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Sutta Nipata

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    [page 1]
    Sutta Nipāta
    A new translation
    Bhikkhu Candana

    [page 5]
    Sutta Nipāta
    A new translation
    Bhikkhu Candana
    www.mindreleased.com
    Copyright © Bhikkhu Candana, 2023

    [page 7]
    … dedicated to all those with little dust in their eyes.
    Sabbadānaṃ dhammadānaṃ jināti
    ‘The gift of Dhamma surpasses all other gifts.’
    This Book is not for sale. It is intended for
    Free Distribution.
    The Dhamma can not be sold!
    It is a Gift of Dhamma to You, the Reader.
    All the Translations of the Suttas/Discourses contained in
    This book are Copyrighted Material of the author.
    You may copy, reprint, republish, and redistribute this work
    in any medium whatsoever, provided that: you only make
    such copies, etc. available free of charge, and you do not
    alter its content.
    Bhikkhu Candana lives the homeless life of a monk. If you
    wish to make a donation by supporting him in his daily
    requisites, then you may do so through GoFundMe:
    https://gofund.me/9d161e0e
    Copyright © Bhikkhu Candana, 2023
    www.mindreleased.com

    [page 8]
    Aneka jāti saṁsāram
    Sandhavissam anibbisaṁ,

    Through countless births in the cycle of existence
    I have run, in vain

    Gaha kārakaṁ gavesanto
    Dukkha jāti punappunam.

    Seeking the builder of this house;
    Again and again I faced the suffering of new birth.

    Gaha kāraka! Dittho’si!
    Puna gehaṁ na kāhasi.

    Oh house-builder! I have now seen  you!
    You shall not build me any more houses, ever again.

    Sabba te phāsukā bhaggā,
    Gaha kutaṁ visaṅkhataṁ.

    All your beams are broken,
    The ridgepole is shattered.

    Visaṅkhāra gataṁ cittaṁ,
    Taṇhānam khayam ajjhagā.

    The mind has become freed from habitual tendencies;
    The end of craving has now been reached.

    - The Dhammapada, verse 153.

    [page 9]
    TABLE OF CONTENTS
     Abbreviations …………………………………………………… 1
     Acknowledgment ……………………………………………….. 3
    1. Preface ……………………………………………………….. 5
    2. Introduction ……………..…………………….…………….. 11
    3. Buddha’s Path: Each Individual’s Own Journey ………….… 17
    4. The Four Noble Truths ……………………………………… 21
    5. The Problem with “Mindfulness” Today …………………… 39
    6. Laying the Foundation:
        Requesting and Taking the Precepts ………………………… 51
     7. Dealing with Obstacles:
        Hindrances to the Practice …………………….…………….. 87
     8.  Forgiveness through Wisdom  ………………………..……103
     9.  Brahmavihāras:
         Higher States of Being ……………………….……………. 129
     10. Mettā (Loving Kindness) Meditation ………………..…… 145
     11. More on The Seven Factors of Awakening ………………. 173
     12. Paṭiccasamuppāda:
          The Twelve-Links of Causal Relations  ………………..…. 183

    [page 11]
    Forward
    The Sutta Nipāta, nestled within the Kuddaka Nikāya
    of the Buddhist Canon, holds a significant place among the
    vast body of Buddhist literature. Composed during the
    earliest years of the Buddha's Dispensation, known as the
    Sāsana, this collection of discourses offers a precious
    window into the profound teachings and spiritual insights of
    the Buddha and his foremost disciples. Its profound impact
    and timeless relevance make it essential reading for both
    beginners and experts on the Buddhist path.
    The Sutta Nipāta consists of 71 suttas, or discourses, which
    are believed to have been composed in the ancient language
    of Magadhi, spoken during the time of the Buddha. These
    suttas are considered to be some of the oldest and most
    authentic records of the Buddha's teachings, capturing the
    essence of his profound wisdom and compassionate
    guidance. They explore a wide range of subjects, including
    ethics, meditation, mindfulness, liberation, the nature of
    reality, and the path to enlightenment.
    What sets the Sutta Nipāta apart is its poetic and literary
    style, employing rich metaphors, vivid imagery, and
    powerful narratives to convey deep philosophical and
    spiritual truths. The suttas are often presented in the form of
    dialogues between the Buddha and his disciples, as well as
    encounters with wise beings from various backgrounds.
    Through these dialogues, the Buddha skillfully elucidates
    the path to liberation, offering practical instructions and
    insightful guidance to those seeking spiritual awakening.

    [page 12]
    The Sutta Nipāta is revered for its emphasis on fundamental
    principles and direct teachings that transcend cultural and
    temporal boundaries. It presents the timeless truths of
    impermanence, suffering, and non-self, while also
    emphasizing the importance of moral conduct, ethical living,
    and the cultivation of wholesome qualities. These teachings
    serve as a guidepost for individuals seeking to alleviate their
    own suffering and discover the profound truths of existence.
    For beginners, the Sutta Nipāta offers an accessible entry
    point into the richness of Buddhist philosophy and practice.
    Its poetic nature, engaging stories, and practical teachings
    make it a valuable resource for those exploring Buddhism
    for the first time. Seasoned practitioners and scholars, on the
    other hand, find in the Sutta Nipāta a deep well of wisdom
    and contemplation, constantly discovering new layers of
    insight and inspiration.
    In summary, the Sutta Nipāta holds a special place within
    the Buddhist Canon, serving as a treasury of timeless
    teachings and spiritual guidance. It provides a profound
    glimpse into the early years of the Buddha's Dispensation
    and offers a roadmap for those seeking liberation and
    enlightenment. Its accessibility and enduring relevance make
    it a valuable resource for all seekers of truth, whether they
    are taking their first steps on the path or traversing it with
    seasoned familiarity.

