hymns, went again to Okkaka, and said: (305)
24. 'As water, earth, gold, wealth, and corn, even so are there cows for men,
for this is a requisite for living beings; sacrifice thy great property,
sacrifice thy wealth.' (306)
25. And then the king, the lord of chariots, instructed by the Brahmanas,
caused many hundred thousand cows to be slain in offerings. (307)
26. The cows, that are like goats, do not hurt any one with their feet or
with either of their horns, they are tender, and yield vessels (of
milk),--seizing them by the horns the king caused them to be slain with a
weapon. (308)
27. Then the gods, the forefathers, Inda, the Asuras, and the Rakkhasas cried
out: 'This is injustice,' because of the weapon falling on the cows. (309)
28. There were formerly three diseases: desire, hunger, and decay, but from
the slaying of cattle there came ninety-eight. (310)
29. This injustice of (using) violence that has come down (to us), was old;
innocent (cows) are slain, the sacrificing (priests) have fallen off from the
Dhamma. (311)
30. So this old and mean Dhamma is blamed by the wise; where people see such
a one, they blame the sacrificing priest. (312)
p. 52
31. So Dhamma being lost, the Suddas and the Vessikas disagreed, the
Khattiyas disagreed in manifold ways, the wife despised her husband. (313)
32. The Khattiyas and the Brahmanas and those others who had been protected
by their castes, after doing away with their disputes on descent, fell into the
power of sensual pleasures. (314)
This having been said, those wealthy Brahmanas said to Bhagavat as follows:
'It is excellent, O venerable Gotama! It is excellent, O venerable Gotama! As
one raises what has been overthrown, or reveals what has been hidden, or tells
the way to him who has gone astray, or holds out an oil lamp in the dark that
those who have eyes may see the objects, even so by the venerable Gotama in
manifold ways the Dhamma has been illustrated; we take refuge in the venerable
Gotama, in the Dhamma, and in the Assembly of Bhikkhus; may the venerable Gotama
receive us as followers (upasaka), who from this day for life have taken refuge
(in him).'
Brahmanadhammikasutta is ended.
Showing posts with label Sutta Nipata. Show all posts
Showing posts with label Sutta Nipata. Show all posts
Sunday, May 8, 2011
Khuddaka Nikaya - Sutta Nipata - Dhammacariya Sutta
Sn 2.6
Dhammacariya Sutta
Wrong Conduct
Translated from the Pali by
John D. IrelandPTS: Sn 274-283
Source: From The Discourse Collection: Selected Texts from the Sutta
Nipata (WH 82), translated by John D. Ireland (Kandy: Buddhist Publication
Society, 1983). Copyright © 1983 Buddhist Publication Society. Used with
permission.
Copyright © 1983 Buddhist Publication Society.
Access to Insight edition © 1994
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
"The practice of Dhamma, 1 the practice of continence, 2 mastery of this is said
to be best if a person has gone forth from home to the homeless life. But if he
is garrulous and, like a brute, delights in hurting others, his life is evil and
his impurity increases.
"A quarrelsome bhikkhu shrouded by delusion, does not comprehend the Dhamma
taught by the Awakened One when it is revealed. Annoying those practiced in
meditation, being led by ignorance, he is not aware that his defiled path leads
to Niraya-hell. Falling headlong, passing from womb to womb, from darkness to
(greater) darkness, such a bhikkhu undergoes suffering hereafter for certain.
"As a cesspool filled over a number of years is difficult to clean, similarly,
whoever is full of impurity is difficult to make pure. Whoever you know to be
such, bhikkhus, bent on worldliness, having wrong desires, wrong thoughts, wrong
behavior and resort, being completely united avoid him, sweep him out like dirt,
remove him like rubbish. Winnow like chaff the non-recluses. Having ejected
those of wrong desires, of wrong behavior and resort, be pure and mindful,
dwelling with those who are pure. Being united and prudent you will make an end
to suffering."
Notes
1. Dhammacariya.
2. Brahmacariya, the divine-life, the practice of purity or chastity.
Dhammacariya and Brahmacariya are two closely related terms. "Dhamma" being used
here in the sense of virtue or good conduct.
Dhammacariya Sutta
Wrong Conduct
Translated from the Pali by
John D. IrelandPTS: Sn 274-283
Source: From The Discourse Collection: Selected Texts from the Sutta
Nipata (WH 82), translated by John D. Ireland (Kandy: Buddhist Publication
Society, 1983). Copyright © 1983 Buddhist Publication Society. Used with
permission.
Copyright © 1983 Buddhist Publication Society.
Access to Insight edition © 1994
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
"The practice of Dhamma, 1 the practice of continence, 2 mastery of this is said
to be best if a person has gone forth from home to the homeless life. But if he
is garrulous and, like a brute, delights in hurting others, his life is evil and
his impurity increases.
"A quarrelsome bhikkhu shrouded by delusion, does not comprehend the Dhamma
taught by the Awakened One when it is revealed. Annoying those practiced in
meditation, being led by ignorance, he is not aware that his defiled path leads
to Niraya-hell. Falling headlong, passing from womb to womb, from darkness to
(greater) darkness, such a bhikkhu undergoes suffering hereafter for certain.
"As a cesspool filled over a number of years is difficult to clean, similarly,
whoever is full of impurity is difficult to make pure. Whoever you know to be
such, bhikkhus, bent on worldliness, having wrong desires, wrong thoughts, wrong
behavior and resort, being completely united avoid him, sweep him out like dirt,
remove him like rubbish. Winnow like chaff the non-recluses. Having ejected
those of wrong desires, of wrong behavior and resort, be pure and mindful,
dwelling with those who are pure. Being united and prudent you will make an end
to suffering."
Notes
1. Dhammacariya.
2. Brahmacariya, the divine-life, the practice of purity or chastity.
Dhammacariya and Brahmacariya are two closely related terms. "Dhamma" being used
here in the sense of virtue or good conduct.
Khuddaka Nikaya - Sutta Nipata - Suciloma Sutta
5. SUCILOMASUTTA.
The Yakkha Suciloma threatens to harm Buddha, if he cannot answer his
questions. Buddha answers that all passions proceed from the body.
So it was heard by me:
At one time Bhagavat dwelt at Gaya (seated) on a stone seat in the realm of
the Yakkha Suciloma. And at that time the Yakkha Khara and the Yakkha Suciloma
passed by, not far from Bhagavat. And then the Yakkha Khara said this to the
Yakkha Suciloma: 'Is this man a Samana?'
Suciloma answered: 'He is no Samana, he is a Samanaka (a wretched Samana);
however I will ascertain whether he is a Samana or a Samanaka.'
Then the Yakkha Suciloma went up to Bhagavat, and having gone up to him, he
brushed against Bhagavat's body. Then Bhagavat took away his body. Then the
Yakkha Suciloma said this to Bhagavat: 'O Samana, art thou afraid of me?'
Bhagavat answered: 'No, friend, I am not afraid of thee, but thy touching me
is sinful.'
Suciloma said: 'I will ask thee a question, O Samana; if thou canst not
answer it I will either scatter thy thoughts or cleave thy heart, or take thee
by the feet and throw thee over to the other shore of the Ganga.'
Bhagavat answered: 'I do not see, O friend, neither in this world together
with the world of the Devas, Maras, Brahmans, nor amongst the generation of
Samana and Brahmanas, gods and men, the one who can either scatter my thoughts
or cleave my heart, or take me by the feet and throw me over
p. 46
to the other shore of the Ganga. However ask, O friend, what thou pleasest.'
Then the Yakkha Suciloma addressed Bhagavat in a stanza:
1. ' What origin have passion and hatred, disgust, delight, and horror?
wherefrom do they arise? whence arising do doubts vex the mind, as boys vex a
crow?' (269)
2. Buddha said: 'Passion and hatred have their origin from this (body),
disgust, delight, and horror arise from this body; arising from this (body)
doubts vex the mind, as boys vex a crow. (270)
3. 'They originate in desire, they arise in self, like the shoots of the
banyan tree; far and wide they are connected, with sensual pleasures, like the
maluva creeper spread in the wood. (271)
4. 'Those who know whence it (sin) arises, drive it away. Listen, O Yakkha!
They cross over this stream that is difficult to cross, and has not been crossed
before, with a view to not being born again.' (272)
Sucilomasutta is ended.
The Yakkha Suciloma threatens to harm Buddha, if he cannot answer his
questions. Buddha answers that all passions proceed from the body.
So it was heard by me:
At one time Bhagavat dwelt at Gaya (seated) on a stone seat in the realm of
the Yakkha Suciloma. And at that time the Yakkha Khara and the Yakkha Suciloma
passed by, not far from Bhagavat. And then the Yakkha Khara said this to the
Yakkha Suciloma: 'Is this man a Samana?'
Suciloma answered: 'He is no Samana, he is a Samanaka (a wretched Samana);
however I will ascertain whether he is a Samana or a Samanaka.'
Then the Yakkha Suciloma went up to Bhagavat, and having gone up to him, he
brushed against Bhagavat's body. Then Bhagavat took away his body. Then the
Yakkha Suciloma said this to Bhagavat: 'O Samana, art thou afraid of me?'
Bhagavat answered: 'No, friend, I am not afraid of thee, but thy touching me
is sinful.'
Suciloma said: 'I will ask thee a question, O Samana; if thou canst not
answer it I will either scatter thy thoughts or cleave thy heart, or take thee
by the feet and throw thee over to the other shore of the Ganga.'
Bhagavat answered: 'I do not see, O friend, neither in this world together
with the world of the Devas, Maras, Brahmans, nor amongst the generation of
Samana and Brahmanas, gods and men, the one who can either scatter my thoughts
or cleave my heart, or take me by the feet and throw me over
p. 46
to the other shore of the Ganga. However ask, O friend, what thou pleasest.'
Then the Yakkha Suciloma addressed Bhagavat in a stanza:
1. ' What origin have passion and hatred, disgust, delight, and horror?
wherefrom do they arise? whence arising do doubts vex the mind, as boys vex a
crow?' (269)
2. Buddha said: 'Passion and hatred have their origin from this (body),
disgust, delight, and horror arise from this body; arising from this (body)
doubts vex the mind, as boys vex a crow. (270)
3. 'They originate in desire, they arise in self, like the shoots of the
banyan tree; far and wide they are connected, with sensual pleasures, like the
maluva creeper spread in the wood. (271)
4. 'Those who know whence it (sin) arises, drive it away. Listen, O Yakkha!
They cross over this stream that is difficult to cross, and has not been crossed
before, with a view to not being born again.' (272)
Sucilomasutta is ended.
Khuddaka Nikaya - Sutta Nipata - Maha-mangala Sutta
Sn 2.4
Maha-mangala Sutta
Protection
Translated from the Pali by
Thanissaro Bhikkhu
Alternate translation:NaradaPiyadassiSoniThanissaro
PTS: Sn 258-269
This sutta also appears at Khp 5.
Source: Transcribed from a file provided by the translator.
Copyright © 1994 Thanissaro Bhikkhu.
Access to Insight edition © 1994
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
I have heard that at one time the Blessed One was staying in Savatthi at Jeta's
Grove, Anathapindika's monastery. Then a certain deva, in the far extreme of the
night, her extreme radiance lighting up the entirety of Jeta's Grove, approached
the Blessed One. On approaching, having bowed down to the Blessed One, she stood
to one side. As she stood to one side, she addressed him with a verse.
Many devas and human beings
give thought to protection,
desiring well-being.
Tell, then, the highest protection.
The Buddha:
Not consorting with fools,
consorting with the wise,
paying homage to those worthy of homage:
This is the highest protection.
Living in a civilized land,
having made merit in the past,
directing oneself rightly:
This is the highest protection.
Broad knowledge, skill,
well-mastered discipline,
well-spoken words:
This is the highest protection.
Support for one's parents,
assistance to one's wife and children,
consistency in one's work:
This is the highest protection.
Giving, living in rectitude,
assistance to one's relatives,
deeds that are blameless:
This is the highest protection.
Avoiding, abstaining from evil;
refraining from intoxicants,
being heedful of the qualities of the mind:
This is the highest protection.
Respect, humility,
contentment, gratitude,
hearing the Dhamma on timely occasions:
This is the highest protection.
Patience, compliance,
seeing contemplatives,
discussing the Dhamma on timely occasions:
This is the highest protection.
Austerity, celibacy,
seeing the Noble Truths,
realizing Unbinding:
This is the highest protection.
A mind that, when touched
by the ways of the world,
is unshaken, sorrowless, dustless, at rest:
This is the highest protection.
Everywhere undefeated
when acting in this way,
people go everywhere in well-being:
This is their highest protection.
Maha-mangala Sutta
Protection
Translated from the Pali by
Thanissaro Bhikkhu
Alternate translation:NaradaPiyadassiSoniThanissaro
PTS: Sn 258-269
This sutta also appears at Khp 5.
Source: Transcribed from a file provided by the translator.
Copyright © 1994 Thanissaro Bhikkhu.
Access to Insight edition © 1994
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
I have heard that at one time the Blessed One was staying in Savatthi at Jeta's
Grove, Anathapindika's monastery. Then a certain deva, in the far extreme of the
night, her extreme radiance lighting up the entirety of Jeta's Grove, approached
the Blessed One. On approaching, having bowed down to the Blessed One, she stood
to one side. As she stood to one side, she addressed him with a verse.
Many devas and human beings
give thought to protection,
desiring well-being.
Tell, then, the highest protection.
The Buddha:
Not consorting with fools,
consorting with the wise,
paying homage to those worthy of homage:
This is the highest protection.
Living in a civilized land,
having made merit in the past,
directing oneself rightly:
This is the highest protection.
Broad knowledge, skill,
well-mastered discipline,
well-spoken words:
This is the highest protection.
Support for one's parents,
assistance to one's wife and children,
consistency in one's work:
This is the highest protection.
Giving, living in rectitude,
assistance to one's relatives,
deeds that are blameless:
This is the highest protection.
Avoiding, abstaining from evil;
refraining from intoxicants,
being heedful of the qualities of the mind:
This is the highest protection.
Respect, humility,
contentment, gratitude,
hearing the Dhamma on timely occasions:
This is the highest protection.
Patience, compliance,
seeing contemplatives,
discussing the Dhamma on timely occasions:
This is the highest protection.
Austerity, celibacy,
seeing the Noble Truths,
realizing Unbinding:
This is the highest protection.
A mind that, when touched
by the ways of the world,
is unshaken, sorrowless, dustless, at rest:
This is the highest protection.
Everywhere undefeated
when acting in this way,
people go everywhere in well-being:
This is their highest protection.
Khuddaka Nikaya - Sutta Nipata - Hiri Sutta
Sn 2.3
Hiri Sutta
Conscience
Translated from the Pali by
Thanissaro Bhikkhu
Alternate translation:IrelandThanissaro
PTS: Sn 253-257
Source: Transcribed from a file provided by the translator.
Copyright © 2000 Thanissaro Bhikkhu.
Access to Insight edition © 2000
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
One who,
flouting, despising
a sense of conscience,
saying, "I am your friend,"
but not grasping
what he could do [to help]:
know him as
"Not my friend."
One who,
among friends,
speaks endearing words
to which he doesn't conform,
the wise recognize
as speaking without doing.
He's not a friend
who's always wary,
suspecting a split,
focusing just on your weakness.
But him on whom you can depend,
like a child on its parent's breast:
that's a true friend
whom others can't split from you.
Carrying one's manly burden,
the fruits & rewards develop
the conditions that make for joy,
the bliss that brings praise.
Drinking the nourishment,
the flavor,
of seclusion & calm,
one is freed from evil, devoid
of distress,
refreshed with the nourishment
of rapture in the Dhamma.1
Note
1. This last verse = Dhp 205.
Hiri Sutta
Conscience
Translated from the Pali by
Thanissaro Bhikkhu
Alternate translation:IrelandThanissaro
PTS: Sn 253-257
Source: Transcribed from a file provided by the translator.
Copyright © 2000 Thanissaro Bhikkhu.
Access to Insight edition © 2000
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
One who,
flouting, despising
a sense of conscience,
saying, "I am your friend,"
but not grasping
what he could do [to help]:
know him as
"Not my friend."
One who,
among friends,
speaks endearing words
to which he doesn't conform,
the wise recognize
as speaking without doing.
He's not a friend
who's always wary,
suspecting a split,
focusing just on your weakness.
But him on whom you can depend,
like a child on its parent's breast:
that's a true friend
whom others can't split from you.
Carrying one's manly burden,
the fruits & rewards develop
the conditions that make for joy,
the bliss that brings praise.
Drinking the nourishment,
the flavor,
of seclusion & calm,
one is freed from evil, devoid
of distress,
refreshed with the nourishment
of rapture in the Dhamma.1
Note
1. This last verse = Dhp 205.
Khuddaka Nikaya - Sutta Nipata - Amagandha Sutta
2. AMAGANDHASUTTA.
A bad mind and wicked deeds are what defiles a man; no outward observances can
purify him. Comp. Gospel of S. Matthew xv. 10.
1. amagandhabrahmana: 'Those who eat samaka, kingûlaka, and kînaka,
pattaphala, mûlaphala, and gaviphala (different sorts of grass, leaves, roots,
&c.), justly obtained of the just, do not speak falsehood, (nor are they)
desirous of sensual pleasures. (238)
2. 'He who eats what has been well prepared, well dressed, what is pure and
excellent, given by others, he who enjoys food made of rice, eats, O Kassapa,
amagandha (what defiles one). (239)
3. '(The charge of) amagandha does not apply to me,' so thou sayest, 'O
Brahman (brahmabandhu, although) enjoying food (made) of rice together with the
well-prepared flesh of birds. I ask thee, O Kassapa, the meaning of this, of
what description (is then) thy amagandha?' (240)
4. Kassapabuddha: 'Destroying living beings, killing, cutting, binding,
stealing, speaking falsehood, fraud and deception, worthless reading[1],
intercourse with another's wife;--this is amagandha, but not the eating of
flesh. (241)
[1. Agghenakuggan ti niratthakanatthaganakaganthapariyapunanam. Commentator.]
p. 41
5. 'Those persons who in this world are unrestrained in (enjoying) sensual
pleasures, greedy of sweet things, associated with what is impure, sceptics
(natthikaditthi), unjust, difficult to follow;--this is amagandha, but not the
eating of flesh. (242)
6. 'Those who are rough, harsh, backbiting, treacherous, merciless, arrogant,
and (who being) illiberal do not give anything to any one;--this is amagandha,
but not the eating of flesh. (243)
7. 'Anger, intoxication, obstinacy, bigotry, deceit, envy, grandiloquence,
pride and conceit, intimacy with the unjust;--this is amagandha, but not the
eating of flesh. (244)
8. 'Those who in this world are wicked, and such as do not pay their debts,
are slanderers, false in their dealings, counterfeiters, those who in this world
being the lowest of men commit sin;--this is amagandha, but not the eating of
flesh. (245)
9. 'Those persons who in this world are unrestrained (in their behaviour)
towards living creatures, who are bent upon injuring after taking others'
(goods), wicked, cruel, harsh, disrespectful;--this is amagandha, but not the
eating of flesh. (246)
10. 'Those creatures who are greedy of these (living beings, who are)
hostile, offending; always bent upon (evil) and therefore, when dead, go to
darkness and fall with their heads downwards into hell;--this is amagandha, but
not the eating of flesh. (247)
11. 'Neither the flesh of fish, nor fasting, nor nakedness, nor tonsure, nor
matted hair, nor dirt, nor rough skins, nor the worshipping of the fire, nor the
many immortal penances in the world, nor hymns, nor oblations, nor sacrifice,
nor observance of the
p. 42
seasons, purify a mortal who has not conquered his doubt[1]. (248)
12. 'The wise man wanders about with his organs of sense guarded, and his
senses conquered, standing firm in the Dhamma, delighting in what is right and
mild; having overcome all ties and left behind all pain, he does not cling to
what is seen and heard.' (249)
13. Thus Bhagavat preached this subject again and again, (and the Brahmana)
who was accomplished in the hymns (of the Vedas) understood it; the Muni who is
free from defilement, independent, and difficult to follow, made it clear in
various stanzas. (250)
14. Having heard Buddha's well-spoken words, which are free from defilement
and send away all pain, he worshipped Tathagata's (feet) in humility, and took
orders at once. (251)
amagandhasutta is ended.