    12

    [page 13]
    Introduction
    Unveiling the Path to Nibbāna
    Namo Tassa Bhagavato Arahato
    Sammāsambuddhassa.
    In this remarkable journey through the earliest discourses of
    the Buddha, I invite you to embark on a unique translation
    experience, one that seeks to illuminate the profound
    wisdom and practical guidance contained within the Pāli
    Suttas. Unlike previous translations that have often adorned
    the verses with poetic embellishments, my approach is
    centered on benefitting the actual practitioner of the Path, as I
    attempt to capture the essence of the Buddha's Teachings
    with a focus on context, relational human elements, and
    especially, the significance of His instructions for meditators
    on the path to Nibbāna.

    Throughout history, numerous translations have graced the
    shelves, offering diverse interpretations of the Buddha's
    Teachings. While each of these works has contributed to our
    understanding, I felt compelled to bring forth a translation
    that delves deeper into the nuances and subtleties present in
    the original texts. It is my sincere belief that a clear,
    contextual rendition, unencumbered by poetic license, can
    offer practitioners of meditation and seekers of truth a more
    direct and unobstructed path towards realizing the ultimate
    goal of Nibbāna.

    [page 14]
    As you delve into these pages, you will discover that similar
    to the other Nikāyas that I have been translating over the
    years, here too, I have chosen not to skip the repetitions
    found within the Suttas. Some may view these repetitions as
    mere redundancies, but I have come to understand their
    profound significance in the Buddha's teachings. Each
    repetition serves as a gentle reminder, an echo of wisdom
    reverberating through the ages, reinforcing essential
    principles and guiding us towards transformative insights.
    By embracing these repetitions, we unlock a wealth of
    teachings that can help us deepen our meditation practice
    and navigate the intricacies of our own minds with greater
    clarity.
    Moreover, my translation here places a strong emphasis on
    the relational human elements woven within the Suttas. The
    Buddha's teachings were not delivered in a vacuum; they
    were imparted within the tapestry of human interaction,
    addressing the concerns, questions, and challenges faced by
    His disciples. By carefully preserving and elucidating these
    interpersonal dynamics, my translation endeavors to reveal
    the living, breathing quality of the Buddha's teachings,
    bridging the gap between ancient wisdom and
    contemporary understanding.

    Central to this translation is the recognition of the
    instructions given by the Buddha as practical guidance,
    offering a roadmap for meditators to develop swiftly along
    their journey to Nibbāna.
    By presenting the Teachings in a contextually grounded
    manner, I aim to provide practitioners with the tools
    necessary to cultivate their practice effectively and overcome

    [page 15]
    the obstacles that arise on the path. The relevance of these
    instructions is timeless, transcending the boundaries of
    culture and time, resonating with meditators across the ages
    as they traverse the labyrinthine depths of their own minds.
    In this translation, my intention is not to diminish the beauty
    of the Pāli language or to dismiss previous renditions.
    Rather, I seek to offer a fresh perspective, one that prioritizes
    clarity, authenticity, and accessibility. It is my hope that this
    approach will serve as a guiding light for those who yearn to
    embrace the teachings of the Buddha, enabling them to delve
    deeper into the wisdom encapsulated within the Suttas and
    guiding them towards the liberating experience of Nibbāna.

    May this translation, rooted in context, relational human
    elements, and the profound relevance of the Buddha's
    instructions, serve as a transformative companion on your
    own journey towards ultimate liberation. May it awaken
    within you the spark of wisdom, inspire your practice, and
    lead you towards the profound peace that lies at the heart of
    the Buddha's teachings.

    Mettācittenā,

    Bhikkhu Candana
    Sydney, Australia
    July 2023

    [page 17]
    Book One
    —
    Uraga Vagga

    [page 18]
    18

    [page 19]
    Snp. 1.1
    Uraga Sutta
    “The Snake”

    1. When anger arises within his heart, the Bhikkhu quickly
    tosses it out, much like medicinal herbs that expel the venom
    of the wound, received from a snake bite.
    Thus, the Bhikkhu gives up this shore and the one beyond,
    much like a snake giving up its used-up skin.

    2. The Bhikkhu pulls out lust completely from its roots, like
    the plucking of lotuses with both flower and stalk combined.
    Thus, the Bhikkhu gives up this shore and the one beyond,
    much like a snake giving up its used-up skin.

    3. The Bhikkhu dries up craving in his heart making it
    remainderless, much like the drying up of a swiftly flowing
    shallow stream.
    Thus, the Bhikkhu gives up this shore and the one beyond,
    much like a snake giving up its used-up skin.

    4. The Bhikkhu washes away entirely the conceit from his
    heart, much like a mighty flood sweeps away a frail bridge
    made of bamboo.
    Thus, the Bhikkhu gives up this shore and the one beyond,
    much like a snake giving up its used-up skin.

    [page 20]
    5. The Bhikkhu, having looked at his existences, finding no
    essence anywhere in them, is like the one who goes looking
    for flowers on a fig tree, never finding one.
    Thus, the Bhikkhu gives up this shore and the one beyond,
    much like a snake giving up its used-up skin.

    6. With no anger left in him, the Bhikkhu has no desires for
    becoming, anymore, anywhere.
    Thus, the Bhikkhu gives up this shore and the one beyond,
    much like a snake giving up its used-up skin.

    7. The Bhikkhu, having cut the flow of ceaseless thinking,
    has no more inner agitation left in him.
    Thus, the Bhikkhu gives up this shore and the one beyond,
    much like a snake giving up its used-up skin.

    8. No longer confused whether to go this way or that, the
    Bhikkhu, with certitude now in his heart, has left all mental
    proliferations behind him.
    Thus, the Bhikkhu gives up this shore and the one beyond,
    much like a snake giving up its used-up skin.

    9. Now, certain beyond any doubt about the Path he is on,
    the Bhikkhu knows full well, how all things in the world are
    not what they seem.
    Thus, the Bhikkhu gives up this shore and the one beyond,
    much like a snake giving up its used-up skin.

    10. Having left behind him all recollections of the past and
    expectations of the future, no longer fooled by the world, the
    Bhikkhu lives without any covetousness left in his heart.
    Thus, the Bhikkhu gives up this shore and the one beyond,
    much like a snake giving up its used-up skin.

    [page 21]
    11. Being free from his past and future, and no longer fooled
    by the world, the Bhikkhu lives without any lust left in his
    heart.
    Thus, the Bhikkhu gives up this shore and the one beyond,
    much like a snake giving up its used-up skin.

    12. Being free from his past and future, and no longer fooled
    by the world, the Bhikkhu lives without any hatred left in
    his heart.
    Thus, the Bhikkhu gives up this shore and the one beyond,
    much like a snake giving up its used-up skin.

    13. Being free from his past and future, and no longer fooled
    by the world, the Bhikkhu lives without any delusion left in
    his heart.
    Thus, the Bhikkhu gives up this shore and the one beyond,
    much like a snake giving up its used-up skin.

    14. With his mental contaminants destroyed, the Bhikkhu
    has cut off all the unwholesome roots, the causes for
    agitation.
    Thus, the Bhikkhu gives up this shore and the one beyond,
    much like a snake giving up its used-up skin.

    15. With nothing for him to take personally nor become
    inflamed about, the Bhikkhu now has no cause for
    rebecoming.
    Thus, the Bhikkhu gives up this shore and the one beyond,
    much like a snake giving up its used-up skin.

    16. With nothing for him to desire or crave any further, the
    Bhikkhu now has no cause for rebecoming.

    [page 22]
    Thus, the Bhikkhu gives up this shore and the one beyond,
    much like a snake giving up its used-up skin.

    17. Having wisely used and overcome the five hindrances,
    the Bhikkhu now lives unburdened, free, untroubled, safe,
    and secure.
    Thus, the Bhikkhu gives up this shore and the one beyond,
    much like a snake giving up its used-up skin.

    22

    [page 23]
    Snp. 1.2
    Dhaniya Sutta
    “Dhaniya, the Cowherd”
    18. “I boiled my rice, and the cows are already milked,” said
    Dhaniya, the cowherd, to The Blessed One.
    “I live together with my family on the bank of the river
    Mahī. Our hut is well thatched, and there’s plenty of dung to
    fuel the fire. So, let the rain Deva pour down his wrath, as he
    wishes.”

    19. The Blessed One replied,
    “Freed from anger, with the arrow of meanness pulled out of
    my heart, it is only one night that I spend on the bank of the
    river Mahī.
    My hut is laid bare, I sit in open space, with my fire cooled
    and fully extinguished.”

    20. “Here there are no mosquitoes and no gadflies,”
    continued Dhaniya the cowherd.
    “My cattle roam freely in lush green pastures by the
    meadow, untroubled by the pouring rain. So, let the rain
    Deva pour down his wrath, as he wishes.”

    21. “Having made for me a well-built raft,” replied The
    Blessed One, “With it, I have crossed over and gone to the
    other side, overcoming the entire flood. And now, there’s no

    [page 24]
    longer a need for any rafts. So, let the rain Deva pour down
    his wrath, as he wishes.”

    22. Then Dhaniya the cowherd said, “My wife is obedient,
    well tamed, and never self-centered. We’ve been happily
    married together for a very long time. She has no evil
    qualities, and no one talks ill of her. So, let the rain Deva
    pour down his wrath, as he wishes.”

    23. “My mind is obedient, well-tamed, and completely
    liberated,” replied The Blessed One, as He continued, “it has
    been trained and perfected for a very long time. No evil
    thoughts are found within me. So, let the rain Deva pour
    down his wrath, as he wishes.”

    24. Dhaniya the cowherd then said, “I make my living as a
    free man, working for myself, and my sons work for me, all
    in great health. They have no evil qualities, and no one talks
    ill of them. So, let the rain Deva pour down his wrath, as he
    wishes.”

    25. “I serve no one,” replied The Blessed One, as He added,
    “I walk this whole world with what I earn. No wages are
    necessary for me. So, let the rain Deva pour down his wrath,
    as he wishes.”

    26. Dhaniya the cowherd then said, “I own plump calves,
    cows, and breeding cows too. I have also a strong bull, the
    father of the herd. So, let the rain Deva pour down his wrath,
    as he wishes.”

    27. I neither have calves, nor cows, or even breeding cows,”
    replied The Blessed One, as He added, “There is no bull

    [page 25]
    here, to be the father of any herd. So, let the rain Deva pour
    down his wrath, as he wishes.”

    28. Then Dhaniya, the cowherd said, “The stakes keeping
    them in place are driven deep into the ground, making them
    unshakeable, and the ropes, newly made from muñja grass
    are strong, as they are unbreakable even by the strong,
    young male bulls. So, let the rain Deva pour down his wrath,
    as he wishes.”

    29. “Like a strong bull, I have broken all the bonds,”
    responded The Blessed One, as He continued, “like the male
    alpha tusker elephant that tears through weathered and
    decaying vines, I will never return to any womb, ever again.
    So, let the rain Deva pour down his wrath, as he wishes.”

    30. Right at that moment, suddenly a thunderous rain
    started pouring down, filling up both the valleys and the
    highlands alike. And hearing the roar of lightning and the
    pouring of rain, Dhaniya the cowherd exclaimed:

    31. “Indeed, it is so fortunate and auspicious for us to
    encounter The Blessed One!
    O Great Leader of Sages, we take refuge in You, as Our
    Teacher!

    32. O! Sugata! Just like You, who has crossed over and gone
    to the other shore, beyond birth and death. Now, both my
    wife and I, will obediently lead the Holy Life in Your
    Dispensation. Thus, we also will put an end to suffering.”

    33. Meanwhile, Māra, the great deceiver, witnessing all this,
    interjected by saying to Dhaniya, the cowherd:

    [page 26]
    “But sons bring so much joy and delight to their parents!
    Also, owning cattle brings great joy to their owners, who
    delight in having possessions, whereas all those who have
    none, grieve and never have a reason to rejoice!”