A bad mind and wicked deeds are what defiles a man; no outward observances can
purify him. Comp. Gospel of S. Matthew xv. 10.
1. amagandhabrahmana: 'Those who eat samaka, kingûlaka, and kînaka,
pattaphala, mûlaphala, and gaviphala (different sorts of grass, leaves, roots,
&c.), justly obtained of the just, do not speak falsehood, (nor are they)
desirous of sensual pleasures. (238)
2. 'He who eats what has been well prepared, well dressed, what is pure and
excellent, given by others, he who enjoys food made of rice, eats, O Kassapa,
amagandha (what defiles one). (239)
3. '(The charge of) amagandha does not apply to me,' so thou sayest, 'O
Brahman (brahmabandhu, although) enjoying food (made) of rice together with the
well-prepared flesh of birds. I ask thee, O Kassapa, the meaning of this, of
what description (is then) thy amagandha?' (240)
4. Kassapabuddha: 'Destroying living beings, killing, cutting, binding,
stealing, speaking falsehood, fraud and deception, worthless reading[1],
intercourse with another's wife;--this is amagandha, but not the eating of
flesh. (241)
[1. Agghenakuggan ti niratthakanatthaganakaganthapariyapunanam. Commentator.]
p. 41
5. 'Those persons who in this world are unrestrained in (enjoying) sensual
pleasures, greedy of sweet things, associated with what is impure, sceptics
(natthikaditthi), unjust, difficult to follow;--this is amagandha, but not the
eating of flesh. (242)
6. 'Those who are rough, harsh, backbiting, treacherous, merciless, arrogant,
and (who being) illiberal do not give anything to any one;--this is amagandha,
but not the eating of flesh. (243)
7. 'Anger, intoxication, obstinacy, bigotry, deceit, envy, grandiloquence,
pride and conceit, intimacy with the unjust;--this is amagandha, but not the
eating of flesh. (244)
8. 'Those who in this world are wicked, and such as do not pay their debts,
are slanderers, false in their dealings, counterfeiters, those who in this world
being the lowest of men commit sin;--this is amagandha, but not the eating of
flesh. (245)
9. 'Those persons who in this world are unrestrained (in their behaviour)
towards living creatures, who are bent upon injuring after taking others'
(goods), wicked, cruel, harsh, disrespectful;--this is amagandha, but not the
eating of flesh. (246)
10. 'Those creatures who are greedy of these (living beings, who are)
hostile, offending; always bent upon (evil) and therefore, when dead, go to
darkness and fall with their heads downwards into hell;--this is amagandha, but
not the eating of flesh. (247)
11. 'Neither the flesh of fish, nor fasting, nor nakedness, nor tonsure, nor
matted hair, nor dirt, nor rough skins, nor the worshipping of the fire, nor the
many immortal penances in the world, nor hymns, nor oblations, nor sacrifice,
nor observance of the
p. 42
seasons, purify a mortal who has not conquered his doubt[1]. (248)
12. 'The wise man wanders about with his organs of sense guarded, and his
senses conquered, standing firm in the Dhamma, delighting in what is right and
mild; having overcome all ties and left behind all pain, he does not cling to
what is seen and heard.' (249)
13. Thus Bhagavat preached this subject again and again, (and the Brahmana)
who was accomplished in the hymns (of the Vedas) understood it; the Muni who is
free from defilement, independent, and difficult to follow, made it clear in
various stanzas. (250)
14. Having heard Buddha's well-spoken words, which are free from defilement
and send away all pain, he worshipped Tathagata's (feet) in humility, and took
orders at once. (251)
amagandhasutta is ended.
Khuddaka Nikaya - Sutta Nipata - Ratana Sutta
Sn 2.1
Ratana Sutta
Treasures
Translated from the Pali by
Thanissaro Bhikkhu
Alternate translation:PiyadassiThanissaro
PTS: Sn 222-238
This sutta also appears at Khp 6.
Source: Transcribed from a file provided by the translator.
Copyright © 1994 Thanissaro Bhikkhu.
Access to Insight edition © 1994
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
Whatever spirits have gathered here,
— on the earth, in the sky —
may you all be happy
& listen intently to what I say.
Thus, spirits, you should all be attentive.
Show kindness to the human race.
Day & night they give offerings,
so, being heedful, protect them.
Whatever wealth — here or beyond —
whatever exquisite treasure in the heavens,
does not, for us, equal the Tathagata.
This, too, is an exquisite treasure in the Buddha.
By this truth may there be well-being.
The exquisite Deathless — ending, dispassion —
discovered by the Sakyan Sage in concentration:
There is nothing to equal that Dhamma.
This, too, is an exquisite treasure in the Dhamma.
By this truth may there be well-being.
What the excellent Awakened One extolled as pure
and called the concentration
of unmediated knowing:
No equal to that concentration can be found.
This, too, is an exquisite treasure in the Dhamma.
By this truth may there be well-being.
The eight persons — the four pairs —
praised by those at peace:
They, disciples of the One Well-Gone, deserve offerings.
What is given to them bears great fruit.
This, too, is an exquisite treasure in the Sangha.
By this truth may there be well-being.
Those who, devoted, firm-minded,
apply themselves to Gotama's message,
on attaining their goal, plunge into the Deathless,
freely enjoying the Liberation they've gained.
This, too, is an exquisite treasure in the Sangha.
By this truth may there be well-being.
An Indra pillar,1 planted in the earth,
that even the four winds cannot shake:
that, I tell you, is like the person of integrity,
who — having comprehended
the noble truths — sees.
This, too, is an exquisite treasure in the Sangha.
By this truth may there be well-being.
Those who have seen clearly the noble truths
well-taught by the one of deep discernment —
regardless of what [later] might make them heedless —
will come to no eighth state of becoming.2
This, too, is an exquisite treasure in the Sangha.
By this truth may there be well-being.
At the moment of attaining sight,
one abandons three things:
identity-views, uncertainty,
& any attachment to precepts & practices.3
One is completely released
from the four states of deprivation,4
and incapable of committing
the six great wrongs.5
This, too, is an exquisite treasure in the Sangha.
By this truth may there be well-being.
Whatever bad deed one may do
— in body, speech, or in mind —
one cannot hide it:
an incapability ascribed
to one who has seen the Way.
This, too, is an exquisite treasure in the Sangha.
By this truth may there be well-being.
Like a forest grove with flowering tops
in the first month of the heat of the summer,
so is the foremost Dhamma he taught,
for the highest benefit, leading to Unbinding.
This, too, is an exquisite treasure in the Buddha.
By this truth may there be well-being.
Foremost,
foremost-knowing,
foremost-giving,
foremost-bringing,
unexcelled, he taught the
foremost Dhamma.
This, too, is an exquisite treasure in the Buddha.
By this truth may there be well-being.
Ended the old, there is no new taking birth.
dispassioned their minds toward further becoming,
they, with no seed, no desire for growth,
the prudent, go out like this flame.
This, too, is an exquisite treasure in the Sangha.
By this truth may there be well-being.
Whatever spirits have gathered here,
— on the earth, in the sky —
let us pay homage to the Buddha,
the Tathagata worshipped by beings
human & divine.
May there be
well-being.
Whatever spirits have gathered here,
— on the earth, in the sky —
let us pay homage to the Dhamma
& the Tathagata worshipped by beings
human & divine.
May there be
well-being.
Whatever spirits have gathered here,
— on the earth, in the sky —
let us pay homage to the Sangha
& the Tathagata worshipped by beings
human & divine.
May there be
well-being.
Notes
1. Indra-pillar: A tall hardwood pillar, planted at the entrance to a village.
2. The person who has reached this stage in the practice will be reborn at most
seven more times.
3. These three qualities are the fetters abandoned when one gains one's first
glimpse of Unbinding at stream-entry (the moment when one enters the stream to
full Awakening).
4. Four states of deprivation: rebirth as an animal, a hungry shade, an angry
demon, or a denizen of hell. In the Buddhist cosmology, none of these states is
eternal.
5. The six great wrongs: murdering one's mother, murdering one's father,
murdering an arahant (fully Awakened individual), wounding a Buddha, causing a
schism in the Sangha, or choosing anyone other than a Buddha as one's foremost
teacher.
Ratana Sutta
Treasures
Translated from the Pali by
Thanissaro Bhikkhu
Alternate translation:PiyadassiThanissaro
PTS: Sn 222-238
This sutta also appears at Khp 6.
Source: Transcribed from a file provided by the translator.
Copyright © 1994 Thanissaro Bhikkhu.
Access to Insight edition © 1994
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
Whatever spirits have gathered here,
— on the earth, in the sky —
may you all be happy
& listen intently to what I say.
Thus, spirits, you should all be attentive.
Show kindness to the human race.
Day & night they give offerings,
so, being heedful, protect them.
Whatever wealth — here or beyond —
whatever exquisite treasure in the heavens,
does not, for us, equal the Tathagata.
This, too, is an exquisite treasure in the Buddha.
By this truth may there be well-being.
The exquisite Deathless — ending, dispassion —
discovered by the Sakyan Sage in concentration:
There is nothing to equal that Dhamma.
This, too, is an exquisite treasure in the Dhamma.
By this truth may there be well-being.
What the excellent Awakened One extolled as pure
and called the concentration
of unmediated knowing:
No equal to that concentration can be found.
This, too, is an exquisite treasure in the Dhamma.
By this truth may there be well-being.
The eight persons — the four pairs —
praised by those at peace:
They, disciples of the One Well-Gone, deserve offerings.
What is given to them bears great fruit.
This, too, is an exquisite treasure in the Sangha.
By this truth may there be well-being.
Those who, devoted, firm-minded,
apply themselves to Gotama's message,
on attaining their goal, plunge into the Deathless,
freely enjoying the Liberation they've gained.
This, too, is an exquisite treasure in the Sangha.
By this truth may there be well-being.
An Indra pillar,1 planted in the earth,
that even the four winds cannot shake:
that, I tell you, is like the person of integrity,
who — having comprehended
the noble truths — sees.
This, too, is an exquisite treasure in the Sangha.
By this truth may there be well-being.
Those who have seen clearly the noble truths
well-taught by the one of deep discernment —
regardless of what [later] might make them heedless —
will come to no eighth state of becoming.2
This, too, is an exquisite treasure in the Sangha.
By this truth may there be well-being.
At the moment of attaining sight,
one abandons three things:
identity-views, uncertainty,
& any attachment to precepts & practices.3
One is completely released
from the four states of deprivation,4
and incapable of committing
the six great wrongs.5
This, too, is an exquisite treasure in the Sangha.
By this truth may there be well-being.
Whatever bad deed one may do
— in body, speech, or in mind —
one cannot hide it:
an incapability ascribed
to one who has seen the Way.
This, too, is an exquisite treasure in the Sangha.
By this truth may there be well-being.
Like a forest grove with flowering tops
in the first month of the heat of the summer,
so is the foremost Dhamma he taught,
for the highest benefit, leading to Unbinding.
This, too, is an exquisite treasure in the Buddha.
By this truth may there be well-being.
Foremost,
foremost-knowing,
foremost-giving,
foremost-bringing,
unexcelled, he taught the
foremost Dhamma.
This, too, is an exquisite treasure in the Buddha.
By this truth may there be well-being.
Ended the old, there is no new taking birth.
dispassioned their minds toward further becoming,
they, with no seed, no desire for growth,
the prudent, go out like this flame.
This, too, is an exquisite treasure in the Sangha.
By this truth may there be well-being.
Whatever spirits have gathered here,
— on the earth, in the sky —
let us pay homage to the Buddha,
the Tathagata worshipped by beings
human & divine.
May there be
well-being.
Whatever spirits have gathered here,
— on the earth, in the sky —
let us pay homage to the Dhamma
& the Tathagata worshipped by beings
human & divine.
May there be
well-being.
Whatever spirits have gathered here,
— on the earth, in the sky —
let us pay homage to the Sangha
& the Tathagata worshipped by beings
human & divine.
May there be
well-being.
Notes
1. Indra-pillar: A tall hardwood pillar, planted at the entrance to a village.
2. The person who has reached this stage in the practice will be reborn at most
seven more times.
3. These three qualities are the fetters abandoned when one gains one's first
glimpse of Unbinding at stream-entry (the moment when one enters the stream to
full Awakening).
4. Four states of deprivation: rebirth as an animal, a hungry shade, an angry
demon, or a denizen of hell. In the Buddhist cosmology, none of these states is
eternal.
5. The six great wrongs: murdering one's mother, murdering one's father,
murdering an arahant (fully Awakened individual), wounding a Buddha, causing a
schism in the Sangha, or choosing anyone other than a Buddha as one's foremost
teacher.
Saturday, May 7, 2011
Khuddaka Nikaya - Sutta Nipata - Muni Sutta
Sn 1.12
Muni Sutta
The Sage
Translated from the Pali by
Thanissaro BhikkhuPTS: Sn 207-221
Source: From That the True Dhamma Might Last a Long Time: Readings
Selected by King Asoka, translated by Thanissaro Bhikkhu. Transcribed from
a file provided by the author.
Copyright © 1996 Thanissaro Bhikkhu
Access to Insight edition © 1996
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
Danger is born from intimacy,1
society gives birth to dust.2
Free from intimacy,
free from society:
such is the vision of the sage.
Who, destroying what's born
wouldn't plant again
or nourish what will arise:
They call him the wandering, singular sage.
He has seen the state of peace.
Considering the ground,
crushing the seed,
he wouldn't nourish the sap3
— truly a sage —
seer of the ending of birth,
abandoning conjecture,
he cannot be classified.
Knowing all dwellings,4
not longing for any one anywhere
— truly a sage —
with no coveting, without greed,
he does not build,5
for he has gone beyond.
Overcoming all
knowing all,
wise.
With regard to all things:
unsmeared. Abandoning all,
in the ending of craving,
released:
The enlightened call him a sage.
Strong in discernment,
virtuous in his practices,
centered,
delighting in jhana,
mindful,
freed from attachments,
no constraints :: no fermentations:6
The enlightened call him a sage.
The wandering solitary sage,
uncomplacent, unshaken by praise or blame.
Unstartled, like a lion at sounds.
Unsnared, like the wind in a net.
Unsmeared, like a lotus in water.
Leader of others, by others unled:
The enlightened call him a sage.
Like the pillar at a bathing ford,7
when others speak in extremes.
He, without passion,
his senses well-centered:
The enlightened call him a sage.
Truly poised, straight as a shuttle,8
he loathes evil actions.
Pondering what is on-pitch and off:9
The enlightened call him a sage.
Self-restrained, he does no evil.
Young and middle-aged,
the sage self-controlled,
never angered, he angers none:
The enlightened call him a sage.
From the best
the middling
the leftovers
he receives alms.
Sustaining himself on what others give,
neither flattering
nor speaking disparagement:
The enlightened call him a sage.
The wandering sage
abstaining from sex,
in youth bound by no one,
abstaining from intoxication10
complacency
totally apart:
The enlightened call him a sage.
Knowing the world,
seeing the highest goal,
crossing the ocean,11 the flood,12
— Such — 13
his chains broken,
unattached
without fermentation:
The enlightened call him a sage.
These two are different,
they dwell far apart:
the householder supporting a wife
and the unselfish one, of good practices.
Slaying other beings, the householder
is unrestrained.
Constantly the sage protects other beings,
is controlled.
As the crested,
blue-necked peacock,
when flying,
never matches
the wild goose
in speed:
Even so the householder
never keeps up with the monk,
the sage secluded,
doing jhana
in the forest.
Notes
1. Dangers in intimacy: Craving and views.
2. Dust: Passion, aversion, and delusion.
3. Ground, seed, and sap: The khandhas (body, feelings, perceptions, thought
formations, and consciousness), sense spheres, and elements form the ground in
which grows the seed of constructive consciousness — the consciousness that
develops into states of being and birth. The sap of this seed is craving and
views.
4. Dwellings: States of becoming and birth.
5. He does not build: He performs none of the good or bad deeds that give rise
to further states of becoming and birth.
6. No fermentations (asava): He has none of the forms of defilement — sensual
desire, views, states of becoming, or ignorance — that "flow out" of the mind
and give rise to the flood of the cycle of death and rebirth.
7. The pillar at a bathing ford: The Cullavagga (V.l) describes this as an
immovable pillar, standing quite tall and buried deep in the ground near a
bathing place, against which young villagers and boxers would rub their bodies
while bathing so as to toughen them. The "extremes" in which others speak,
according to the Commentary, are extremes of praise and criticism: These leave
the sage, like the pillar, unmoved.
8. Straight as a shuttle: Having a mind unprejudiced by favoritism, dislike,
delusion, or fear.
9. On-pitch and off (sama and visama): Throughout ancient cultures, the
terminology of music was used to describe the moral quality of people and acts.
Discordant intervals or poorly-tuned musical instruments were metaphors for
evil; harmonious intervals and well-tuned instruments were metaphors for good.
In Pali, the term sama — "even" — described an instrument tuned on-pitch: There
is a famous passage where the Buddha reminds Sona Kolivisa — who had been
over-exerting himself in the practice — that a lute sounds appealing only if the
strings are neither too taut or too lax, but 'evenly' tuned. This image would
have special resonances with the Buddha's teaching on the middle way. It also
adds meaning to the term samana — monk or contemplative — which the texts
frequently mention as being derived from sama. The word samañña — "evenness,"
the quality of being in tune — also means the quality of being a contemplative.
This concept plays an important role in the Instructions to Rahula, below. The
true contemplative is always in tune with what is proper and good.
10. Intoxication: The three intoxications are intoxication with youth, with good
health, and with life.
11. Ocean: The way defilement splashes into undesirable destinations (so says
the Commentary).
12. Flood: The flow of defilement: sensual desires, views, states of becoming,
and ignorance.
13. Such: Unchanging; unaffected by anything.
Muni Sutta
The Sage
Translated from the Pali by
Thanissaro BhikkhuPTS: Sn 207-221
Source: From That the True Dhamma Might Last a Long Time: Readings
Selected by King Asoka, translated by Thanissaro Bhikkhu. Transcribed from
a file provided by the author.
Copyright © 1996 Thanissaro Bhikkhu
Access to Insight edition © 1996
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
Danger is born from intimacy,1
society gives birth to dust.2
Free from intimacy,
free from society:
such is the vision of the sage.
Who, destroying what's born
wouldn't plant again
or nourish what will arise:
They call him the wandering, singular sage.
He has seen the state of peace.
Considering the ground,
crushing the seed,
he wouldn't nourish the sap3
— truly a sage —
seer of the ending of birth,
abandoning conjecture,
he cannot be classified.
Knowing all dwellings,4
not longing for any one anywhere
— truly a sage —
with no coveting, without greed,
he does not build,5
for he has gone beyond.
Overcoming all
knowing all,
wise.
With regard to all things:
unsmeared. Abandoning all,
in the ending of craving,
released:
The enlightened call him a sage.
Strong in discernment,
virtuous in his practices,
centered,
delighting in jhana,
mindful,
freed from attachments,
no constraints :: no fermentations:6
The enlightened call him a sage.
The wandering solitary sage,
uncomplacent, unshaken by praise or blame.
Unstartled, like a lion at sounds.
Unsnared, like the wind in a net.
Unsmeared, like a lotus in water.
Leader of others, by others unled:
The enlightened call him a sage.
Like the pillar at a bathing ford,7
when others speak in extremes.