    34. And The Blessed One said:
    “Sons and children are for much sorrow and grief!
    So are the cattle you own the cause for much grief, for
    having possessions bring their owners nothing more than
    worry, fear, and much suffering too!
    But, when you live with no more attachments, you become
    finally freed from the sorrow that all these things bring!”

    26

    [page 27]
    Snp. 1.3
    Khaggavisāṇa Sutta
    “The Horned Rhinoceros”
    35. Having relinquished all manner of violence and any desire to
    cause harm to anyone, do not wish for sons, nor the close
    association with another, and instead continue on your path,
    living alone like a solitary horned rhinoceros.

    36. As a result of closely associating with another, affection arises
    due to love, bringing you sorrow and much pain. By seeing the
    hidden danger born out of the affection for loved ones, continue
    on your path, living alone like a solitary horned rhinoceros.

    37. Giving attention, offering sympathy, and worrying about the
    welfare of loved ones and friends, you miss out by delaying your
    own progress in the Holy Life.
    Reflecting on the dangers of the shackles of intimacy, continue on
    your path, living alone like a solitary horned rhinoceros.

    38. Desiring for children, wives, and the attention of other women,
    is like the uncontrolled proliferation of bamboo trees, entangled
    and trapped. Much like a young bamboo shoot, still uninvolved
    and free, continue on your path, living alone like a solitary horned
    rhinoceros.

    39. As a wild deer, untied and set loose into the wide forest,
    roaming free into the expanse, a wise man reflecting on such a
    freedom, lives alone like a solitary horned rhinoceros.

    [page 28]
    40. Living among companions, whether one is trying to lay down
    and rest, or stand, or go on a journey, there’s always someone
    coming to disturb your peace, making requests, or asking
    questions. Seek the kind of freedom that is not sought after by the
    crowds, as you live alone like a solitary horned rhinoceros.

    41. While being with friends, you engage and indulge in all kinds
    of amusements, games, and playful activities, where you become
    delighted in being part of a large family and in the desire for
    having children. Even though you cannot bear separating yourself
    from those dear to you, nevertheless, continue on your path,
    living alone like a solitary horned rhinoceros.

    42. Being comfortable and at ease, with no hostilities towards
    anyone in the four directions, content with whatever comes your
    way, fearlessly facing whatever troubles along the way, continue
    on your path, living alone like a solitary horned rhinoceros.

    43. Donning the robes of a recluse, some monastics behave more
    like householders than monks, being contentious and so difficult
    to please. Instead, leave the worries of household life to laypeople,
    and continue on your path, living alone like a solitary horned
    rhinoceros.

    44. But, once having removed your layman’s attire, now wearing
    the robes of a Bhikkhu in the color of the fallen Koviḷāra leaves,
    cut off the shackles that bind householders and, just like a hero,
    continue resolutely on your path, living alone like a solitary
    horned rhinoceros.

    45. If you find yourself a dedicated friend, a virtuous and a wise
    friend, then without looking back, having overcome all dangers,
    fearlessly walk with him, with a mind that is joyful.

    46. But, in case you’re unable to find a dedicated friend to be your
    virtuous and wise companion, then, just like a king who has
    relinquished his vanquished kingdom, continue resolutely on
    your path, living alone like a solitary horned rhinoceros.

    [page 29]
    47. Certainly, it is indeed considered a great fortune to have a
    friend, who is superior or at the very least, equal to oneself in both
    virtue and wisdom, but if you are unable to find one who has
    already attained to the Paths and Fruits, then while living
    blamelessly, continue on your path, living alone like a solitary
    horned rhinoceros.

    48. See the way shiny double bracelets behave, for even though
    made of gold by a goldsmith, they keep clashing as they jingle
    together, while sharing the same arm! So, just continue on your
    path, living alone like a solitary horned rhinoceros.

    49. ‘In just the same way, when there is another living with me, soon
    there will be words of praise or of abuse, directed at each other.’
    Considering this troublesome possibility for the future, just
    continue on your path, living alone like a solitary horned
    rhinoceros.

    50. Different kinds of sense pleasures, disguising themselves as
    sweet and delightful, only serve to agitate the heart. By exposing
    the dangers hiding in the five ropes of sense pleasures, just
    continue on your path, living alone like a solitary horned
    rhinoceros.

    51. ‘It is a disaster, a catastrophe, a sore, a sickness, a trouble, a hook, and
    this is frightful for me!’ Seeing this fearful reality hidden within
    sense pleasures clearly, just continue on your path, living alone
    like a solitary horned rhinoceros.

    52. Whether it’s the hot weather, or the cold, hunger or thirst, the
    dry and scorching wind or the humidity, or being harassed by
    gadflies and by crawly things, while enduring all these, just
    continue on your path, living alone like a solitary horned
    rhinoceros.

    53. Like the mature elephant, that has seen it all, turns his back to
    the fresh waters of lotus filled ponds, leaving his herd behind, as
    he roams free anywhere he chooses in the forest, you too, just

    [page 30]
    continue on your path, living alone like a solitary horned
    rhinoceros.

    54. ‘It is an impossibility for the one who enjoys and delights in having
    companions around to gain even a temporary release.’ Now, having
    heard these words from the Kinsman of the Sun, just continue on
    your path, living alone like a solitary horned rhinoceros.

    55. Reminding yourself by saying, ‘I have left behind the net of wrong
    views, and now, having gained the certitude of the correct Path, as true
    knowledge arises in me, no longer am I led by anyone else,’ just
    continue on your path, living alone like a solitary horned
    rhinoceros.

    56. Without any greed or hypocrisy, with all impurities of the
    heart removed, and no more desires left in it for the world, just
    continue on your path, living alone like a solitary horned
    rhinoceros.

    57. Stay away from evil friends who possess wrong behavior;
    those who are blind to the Goal of the Holy life, and who choose
    to constantly engage in immoral actions. So, instead of hankering
    after those with wrong views, do not abandon working on
    yourself, and just continue on your path, living alone like a
    solitary horned rhinoceros.

    58. Keep company with the noble friend, who is quite learned,
    possessing a solid grasp of the Dhamma; a true friend who trains
    you with his uplifting and eloquent speech, pulling you out of
    ignorance. By having your doubts removed, thus, just continue on
    your path, living alone like a solitary horned rhinoceros.

    59. No longer finding any satisfaction in whatever the world
    considers “fulfilling” or “delightful,” experiencing them instead as
    insufficient and incomplete, stand unadorned while speaking
    your truth, and just continue on your path, living alone like a
    solitary horned rhinoceros.

    [page 31]
    60. Leaving behind children and spouse, father and mother,
    wealth, possessions, and relatives too, along with sensual
    pleasures as much as you are able to, just continue on your path,
    living alone like a solitary horned rhinoceros.

    61. “It’s a trap: an attachment from which there can be no protection or
    satisfaction but only misery, so long as you’re in it,” Understanding
    this to be the truth, the wise should just continue on their path,
    living alone like a solitary horned rhinoceros.

    62. Tear up those shackles and ropes that bind you, just like the
    fish, fighting for its life, bursts through the suffocating net and
    swims free, or like the blazing fire, having burned through, does
    not return back to the ground it has scorched, just continue on
    your path, living alone like a solitary horned rhinoceros.

    63. With eyes lowered, with no desire left for exploring new places
    of travel, with sense faculties guarded and the mind protected,
    without any leakage of mental contaminants nor burning with
    longing, just continue on your path, living alone like a solitary
    horned rhinoceros.

    64. Having left behind a layman’s attire, much like a coral tree that
    has shed all its leaves, now while you wear the saffron robes of a
    Bhikkhu, continue resolutely on your path, living alone like a
    solitary horned rhinoceros.

    65. No longer lusting after the flavors of the senses, not
    contentious, and no longer responsible for another, going from
    one place to the next on your alms round for your sustenance, and
    no more bound to this or that family, just continue resolutely on
    your path, living alone like a solitary horned rhinoceros.

    66. By giving up the five hindrances and kicking out all the
    deceptions from the heart, neither depending on others, nor
    having any affection or hatred towards anyone, continue
    resolutely on your path, living alone like a solitary horned
    rhinoceros.

    [page 32]
    67. Having left both happiness and pain behind you, along with
    the delights and miseries of the past, while attaining to
    equanimity that is the stainless serenity of the heart, just continue
    resolutely on your path, living alone like a solitary horned
    rhinoceros.

    68. Resolutely putting the effort to reach the Highest Goal, neither
    drowsy nor half-hearted, but driven and with strong intent,
    powerful and vigorously continue on your path, living alone like
    a solitary horned rhinoceros.

    69. Not neglecting the importance of seclusion, while going
    through the Jhānas, always living in accordance with the
    Dhamma, so to never go back to the wretched states of existence
    and rebirths, just continue resolutely on your path, living alone
    like a solitary horned rhinoceros.

    70. Through the destruction of craving, no longer being at the
    mercy of the king of death, staying vigilant and maintaining sati,
    and wisely seeing through the conditionality of all phenomena,
    thus set on your sure path to Awakening, just continue resolutely
    on your path, living alone like a solitary horned rhinoceros.

    71. Remain unshaken as a lion, untroubled by the sounds you
    hear, untouched by the passions, like the wind that is never
    caught in a fisherman’s net, nor become defiled by the world,
    much like the lotus, staying untouched by the water it rises
    through, just continue resolutely on your path, living alone like a
    solitary horned rhinoceros.

    72. Like the mighty king of the beasts, the lion, with his powerful
    teeth moves about the jungle victoriously, so should you while
    wandering or going to houses for alms, having absolute control
    over your behavior, as you continue resolutely on your path,
    living alone like a solitary horned rhinoceros.

    [page 33]
    73. With time and consistency, gain your release through loving
    kindness, equanimity, and compassion, along with altruistic joy, as
    you stay undisturbed by anything in the world, so, continue
    resolutely on your path, living alone like a solitary horned
    rhinoceros.

    74. Having left behind you a world of lust, hate, and delusion, tear
    through all the fetters that bind, never again afraid until the end of
    life, as you continue resolutely on your path, living alone like a
    solitary horned rhinoceros.

    75. People become friends or even serve you but while following
    their own ulterior motives. In today’s world, it is very difficult to
    find people who are genuine friends. Therefore, be careful and
    alert, as there are those who are impure, who work and scheme
    only to profit themselves, so, continue resolutely on your path,
    living alone like a solitary horned rhinoceros.

    33

    [page 34]
    Snp. 1.4
    Kasibhāradvāja Sutta
    “The Farmer Bhāradvāja”
    75. I have personally heard this.

    Once, The Blessed One was living among the Southern Hills,
    in the brahmin village Ekanāḷa, within the Magadhan
    Kingdom. It was during that time, when the brahmin farmer
    Bhāradvāja had been ploughing the fields with his five
    hundred yoked oxen.
    Then, when it was morning, The Blessed One, after putting
    on His robes and taking His alms bowl and outer robe with
    Him, went to the field where Bhāradvāja the brahmin farmer
    was ploughing the land.

    Now, when The Blessed One arrived, Bhāradvāja was seen
    distributing food. So, The Blessed One went there and stood
    silently.

    On seeing The Blessed One stand there for alms, Bhāradvāja
    remarked, in verse:

    “Recluse, I work by ploughing and sowing, only afterwards do I
    eat!
    If you want to eat, then do as I do and first plough and sow, and
    only after you have ploughed and sowed, you may eat!”

    [page 35]
    And The Blessed One responded by saying:

    “Brahmin, I too plough and sow, and it is only afterwards that I
    eat!”

    “But I do not see Master Gautama with a plough or a plough share
    or even a driving stick, nor any oxen with him, yet Master
    Gautama says ‘Brahmin, I too plough and sow, and it is only
    afterwards that I eat!’”