He, without passion,
his senses well-centered:
The enlightened call him a sage.
Truly poised, straight as a shuttle,8
he loathes evil actions.
Pondering what is on-pitch and off:9
The enlightened call him a sage.
Self-restrained, he does no evil.
Young and middle-aged,
the sage self-controlled,
never angered, he angers none:
The enlightened call him a sage.
From the best
the middling
the leftovers
he receives alms.
Sustaining himself on what others give,
neither flattering
nor speaking disparagement:
The enlightened call him a sage.
The wandering sage
abstaining from sex,
in youth bound by no one,
abstaining from intoxication10
complacency
totally apart:
The enlightened call him a sage.
Knowing the world,
seeing the highest goal,
crossing the ocean,11 the flood,12
— Such — 13
his chains broken,
unattached
without fermentation:
The enlightened call him a sage.
These two are different,
they dwell far apart:
the householder supporting a wife
and the unselfish one, of good practices.
Slaying other beings, the householder
is unrestrained.
Constantly the sage protects other beings,
is controlled.
As the crested,
blue-necked peacock,
when flying,
never matches
the wild goose
in speed:
Even so the householder
never keeps up with the monk,
the sage secluded,
doing jhana
in the forest.
Notes
1. Dangers in intimacy: Craving and views.
2. Dust: Passion, aversion, and delusion.
3. Ground, seed, and sap: The khandhas (body, feelings, perceptions, thought
formations, and consciousness), sense spheres, and elements form the ground in
which grows the seed of constructive consciousness — the consciousness that
develops into states of being and birth. The sap of this seed is craving and
views.
4. Dwellings: States of becoming and birth.
5. He does not build: He performs none of the good or bad deeds that give rise
to further states of becoming and birth.
6. No fermentations (asava): He has none of the forms of defilement — sensual
desire, views, states of becoming, or ignorance — that "flow out" of the mind
and give rise to the flood of the cycle of death and rebirth.
7. The pillar at a bathing ford: The Cullavagga (V.l) describes this as an
immovable pillar, standing quite tall and buried deep in the ground near a
bathing place, against which young villagers and boxers would rub their bodies
while bathing so as to toughen them. The "extremes" in which others speak,
according to the Commentary, are extremes of praise and criticism: These leave
the sage, like the pillar, unmoved.
8. Straight as a shuttle: Having a mind unprejudiced by favoritism, dislike,
delusion, or fear.
9. On-pitch and off (sama and visama): Throughout ancient cultures, the
terminology of music was used to describe the moral quality of people and acts.
Discordant intervals or poorly-tuned musical instruments were metaphors for
evil; harmonious intervals and well-tuned instruments were metaphors for good.
In Pali, the term sama — "even" — described an instrument tuned on-pitch: There
is a famous passage where the Buddha reminds Sona Kolivisa — who had been
over-exerting himself in the practice — that a lute sounds appealing only if the
strings are neither too taut or too lax, but 'evenly' tuned. This image would
have special resonances with the Buddha's teaching on the middle way. It also
adds meaning to the term samana — monk or contemplative — which the texts
frequently mention as being derived from sama. The word samañña — "evenness,"
the quality of being in tune — also means the quality of being a contemplative.
This concept plays an important role in the Instructions to Rahula, below. The
true contemplative is always in tune with what is proper and good.
10. Intoxication: The three intoxications are intoxication with youth, with good
health, and with life.
11. Ocean: The way defilement splashes into undesirable destinations (so says
the Commentary).
12. Flood: The flow of defilement: sensual desires, views, states of becoming,
and ignorance.
13. Such: Unchanging; unaffected by anything.
Khuddaka Nikaya - Sutta Nipata - Vijaya Sutta
Sn 1.11
Vijaya Sutta
Victory
Translated from the Pali by
Thanissaro BhikkhuPTS: Sn 193-206
Source: Transcribed from a file provided by the translator.
Copyright © 1996 Thanissaro Bhikkhu
Access to Insight edition © 1997
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
Whether walking, standing,
sitting, or lying down,
it flexes & stretches:
this is the body's movement.
Joined together with tendons & bones,
plastered over with muscle & skin,
hidden by complexion,
the body isn't seen
for what it is:
filled with intestines, filled with stomach,
with the lump of the liver,
bladder, lungs, heart,
kidneys, spleen,
mucus, sweat, saliva, fat,
blood, synovial fluid, bile, & oil.
On top of that,
in nine streams,
filth is always flowing from it:
from the eyes : eye secretions,
from the ears : ear secretions,
from the nose : mucus,
from the mouth : now vomit,
now phlegm,
now bile.
from the body : beads of sweat.
And on top of that,
its hollow head is filled with brains.
The fool, beset by ignorance,
thinks it beautiful.
But when it lies dead,
swollen, livid,
cast away in a charnel ground,
even relatives don't care for it.
Dogs feed on it,
jackals, wolves, & worms.
Crows & vultures feed on it,
along with any other animals there.
Having heard the Awakened One's words,
the discerning monk
comprehends, for he sees it
for what it is:
"As this is, so is that.
As that, so this."
Within & without,
he should let desire for the body
fade away.
With desire & passion faded away,
the discerning monk arrives here:
at the deathless,
the calm,
the undying state
of Unbinding.
This two-footed, filthy, evil-smelling,
filled-with-various-carcasses,
oozing-out-here-&-there body:
Whoever would think,
on the basis of a body like this,
to exalt himself or disparage another:
What is that
if not blindness?
Vijaya Sutta
Victory
Translated from the Pali by
Thanissaro BhikkhuPTS: Sn 193-206
Source: Transcribed from a file provided by the translator.
Copyright © 1996 Thanissaro Bhikkhu
Access to Insight edition © 1997
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
Whether walking, standing,
sitting, or lying down,
it flexes & stretches:
this is the body's movement.
Joined together with tendons & bones,
plastered over with muscle & skin,
hidden by complexion,
the body isn't seen
for what it is:
filled with intestines, filled with stomach,
with the lump of the liver,
bladder, lungs, heart,
kidneys, spleen,
mucus, sweat, saliva, fat,
blood, synovial fluid, bile, & oil.
On top of that,
in nine streams,
filth is always flowing from it:
from the eyes : eye secretions,
from the ears : ear secretions,
from the nose : mucus,
from the mouth : now vomit,
now phlegm,
now bile.
from the body : beads of sweat.
And on top of that,
its hollow head is filled with brains.
The fool, beset by ignorance,
thinks it beautiful.
But when it lies dead,
swollen, livid,
cast away in a charnel ground,
even relatives don't care for it.
Dogs feed on it,
jackals, wolves, & worms.
Crows & vultures feed on it,
along with any other animals there.
Having heard the Awakened One's words,
the discerning monk
comprehends, for he sees it
for what it is:
"As this is, so is that.
As that, so this."
Within & without,
he should let desire for the body
fade away.
With desire & passion faded away,
the discerning monk arrives here:
at the deathless,
the calm,
the undying state
of Unbinding.
This two-footed, filthy, evil-smelling,
filled-with-various-carcasses,
oozing-out-here-&-there body:
Whoever would think,
on the basis of a body like this,
to exalt himself or disparage another:
What is that
if not blindness?
Khuddaka Nikaya - Sutta Nipata - Alavaka Sutta
Sn 1.10
Alavaka Sutta
To the Alavaka Yakkha
Translated from the Pali by
Thanissaro Bhikkhu
Alternate translation:PiyadassiThanissaro
PTS: Sn 181-192
This sutta also appears at SN 10.12
Source: Transcribed from a file provided by the translator.
Copyright © 1999 Thanissaro Bhikkhu.
Access to Insight edition © 1999
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
Translator's note: This discourse is the source of many proverbs frequently
quoted in Theravadin countries. In 1982, when Thailand was celebrating the 200th
anniversary of the founding of the current dynasty, His Majesty the King
structured his chief address to the Thai people around the four qualities
mentioned in the Buddha's last verse.
I have heard that on one occasion the Blessed One was staying at Alavi in the
haunt of the Alavaka yakkha. Then the Alavaka yakkha went to the Blessed One and
on arrival said to him: "Get out, contemplative!"
[Saying,] "All right, my friend," the Blessed One went out.
"Come in, contemplative!"
[Saying,] "All right, my friend," the Blessed One went in.
A second time... A third time, the Alavaka yakkha said to the Blessed One, "Get
out, contemplative!"
[Saying,] "All right, my friend," the Blessed One went out.
"Come in, contemplative!"
[Saying,] "All right, my friend," the Blessed One went in.
Then a fourth time, the Alavaka yakkha said to the Blessed One, "Get out,
contemplative!"
"I won't go out, my friend. Do what you have to do."
"I will ask you a question, contemplative. If you can't answer me, I will
possess your mind or rip open your heart or, grabbing you by the feet, hurl you
across the Ganges."
"My friend, I see no one in the cosmos with its devas, Maras & Brahmas, its
contemplatives & priests, its royalty & commonfolk, who could possess my mind or
rip open my heart or, grabbing me by the feet, hurl me across the Ganges. But
nevertheless, ask me what you wish."
[Alavaka:]
What is a person's highest wealth?
What, when well-practiced, brings bliss?
What is the highest of savors?
Living in what way
is one's life called the best?
[The Buddha:]
Conviction is a person's highest wealth.
Dhamma, when well-practiced, brings bliss.
Truth is the highest of savors.1
Living with discernment,
one's life is called best.
[Alavaka:]
How does one cross over the flood?
How cross over the sea?
How does one overcome suffering & stress?
How is a person purified?
[The Buddha:]
Through conviction one crosses over the flood.
Through heedfulness, the sea.
Through persistence one overcomes
suffering & stress.
Through discernment a person is purified.
[Alavaka:]
How does one gain discernment?
How does one find wealth?
How does one attain honor?
How bind friends to oneself?
Passing from this world
to
the next world,
how does one not grieve?
[The Buddha:]
Convinced of the arahants' Dhamma
for attaining Unbinding,
— heedful, observant —
one listening well
gains discernment.
Doing what's fitting,
enduring burdens,
one with initiative
finds wealth.
Through truth
one attains honor.
Giving
binds friends to oneself.
Endowed with these four qualities,
— truth,
self-control,
stamina,
relinquishment —
a householder of conviction,
on passing away, doesn't grieve.
Now, go ask others,
common priests & contemplatives,
if anything better than
truth,
self-control,
endurance,
& relinquishment
here can be found.
[Alavaka:]
How could I go ask
common priests & contemplatives? —
now that today I understand
what benefits
the next life.
It was truly for my well-being
that the Awakened One came
to stay in Alavi.
Today I understand
where what is given
bears great fruit.
I will wander from village to village,
town to town,
paying homage to the Self-awakened One
& the true rightness of the Dhamma.
Note
1. This is apparently a reference to the concept of "savor" (rasa) in Indian
aesthetic theory. For more on this topic, see the Introduction to Dhammapada: A
Translation.
Alavaka Sutta
To the Alavaka Yakkha
Translated from the Pali by
Thanissaro Bhikkhu
Alternate translation:PiyadassiThanissaro
PTS: Sn 181-192
This sutta also appears at SN 10.12
Source: Transcribed from a file provided by the translator.
Copyright © 1999 Thanissaro Bhikkhu.
Access to Insight edition © 1999
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
Translator's note: This discourse is the source of many proverbs frequently
quoted in Theravadin countries. In 1982, when Thailand was celebrating the 200th
anniversary of the founding of the current dynasty, His Majesty the King
structured his chief address to the Thai people around the four qualities
mentioned in the Buddha's last verse.
I have heard that on one occasion the Blessed One was staying at Alavi in the
haunt of the Alavaka yakkha. Then the Alavaka yakkha went to the Blessed One and
on arrival said to him: "Get out, contemplative!"
[Saying,] "All right, my friend," the Blessed One went out.
"Come in, contemplative!"
[Saying,] "All right, my friend," the Blessed One went in.
A second time... A third time, the Alavaka yakkha said to the Blessed One, "Get
out, contemplative!"
[Saying,] "All right, my friend," the Blessed One went out.
"Come in, contemplative!"
[Saying,] "All right, my friend," the Blessed One went in.
Then a fourth time, the Alavaka yakkha said to the Blessed One, "Get out,
contemplative!"
"I won't go out, my friend. Do what you have to do."
"I will ask you a question, contemplative. If you can't answer me, I will
possess your mind or rip open your heart or, grabbing you by the feet, hurl you
across the Ganges."
"My friend, I see no one in the cosmos with its devas, Maras & Brahmas, its
contemplatives & priests, its royalty & commonfolk, who could possess my mind or
rip open my heart or, grabbing me by the feet, hurl me across the Ganges. But
nevertheless, ask me what you wish."
[Alavaka:]
What is a person's highest wealth?
What, when well-practiced, brings bliss?
What is the highest of savors?
Living in what way
is one's life called the best?
[The Buddha:]
Conviction is a person's highest wealth.
Dhamma, when well-practiced, brings bliss.
Truth is the highest of savors.1
Living with discernment,
one's life is called best.
[Alavaka:]
How does one cross over the flood?
How cross over the sea?
How does one overcome suffering & stress?
How is a person purified?
[The Buddha:]
Through conviction one crosses over the flood.
Through heedfulness, the sea.
Through persistence one overcomes
suffering & stress.
Through discernment a person is purified.
[Alavaka:]
How does one gain discernment?
How does one find wealth?
How does one attain honor?
How bind friends to oneself?
Passing from this world
to
the next world,
how does one not grieve?
[The Buddha:]
Convinced of the arahants' Dhamma
for attaining Unbinding,
— heedful, observant —
one listening well
gains discernment.
Doing what's fitting,
enduring burdens,
one with initiative
finds wealth.
Through truth
one attains honor.
Giving
binds friends to oneself.
Endowed with these four qualities,
— truth,
self-control,
stamina,
relinquishment —
a householder of conviction,
on passing away, doesn't grieve.
Now, go ask others,
common priests & contemplatives,
if anything better than
truth,
self-control,
endurance,
& relinquishment
here can be found.
[Alavaka:]
How could I go ask
common priests & contemplatives? —
now that today I understand
what benefits
the next life.
It was truly for my well-being
that the Awakened One came
to stay in Alavi.
Today I understand
where what is given
bears great fruit.
I will wander from village to village,
town to town,
paying homage to the Self-awakened One
& the true rightness of the Dhamma.
Note
1. This is apparently a reference to the concept of "savor" (rasa) in Indian
aesthetic theory. For more on this topic, see the Introduction to Dhammapada: A
Translation.
Khuddaka Nikaya - Sutta Nipata - Hemavata Sutta
9. HEMAVATASUTTA.
A dialogue between two Yakkhas on the qualities of Buddha. They go to Buddha,
and after having their questions answered they, together with ten hundred
Yakkhas, become the followers of Buddha.
1. 'To-day is the fifteenth, a fast day; a lovely
p. 26
night has come,'--so said the Yakkha Satagira,--'let us (go and) see the
renowned Master Gotama.' (152)
2. 'Is the mind of such a one well disposed towards all beings?'--so said the
Yakkha Hemavata,--'are his thoughts restrained as to things wished for or not
wished for?' (153)
3. 'His mind is well disposed towards all beings, (the mind) of such a
one,'--so said the Yakkha Satagira,--'and his thoughts are restrained as to
things wished for or not wished for.' (154)
4. 'Does he not take what has not been given (to him)?'--so said the Yakkha
Hemavata,--'is he self-controlled (in his behaviour) to living beings? is he far
from (a state of) carelessness? does he not abandon meditation?' (155)
5. 'He does not take what has not been given (to him),'--so said the Yakkha
Satagira,--'and he is self-controlled (in his behaviour) to living beings, and
he is far from (a state of) carelessness; Buddha does not abandon meditation.'
(156)
6. 'Does he not speak falsely?'--so said the Yakkha Hemavata,--'is he not
harsh-spoken? does he not utter slander? does he not talk nonsense?' (157)
7. 'He does not speak falsely,'--so said the Yakkha Satagira,--'he is not
harsh-spoken, he does not utter slander, with judgment he utters what is good
sense.' (158)
8. 'Is he not given to sensual pleasures?'--so said the Yakkha Hemavata,--'is
his mind undisturbed? has he overcome folly? does he see clearly in (all) things
(dhammas)?' (159)
9. 'He is not given to sensual pleasures,'--so said the Yakkha
Satagira,--'and his mind is undisturbed;
p. 27
he has overcome all folly; Buddha sees clearly in (all) things.' (160)
10. 'Is he endowed with knowledge?'--so said the Yakkha Hemavata,--'is his
conduct pure? have his passions been destroyed? is there no new birth (for
him)?' (161)
11. 'He is endowed with knowledge,'--so said the Yakkha Satagira,--'and his
conduct is pure; all his passions have been destroyed; there is no new birth for
him. (162)
12. 'The mind of the Muni is accomplished in deed and word; Gotama, who is
accomplished by his knowledge and conduct, let us (go and) see. (163)
13. 'Come, let us (go and) see Gotama, who has legs like an antelope, who is
thin, who is wise, living on little food, not covetous, the Muni who is
meditating in the forest. (164)
14. 'Having gone to him who is a lion amongst those that wander alone and
does not look for sensual pleasures, let us ask about the (means of) deliverance
from the snares of death. (165)
15. 'Let us ask Gotama, the preacher, the expounder, who has penetrated all
things, Buddha who has overcome hatred and fear.' (166)
16. 'In what has the world originated?'--so said the Yakkha Hemavata,--'with
what is the world intimate? by what is the world afflicted, after having grasped
at what?' (167)
17. 'In six the world has originated, O Hemavata,'--so said Bhagavat,--'with
six it is intimate, by six the world is afflicted, after having grasped at six.'
(168)
18. Hemavata said: 'What is the grasping by
p. 28
which the world is afflicted? Asked about salvation, tell (me) how one is
released from pain?' (169)
19. Bhagavat said: 'Five pleasures of sense are said to be in the world, with
(the pleasure of) the mind as the sixth; having divested oneself of desire for
these, one is thus released from pain. (170)
20. 'This salvation of the world has been told to you truly, this I tell you:
thus one is released from pain.' (171)
21. Hemavata said: 'Who in this world crosses the stream (of existence)? who
in this world crosses the sea? who does not sink into the deep, where there is
no footing and no support?' (172)
22. Bhagavat said: 'He who is always endowed with virtue, possessed of
understanding, well composed, reflecting within himself, and thoughtful, crosses
the stream that is difficult to cross. (173)
23. 'He who is disgusted with sensual pleasures, who has overcome all bonds
and destroyed joy, such a one does not sink into the deep.' (174)
24. Hemavata said: 'He who is endowed with a profound understanding, seeing
what is subtile, possessing nothing, not clinging to sensual pleasures, behold
him who is in every respect liberated, the great Isi, walking in the divine
path. (175)
25. 'He who has got a great name, sees what is subtile, imparts
understanding; and does not cling to the abode of sensual pleasures, behold him,
the all-knowing, the wise, the great Isi, walking in the noble path. (176)
26. 'A good sight indeed (has met) us to-day, a good daybreak, a beautiful
rising, (for) we have seen the perfectly enlightened (sambuddham), who has
crossed the stream, and is free from passion. (177)
p. 29
27. 'These ten hundred Yakkhas, possessed of supernatural power and of fame,
they all take refuge in thee, thou art our incomparable Master. (178)
28. 'We will wander about from village to village, from mountain to mountain,
worshipping the perfectly enlightened and the perfection of the Dhamma[1].'
(179)
Hemavatasutta is ended.
A dialogue between two Yakkhas on the qualities of Buddha. They go to Buddha,
and after having their questions answered they, together with ten hundred
Yakkhas, become the followers of Buddha.