    Then, the brahmin farmer Bhāradvāja addressed The Blessed
    One in verse:

    76. “You claim to be a farmer, but we do not see you ploughing.
    Tell us, what is the kind of ploughing that you do, so I may come to
    know of what it is that you farm and plough?”

    And The Blessed One replied:
    77. “Faith is the seed, while restraint is the rain, whereas
    wisdom is my yoke and plough; wise moral shame is the
    pole, and the mind its reins, while mindfulness is my driving
    stick.

    78. “Being guarded thus in body, guarded in speech, I eat only
    what the body needs and no more. I use truth as my weeding hook,
    and soft forbearance is my release.

    79. “Persevering effort is my yoked ox, which carries me all the
    way to my goal, non-stop, relentlessly, where having reached it,
    there is no more grieving.

    [page 36]
    80. “This is the way I do my ploughing, where the Deathless is the
    fruit of the harvest, and when you are finished doing this kind of
    farming, you are released fully from all suffering.”

    In hearing these words, the brahmin farmer, Bhāradvāja
    reached for a bronze bowl and, by filling it up with
    deliciously rich milk rice, he presented it to The Blessed One
    by saying:

    “May Master Gautama eat this milk rice; it seems that you are
    indeed a farmer! For, the ploughing that you do, results in one to
    straightaway taste the Deathless, as its fruit!”

    And The Blessed One continued speaking:

    81. “It is not appropriate for me to eat food that has been offered by
    the chanting of verses. After all, this is not the way for those who
    have the ability to see correctly. The Buddhas reject the practice of
    incantations and so long as the Dhamma exists, brahmin, this
    position remains.

    82. “Instead, if you just concern yourself with making the offering
    of food and drink to the Great Sage who has destroyed the mental
    contaminants, the One whose heart is completely calmed from all
    kinds of guilty remorse. Thus, such a One IS the fertile field of
    merits, for all those seeking their gain.”

    “In that case, Master Gautama,” replied Bhāradvāja, “to whom
    should I be making this offering of milk rice?”

    “Brahmin, among all the gods and humans, its Māras and
    Brahmās, this entire population of recluses and brahmins, I do not
    see even a single being, who by taking this milk rice would be able

    [page 37]
    to consume and digest it, except for The Tathāgata, or one of his
    true disciples.

    “Therefore, brahmin, throw away that milk rice where there is little
    or no life at all, or cast it into the water where there are no living
    beings that you could discern.”

    And just as directed, the brahmin farmer Bhāradvāja, threw
    the milk rice in the water where there were no living beings
    that he could discern. But the moment he cast it into the
    water, suddenly, it began making hissing sounds, as the
    water began sizzling and sending out smoke.

    On witnessing this taking place in front of his eyes,
    suddenly, Bhāradvāja became terrified and awestruck, and
    he began trembling as his hairs stood on end. Recovering
    from his shock, he returned back to The Blessed One, fell to
    his knees while placing his head at the feet of lord Buddha
    and uttered these words:

    “How wonderful! It is just amazingly wonderful! I feel as though
    Master Gautama has turned upright what was overturned,
    revealing what was hidden, showing the correct path to someone
    who was lost, as though one were to bring a lamp into the darkness
    for all those with eyesight to see.
    “Master Gautama, You have made the Dhamma clear to me in
    many ways.
    “Bhante, I go for refuge to Master Gautama, to the Dhamma, and
    to the Sangha of Bhikkhus. May The Blessed One grant me the
    Going Forth, by giving me the Higher Ordination in His
    Dispensation?”

    [page 38]
    Thus, the brahmin farmer Bhāradvāja received the Going
    Forth and the Higher Ordination in the Blessed One’s
    Dispensation. Soon after his Higher Ordination, the
    Venerable Bhāradvāja, while living alone and secluded from
    the crowd, living heedfully and with resolution, while
    practicing diligently, before long, here and now, he was able
    to finally realize by himself the noble end of the Holy Life,
    experiencing for himself that unsurpassed knowledge for
    which sons of good families rightfully leave the household
    life by becoming homeless.
    And the Venerable Bhāradvāja knew for himself, with
    certainty unparalleled:
    ‘Now, birth is finally destroyed; the Holy Life is fully lived; what
    should be done is now done, and there is no more coming to any
    state of becoming.’

    And Venerable Bhāradvāja became one of the Arahants.

    38

    [page 39]
    Snp. 1.5
    Cunda Sutta
    “To Cunda”
    83. Cunda, the goldsmith, asked The Blessed One,

    “May I ask the boundlessly wise King of the Dhamma, the
    Lord Buddha, the Most Excellent Charioteer who is firmly
    grounded with both feet, the One without any craving in His
    heart, the following question:

    “How many types of recluses are to be found in the world?”

    And The Blessed One replied,

    84. “Cunda, there are to be found only these four types of
    recluses in the world, without a fifth. Now that you have
    asked me about them, I will go ahead and reveal them to
    you.
    These four are: the Winner of the Path; the teacher who
    points out the Path; the one who Lives the Path; and the one
    who defiles the Path.”

    85. “And who is the one, Blessed Lord, whom the Buddhas
    describe as ‘the Winner of the Path?’ asked Cunda, the
    goldsmith.

    [page 40]
    “And how does one become an unequaled teacher, who
    points out the Path; and the one who Lives the Path. Also,
    please, explain to me the one who defiles the Path.”

    86. “The one who has crossed the ocean of doubts, having
    pulled out the arrow of sorrow, rid himself of all kinds of
    wanting, only lives for Nibbāna. He now serves as the guide
    for the world, along with its Devas. It is such a person whom
    the Buddhas call: ‘Winner of the Path.’

    87. “The One who knows the highest as being the highest, is
    the One who explains and elaborates on the Dhamma. He,
    being the unshakable remover of doubts, is the second
    Bhikkhu, the teacher, who points out the Path.

    88. “Living with restraint according to the well-taught
    Dhamma, going about life fully alert and developing himself
    with blameless conduct, it is he, who is the third Bhikkhu
    among the four: ‘the One Living the Path.’”

    89. “Disguising himself as being virtuous, the insolent and
    recklessly shameful corrupter of families, living with deceit
    like a highway robber, the hypocrite, and the useless chaff, is
    himself the ‘one who defiles the Path.’

    90. “Now, on hearing this explanation, a householder, who is
    truly a Noble Disciple, understands its meaning, and as a
    result, sees recluses for who and what they truly are, without
    being fooled by appearances.
    “In this manner, householders will not lose the faith in their
    hearts, knowing full-well who to place their faith in. For,
    how could the evil be equated with the uncorrupted, or the
    pure with the impure?”

    [page 41]
    Snp. 1.6
    Parābhava Sutta
    “The Downfall”
    I have personally heard this.

    At one time, The Blessed One was living at the monastery
    donated by Anāthapindika at Jeta’s Park, in the City of
    Sāvatthi.

    Then, one night, in the early morning hours right before
    sunrise, a certain Deva, glorious in appearance, manifested
    and began approaching The Blessed One and paid homage
    by worshipping Him.

    Standing there to one side, while illuminating the entire
    monastery, the Deva addressed The Blessed One in verse, by
    saying:

    91. “We have come to ask the Lord Gautama about a human
    being’s downfall. What is it, O Holy One, that leads the way
    for ruin and downfall?”

    92. “It is easy to comprehend growth and success, as it is
    easy to comprehend the state of ruin and downfall. For the
    lover of the Dhamma grows with success, whereas the hater
    of the Dhamma is met with unavoidable downfall.”

    [page 42]
    93. “We now comprehend this as the first cause for one’s
    downfall. Kindly speak to us of its second reason, O Blessed
    Lord.”

    94. “It is when one admires evil men and their ways, while
    despising good men and their behavior. Therefore, when the
    person approvingly follows the lifestyle of those evil ones, as
    a result, he is met with unavoidable downfall.”

    95. “We now comprehend this as the second cause for one’s
    downfall. Kindly speak to us of its third reason, O Blessed
    Lord.”

    96. “It is when one has no desire to excel or exert himself,
    and instead longs for sleep, while desiring companionship.
    Being thus lazy, angry, and resentful, he is met with
    unavoidable downfall.”

    97. “We now comprehend this as the third cause for one’s
    downfall. Kindly speak to us of its fourth reason, O Blessed
    Lord.”

    98. “When one can support one’s own mother and father, but
    does not do so, despite his parents being old and having
    passed their prime, now being in desperate need for his
    help. As a result, he is met with unavoidable downfall.”

    99. “We now comprehend this as the fourth cause for one’s
    downfall. Kindly speak to us of its fifth reason, O Blessed
    Lord.”

    [page 43]
    100. “If by falsely speaking, one deceives a holy man, a
    recluse, or any ascetic from other sects, as a result of his
    lying, he is met with unavoidable downfall.”

    101. “We now comprehend this as the fifth cause for one’s
    downfall. Kindly speak to us of its sixth reason, O Blessed
    Lord.”

    102. “It is when a person with abundant wealth, gold, and
    food, enjoys it all by himself; eating the finest of delicacies
    alone and without sharing them with others. As a result, he
    is met with unavoidable downfall.”

    103. “We now comprehend this as the sixth cause for one’s
    downfall. Kindly speak to us of its seventh reason, O Blessed
    Lord.”

    104. “If anyone, considering oneself as ‘noble’ because of
    one’s birth, or wealth, or clan, looks down upon others and
    his fellow man, then, as a result, he is met with unavoidable
    downfall.”

    105. “We now comprehend this as the seventh cause for
    one’s downfall. Kindly speak to us of its eighth reason, O
    Blessed Lord.”

    106. “It is when the person indulges in sex, uses intoxicating
    substances and drinks, while enjoying gambling, thus,
    wasting away all that he has. As a result, he is met with
    unavoidable downfall.”

    [page 44]
    107. “We now comprehend this as the eighth cause for one’s
    downfall. Kindly speak to us of its ninth reason, O Blessed
    Lord.”

    108. “It is when the person not being satisfied with their own
    mate, goes out and engages in sex with others, and with
    other people’s mates. As a result, he is met with unavoidable
    downfall.”

    109. “We now comprehend this as the ninth cause for one’s
    downfall. Kindly speak to us of its tenth reason, O Blessed
    Lord.”

    110. “It is when a man, being old himself, gets married to a
    young woman with full breasts, and in the prime of her life.
    Because of his jealousy of her, he loses sleep, and as a result,
    he is met with unavoidable downfall.”
    111. “We now comprehend this as the tenth cause for one’s
    downfall. Kindly speak to us of its eleventh reason, O
    Blessed Lord.”

    112. “It is when a person gives a leadership position to a man
    or a woman, who engages in taking intoxicating and mind-
    altering substances, who indulges in sex, in overspending,
    and with other addictions as well. As a result, he is met with
    unavoidable downfall.”

    113. “We now comprehend this as the eleventh cause for
    one’s downfall. Kindly speak to us of its twelfth reason, O
    Blessed Lord.”

    [page 45]
    114. “It is when a person, although being poor and of little
    means, possesses a strong craving to become part of the
    Khattiya or Warrior/Ruling class, desiring kingship in this
    world. As a result, he is met with unavoidable downfall.

    115. “By having seen and comprehended for themselves
    these various causes for downfall in the world, the wise
    Noble Disciples, who are accomplished in their Insight,
    remain aloof and successful, living in and enjoying the bliss
    of peace.”

    45

    [page 46]
    Snp. 1.7
    Vasala Sutta
    “The Outcaste”
    I have personally heard this.

    At one time, The Blessed One was living at the monastery
    donated by Anāthapindika at Jeta’s Park, in the City of
    Sāvatthi.

    Then, when it was already morning, having put on His robes
    and taking His outer robe and alms bowl, The Blessed One
    went on His alms round by walking through the streets of
    Sāvatthi.