1. 'To-day is the fifteenth, a fast day; a lovely
p. 26
night has come,'--so said the Yakkha Satagira,--'let us (go and) see the
renowned Master Gotama.' (152)
2. 'Is the mind of such a one well disposed towards all beings?'--so said the
Yakkha Hemavata,--'are his thoughts restrained as to things wished for or not
wished for?' (153)
3. 'His mind is well disposed towards all beings, (the mind) of such a
one,'--so said the Yakkha Satagira,--'and his thoughts are restrained as to
things wished for or not wished for.' (154)
4. 'Does he not take what has not been given (to him)?'--so said the Yakkha
Hemavata,--'is he self-controlled (in his behaviour) to living beings? is he far
from (a state of) carelessness? does he not abandon meditation?' (155)
5. 'He does not take what has not been given (to him),'--so said the Yakkha
Satagira,--'and he is self-controlled (in his behaviour) to living beings, and
he is far from (a state of) carelessness; Buddha does not abandon meditation.'
(156)
6. 'Does he not speak falsely?'--so said the Yakkha Hemavata,--'is he not
harsh-spoken? does he not utter slander? does he not talk nonsense?' (157)
7. 'He does not speak falsely,'--so said the Yakkha Satagira,--'he is not
harsh-spoken, he does not utter slander, with judgment he utters what is good
sense.' (158)
8. 'Is he not given to sensual pleasures?'--so said the Yakkha Hemavata,--'is
his mind undisturbed? has he overcome folly? does he see clearly in (all) things
(dhammas)?' (159)
9. 'He is not given to sensual pleasures,'--so said the Yakkha
Satagira,--'and his mind is undisturbed;
p. 27
he has overcome all folly; Buddha sees clearly in (all) things.' (160)
10. 'Is he endowed with knowledge?'--so said the Yakkha Hemavata,--'is his
conduct pure? have his passions been destroyed? is there no new birth (for
him)?' (161)
11. 'He is endowed with knowledge,'--so said the Yakkha Satagira,--'and his
conduct is pure; all his passions have been destroyed; there is no new birth for
him. (162)
12. 'The mind of the Muni is accomplished in deed and word; Gotama, who is
accomplished by his knowledge and conduct, let us (go and) see. (163)
13. 'Come, let us (go and) see Gotama, who has legs like an antelope, who is
thin, who is wise, living on little food, not covetous, the Muni who is
meditating in the forest. (164)
14. 'Having gone to him who is a lion amongst those that wander alone and
does not look for sensual pleasures, let us ask about the (means of) deliverance
from the snares of death. (165)
15. 'Let us ask Gotama, the preacher, the expounder, who has penetrated all
things, Buddha who has overcome hatred and fear.' (166)
16. 'In what has the world originated?'--so said the Yakkha Hemavata,--'with
what is the world intimate? by what is the world afflicted, after having grasped
at what?' (167)
17. 'In six the world has originated, O Hemavata,'--so said Bhagavat,--'with
six it is intimate, by six the world is afflicted, after having grasped at six.'
(168)
18. Hemavata said: 'What is the grasping by
p. 28
which the world is afflicted? Asked about salvation, tell (me) how one is
released from pain?' (169)
19. Bhagavat said: 'Five pleasures of sense are said to be in the world, with
(the pleasure of) the mind as the sixth; having divested oneself of desire for
these, one is thus released from pain. (170)
20. 'This salvation of the world has been told to you truly, this I tell you:
thus one is released from pain.' (171)
21. Hemavata said: 'Who in this world crosses the stream (of existence)? who
in this world crosses the sea? who does not sink into the deep, where there is
no footing and no support?' (172)
22. Bhagavat said: 'He who is always endowed with virtue, possessed of
understanding, well composed, reflecting within himself, and thoughtful, crosses
the stream that is difficult to cross. (173)
23. 'He who is disgusted with sensual pleasures, who has overcome all bonds
and destroyed joy, such a one does not sink into the deep.' (174)
24. Hemavata said: 'He who is endowed with a profound understanding, seeing
what is subtile, possessing nothing, not clinging to sensual pleasures, behold
him who is in every respect liberated, the great Isi, walking in the divine
path. (175)
25. 'He who has got a great name, sees what is subtile, imparts
understanding; and does not cling to the abode of sensual pleasures, behold him,
the all-knowing, the wise, the great Isi, walking in the noble path. (176)
26. 'A good sight indeed (has met) us to-day, a good daybreak, a beautiful
rising, (for) we have seen the perfectly enlightened (sambuddham), who has
crossed the stream, and is free from passion. (177)
p. 29
27. 'These ten hundred Yakkhas, possessed of supernatural power and of fame,
they all take refuge in thee, thou art our incomparable Master. (178)
28. 'We will wander about from village to village, from mountain to mountain,
worshipping the perfectly enlightened and the perfection of the Dhamma[1].'
(179)
Hemavatasutta is ended.
Khuddaka Nikaya - Sutta Nipata - Karaniya Metta Sutta
Sn 1.8
Karaniya Metta Sutta
Good Will
Translated from the Pali by
Thanissaro Bhikkhu
Alternate
translation:AmaravatiBuddharakkhitaÑanamoliPiyadassiThanissaro
PTS: Sn 143-152
This sutta also appears at Khp 9
Source: Transcribed from a file provided by the translator.
Copyright © 2004 Thanissaro Bhikkhu.
Access to Insight edition © 2004
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
Other formats:
This is to be done by one skilled in aims
who wants to break through to the state of peace:
Be capable, upright, & straightforward,
easy to instruct, gentle, & not conceited,
content & easy to support,
with few duties, living lightly,
with peaceful faculties, masterful,
modest, & no greed for supporters.
Do not do the slightest thing
that the wise would later censure.
Think: Happy, at rest,
may all beings be happy at heart.
Whatever beings there may be,
weak or strong, without exception,
long, large,
middling, short,
subtle, blatant,
seen & unseen,
near & far,
born & seeking birth:
May all beings be happy at heart.
Let no one deceive another
or despise anyone anywhere,
or through anger or irritation
wish for another to suffer.
As a mother would risk her life
to protect her child, her only child,
even so should one cultivate a limitless heart
with regard to all beings.
With good will for the entire cosmos,
cultivate a limitless heart:
Above, below, & all around,
unobstructed, without enmity or hate.
Whether standing, walking,
sitting, or lying down,
as long as one is alert,
one should be resolved on this mindfulness.
This is called a sublime abiding
here & now.
Not taken with views,
but virtuous & consummate in vision,
having subdued desire for sensual pleasures,
one never again
will lie in the womb.
Karaniya Metta Sutta
Good Will
Translated from the Pali by
Thanissaro Bhikkhu
Alternate
translation:AmaravatiBuddharakkhitaÑanamoliPiyadassiThanissaro
PTS: Sn 143-152
This sutta also appears at Khp 9
Source: Transcribed from a file provided by the translator.
Copyright © 2004 Thanissaro Bhikkhu.
Access to Insight edition © 2004
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
Other formats:
This is to be done by one skilled in aims
who wants to break through to the state of peace:
Be capable, upright, & straightforward,
easy to instruct, gentle, & not conceited,
content & easy to support,
with few duties, living lightly,
with peaceful faculties, masterful,
modest, & no greed for supporters.
Do not do the slightest thing
that the wise would later censure.
Think: Happy, at rest,
may all beings be happy at heart.
Whatever beings there may be,
weak or strong, without exception,
long, large,
middling, short,
subtle, blatant,
seen & unseen,
near & far,
born & seeking birth:
May all beings be happy at heart.
Let no one deceive another
or despise anyone anywhere,
or through anger or irritation
wish for another to suffer.
As a mother would risk her life
to protect her child, her only child,
even so should one cultivate a limitless heart
with regard to all beings.
With good will for the entire cosmos,
cultivate a limitless heart:
Above, below, & all around,
unobstructed, without enmity or hate.
Whether standing, walking,
sitting, or lying down,
as long as one is alert,
one should be resolved on this mindfulness.
This is called a sublime abiding
here & now.
Not taken with views,
but virtuous & consummate in vision,
having subdued desire for sensual pleasures,
one never again
will lie in the womb.
Khuddaka Nikaya - Sutta Nipata - Vasala Sutta
Sn 1.7
Vasala Sutta
Discourse on Outcasts
Translated from the Pali by
Piyadassi TheraPTS: Sn 116-142
Source: From The Book of Protection, translated by Piyadassi Thera (Kandy:
Buddhist Publication Society, 1999). Copyright © 1999 Buddhist Publication
Society. Used with permission.
Copyright © 1999 Buddhist Publication Society.
Access to Insight edition © 1999
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
Thus have I heard:
On one occasion the Blessed One was living near Savatthi at Jetavana at
Anathapindika's monastery. Then in the forenoon the Blessed One having dressed
himself, took bowl and (double) robe, and entered the city of Savatthi for alms.
Now at that time a fire was burning, and an offering was being prepared in the
house of the brahman Aggikabharadvaja. Then the Blessed One, while on his alms
round, came to the brahman's residence. The brahman seeing the Blessed One some
way off, said this: "Stay there, you shaveling, stay there you wretched monk,
stay there you outcast." When he spoke thus the Blessed One said to the brahman:
"Do you know, brahman, who an outcast is and what the conditions are that make
an outcast?" "No, indeed, Venerable Gotama, I do not know who an outcast is nor
the conditions that make an outcast. It is good if Venerable Gotama were to
explain the Dhamma to me so that I may know who an outcast is and what the
conditions are that make an outcast."1
"Listen then, brahman, and pay attention, I will speak."
"Yes, Venerable Sir," replied the brahman.
1. "Whosoever is angry, harbors hatred, and is reluctant to speak well of others
(discredits the good of others), perverted in views, deceitful — know him as an
outcast.
2. "Whosoever in this world kills living beings, once born or twice born,2 in
whom there is no sympathy for living beings — know him as an outcast.
3. "Whosoever destroys and besieges villages and hamlets and becomes notorious
as an oppressor — know him as an outcast.
4. "Be it in the village, or in the forest, whosoever steals what belongs to
others, what is not given to him — know him as an outcast.
5. "Whosoever having actually incurred a debt runs away when he is pressed to
pay, saying, 'I owe no debt to you' — know him as an outcast.
6. "Whosoever coveting anything, kills a person going along the road, and grabs
whatever that person has — know him as an outcast.
7. "He who for his own sake or for the sake of others or for the sake of wealth,
utters lies when questioned as a witness — know him as an outcast.
8. "Whosoever by force or with consent associates with the wives of relatives or
friends — know him as an outcast.
9. "Whosoever being wealthy supports not his mother and father who have grown
old — know him as an outcast.
10. "Whosoever strikes and annoys by (harsh) speech, mother, father, brother,
sister or mother-in-law or father-in-law — know him as an outcast.
11. "Whosoever when questioned about what is good, says what is detrimental, and
talks in an evasive manner- know him as an outcast.
12. "Whosoever having committed an evil deed, wishes that it may not be known to
others, and commits evil in secret — know him as an outcast.
13. "Whosoever having gone to another's house, and partaken of choice food, does
not honor that host by offering food when he repays the visit — know him as an
outcast.
14. "Whosoever deceives by uttering lies, a brahman or an ascetic, or any other
mendicant — know him as an outcast.
15. "Whosoever when a brahman or ascetic appears during mealtime angers him by
harsh speech, and does not offer him (any alms) — know him as an outcast.
16. "Whosoever in this world, shrouded in ignorance, speaks harsh words (asatam)
or falsehood3 expecting to gain something — know him as an outcast.
17. "Whosoever debased by his pride, exalts himself and belittles other — know
him as an outcast.
18. "Whosoever is given to anger, is miserly, has base desires, and is selfish,
deceitful, shameless and fearless (in doing evil) — know him as an outcast.
19. "Whosoever reviles the Enlightened One (the Buddha), or a disciple of the
Buddha, recluse or a householder — know him as an outcast.
20. "Whosoever not being an arahant, a Consummate One, pretends to be so, is a
thief in the whole universe — he is the lowest of outcasts.
21. "Not by birth is one an outcast; not by birth is one a brahman. By deed one
becomes an outcast, by deed one becomes a brahman.
22. "Know ye by the example I now cite (the fact that by birth one is not an
outcast). There was an outcast's son, Sopaka, who became known as Matanga.
23. "This Matanga attained the highest fame so difficult to gain. Many were the
warriors (kshatriyas) and brahmans who went to attend on him.
24. "Mounting the celestial chariot (the Noble Eightfold path, and driving)
along the passion-free high road, (Sopaka, now a monk), reached the Brahma realm
having given up sense desires.
25. "His (lowly) birth did not prevent him from being reborn in the Brahma
realm. There are brahmans born in the family of preceptors, kinsmen of (veda)
hymns.
26. "They are often seen committing evil deeds. In this life itself they are
despised, in the next they are born in an evil state of existence. High birth
does not prevent them from falling into a woeful state, or from censure.
27. "Not by birth is one an outcast; not by birth is one a brahman. By deed one
becomes an outcast, by deed one becomes an brahman."
When the Buddha had thus spoken, the Brahman Aggikabharadvaja said to the
Blessed One: "Excellent, O Venerable Gotama, excellent! Just as, O Venerable
Gotama, a man were to set upright what had been overturned, or were to reveal
what had been hidden, or were to point the way to one who had gone astray, or
were to hold an oil lamp in the dark so that those with eyes may see things,
even so in many ways has the Venerable Gotama expounded the Dhamma, the
doctrine. I take refuge in the Venerable Gotama, the Dhamma, and the Sangha, the
Order. May the Venerable Gotama accept me as a lay follower who has taken refuge
from this day onwards while life lasts."
Notes
1. The abusive terms used by the brahman and the respectful address that follows
need a word of explanation. The brahman had just prepared his offering to the
great Brahma, his God, when his eyes fell on Buddha. To the brahman the sight of
a samana, a shaven-headed recluse, was an unlucky sign. Hence he burst into
angry words. The Buddha, however, was unruffled and spoke to him quietly in
words of soft cadence. The brahman apparently was ashamed, and repenting of his
folly, addressed the Buddha courteously. Comy. It is interesting to note the
Buddha's stress on anger and hatred in his very first stanza.
2. dvijam, birds. Twice-born is a reference to birds since they first come out
as an egg, and when hatched a complete bird is born.
3. asantamtipi patho, SnA.
Vasala Sutta
Discourse on Outcasts
Translated from the Pali by
Piyadassi TheraPTS: Sn 116-142
Source: From The Book of Protection, translated by Piyadassi Thera (Kandy:
Buddhist Publication Society, 1999). Copyright © 1999 Buddhist Publication
Society. Used with permission.
Copyright © 1999 Buddhist Publication Society.
Access to Insight edition © 1999
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
Thus have I heard:
On one occasion the Blessed One was living near Savatthi at Jetavana at
Anathapindika's monastery. Then in the forenoon the Blessed One having dressed
himself, took bowl and (double) robe, and entered the city of Savatthi for alms.
Now at that time a fire was burning, and an offering was being prepared in the
house of the brahman Aggikabharadvaja. Then the Blessed One, while on his alms
round, came to the brahman's residence. The brahman seeing the Blessed One some
way off, said this: "Stay there, you shaveling, stay there you wretched monk,
stay there you outcast." When he spoke thus the Blessed One said to the brahman:
"Do you know, brahman, who an outcast is and what the conditions are that make
an outcast?" "No, indeed, Venerable Gotama, I do not know who an outcast is nor
the conditions that make an outcast. It is good if Venerable Gotama were to
explain the Dhamma to me so that I may know who an outcast is and what the
conditions are that make an outcast."1
"Listen then, brahman, and pay attention, I will speak."
"Yes, Venerable Sir," replied the brahman.
1. "Whosoever is angry, harbors hatred, and is reluctant to speak well of others
(discredits the good of others), perverted in views, deceitful — know him as an
outcast.
2. "Whosoever in this world kills living beings, once born or twice born,2 in
whom there is no sympathy for living beings — know him as an outcast.
3. "Whosoever destroys and besieges villages and hamlets and becomes notorious
as an oppressor — know him as an outcast.
4. "Be it in the village, or in the forest, whosoever steals what belongs to
others, what is not given to him — know him as an outcast.
5. "Whosoever having actually incurred a debt runs away when he is pressed to
pay, saying, 'I owe no debt to you' — know him as an outcast.
6. "Whosoever coveting anything, kills a person going along the road, and grabs
whatever that person has — know him as an outcast.
7. "He who for his own sake or for the sake of others or for the sake of wealth,
utters lies when questioned as a witness — know him as an outcast.
8. "Whosoever by force or with consent associates with the wives of relatives or
friends — know him as an outcast.
9. "Whosoever being wealthy supports not his mother and father who have grown
old — know him as an outcast.
10. "Whosoever strikes and annoys by (harsh) speech, mother, father, brother,
sister or mother-in-law or father-in-law — know him as an outcast.
11. "Whosoever when questioned about what is good, says what is detrimental, and
talks in an evasive manner- know him as an outcast.
12. "Whosoever having committed an evil deed, wishes that it may not be known to
others, and commits evil in secret — know him as an outcast.
13. "Whosoever having gone to another's house, and partaken of choice food, does
not honor that host by offering food when he repays the visit — know him as an
outcast.
14. "Whosoever deceives by uttering lies, a brahman or an ascetic, or any other
mendicant — know him as an outcast.
15. "Whosoever when a brahman or ascetic appears during mealtime angers him by
harsh speech, and does not offer him (any alms) — know him as an outcast.
16. "Whosoever in this world, shrouded in ignorance, speaks harsh words (asatam)
or falsehood3 expecting to gain something — know him as an outcast.
17. "Whosoever debased by his pride, exalts himself and belittles other — know
him as an outcast.
18. "Whosoever is given to anger, is miserly, has base desires, and is selfish,
deceitful, shameless and fearless (in doing evil) — know him as an outcast.
19. "Whosoever reviles the Enlightened One (the Buddha), or a disciple of the
Buddha, recluse or a householder — know him as an outcast.
20. "Whosoever not being an arahant, a Consummate One, pretends to be so, is a
thief in the whole universe — he is the lowest of outcasts.
21. "Not by birth is one an outcast; not by birth is one a brahman. By deed one
becomes an outcast, by deed one becomes a brahman.
22. "Know ye by the example I now cite (the fact that by birth one is not an
outcast). There was an outcast's son, Sopaka, who became known as Matanga.
23. "This Matanga attained the highest fame so difficult to gain. Many were the
warriors (kshatriyas) and brahmans who went to attend on him.
24. "Mounting the celestial chariot (the Noble Eightfold path, and driving)
along the passion-free high road, (Sopaka, now a monk), reached the Brahma realm
having given up sense desires.
25. "His (lowly) birth did not prevent him from being reborn in the Brahma
realm. There are brahmans born in the family of preceptors, kinsmen of (veda)
hymns.
26. "They are often seen committing evil deeds. In this life itself they are
despised, in the next they are born in an evil state of existence. High birth
does not prevent them from falling into a woeful state, or from censure.
27. "Not by birth is one an outcast; not by birth is one a brahman. By deed one
becomes an outcast, by deed one becomes an brahman."
When the Buddha had thus spoken, the Brahman Aggikabharadvaja said to the
Blessed One: "Excellent, O Venerable Gotama, excellent! Just as, O Venerable
Gotama, a man were to set upright what had been overturned, or were to reveal
what had been hidden, or were to point the way to one who had gone astray, or
were to hold an oil lamp in the dark so that those with eyes may see things,
even so in many ways has the Venerable Gotama expounded the Dhamma, the
doctrine. I take refuge in the Venerable Gotama, the Dhamma, and the Sangha, the
Order. May the Venerable Gotama accept me as a lay follower who has taken refuge
from this day onwards while life lasts."
Notes
1. The abusive terms used by the brahman and the respectful address that follows
need a word of explanation. The brahman had just prepared his offering to the
great Brahma, his God, when his eyes fell on Buddha. To the brahman the sight of
a samana, a shaven-headed recluse, was an unlucky sign. Hence he burst into
angry words. The Buddha, however, was unruffled and spoke to him quietly in
words of soft cadence. The brahman apparently was ashamed, and repenting of his
folly, addressed the Buddha courteously. Comy. It is interesting to note the
Buddha's stress on anger and hatred in his very first stanza.
2. dvijam, birds. Twice-born is a reference to birds since they first come out
as an egg, and when hatched a complete bird is born.
3. asantamtipi patho, SnA.
Khuddaka Nikaya - Sutta Nipata - Parabhava Sutta
Sn 1.6
Parabhava Sutta
Downfall
Translated from the Pali by
Narada Thera
Alternate translation:PiyadassiNarada
PTS: Sn 91-115
Source: From Everyman's Ethics: Four Discourses by the Buddha (WH 14),
translated by Narada Thera (Kandy: Buddhist Publication Society, 1985).
Copyright © 1985 Buddhist Publication Society. Used with permission.
Copyright © 1985 Buddhist Publication Society.
Access to Insight edition © 1997
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
Translator's note: While the Mangala Sutta deals with the way of life conducive
to progress and happiness, the Parabhava Sutta supplements it by pointing out
the causes of downfall. He who allows himself to become tarnished by these
blemishes of conduct blocks his own road to worldly, moral and spiritual
progress and lowers all that is truly noble and human in man. But he who is
heedful of these dangers keeps open the road to all those thirty-eight blessings
of which human nature is capable.
Thus have I heard. Once the Exalted One was dwelling at Anathapindika's
monastery, in the Jeta Grove, near Savatthi.
Now when the night was far spent a certain deity whose surpassing splendor
illuminated the entire Jeta Grove, came to the presence of the Exalted One and,
drawing near, respectfully saluted Him and stood at one side. Standing thus, he
addressed the Exalted One in verse:
The Deity:
Having come here with our questions to the Exalted One, we ask thee, O Gotama,
about man's decline. Pray, tell us the cause of downfall!
The Buddha:
Easily known is the progressive one, easily known he who declines. He who loves
Dhamma progresses; he who is averse to it, declines.
The Deity:
Thus much do we see: this is the first cause of one's downfall. Pray, tell us
the second cause.1
The Buddha:
The wicked are dear to him, with the virtuous he finds no delight, he prefers
the creed of the wicked — this is a cause of one's downfall.
Being fond of sleep, fond of company, indolent, lazy and irritable — this is a
cause of one's downfall.
Though being well-to-do, not to support father and mother who are old and past
their youth — this is a cause of one's downfall.
To deceive by falsehood a brahman or ascetic or any other mendicant — this is a
cause of one's downfall.
To have much wealth and ample gold and food, but to enjoy one's luxuries alone —
this is a cause of one's downfall.
To be proud of birth, of wealth or clan, and to despise one's own kinsmen — this
is a cause of one's downfall.
To be a rake, a drunkard, a gambler, and to squander all one earns — this is a
cause of one's downfall.
Not to be contented with one's own wife, and to be seen with harlots and the
wives of others — this is a cause of one's downfall.
Being past one's youth, to take a young wife and to be unable to sleep for
jealousy of her — this is a cause of one's downfall.
To place in authority a woman given to drink and squandering, or a man of a like
behavior — this is a cause of one's downfall.
To be of noble birth, with vast ambition and of slender means, and to crave for
rulership — this is a cause of one's downfall.
Knowing well these causes of downfall in the world, the noble sage endowed with
insight shares a happy realm.
Note
1. These lines are repeated after each stanza, with the due enumeration.
Parabhava Sutta
Downfall
Translated from the Pali by
Narada Thera
Alternate translation:PiyadassiNarada
PTS: Sn 91-115
Source: From Everyman's Ethics: Four Discourses by the Buddha (WH 14),
translated by Narada Thera (Kandy: Buddhist Publication Society, 1985).
Copyright © 1985 Buddhist Publication Society. Used with permission.
Copyright © 1985 Buddhist Publication Society.
Access to Insight edition © 1997
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
Translator's note: While the Mangala Sutta deals with the way of life conducive
to progress and happiness, the Parabhava Sutta supplements it by pointing out
the causes of downfall. He who allows himself to become tarnished by these
blemishes of conduct blocks his own road to worldly, moral and spiritual
progress and lowers all that is truly noble and human in man. But he who is
heedful of these dangers keeps open the road to all those thirty-eight blessings
of which human nature is capable.
Thus have I heard. Once the Exalted One was dwelling at Anathapindika's
monastery, in the Jeta Grove, near Savatthi.
Now when the night was far spent a certain deity whose surpassing splendor
illuminated the entire Jeta Grove, came to the presence of the Exalted One and,
drawing near, respectfully saluted Him and stood at one side. Standing thus, he
addressed the Exalted One in verse:
The Deity:
Having come here with our questions to the Exalted One, we ask thee, O Gotama,
about man's decline. Pray, tell us the cause of downfall!
The Buddha:
Easily known is the progressive one, easily known he who declines. He who loves
Dhamma progresses; he who is averse to it, declines.
The Deity:
Thus much do we see: this is the first cause of one's downfall. Pray, tell us
the second cause.1
The Buddha:
The wicked are dear to him, with the virtuous he finds no delight, he prefers
the creed of the wicked — this is a cause of one's downfall.
Being fond of sleep, fond of company, indolent, lazy and irritable — this is a
cause of one's downfall.
Though being well-to-do, not to support father and mother who are old and past
their youth — this is a cause of one's downfall.
To deceive by falsehood a brahman or ascetic or any other mendicant — this is a
cause of one's downfall.
To have much wealth and ample gold and food, but to enjoy one's luxuries alone —
this is a cause of one's downfall.
To be proud of birth, of wealth or clan, and to despise one's own kinsmen — this
is a cause of one's downfall.
To be a rake, a drunkard, a gambler, and to squander all one earns — this is a
cause of one's downfall.
Not to be contented with one's own wife, and to be seen with harlots and the
wives of others — this is a cause of one's downfall.
Being past one's youth, to take a young wife and to be unable to sleep for
jealousy of her — this is a cause of one's downfall.
To place in authority a woman given to drink and squandering, or a man of a like
behavior — this is a cause of one's downfall.
To be of noble birth, with vast ambition and of slender means, and to crave for
rulership — this is a cause of one's downfall.
Knowing well these causes of downfall in the world, the noble sage endowed with
insight shares a happy realm.
Note
1. These lines are repeated after each stanza, with the due enumeration.
Khuddaka Nikaya - Sutta Nipata - Cunda Sutta
Sn 1.5
Cunda Sutta
To Cunda
Translated from the Pali by
Thanissaro BhikkhuPTS: Sn 83-90
Source: Transcribed from a file provided by the translator.
Copyright © 2000 Thanissaro Bhikkhu.
Access to Insight edition © 2000
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
[Cunda the smith:]
"I ask the sage of abundant discernment,
awakened, lord of the Dhamma, free
of craving,
supreme
among two-legged beings,
best
of charioteers:
"How many contemplatives
are there in the world?
Please tell me."
[The Buddha:]
"Four contemplatives, Cunda. There isn't a fifth.
Being asked face-to-face, I'll explain:
the Victor of the path,
the teacher of the path,
one who lives by the path,
& one who corrupts the path."
[Cunda:]
"Whom do the Awakened
call the Victor of the path
[&] one who is an unequalled teacher of the path?
Tell me the one who lives by the path,
and explain to me one who corrupts the path."
[The Buddha:]
"He's crossed over perplexity,
his arrow removed,
delighting in Unbinding, free
of greed,
the leader of the world with its devas:
one like this
the Awakened
call the Victor
of the path.
He here knows the foremost as foremost,
who right here shows & analyzes the Dhamma,
that sage, a cutter-of-doubt unperturbed:
he's called the second of monks,
the teacher of the path.
Mindful, restrained,
he lives by the well-taught Dhamma-principles,
path,
associating with principles without blame:
he's called the third of monks,
one who lives by the path.
Creating a counterfeit
of those with good practices,
self-asserting, a corrupter of families,1 intrusive,
deceitful, unrestrained, chaff,
going around in disguise:
he's one who corrupts the path.
Any householder, having ferreted these out
— a discerning disciple of those who are noble —
knowing they aren't all the same,
seeing this, his conviction's not harmed.
For how could the corrupt with the un-
corrupt,
the impure with the pure,
be put on a par?"
Note
1. A corrupter of families is a monk who ingratiates himself into a family's
affections by performing services for them that are inappropriate for a monk to
do, thus diverting their faith away from those who live by the Dhamma and
Vinaya. For more on this term, see The Buddhist Monastic Code, Sanghadisesa 13.
Cunda Sutta
To Cunda
Translated from the Pali by
Thanissaro BhikkhuPTS: Sn 83-90
Source: Transcribed from a file provided by the translator.
Copyright © 2000 Thanissaro Bhikkhu.
Access to Insight edition © 2000
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
[Cunda the smith:]
"I ask the sage of abundant discernment,
awakened, lord of the Dhamma, free
of craving,
supreme
among two-legged beings,
best
of charioteers:
"How many contemplatives
are there in the world?
Please tell me."
[The Buddha:]
"Four contemplatives, Cunda. There isn't a fifth.
Being asked face-to-face, I'll explain:
the Victor of the path,
the teacher of the path,
one who lives by the path,
& one who corrupts the path."
[Cunda:]
"Whom do the Awakened
call the Victor of the path
[&] one who is an unequalled teacher of the path?
Tell me the one who lives by the path,
and explain to me one who corrupts the path."
[The Buddha:]
"He's crossed over perplexity,
his arrow removed,
delighting in Unbinding, free
of greed,
the leader of the world with its devas:
one like this
the Awakened
call the Victor
of the path.
He here knows the foremost as foremost,
who right here shows & analyzes the Dhamma,
that sage, a cutter-of-doubt unperturbed:
he's called the second of monks,
the teacher of the path.
Mindful, restrained,
he lives by the well-taught Dhamma-principles,
path,
associating with principles without blame:
he's called the third of monks,
one who lives by the path.
Creating a counterfeit
of those with good practices,
self-asserting, a corrupter of families,1 intrusive,
deceitful, unrestrained, chaff,
going around in disguise:
he's one who corrupts the path.
Any householder, having ferreted these out
— a discerning disciple of those who are noble —
knowing they aren't all the same,
seeing this, his conviction's not harmed.
For how could the corrupt with the un-
corrupt,
the impure with the pure,
be put on a par?"
Note
1. A corrupter of families is a monk who ingratiates himself into a family's
affections by performing services for them that are inappropriate for a monk to
do, thus diverting their faith away from those who live by the Dhamma and
Vinaya. For more on this term, see The Buddhist Monastic Code, Sanghadisesa 13.
Khuddaka Nikaya - Sutta Nipata - Kasi Bharadvaja Sutta
Sn 1.4
Kasi Bharadvaja Sutta
To the Plowing Bharadvaja
Translated from the Pali by
Thanissaro Bhikkhu
Alternate translation:PiyadassiOlendzki (excerpt)Thanissaro
PTS: vv. 76-82
This sutta also appears at SN 7.11.
Source: Transcribed from a file provided by the translator.
Copyright © 1995 Thanissaro Bhikkhu.
Access to Insight edition © 1995
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
I have heard that on one occasion the Blessed One was living among the Magadhans
at Dakkhinagiri in the brahman village of Ekanala. Now at that time
approximately 500 of the brahman Kasi Bharadvaja's plows were yoked at the
sowing time. Then, in the early morning, putting on his lower robe and taking
his bowl & robes, the Blessed One went to where Kasi Bharadvaja was working. Now
at that time Kasi Bharadvaja's food-distribution was underway. So the Blessed
One went to Kasi Bharadvaja's food-distribution and, on arrival, stood to one
side. Kasi Bharadvaja saw the Blessed One standing for alms, and on seeing him,
said to him, "I, contemplative, plow & sow. Having plowed & sown, I eat. You,
too, contemplative, should plow & sow. Having plowed & sown, you (will) eat."
"I, too, brahman, plow & sow. Having plowed & sown, I eat."
"But, contemplative, I don't see the Master Gotama's yoke or plow, plowshare,
goad, or oxen, and yet the Master Gotama says this: 'I, too, brahman, plow &
sow. Having plowed & sown, I eat.'"
Then the Kasi Bharadvaja addressed the Blessed One with a verse:
You claim to be a plowman,
but I don't see your plowing.
Being asked, tell us about your plowing
so that we may know your plowing.
[The Buddha:]
Conviction is my seed,
austerity my rain,
discernment my yoke & plow,
conscience my pole,
mind my yoke-tie,
mindfulness my plowshare & goad.
Guarded in body,
guarded in speech,
restrained in terms of belly & food,
I make truth a weeding-hook,
and composure my unyoking.
Persistence, my beast of burden,
bearing me toward rest from the yoke,
takes me, without turning back,
to where, having gone,
one doesn't grieve.
That's how my plowing is plowed.
It has
as its fruit
the deathless.
Having plowed this plowing
one is unyoked
from all suffering
& stress.
Then Kasi Bharadvaja, having heaped up milk-rice in a large bronze serving bowl,
offered it to the Blessed One, [saying,] "May Master Gotama eat [this]
milk-rice. The master is a plowman, for the Master Gotama plows the plowing that
has as its fruit the deathless."
What's been chanted over with verses
shouldn't be eaten by me.
That's not the nature, brahman,
of one who's seen rightly.
What's been chanted over with verses
Awakened Ones reject.
That being their nature, brahman,
this is their way of life.
Serve with other food & drink
a fully-perfected great seer,
his fermentations ended,
his anxiety stilled,
for that is the field
for one looking for merit.
"Then to whom, Master Gotama, should I give this milk-rice?"
"Brahman, I don't see that person in this world — with its devas, Maras, &
Brahmas, in this generation with its royalty & common people — by whom this
milk-rice, having been eaten, would be rightly digested, aside from a Tathagata
or a Tathagata's disciple. In that case, brahman, throw the milk-rice away in a
place without vegetation, or dump it in water with no living beings."
So Kasi Bharadvaja dumped the milk-rice in water with no living beings. And the
milk-rice, when dropped in the water, hissed & sizzled, seethed & steamed. Just
as an iron ball heated all day, when tossed in the water, hisses & sizzles,
seethes & steams, in the same way the milk-rice, when dropped in the water,
hissed & sizzled, seethed & steamed.
Then Kasi Bharadvaja — in awe, his hair standing on end — went to the Blessed
One and, on arrival, throwing himself down with his head at the Blessed One's
feet, said to him, "Magnificent, Master Gotama! Magnificent! Just as if he were
to place upright what was overturned, to reveal what was hidden, to show the way
to one who was lost, or to carry a lamp into the dark so that those with eyes
could see forms, in the same way has Master Gotama — through many lines of
reasoning — made the Dhamma clear. I go to Master Gotama for refuge, to the
Dhamma, and to the Community of monks. May Master Gotama remember me as a lay
follower who has gone to him for refuge, from this day forward, for life. Let me
obtain the going forth in Master Gotama's presence, let me obtain admission."
Then the brahman Kasi Bharadvaja obtained the going forth in the Blessed One's
presence, he obtained admission. And not long after his admission — dwelling
alone, secluded, heedful, ardent, & resolute — he in no long time reached &
remained in the supreme goal of the celibate life, for which clansmen rightly go
forth from home into homelessness, knowing & realizing it for himself in the
here & now. He knew: "Birth is ended, the celibate life fulfilled, the task
done. There is nothing further for the sake of this world." And so Ven.
Bharadvaja became another one of the arahants.
See also: SN 7.17; Thig 13.2.
Kasi Bharadvaja Sutta
To the Plowing Bharadvaja
Translated from the Pali by
Thanissaro Bhikkhu
Alternate translation:PiyadassiOlendzki (excerpt)Thanissaro
PTS: vv. 76-82
This sutta also appears at SN 7.11.
Source: Transcribed from a file provided by the translator.
Copyright © 1995 Thanissaro Bhikkhu.
Access to Insight edition © 1995
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
I have heard that on one occasion the Blessed One was living among the Magadhans
at Dakkhinagiri in the brahman village of Ekanala. Now at that time
approximately 500 of the brahman Kasi Bharadvaja's plows were yoked at the
sowing time. Then, in the early morning, putting on his lower robe and taking
his bowl & robes, the Blessed One went to where Kasi Bharadvaja was working. Now
at that time Kasi Bharadvaja's food-distribution was underway. So the Blessed
One went to Kasi Bharadvaja's food-distribution and, on arrival, stood to one
side. Kasi Bharadvaja saw the Blessed One standing for alms, and on seeing him,
said to him, "I, contemplative, plow & sow. Having plowed & sown, I eat. You,
too, contemplative, should plow & sow. Having plowed & sown, you (will) eat."
"I, too, brahman, plow & sow. Having plowed & sown, I eat."
"But, contemplative, I don't see the Master Gotama's yoke or plow, plowshare,
goad, or oxen, and yet the Master Gotama says this: 'I, too, brahman, plow &
sow. Having plowed & sown, I eat.'"
Then the Kasi Bharadvaja addressed the Blessed One with a verse:
You claim to be a plowman,
but I don't see your plowing.
Being asked, tell us about your plowing
so that we may know your plowing.
[The Buddha:]
Conviction is my seed,
austerity my rain,
discernment my yoke & plow,
conscience my pole,
mind my yoke-tie,
mindfulness my plowshare & goad.
Guarded in body,
guarded in speech,
restrained in terms of belly & food,
I make truth a weeding-hook,
and composure my unyoking.
Persistence, my beast of burden,
bearing me toward rest from the yoke,
takes me, without turning back,
to where, having gone,
one doesn't grieve.
That's how my plowing is plowed.
It has
as its fruit
the deathless.
Having plowed this plowing
one is unyoked
from all suffering
& stress.
Then Kasi Bharadvaja, having heaped up milk-rice in a large bronze serving bowl,
offered it to the Blessed One, [saying,] "May Master Gotama eat [this]
milk-rice. The master is a plowman, for the Master Gotama plows the plowing that
has as its fruit the deathless."
What's been chanted over with verses
shouldn't be eaten by me.
That's not the nature, brahman,
of one who's seen rightly.
What's been chanted over with verses
Awakened Ones reject.
That being their nature, brahman,
this is their way of life.
Serve with other food & drink
a fully-perfected great seer,
his fermentations ended,
his anxiety stilled,
for that is the field
for one looking for merit.
"Then to whom, Master Gotama, should I give this milk-rice?"
"Brahman, I don't see that person in this world — with its devas, Maras, &
Brahmas, in this generation with its royalty & common people — by whom this
milk-rice, having been eaten, would be rightly digested, aside from a Tathagata
or a Tathagata's disciple. In that case, brahman, throw the milk-rice away in a
place without vegetation, or dump it in water with no living beings."
So Kasi Bharadvaja dumped the milk-rice in water with no living beings. And the
milk-rice, when dropped in the water, hissed & sizzled, seethed & steamed. Just
as an iron ball heated all day, when tossed in the water, hisses & sizzles,
seethes & steams, in the same way the milk-rice, when dropped in the water,
hissed & sizzled, seethed & steamed.
Then Kasi Bharadvaja — in awe, his hair standing on end — went to the Blessed
One and, on arrival, throwing himself down with his head at the Blessed One's
feet, said to him, "Magnificent, Master Gotama! Magnificent! Just as if he were
to place upright what was overturned, to reveal what was hidden, to show the way
to one who was lost, or to carry a lamp into the dark so that those with eyes
could see forms, in the same way has Master Gotama — through many lines of
reasoning — made the Dhamma clear. I go to Master Gotama for refuge, to the
Dhamma, and to the Community of monks. May Master Gotama remember me as a lay
follower who has gone to him for refuge, from this day forward, for life. Let me
obtain the going forth in Master Gotama's presence, let me obtain admission."
Then the brahman Kasi Bharadvaja obtained the going forth in the Blessed One's
presence, he obtained admission. And not long after his admission — dwelling
alone, secluded, heedful, ardent, & resolute — he in no long time reached &
remained in the supreme goal of the celibate life, for which clansmen rightly go
forth from home into homelessness, knowing & realizing it for himself in the
here & now. He knew: "Birth is ended, the celibate life fulfilled, the task
done. There is nothing further for the sake of this world." And so Ven.
Bharadvaja became another one of the arahants.
See also: SN 7.17; Thig 13.2.
Khuddaka Nikaya - Sutta Nipata - Khaggavisana Sutta
Sn 1.3
Khaggavisana Sutta
A Rhinoceros Horn
Translated from the Pali by
Thanissaro BhikkhuPTS: Sn 35-75
Source: Transcribed from a file provided by the translator.
Copyright © 1997 Thanissaro Bhikkhu.
Access to Insight edition © 1997
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
Translator's note: The refrain in this sutta is a subject of controversy. The
text literally says, "Wander alone like a 'sword-horn,' which is the Pali term
for rhinoceros. The commentary, however, insists that this term refers not to
the animal but to its horn, for the Indian rhinoceros, unlike the African, has
only one horn. Still, some scholars have noted that while the Indian rhinoceros
is a solitary animal, rhinoceros horns don't wander, and that in other verses in
the Pali canon, the phrase "wander alone like..." takes a person or an animal,
not an animal part, for its object. Thus, for example, in Dhp 329 (repeated
below), one is told to "wander alone like a king renouncing his kingdom, like
the elephant in the Matanga woods, his herd." It's possible that the rhinoceros
was chosen here as an example of solitary wandering both because of its habits
and because of its unusual single horn. However, in a translation, it's
necessary to choose one reading over the other. Thus, because wandering "like a
rhinoceros" sounds more natural than wandering "like a horn," I have chosen the
former rendering. Keep in mind, though, that the singularity of the rhinoceros'
horn reinforces the image.
As noted under I.1, there is evidence suggesting that the verses here were
originally separate poems, composed on separate occasions, and that they have
been gathered together because of their common refrain.
Renouncing violence
for all living beings,
harming not even a one,
you would not wish for offspring,
so how a companion?
Wander alone
like a rhinoceros.
For a sociable person
there are allurements;
on the heels of allurement, this pain.
Seeing allurement's drawback,
wander alone
like a rhinoceros.
One whose mind
is enmeshed in sympathy
for friends & companions,
neglects the true goal.
Seeing this danger in intimacy,
wander alone
like a rhinoceros.
Like spreading bamboo,
entwined,
is concern for offspring & spouses.
Like a bamboo sprout,
unentangling,
wander alone
like a rhinoceros.
As a deer in the wilds,
unfettered,
goes for forage wherever it wants:
the wise person, valuing freedom,
wanders alone
like a rhinoceros.
In the midst of companions
— when staying at home,
when going out wandering —
you are prey to requests.
Valuing the freedom
wander alone
like a rhinoceros.
There is sporting & love
in the midst of companions,
& abundant fondness for offspring.
Feeling disgust
at the prospect of parting
from those who'd be dear,
wander alone
like a rhinoceros.
Without resistance in all four directions,
content with whatever you get,
enduring troubles with no dismay,
wander alone
like a rhinoceros.
They are hard to please,
some of those gone forth,
as well as those living the household life.
Shedding concern
for these offspring of others,
wander alone
like a rhinoceros.
Cutting off the householder's marks,1
like a kovilara tree
that has shed its leaves,
the prudent one, cutting all household ties,
wander alone
like a rhinoceros.
If you gain a mature companion,
a fellow traveler, right-living & wise,
overcoming all dangers
go with him, gratified,
mindful.
If you don't gain a mature companion,
a fellow traveler, right-living & wise,
wander alone
like a king renouncing his kingdom,
like the elephant in the Matanga wilds,
his herd.
We praise companionship
— yes!
Those on a par, or better,
should be chosen as friends.
If they're not to be found,
living faultlessly,
wander alone
like a rhinoceros.
Seeing radiant bracelets of gold,
well-made by a smith,
clinking, clashing,
two on an arm,
wander alone
like a rhinoceros,
[thinking:]
"In the same way,
if I were to live with another,
there would be careless talk or abusive."
Seeing this future danger,
wander alone
like a rhinoceros.
Because sensual pleasures,
elegant, honeyed, & charming,
bewitch the mind with their manifold forms —
seeing this drawback in sensual strands —
wander alone
like a rhinoceros.
"Calamity, tumor, misfortune,
disease, an arrow, a danger for me."
Seeing this danger in sensual strands,
wander alone
like a rhinoceros.
Cold & heat, hunger & thirst,
wind & sun, horseflies & snakes:
enduring all these, without exception,
wander alone
like a rhinoceros.
As a great white elephant,
with massive shoulders,
renouncing his herd,
lives in the wilds wherever he wants,
wander alone
like a rhinoceros.
"There's no way
that one delighting in company
can touch even momentary release."
Heeding the Solar Kinsman's words,
wander alone
like a rhinoceros.
Transcending the contortion of views,
the sure way attained,
the path gained,
[realizing:]
"Unled by others,
I have knowledge arisen,"
wander alone
like a rhinoceros.
With no greed, no deceit,
no thirst, no hypocrisy —
delusion & blemishes
blown away —
with no inclinations for all the world,
every world,
wander alone
like a rhinoceros.
Avoid the evil companion
disregarding the goal,
intent on the out-of-tune way.
Don't take as a friend
someone heedless & hankering.
wander alone
like a rhinoceros.
Consort with one who is learned,
who maintains the Dhamma,
a great & quick-witted friend.
Knowing the meanings,
subdue your perplexity,
[then] wander alone
like a rhinoceros,
Free from longing, finding no pleasure
in the world's sport, love, or sensual bliss,
abstaining from adornment,
speaking the truth,
wander alone
like a rhinoceros.
Abandoning offspring, spouse,
father, mother,
riches, grain, relatives,
& sensual pleasures
altogether,
wander alone
like a rhinoceros.
"This is a bondage, a baited hook.
There's little happiness here,
next to no satisfaction,
all the more suffering & pain."
Knowing this, circumspect,
wander alone
like a rhinoceros.
Shattering fetters,
like a fish in the water tearing a net,
like a fire not coming back to what's burnt,
wander alone
like a rhinoceros.
Eyes downcast, not footloose,
senses guarded, with protected mind,
not oozing — not burning — with lust,
wander alone
like a rhinoceros.
Taking off the householder's marks,2
like a coral tree
that has shed its leaves,
going forth in the ochre robe,
wander alone
like a rhinoceros.
Showing no greed for flavors, not careless,
going from house to house for alms,
with mind unenmeshed in this family or that,
wander alone
like a rhinoceros.
Abandoning barriers to awareness,
expelling all defilements — all —
non-dependent, cutting aversion,
allurement,
wander alone
like a rhinoceros.
Turning your back on pleasure & pain,
as earlier with sorrow & joy,
attaining pure equanimity,
tranquillity,
wander alone
like a rhinoceros.
With persistence aroused
for the highest goal's attainment,
with mind unsmeared, not lazy in action,
firm in effort, with steadfastness & strength arisen,
wander alone
like a rhinoceros.
Not neglecting seclusion, absorption,
constantly living the Dhamma
in line with the Dhamma,
comprehending the danger
in states of becoming,
wander alone
like a rhinoceros.
Intent on the ending of craving & heedful,
learned, mindful, not muddled,
certain — having reckoned the Dhamma —
& striving,
wander alone
like a rhinoceros.
Unstartled, like a lion at sounds.
Unsnared, like the wind in a net.
Unsmeared, like a lotus in water:
wander alone
like a rhinoceros.
Like a lion — forceful, strong in fang,
living as a conqueror, the king of beasts —
resort to a solitary dwelling.
Wander alone
like a rhinoceros.
At the right time consorting
with the release through good will,
compassion,
appreciation,
equanimity,
unobstructed by all the world,
any world,
wander alone
like a rhinoceros.
Having let go of passion,
aversion,
delusion;
having shattered the fetters;
undisturbed at the ending of life,
wander alone
like a rhinoceros.
People follow & associate
for a motive.
Friends without a motive these days
are rare.
They're shrewd for their own ends, & impure.
Wander alone
like a rhinoceros.
Notes
1. Hair and beard.
2. Lay clothing.
Khaggavisana Sutta
A Rhinoceros Horn
Translated from the Pali by
Thanissaro BhikkhuPTS: Sn 35-75
Source: Transcribed from a file provided by the translator.
Copyright © 1997 Thanissaro Bhikkhu.
Access to Insight edition © 1997
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
Translator's note: The refrain in this sutta is a subject of controversy. The
text literally says, "Wander alone like a 'sword-horn,' which is the Pali term
for rhinoceros. The commentary, however, insists that this term refers not to
the animal but to its horn, for the Indian rhinoceros, unlike the African, has
only one horn. Still, some scholars have noted that while the Indian rhinoceros
is a solitary animal, rhinoceros horns don't wander, and that in other verses in
the Pali canon, the phrase "wander alone like..." takes a person or an animal,
not an animal part, for its object. Thus, for example, in Dhp 329 (repeated
below), one is told to "wander alone like a king renouncing his kingdom, like
the elephant in the Matanga woods, his herd." It's possible that the rhinoceros
was chosen here as an example of solitary wandering both because of its habits
and because of its unusual single horn. However, in a translation, it's
necessary to choose one reading over the other. Thus, because wandering "like a
rhinoceros" sounds more natural than wandering "like a horn," I have chosen the
former rendering. Keep in mind, though, that the singularity of the rhinoceros'
horn reinforces the image.
As noted under I.1, there is evidence suggesting that the verses here were
originally separate poems, composed on separate occasions, and that they have
been gathered together because of their common refrain.
Renouncing violence
for all living beings,
harming not even a one,
you would not wish for offspring,
so how a companion?
Wander alone
like a rhinoceros.
For a sociable person
there are allurements;
on the heels of allurement, this pain.
Seeing allurement's drawback,
wander alone
like a rhinoceros.
One whose mind
is enmeshed in sympathy
for friends & companions,
neglects the true goal.
Seeing this danger in intimacy,
wander alone
like a rhinoceros.
Like spreading bamboo,
entwined,
is concern for offspring & spouses.
Like a bamboo sprout,
unentangling,
wander alone
like a rhinoceros.
As a deer in the wilds,
unfettered,
goes for forage wherever it wants:
the wise person, valuing freedom,
wanders alone
like a rhinoceros.
In the midst of companions
— when staying at home,
when going out wandering —
you are prey to requests.
Valuing the freedom
wander alone
like a rhinoceros.
There is sporting & love
in the midst of companions,
& abundant fondness for offspring.
Feeling disgust
at the prospect of parting
from those who'd be dear,
wander alone
like a rhinoceros.
Without resistance in all four directions,
content with whatever you get,
enduring troubles with no dismay,
wander alone
like a rhinoceros.
They are hard to please,
some of those gone forth,
as well as those living the household life.
Shedding concern
for these offspring of others,
wander alone
like a rhinoceros.
Cutting off the householder's marks,1
like a kovilara tree
that has shed its leaves,
the prudent one, cutting all household ties,
wander alone
like a rhinoceros.
If you gain a mature companion,
a fellow traveler, right-living & wise,
overcoming all dangers
go with him, gratified,
mindful.
If you don't gain a mature companion,
a fellow traveler, right-living & wise,
wander alone
like a king renouncing his kingdom,
like the elephant in the Matanga wilds,
his herd.
We praise companionship
— yes!
Those on a par, or better,
should be chosen as friends.
If they're not to be found,
living faultlessly,
wander alone
like a rhinoceros.
Seeing radiant bracelets of gold,
well-made by a smith,
clinking, clashing,
two on an arm,
wander alone
like a rhinoceros,
[thinking:]
"In the same way,
if I were to live with another,
there would be careless talk or abusive."
Seeing this future danger,
wander alone
like a rhinoceros.
Because sensual pleasures,
elegant, honeyed, & charming,
bewitch the mind with their manifold forms —
seeing this drawback in sensual strands —
wander alone
like a rhinoceros.
"Calamity, tumor, misfortune,
disease, an arrow, a danger for me."
Seeing this danger in sensual strands,
wander alone
like a rhinoceros.
Cold & heat, hunger & thirst,
wind & sun, horseflies & snakes:
enduring all these, without exception,
wander alone
like a rhinoceros.
As a great white elephant,
with massive shoulders,
renouncing his herd,
lives in the wilds wherever he wants,
wander alone
like a rhinoceros.
"There's no way
that one delighting in company
can touch even momentary release."
Heeding the Solar Kinsman's words,
wander alone
like a rhinoceros.
Transcending the contortion of views,
the sure way attained,
the path gained,
[realizing:]
"Unled by others,
I have knowledge arisen,"
wander alone
like a rhinoceros.
With no greed, no deceit,
no thirst, no hypocrisy —
delusion & blemishes
blown away —
with no inclinations for all the world,
every world,
wander alone
like a rhinoceros.
Avoid the evil companion
disregarding the goal,
intent on the out-of-tune way.
Don't take as a friend
someone heedless & hankering.
wander alone
like a rhinoceros.
Consort with one who is learned,
who maintains the Dhamma,
a great & quick-witted friend.
Knowing the meanings,
subdue your perplexity,
[then] wander alone
like a rhinoceros,
Free from longing, finding no pleasure
in the world's sport, love, or sensual bliss,
abstaining from adornment,
speaking the truth,
wander alone
like a rhinoceros.
Abandoning offspring, spouse,
father, mother,
riches, grain, relatives,
& sensual pleasures
altogether,
wander alone
like a rhinoceros.
"This is a bondage, a baited hook.
There's little happiness here,
next to no satisfaction,
all the more suffering & pain."
Knowing this, circumspect,
wander alone
like a rhinoceros.
Shattering fetters,
like a fish in the water tearing a net,
like a fire not coming back to what's burnt,
wander alone
like a rhinoceros.
Eyes downcast, not footloose,
senses guarded, with protected mind,
not oozing — not burning — with lust,
wander alone
like a rhinoceros.
Taking off the householder's marks,2
like a coral tree
that has shed its leaves,
going forth in the ochre robe,
wander alone
like a rhinoceros.
Showing no greed for flavors, not careless,
going from house to house for alms,
with mind unenmeshed in this family or that,
wander alone
like a rhinoceros.
Abandoning barriers to awareness,
expelling all defilements — all —
non-dependent, cutting aversion,
allurement,
wander alone
like a rhinoceros.
Turning your back on pleasure & pain,
as earlier with sorrow & joy,
attaining pure equanimity,
tranquillity,
wander alone
like a rhinoceros.
With persistence aroused
for the highest goal's attainment,
with mind unsmeared, not lazy in action,
firm in effort, with steadfastness & strength arisen,
wander alone
like a rhinoceros.
Not neglecting seclusion, absorption,
constantly living the Dhamma
in line with the Dhamma,
comprehending the danger
in states of becoming,
wander alone
like a rhinoceros.
Intent on the ending of craving & heedful,
learned, mindful, not muddled,
certain — having reckoned the Dhamma —
& striving,
wander alone
like a rhinoceros.
Unstartled, like a lion at sounds.
Unsnared, like the wind in a net.
Unsmeared, like a lotus in water:
wander alone
like a rhinoceros.
Like a lion — forceful, strong in fang,
living as a conqueror, the king of beasts —
resort to a solitary dwelling.
Wander alone
like a rhinoceros.
At the right time consorting
with the release through good will,
compassion,
appreciation,
equanimity,
unobstructed by all the world,
any world,
wander alone
like a rhinoceros.
Having let go of passion,
aversion,
delusion;
having shattered the fetters;
undisturbed at the ending of life,
wander alone
like a rhinoceros.
People follow & associate
for a motive.
Friends without a motive these days
are rare.
They're shrewd for their own ends, & impure.
Wander alone
like a rhinoceros.
Notes
1. Hair and beard.
2. Lay clothing.
Khuddaka Nikaya - Sutta Nipata - Dhaniya Sutta
Sn 1.2
Dhaniya Sutta
Dhaniya the Cattleman
Translated from the Pali by
Thanissaro BhikkhuPTS: Sn 18-34
Source: Transcribed from a file provided by the translator.
Copyright © 1999 Thanissaro Bhikkhu
Access to Insight edition © 1999
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
Dhaniya the cattleman:1
"The rice is cooked,
my milking done.
I live with my people
along the banks of the Mahi;
my hut is roofed, my fire lit:
so if you want, rain-god,
go ahead & rain."
The Buddha:
"Free from anger,
my stubbornness gone,2
I live for one night
along the banks of the Mahi;
my hut's roof is open, my fire out:3
so if you want, rain-god,
go ahead & rain."
Dhaniya:
"No mosquitoes or gadflies
are to be found.
The cows range in the marshy meadow
where the grasses flourish.
They could stand the rain if it came:
so if you want, rain-god,
go ahead & rain."
The Buddha:
"A raft, well-made,
has been lashed together.4
Having crossed over,
gone to the far shore,
I've subdued the flood.
No need for a raft
is to be found:5
so if you want, rain-god,
go ahead & rain."
Dhaniya:
"My wife is compliant, not careless,
is charming, has lived with me long.
I hear no evil about her at all:
so if you want, rain-god,
go ahead & rain."
The Buddha:
"My mind is compliant, released,
has long been nurtured, well tamed.
No evil is to be found in me:
so if you want, rain-god,
go ahead & rain."
Dhaniya:
"I support myself on my earnings.
My sons live in harmony,
free from disease.
I hear no evil about them at all:
so if you want, rain-god,
go ahead & rain."
The Buddha:
"I'm in no one's employ,6
I wander the whole world
on the reward [of my Awakening].
No need for earnings
is to be found:
so if you want, rain-god,
go ahead & rain."
Dhaniya:
"There are cows, young bulls,
cows in calf, & breeding cows,
& a great bull, the leader of the herd:
so if you want, rain-god,
go ahead & rain."
The Buddha:
"There are no cows, no young bulls,
no cows in calf or breeding cows,
no great bull, the leader of the herd:7
so if you want, rain-god,
go ahead & rain."
Dhaniya:
"The stakes are dug-in, immovable.
The new muñja-grass halters, well-woven,
not even young bulls could break:
so if you want, rain-god,
go ahead & rain."
The Buddha:
"Having broken my bonds
like a great bull,
like a great elephant
tearing a rotting vine,
I never again
will lie in the womb:
so if you want, rain-god,
go ahead & rain."
The great cloud rained down
straightaway,
filling the lowlands & high.
Hearing the rain-god pour down,
Dhaniya said:
"How great our gain
that we've gazed
on the Blessed One!
We go to him,
the One with vision,
for refuge.
May you be our teacher, Great Sage.
My wife & I are compliant.
Let's follow the holy life
under the One Well-gone.
Gone to the far shore
of aging & death,
let's put an end
to suffering & stress."
Mara:8
"Those with children
delight
because of their children.
Those with cattle
delight
because of their cows.
A person's delight
comes from acquisitions,
since a person with no acquisitions
doesn't delight."
The Buddha:
"Those with children
grieve
because of their children.
Those with cattle
grieve
because of their cows.
A person's grief
comes from acquisitions,
since a person with no acquisitions
doesn't grieve."
Notes
1. Dhaniya Gopa: Literally, one whose wealth is in cattle. According to the
Commentary, his herd consisted of 30,000 head of cattle.
2. The first line in the Buddha's verse plays on words in the first line of
Dhaniya's. "Free from anger" (akkodhano) plays on "rice is cooked" (pakkodano);
and "stubbornness" (khilo) plays on "milk" (khiro).
3. "Open" means having a mind not covered or concealed by craving, defilement,
or ignorance. This image is also used in Ud 5.5 and Sn 4.4. "My fire out" refers
to the fires of passion, aversion, & delusion; birth, aging, & death; sorrow,
lamentation, pain, distress, & despair. See SN 35.28; Iti 93; and The Mind Like
Fire Unbound.
4. The raft stands for the noble eightfold path. See passages 113 and 114 in The
Wings to Awakening.
5. As this verse doesn't seem to be a direct response to the preceding one, the
Commentary suggests that we are missing part of the conversation here. An
alternative possibility is that the Buddha is engaging in word play — the word
"crossed over" (tinna) being a pun on Dhaniya's reference to grass (tina).
6. According to the Commentary, the Buddha is not in anyone else's employ nor
even in his own employ — i.e., he is not in the employ of craving.
7. The Buddha may be speaking literally here — he has no cattle, so there is no
way that a heavy rain could cause him harm — but he may also be speaking
metaphorically. See SN 4.19.
8. According to the Commentary, Mara suddenly comes on the scene to try —
unsuccessfully — to prevent Dhaniya and his wife from going forth. His verses
here, together with the Buddha's response, are also found at SN 4.8.
See also: AN 3.34; AN 7.6; AN 7.7; Ud 2.10.
Dhaniya Sutta
Dhaniya the Cattleman
Translated from the Pali by
Thanissaro BhikkhuPTS: Sn 18-34
Source: Transcribed from a file provided by the translator.
Copyright © 1999 Thanissaro Bhikkhu
Access to Insight edition © 1999
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
Dhaniya the cattleman:1
"The rice is cooked,
my milking done.
I live with my people
along the banks of the Mahi;
my hut is roofed, my fire lit:
so if you want, rain-god,
go ahead & rain."
The Buddha:
"Free from anger,
my stubbornness gone,2
I live for one night
along the banks of the Mahi;
my hut's roof is open, my fire out:3
so if you want, rain-god,
go ahead & rain."
Dhaniya:
"No mosquitoes or gadflies
are to be found.
The cows range in the marshy meadow
where the grasses flourish.
They could stand the rain if it came:
so if you want, rain-god,
go ahead & rain."
The Buddha:
"A raft, well-made,
has been lashed together.4
Having crossed over,
gone to the far shore,
I've subdued the flood.
No need for a raft
is to be found:5
so if you want, rain-god,
go ahead & rain."
Dhaniya:
"My wife is compliant, not careless,
is charming, has lived with me long.
I hear no evil about her at all:
so if you want, rain-god,
go ahead & rain."
The Buddha:
"My mind is compliant, released,
has long been nurtured, well tamed.
No evil is to be found in me:
so if you want, rain-god,
go ahead & rain."
Dhaniya:
"I support myself on my earnings.
My sons live in harmony,
free from disease.
I hear no evil about them at all:
so if you want, rain-god,
go ahead & rain."
The Buddha:
"I'm in no one's employ,6
I wander the whole world
on the reward [of my Awakening].
No need for earnings
is to be found:
so if you want, rain-god,
go ahead & rain."
Dhaniya:
"There are cows, young bulls,
cows in calf, & breeding cows,
& a great bull, the leader of the herd:
so if you want, rain-god,
go ahead & rain."
The Buddha:
"There are no cows, no young bulls,
no cows in calf or breeding cows,
no great bull, the leader of the herd:7
so if you want, rain-god,
go ahead & rain."
Dhaniya:
"The stakes are dug-in, immovable.
The new muñja-grass halters, well-woven,
not even young bulls could break:
so if you want, rain-god,
go ahead & rain."
The Buddha:
"Having broken my bonds
like a great bull,
like a great elephant
tearing a rotting vine,
I never again
will lie in the womb:
so if you want, rain-god,
go ahead & rain."
The great cloud rained down
straightaway,
filling the lowlands & high.
Hearing the rain-god pour down,
Dhaniya said:
"How great our gain
that we've gazed
on the Blessed One!
We go to him,
the One with vision,
for refuge.
May you be our teacher, Great Sage.
My wife & I are compliant.
Let's follow the holy life
under the One Well-gone.
Gone to the far shore
of aging & death,
let's put an end
to suffering & stress."
Mara:8
"Those with children
delight
because of their children.
Those with cattle
delight
because of their cows.
A person's delight
comes from acquisitions,
since a person with no acquisitions
doesn't delight."
The Buddha:
"Those with children
grieve
because of their children.
Those with cattle
grieve
because of their cows.
A person's grief
comes from acquisitions,
since a person with no acquisitions
doesn't grieve."
Notes
1. Dhaniya Gopa: Literally, one whose wealth is in cattle. According to the
Commentary, his herd consisted of 30,000 head of cattle.
2. The first line in the Buddha's verse plays on words in the first line of
Dhaniya's. "Free from anger" (akkodhano) plays on "rice is cooked" (pakkodano);
and "stubbornness" (khilo) plays on "milk" (khiro).
3. "Open" means having a mind not covered or concealed by craving, defilement,
or ignorance. This image is also used in Ud 5.5 and Sn 4.4. "My fire out" refers
to the fires of passion, aversion, & delusion; birth, aging, & death; sorrow,
lamentation, pain, distress, & despair. See SN 35.28; Iti 93; and The Mind Like
Fire Unbound.
4. The raft stands for the noble eightfold path. See passages 113 and 114 in The
Wings to Awakening.
5. As this verse doesn't seem to be a direct response to the preceding one, the
Commentary suggests that we are missing part of the conversation here. An
alternative possibility is that the Buddha is engaging in word play — the word
"crossed over" (tinna) being a pun on Dhaniya's reference to grass (tina).
6. According to the Commentary, the Buddha is not in anyone else's employ nor
even in his own employ — i.e., he is not in the employ of craving.
7. The Buddha may be speaking literally here — he has no cattle, so there is no
way that a heavy rain could cause him harm — but he may also be speaking
metaphorically. See SN 4.19.
8. According to the Commentary, Mara suddenly comes on the scene to try —
unsuccessfully — to prevent Dhaniya and his wife from going forth. His verses
here, together with the Buddha's response, are also found at SN 4.8.
See also: AN 3.34; AN 7.6; AN 7.7; Ud 2.10.
Khuddaka Nikaya - Sutta Nipata - Uraga Sutta
Sn 1.1
Uraga Sutta
The Snake
Translated from the Pali by
Thanissaro Bhikkhu
Alternate translation:NyanaponikaThanissaro
PTS: vv. 1-17
Source: Transcribed from a file provided by the translator.
Copyright © 1997 Thanissaro Bhikkhu.
Access to Insight edition © 1997
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
Translator's note: A comparative study among the records of various early
Buddhist schools suggests that the verses here, like those in I.3, were
originally separate poems, spoken on separate occasions, and that they have been
gathered together because they share the same refrain.
The monk who subdues his arisen anger
as, with herbs, snake-venom once it has spread,
sloughs off the near shore & far —
as a snake, its decrepit old skin.
The monk who has cut off passion
without leaving a trace,
as he would plunging into a lake, a lotus,
sloughs off the near shore & far —
as a snake, its decrepit old skin.
The monk who has cut off craving
without leaving a trace,
as if he had dried up a swift-flowing stream,
sloughs off the near shore & far —
as a snake, its decrepit old skin.
The monk who has demolished conceit
without leaving a trace,
as a great flood, a very weak bridge made of reeds,
sloughs off the near shore & far —
as a snake, its decrepit old skin.
The monk seeing
in states of becoming
no essence,
as he would,
when surveying a fig tree,
no flowers,
sloughs off the near shore & far —
as a snake, its decrepit old skin.
The monk with no inner anger,
who has thus gone beyond
becoming & not-,
sloughs off the near shore & far —
as a snake, its decrepit old skin.
The monk whose discursive thoughts are dispersed,
well-dealt with inside
without leaving a trace,
sloughs off the near shore & far —
as a snake, its decrepit old skin.
The monk who hasn't slipped past or turned back,
transcending all
this complication,
sloughs off the near shore & far —
as a snake, its decrepit old skin.
The monk who hasn't slipped past or turned back,
knowing with regard to the world
that "All this is unreal,"
sloughs off the near shore & far —
as a snake, its decrepit old skin.
The monk who hasn't slipped past or turned back,
without greed, as "All this is unreal,"
sloughs off the near shore & far —
as a snake, its decrepit old skin.
The monk who hasn't slipped past or turned back,
without aversion, as "All this is unreal,"
sloughs off the near shore & far —
as a snake, its decrepit old skin.
The monk who hasn't slipped past or turned back,
without delusion, as "All this is unreal,"
sloughs off the near shore & far —
as a snake, its decrepit old skin.
The monk in whom there are no obsessions
— the roots of unskillfulness totally destroyed —
sloughs off the near shore & far —
as a snake, its decrepit old skin.
The monk in whom there's nothing born of distress
that would lead him back to this shore,
sloughs off the near shore & far —
as a snake, its decrepit old skin.
The monk in whom there's nothing born of desire
that would keep him bound to becoming,
sloughs off the near shore & far —
as a snake, its decrepit old skin.
The monk who's abandoned five hindrances,
who, untroubled, unwounded,
has crossed over doubt,
sloughs off the near shore & far —
as a snake, its decrepit old skin.
Uraga Sutta
The Snake
Translated from the Pali by
Thanissaro Bhikkhu
Alternate translation:NyanaponikaThanissaro
PTS: vv. 1-17
Source: Transcribed from a file provided by the translator.
Copyright © 1997 Thanissaro Bhikkhu.
Access to Insight edition © 1997
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
Translator's note: A comparative study among the records of various early
Buddhist schools suggests that the verses here, like those in I.3, were
originally separate poems, spoken on separate occasions, and that they have been
gathered together because they share the same refrain.
The monk who subdues his arisen anger
as, with herbs, snake-venom once it has spread,
sloughs off the near shore & far —
as a snake, its decrepit old skin.
The monk who has cut off passion
without leaving a trace,
as he would plunging into a lake, a lotus,
sloughs off the near shore & far —
as a snake, its decrepit old skin.
The monk who has cut off craving
without leaving a trace,
as if he had dried up a swift-flowing stream,
sloughs off the near shore & far —
as a snake, its decrepit old skin.
The monk who has demolished conceit
without leaving a trace,
as a great flood, a very weak bridge made of reeds,
sloughs off the near shore & far —
as a snake, its decrepit old skin.
The monk seeing
in states of becoming
no essence,
as he would,
when surveying a fig tree,
no flowers,
sloughs off the near shore & far —
as a snake, its decrepit old skin.
The monk with no inner anger,
who has thus gone beyond
becoming & not-,
sloughs off the near shore & far —
as a snake, its decrepit old skin.
The monk whose discursive thoughts are dispersed,
well-dealt with inside
without leaving a trace,
sloughs off the near shore & far —
as a snake, its decrepit old skin.
The monk who hasn't slipped past or turned back,
transcending all
this complication,
sloughs off the near shore & far —
as a snake, its decrepit old skin.
The monk who hasn't slipped past or turned back,
knowing with regard to the world
that "All this is unreal,"
sloughs off the near shore & far —
as a snake, its decrepit old skin.
The monk who hasn't slipped past or turned back,
without greed, as "All this is unreal,"
sloughs off the near shore & far —
as a snake, its decrepit old skin.
The monk who hasn't slipped past or turned back,
without aversion, as "All this is unreal,"
sloughs off the near shore & far —
as a snake, its decrepit old skin.
The monk who hasn't slipped past or turned back,
without delusion, as "All this is unreal,"
sloughs off the near shore & far —
as a snake, its decrepit old skin.
The monk in whom there are no obsessions
— the roots of unskillfulness totally destroyed —
sloughs off the near shore & far —
as a snake, its decrepit old skin.
The monk in whom there's nothing born of distress
that would lead him back to this shore,
sloughs off the near shore & far —
as a snake, its decrepit old skin.
The monk in whom there's nothing born of desire
that would keep him bound to becoming,
sloughs off the near shore & far —
as a snake, its decrepit old skin.
The monk who's abandoned five hindrances,
who, untroubled, unwounded,
has crossed over doubt,
sloughs off the near shore & far —
as a snake, its decrepit old skin.
Khuddaka Nikaya - Sutta Nipata
Khuddaka Nikaya - Sutta Nipata
Sutta Nipata
The Sutta CollectionSource: This anthology prepared by jtb for Access to
Insight.
Access to Insight edition © 2005
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
The Sutta Nipata ("The Sutta Collection"), the fifth book of the Khuddaka
Nikaya, consists of 71 short suttas divided into five vaggas (chapters).
A useful printed translation of the complete Sutta Nipata is K.R. Norman's The
Group of Discourses (2nd ed.) (Oxford: Pali Text Society, 2001). Excerpts from
the Sutta Nipata also appear in Handful of Leaves (Vol. 4), Thanissaro Bhikkhu,
trans. (Santa Cruz: Sati Center for Buddhist Studies, 2003). Another popular
(though occasionally inaccurate) translation is H. Saddhatissa's The
Sutta-Nipata (London: Curzon Press, 1985). Some of the passages listed below
originally appeared in John Ireland's The Discourse Collection: Selected Texts
from the Sutta Nipata, (BPS "Wheel" Publication No. 82).
The braces {} contain the corresponding verse numbers in the original Pali text.
1. Uragavagga — The Snake Chapter
Sn 1.1: Uraga Sutta — The Snake {vv. 1-17} [Nyanaponika | Thanissaro]. One who
advances far along the path sheds unwholesome states of mind, as a snake sheds
its dried up old skin.
Sn 1.2: Dhaniya Sutta — Dhaniya the Cattleman {vv. 18-34} [Thanissaro]. A
poetic dialogue contrasting the wealth and security of lay life with the
wealth and security of a person who has lived the renunciate life to its
culmination. If you have trouble relating to someone like Dhaniya who measures
his wealth in cattle, then when reading this poem substitute stocks and bonds
for cows and bulls, and economic downturn for rain.
Sn 1.3: Khaggavisana Sutta — A Rhinoceros Horn {vv. 35-75} [Thanissaro]. On
the value of living the solitary wandering life of a forest monk.
Sn 1.4: Kasi Bharadvaja Sutta — To the Plowing Bharadvaja {vv. 76-82}
[Olendzki (excerpt) | Piyadassi | Thanissaro]. The Buddha answers a farmer who
asserts that monks do no useful work, and thus don't deserve to eat. (This
sutta also appears at SN 7.11.)
Sn 1.5: Cunda Sutta — To Cunda {vv. 83-90} [Thanissaro]. Four different types
of contemplatives and how to recognize them.
Sn 1.6: Parabhava Sutta — Downfall {vv. 91-115} [Narada | Piyadassi]. On the
various causes of spiritual decline that the aspirant must avoid.
Sn 1.7: Vasala Sutta — Discourse on Outcasts {vv. 116-142} [Piyadassi]. The
Buddha explains to a brahman what qualities really make one worthy of being
branded an "outcast."
Sn 1.8: Karaniya Metta Sutta — The Discourse on Loving Kindness {vv. 143-152}
[Amaravati | Buddharakkhita | Ñanamoli | Piyadassi | Thanissaro]. The
Buddha's words on cultivating a heart filled with loving-kindness (metta)
towards all beings. This sutta also appears at Khp 9.
Sn 1.10: Alavaka Sutta — To the Alavaka Yakkha {vv. 181-192} [Piyadassi |
Thanissaro]. A yakkha challenges the Buddha with riddles and threatens to beat
him up. (This sutta also appears at SN 10.12.)
Sn 1.11: Vijaya Sutta — Victory {vv. 193-206} [Thanissaro]. Reflecting on the
unattractiveness of the body as a way to gain insight.
Sn 1.12: Muni Sutta — The Sage {vv. 207-221} [Thanissaro]. The Buddha
describes the characteristics of the ideal sage, who finds greater happiness
and security not in relationships but in living the solitary contemplative
life. (This is one of the suttas selected by King Asoka (r. 270-232 BCE) to be
studied and reflected upon frequently by all practicing Buddhists. See That
the True Dhamma Might Last a Long Time: Readings Selected by King Asoka, by
Thanissaro Bhikkhu.)
2. Culavagga — The Lesser Chapter
Sn 2.1: Ratana Sutta — Treasures {vv. 222-238} [Piyadassi | Thanissaro]. The
Buddha enumerates the many treasures to be found within the Triple Gem.
Sn 2.3: Hiri Sutta — On Friendship {vv. 253-257} [Ireland | Thanissaro]. What
is a true friend?
Sn 2.4: Maha-mangala Sutta — Protection {vv. 258-269} [Narada | Piyadassi |
Soni | Thanissaro]. An enumeration of the blessings that result from leading a
skillful life.
Sn 2.6: Dhammacariya Sutta — Wrong Conduct {vv. 274-283} [Ireland]. The monks
are encouraged to avoid monks who conduct their lives in unwholesome ways.
Sn 2.8: Nava Sutta — A Boat {vv. 316-323} [Ireland | Thanissaro]. A teacher,
like a skilled boatman, is one who knows firsthand how to cross to the
opposite shore.
Sn 2.9: Kimsila Sutta — With What Virtue? {vv. 324-330} [Ireland |
Thanissaro]. The attitudes and behavior that enable one best to learn and
benefit from the Dhamma.
Sn 2.10: Utthana Sutta — Initiative {vv. 331-334} [Ireland | Thanissaro]. A
stirring exhortation to rekindle your efforts. Wake up!
Sn 2.11: Rahula Sutta — Advice to Rahula {vv. 335-342} [Ireland (excerpt)].
The Buddha recommends the recluse way of life to his son, Rahula.
Sn 2.14: Dhammika Sutta — Dhammika {vv. 376-404} [Ireland (excerpt)]. A lay
follower asks the Buddha how a disciple should act virtuously. The Buddha
explains.
3. Mahavagga — The Great Chapter
Sn 3.1: Pabbaja Sutta — The Going Forth {vv. 405-424} [Thanissaro]. King
Bimbisara, struck by the young Buddha's radiant demeanor, follows him to the
mountains to discover who he is and whence he comes.
Sn 3.2: Padhana Sutta — Exertion/The Great Struggle {vv. 425-449} [Ireland |
Thanissaro]. The ten armies of Mara approach the Bodhisatta (Buddha-to-be) in
an unsuccessful attempt to lure him from his meditation seat.
Sn 3.3: Subhasita Sutta — Well-spoken {vv. 450-454} [Thanissaro]. Four
characteristics of well-spoken speech.
Sn 3.8: Salla Sutta — The Arrow {vv. 574-593} [Ireland | Thanissaro]. Death
and loss are inevitable, but is grief?
Sn 3.11: Nalaka Sutta — To Nalaka {vv. 679-723} [Olendzki (excerpt) |
Thanissaro]. A sutta in two parts. The first part gives an account of events
soon after the birth of the Bodhisatta (Buddha-to-be). The second part
describes the way of the sage.
Sn 3.12: Dvayatanupassana Sutta — The Contemplation of Dualities {vv. 724-765}
[Ireland (excerpt) | Olendzki (excerpt) | Thanissaro]. Not all dualities are
misleading. This sutta teaches ways to contemplate the duality of the
origination and cessation of stress and suffering so as to reach Awakening.
4. Atthaka Vagga — The Octet Chapter
See The Atthaka Vagga — The Octet Chapter: An Introduction, by Thanissaro
Bhikkhu.
Sn 4.1: Kama Sutta — Sensual Pleasure {vv. 766-771} [Thanissaro]. The
drawbacks of sensual desires.
Sn 4.2: Guhatthaka Sutta — The Cave of the Body {vv. 772-779} [Thanissaro].
Those who remain attached to the body and to sensuality will have a hard time
freeing themselves from fear of death and from further becoming.
Sn 4.3: Dutthatthaka Sutta — Corrupted {vv. 780-787} [Thanissaro]. Freedom
isn't to be found by boasting of your precepts and practices or by debating
your views.
Sn 4.4: Suddhatthaka Sutta — Pure {vv. 788-795} [Ireland | Thanissaro].
Although freedom is found by means of knowledge and meditation, in ultimate
terms it lies beyond both.
Sn 4.5: Paramatthaka Sutta — Supreme {vv. 796-803} [Ireland | Thanissaro]. The
conceit that comes from identifying with practices or views — even if they're
supreme — is a fetter preventing full freedom.
Sn 4.6: Jara Sutta — Old Age {vv. 804-813} [Ireland | Thanissaro]. Life is
short. Possessiveness brings grief. Freedom comes from abandoning any sense of
mine.
Sn 4.7: Tissa Metteyya Sutta — Tissa Metteyya {vv. 814-823} [Thanissaro]. The
drawbacks of falling away from the celibate life.
Sn 4.8: Pasura Sutta — To Pasura {vv. 824-834} [Thanissaro]. The Buddha points
out the drawbacks of disputes, for winners and losers, alike.
Sn 4.9: Magandiya Sutta — To Magandiya {vv. 835-847} [Thanissaro]. Magandiya
offers the Buddha his daughter in marriage. The Buddha refuses and further
subdues Magandiya's pride by describing the attainment of highest purity in
terms that Magandiya can't yet understand.
Sn 4.10: Purabheda Sutta — Before the Break-up of the Body {vv. 848-861}
[Thanissaro]. What enables a person to live at peace?
Sn 4.11: Kalaha-vivada Sutta — Quarrels & Disputes {vv. 862-877} [Ireland |
Thanissaro]. The Buddha is questioned on the source of quarrels and disputes,
and on the highest level of spiritual attainment.
Sn 4.12: Cula-viyuha Sutta — The Lesser Array {vv. 878-894} [Thanissaro]. If
there is one truth, how should a person behave in a world where many different
truths are taught?
Sn 4.13: Maha-viyuha Sutta — The Great Array {vv. 895-914} [Thanissaro]. How
to maintain freedom in a world full of disputes.
Sn 4.14: Tuvataka Sutta — Quickly {vv. 915-934} [Thanissaro]. A detailed
description of the attitudes and behavior of a monk training for the sake of
total liberation.
Sn 4.15: Attadanda Sutta — The Rod Embraced {vv. 935-954} [Ireland | Olendzki
(excerpt) | Thanissaro]. The Buddha speaks in poignant terms of the samvega
that led him to abandon the home life. He concludes with recommendations for
practice and a description of the person who has attained the goal of true
peace and security.
Sn 4.16: Sariputta Sutta — To Sariputta {vv. 955-975} [Thanissaro]. When a
monk, disaffected with the world, takes up the life of seclusion, what fears
should he overcome? How should he train to annihilate the darkness in his
heart?
5. Parayanavagga — The Chapter on the Way to the Far Shore
See The Parayanavagga — The Chapter on the Way to the Far Shore: An
Introduction, by Thanissaro Bhikkhu.
Sn 5.1: Ajita-manava-puccha — Ajita's Questions {vv. 1032-1039} [Ireland |
Thanissaro]. The Buddha summarizes the essence of Dhamma training: "Not
craving for sensual pleasures, and with a mind that is pure and tranquil."
Sn 5.2: Tissa-metteyya-manava-puccha — Tissa-metteyya's Questions {vv.
1040-1042} [Thanissaro]. Who in the world is truly contented, truly free,
truly a great person?
Sn 5.3: Punnaka-manava-puccha — Punnaka's Questions {vv. 1043-1048} [Ireland |
Thanissaro]. The Buddha explains that birth and aging can never be transcended
by performing hopeful rituals, but only by extinguishing the fires of greed,
hatred, and delusion.
Sn 5.4: Mettagu-manava-puccha — Mettagu's Questions {vv. 1049-1060} [Ireland
| Thanissaro]. How does one cross the flood of birth and old age, sorrow and
grief?
Sn 5.5: Dhotaka-manava-puccha — Dhotaka's Questions {vv. 1061-1068}
[Thanissaro]. How can one become freed of all doubt?
Sn 5.6: Upasiva-manava-puccha — Upasiva's Questions {vv. 1069-1076}
[Thanissaro]. What support should one hold on to in order to cross over the
raging flood of craving?
Sn 5.7: Nanda-manava-puccha — Nanda's Questions {vv. 1077-1083} [Thanissaro].
Who, exactly, deserves to be called "wise": One who is learned? One who
observes certain precepts and practices? Who?
Sn 5.8: Hemaka-manava-puccha — Hemaka's Question {vv. 1084-1087} [Thanissaro].
How can we demolish craving and free ourselves from entanglement with the
world?
Sn 5.9: Toddeya-manava-puccha — Toddeya's Question {vv. 1088-1091}
[Thanissaro]. So — what's it like, being emancipated, anyway?
Sn 5.10: Kappa-manava-puccha — Kappa's Question {vv. 1092-1095} [Thanissaro].
Is there anywhere safe to stand where we won't be swept away by aging and
death?
Sn 5.11: Jatukanni-manava-puccha — Jatukannin's Question {vv. 1096-1100}
[Thanissaro]. How does one abandon birth and aging?
Sn 5.12: Bhadravudha-manava-puccha — Bhadravudha's Question {vv. 1101-1104}
[Thanissaro]. Bhadravudha asks of the Buddha: How did you come to know the
Dhamma?
Sn 5.13: Udaya-manava-puccha — Udaya's Questions {vv. 1105-1111} [Thanissaro].
In what way should one live mindfully, so as to bring about Awakening?
Sn 5.14: Posala-manava-puccha — Posala's Questions {vv. 1112-1115}
[Thanissaro]. How does one develop insight after mastering the higher levels
of jhana?
Sn 5.15: Mogharaja-manava-puccha — Mogharaja's Questions {vv. 1116-1119}
[Ireland | Thanissaro]. How should one view the world so as to escape Death's
grasp?
Sn 5.16: Pingiya-manava-puccha — Pingiya's Questions {vv. 1120-1123} [Ireland
| Thanissaro]. Alarmed by the deterioration of his aging body, Pingiya asks
the Buddha how to conquer birth and decay.
Sutta Nipata
The Sutta CollectionSource: This anthology prepared by jtb for Access to
Insight.
Access to Insight edition © 2005
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.
The Sutta Nipata ("The Sutta Collection"), the fifth book of the Khuddaka
Nikaya, consists of 71 short suttas divided into five vaggas (chapters).
A useful printed translation of the complete Sutta Nipata is K.R. Norman's The
Group of Discourses (2nd ed.) (Oxford: Pali Text Society, 2001). Excerpts from
the Sutta Nipata also appear in Handful of Leaves (Vol. 4), Thanissaro Bhikkhu,
trans. (Santa Cruz: Sati Center for Buddhist Studies, 2003). Another popular
(though occasionally inaccurate) translation is H. Saddhatissa's The
Sutta-Nipata (London: Curzon Press, 1985). Some of the passages listed below
originally appeared in John Ireland's The Discourse Collection: Selected Texts
from the Sutta Nipata, (BPS "Wheel" Publication No. 82).
The braces {} contain the corresponding verse numbers in the original Pali text.
1. Uragavagga — The Snake Chapter
Sn 1.1: Uraga Sutta — The Snake {vv. 1-17} [Nyanaponika | Thanissaro]. One who
advances far along the path sheds unwholesome states of mind, as a snake sheds
its dried up old skin.
Sn 1.2: Dhaniya Sutta — Dhaniya the Cattleman {vv. 18-34} [Thanissaro]. A
poetic dialogue contrasting the wealth and security of lay life with the
wealth and security of a person who has lived the renunciate life to its
culmination. If you have trouble relating to someone like Dhaniya who measures
his wealth in cattle, then when reading this poem substitute stocks and bonds
for cows and bulls, and economic downturn for rain.
Sn 1.3: Khaggavisana Sutta — A Rhinoceros Horn {vv. 35-75} [Thanissaro]. On
the value of living the solitary wandering life of a forest monk.
Sn 1.4: Kasi Bharadvaja Sutta — To the Plowing Bharadvaja {vv. 76-82}
[Olendzki (excerpt) | Piyadassi | Thanissaro]. The Buddha answers a farmer who
asserts that monks do no useful work, and thus don't deserve to eat. (This
sutta also appears at SN 7.11.)
Sn 1.5: Cunda Sutta — To Cunda {vv. 83-90} [Thanissaro]. Four different types
of contemplatives and how to recognize them.
Sn 1.6: Parabhava Sutta — Downfall {vv. 91-115} [Narada | Piyadassi]. On the
various causes of spiritual decline that the aspirant must avoid.
Sn 1.7: Vasala Sutta — Discourse on Outcasts {vv. 116-142} [Piyadassi]. The
Buddha explains to a brahman what qualities really make one worthy of being
branded an "outcast."
Sn 1.8: Karaniya Metta Sutta — The Discourse on Loving Kindness {vv. 143-152}
[Amaravati | Buddharakkhita | Ñanamoli | Piyadassi | Thanissaro]. The
Buddha's words on cultivating a heart filled with loving-kindness (metta)
towards all beings. This sutta also appears at Khp 9.
Sn 1.10: Alavaka Sutta — To the Alavaka Yakkha {vv. 181-192} [Piyadassi |
Thanissaro]. A yakkha challenges the Buddha with riddles and threatens to beat
him up. (This sutta also appears at SN 10.12.)
Sn 1.11: Vijaya Sutta — Victory {vv. 193-206} [Thanissaro]. Reflecting on the
unattractiveness of the body as a way to gain insight.
Sn 1.12: Muni Sutta — The Sage {vv. 207-221} [Thanissaro]. The Buddha
describes the characteristics of the ideal sage, who finds greater happiness
and security not in relationships but in living the solitary contemplative
life. (This is one of the suttas selected by King Asoka (r. 270-232 BCE) to be
studied and reflected upon frequently by all practicing Buddhists. See That
the True Dhamma Might Last a Long Time: Readings Selected by King Asoka, by
Thanissaro Bhikkhu.)
2. Culavagga — The Lesser Chapter
Sn 2.1: Ratana Sutta — Treasures {vv. 222-238} [Piyadassi | Thanissaro]. The
Buddha enumerates the many treasures to be found within the Triple Gem.
Sn 2.3: Hiri Sutta — On Friendship {vv. 253-257} [Ireland | Thanissaro]. What
is a true friend?
Sn 2.4: Maha-mangala Sutta — Protection {vv. 258-269} [Narada | Piyadassi |
Soni | Thanissaro]. An enumeration of the blessings that result from leading a
skillful life.
Sn 2.6: Dhammacariya Sutta — Wrong Conduct {vv. 274-283} [Ireland]. The monks
are encouraged to avoid monks who conduct their lives in unwholesome ways.
Sn 2.8: Nava Sutta — A Boat {vv. 316-323} [Ireland | Thanissaro]. A teacher,
like a skilled boatman, is one who knows firsthand how to cross to the
opposite shore.
Sn 2.9: Kimsila Sutta — With What Virtue? {vv. 324-330} [Ireland |
Thanissaro]. The attitudes and behavior that enable one best to learn and
benefit from the Dhamma.
Sn 2.10: Utthana Sutta — Initiative {vv. 331-334} [Ireland | Thanissaro]. A
stirring exhortation to rekindle your efforts. Wake up!
Sn 2.11: Rahula Sutta — Advice to Rahula {vv. 335-342} [Ireland (excerpt)].
The Buddha recommends the recluse way of life to his son, Rahula.
Sn 2.14: Dhammika Sutta — Dhammika {vv. 376-404} [Ireland (excerpt)]. A lay
follower asks the Buddha how a disciple should act virtuously. The Buddha
explains.
3. Mahavagga — The Great Chapter
Sn 3.1: Pabbaja Sutta — The Going Forth {vv. 405-424} [Thanissaro]. King
Bimbisara, struck by the young Buddha's radiant demeanor, follows him to the
mountains to discover who he is and whence he comes.
Sn 3.2: Padhana Sutta — Exertion/The Great Struggle {vv. 425-449} [Ireland |
Thanissaro]. The ten armies of Mara approach the Bodhisatta (Buddha-to-be) in
an unsuccessful attempt to lure him from his meditation seat.
Sn 3.3: Subhasita Sutta — Well-spoken {vv. 450-454} [Thanissaro]. Four
characteristics of well-spoken speech.
Sn 3.8: Salla Sutta — The Arrow {vv. 574-593} [Ireland | Thanissaro]. Death
and loss are inevitable, but is grief?
Sn 3.11: Nalaka Sutta — To Nalaka {vv. 679-723} [Olendzki (excerpt) |
Thanissaro]. A sutta in two parts. The first part gives an account of events
soon after the birth of the Bodhisatta (Buddha-to-be). The second part
describes the way of the sage.
Sn 3.12: Dvayatanupassana Sutta — The Contemplation of Dualities {vv. 724-765}
[Ireland (excerpt) | Olendzki (excerpt) | Thanissaro]. Not all dualities are
misleading. This sutta teaches ways to contemplate the duality of the
origination and cessation of stress and suffering so as to reach Awakening.
4. Atthaka Vagga — The Octet Chapter
See The Atthaka Vagga — The Octet Chapter: An Introduction, by Thanissaro
Bhikkhu.
Sn 4.1: Kama Sutta — Sensual Pleasure {vv. 766-771} [Thanissaro]. The
drawbacks of sensual desires.
Sn 4.2: Guhatthaka Sutta — The Cave of the Body {vv. 772-779} [Thanissaro].
Those who remain attached to the body and to sensuality will have a hard time
freeing themselves from fear of death and from further becoming.
Sn 4.3: Dutthatthaka Sutta — Corrupted {vv. 780-787} [Thanissaro]. Freedom
isn't to be found by boasting of your precepts and practices or by debating
your views.
Sn 4.4: Suddhatthaka Sutta — Pure {vv. 788-795} [Ireland | Thanissaro].
Although freedom is found by means of knowledge and meditation, in ultimate
terms it lies beyond both.
Sn 4.5: Paramatthaka Sutta — Supreme {vv. 796-803} [Ireland | Thanissaro]. The
conceit that comes from identifying with practices or views — even if they're
supreme — is a fetter preventing full freedom.
Sn 4.6: Jara Sutta — Old Age {vv. 804-813} [Ireland | Thanissaro]. Life is
short. Possessiveness brings grief. Freedom comes from abandoning any sense of
mine.
Sn 4.7: Tissa Metteyya Sutta — Tissa Metteyya {vv. 814-823} [Thanissaro]. The
drawbacks of falling away from the celibate life.
Sn 4.8: Pasura Sutta — To Pasura {vv. 824-834} [Thanissaro]. The Buddha points
out the drawbacks of disputes, for winners and losers, alike.
Sn 4.9: Magandiya Sutta — To Magandiya {vv. 835-847} [Thanissaro]. Magandiya
offers the Buddha his daughter in marriage. The Buddha refuses and further
subdues Magandiya's pride by describing the attainment of highest purity in
terms that Magandiya can't yet understand.
Sn 4.10: Purabheda Sutta — Before the Break-up of the Body {vv. 848-861}
[Thanissaro]. What enables a person to live at peace?
Sn 4.11: Kalaha-vivada Sutta — Quarrels & Disputes {vv. 862-877} [Ireland |
Thanissaro]. The Buddha is questioned on the source of quarrels and disputes,
and on the highest level of spiritual attainment.
Sn 4.12: Cula-viyuha Sutta — The Lesser Array {vv. 878-894} [Thanissaro]. If
there is one truth, how should a person behave in a world where many different
truths are taught?
Sn 4.13: Maha-viyuha Sutta — The Great Array {vv. 895-914} [Thanissaro]. How
to maintain freedom in a world full of disputes.
Sn 4.14: Tuvataka Sutta — Quickly {vv. 915-934} [Thanissaro]. A detailed
description of the attitudes and behavior of a monk training for the sake of
total liberation.
Sn 4.15: Attadanda Sutta — The Rod Embraced {vv. 935-954} [Ireland | Olendzki
(excerpt) | Thanissaro]. The Buddha speaks in poignant terms of the samvega
that led him to abandon the home life. He concludes with recommendations for
practice and a description of the person who has attained the goal of true
peace and security.
Sn 4.16: Sariputta Sutta — To Sariputta {vv. 955-975} [Thanissaro]. When a
monk, disaffected with the world, takes up the life of seclusion, what fears
should he overcome? How should he train to annihilate the darkness in his
heart?
5. Parayanavagga — The Chapter on the Way to the Far Shore
See The Parayanavagga — The Chapter on the Way to the Far Shore: An
Introduction, by Thanissaro Bhikkhu.
Sn 5.1: Ajita-manava-puccha — Ajita's Questions {vv. 1032-1039} [Ireland |
Thanissaro]. The Buddha summarizes the essence of Dhamma training: "Not
craving for sensual pleasures, and with a mind that is pure and tranquil."
Sn 5.2: Tissa-metteyya-manava-puccha — Tissa-metteyya's Questions {vv.
1040-1042} [Thanissaro]. Who in the world is truly contented, truly free,
truly a great person?
Sn 5.3: Punnaka-manava-puccha — Punnaka's Questions {vv. 1043-1048} [Ireland |
Thanissaro]. The Buddha explains that birth and aging can never be transcended
by performing hopeful rituals, but only by extinguishing the fires of greed,
hatred, and delusion.
Sn 5.4: Mettagu-manava-puccha — Mettagu's Questions {vv. 1049-1060} [Ireland
| Thanissaro]. How does one cross the flood of birth and old age, sorrow and
grief?
Sn 5.5: Dhotaka-manava-puccha — Dhotaka's Questions {vv. 1061-1068}
[Thanissaro]. How can one become freed of all doubt?
Sn 5.6: Upasiva-manava-puccha — Upasiva's Questions {vv. 1069-1076}
[Thanissaro]. What support should one hold on to in order to cross over the
raging flood of craving?
Sn 5.7: Nanda-manava-puccha — Nanda's Questions {vv. 1077-1083} [Thanissaro].
Who, exactly, deserves to be called "wise": One who is learned? One who
observes certain precepts and practices? Who?
Sn 5.8: Hemaka-manava-puccha — Hemaka's Question {vv. 1084-1087} [Thanissaro].
How can we demolish craving and free ourselves from entanglement with the
world?
Sn 5.9: Toddeya-manava-puccha — Toddeya's Question {vv. 1088-1091}
[Thanissaro]. So — what's it like, being emancipated, anyway?
Sn 5.10: Kappa-manava-puccha — Kappa's Question {vv. 1092-1095} [Thanissaro].
Is there anywhere safe to stand where we won't be swept away by aging and
death?
Sn 5.11: Jatukanni-manava-puccha — Jatukannin's Question {vv. 1096-1100}
[Thanissaro]. How does one abandon birth and aging?
Sn 5.12: Bhadravudha-manava-puccha — Bhadravudha's Question {vv. 1101-1104}
[Thanissaro]. Bhadravudha asks of the Buddha: How did you come to know the
Dhamma?
Sn 5.13: Udaya-manava-puccha — Udaya's Questions {vv. 1105-1111} [Thanissaro].
In what way should one live mindfully, so as to bring about Awakening?
Sn 5.14: Posala-manava-puccha — Posala's Questions {vv. 1112-1115}
[Thanissaro]. How does one develop insight after mastering the higher levels
of jhana?
Sn 5.15: Mogharaja-manava-puccha — Mogharaja's Questions {vv. 1116-1119}
[Ireland | Thanissaro]. How should one view the world so as to escape Death's
grasp?
Sn 5.16: Pingiya-manava-puccha — Pingiya's Questions {vv. 1120-1123} [Ireland
| Thanissaro]. Alarmed by the deterioration of his aging body, Pingiya asks
the Buddha how to conquer birth and decay.
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