    Meanwhile, the sacrificial fire kept burning at the house of
    Bhāradvāja, the fire worshipping brahmin, where offerings
    were being made, as he performed the fire sacrifice.

    Then, on seeing The Blessed One approach from a distance,
    Bhāradvāja, the fire worshipping brahmin, began yelling:

    “You, stop there! Bald-headed recluse! You wretched
    outcaste, stop! Don’t approach any further.”

    When this was said, The Blessed One replied by asking
    Bhāradvāja, the fire worshipping brahmin:

    [page 47]
    “O, brahmin, do you know an outcaste when you see one? or
    the qualities that make one an outcaste?”

    Then, Bhāradvāja, the fire worshipping brahmin, pausing to
    consider the question, replied to The Blessed One by saying:

    “Master Gautama, I do not know an outcaste, nor the
    qualities that make one an outcaste. Perhaps it would be
    good if you could explain to us who an ‘outcaste’ is, and
    what the qualities that make one an outcaste are.”

    “Well then, brahmin, now listen closely and pay attention,
    and I will explain.”

    “Yes Sir,” said Bhāradvāja, the fire worshipping brahmin.

    And The Blessed One continued instructing him, in verse:

    116. “If a man is angry, with hostility in his heart,
    Full of evil intent while being contentious,
    Hypocritical and deceitful, lost in wrong views,
    Such a person is known to be an ‘outcaste.’

    117. “Intending to harm living beings,
    Whether those born through a womb or hatched from an egg,
    The one who has no compassion in his heart for things that breathe,
    Such a person is known to be an ‘outcaste.’

    118. “Killing and robbing,
    Terrorizing people wherever he meets them, whether in towns or
    cities,
    Known to all as a tormenting oppressor, lacking any compassion,
    Such a person is known to be an ‘outcaste.’

    [page 48]
    119. Whether in public or in private,
    While not being offered, the one who takes things that are cherished
    by others,
    Taking what is not freely given to him,
    Such a person is known to be an ‘outcaste.’

    120. “Having borrowed money from those who trusted him,
    When they come calling for him to repay his debt or offer them a
    helping hand,
    He runs away, or even worse, denies ever owing them anything,
    Such a person is known to be an ‘outcaste.’

    121. “Whether in plain sight or in the middle of the street,
    If he desires something of little material value,
    Even from a recluse gone into seclusion, he would strike and kill
    them and take it,
    Such a person is known to be an ‘outcaste.’

    122. “When asked to testify by bearing witness, instead of telling
    the truth,
    If he lies, whether for his own gain, or for someone else’s,
    Or for the sake of some advantage or for wealth,
    Such a person is known to be an ‘outcaste.’

    123. “The one who engages in sexual acts
    With the wives of others, be they his relatives or his friends’ mates,
    No matter if it is by their consent or through seducing them,
    Such a person is known to be an ‘outcaste.’
    124. “Although having the means,
    The one who does not support his mother and father, who need
    him,

    [page 49]
    And by not looking after them, now that they are old and long past
    their prime,
    Such a person is known to be an ‘outcaste.’

    125. “Whoever strikes or verbally abuses his mother or father,
    His brother or sister,
     Or even his mother-in-law,
    Such a person is known to be an ‘outcaste.’

    126. “When asked for advice or to teach what is useful and
    essential,
    While trying to hide his ignorance, he answers by talking about
    what is useless and unessential,
    Avoiding questions and using roundabout ways of deflecting,
    attacking the questioner instead,
    Such a person is known to be an ‘outcaste.’

    127. “While behaving in unwholesome ways,
    He tries to hide and conceal his actions,
    Engaging in secretive deeds,
    Such a person is known to be an ‘outcaste.’

    128. “Whereas he enjoys going to others’ homes and eating their
    delicious food,
    When it is his turn to be hospitable and generous,
    He becomes stingy and refuses to honor those who visit his home,
    Such a person is known to be an ‘outcaste.’
    129. “If the person deceives a Noble Disciple,
    Or a recluse, or even
    An ascetic from another sect,
    Such a person is known to be an ‘outcaste.’

    [page 50]
    130. “When at the appropriate mealtime,
    Recluses and ascetics come to receive their alms food,
    Instead of offering them food, he scolds and verbally abuses them,
    Such a person is known to be an ‘outcaste.’

    131. “Being ignorant and entirely shrouded by his own delusion,
    The one who gets overexcited,
    As he rambles on about things that have never happened,
    Such a person is known to be an ‘outcaste.’

    132. “The one who enjoys praising and talking about himself,
    But while putting down and disparaging others,
    Driven by nothing other than his conceit,
    Such a person is known to be an ‘outcaste.’

    133. “The one with contention in his heart,
    Always angry and avaricious, desiring to do evil,
    Deceitful and having no remorse or shame for his actions,
    Such a person is known to be an ‘outcaste.’

    134. “When the person tries insulting and abusing the Buddha,
    Or any of His disciples,
    Whether those who have gone forth or lay followers,
    Such a person is known to be an ‘outcaste.’
    135. “Although having no attainments at all,
    Whoever pretends to be an Arahant, by deceiving himself or others,
    Thus remaining a thief and a low life, both in this and in the
    Brahmā world,
    He indeed is the lowest of outcastes.
    Therefore, I declare all these to be outcastes.

    [page 51]
    136. “So, you see,
    It is not through birth that one becomes an outcaste,
    And it is not through one’s birth that one becomes noble either!
    It is through one’s own actions that one becomes an outcaste.
    It is indeed through one’s own intentional actions that one becomes
    Noble, as well!

    137. “Here, it would serve you well to know the example of
    Sopaka,
    The son of an outcaste named Caṇḍāla, who came to be known as
    Mātanga.

    138. “In time, this Mātanga became famous by achieving what is
    difficult to attain,
    Obtaining a reputation that is hard to gain,
    Where even many Khattiya warriors from royal families, as well as
    brahmins,
    All came to honor, respect, and serve him.

    139. “For he set out on the Divine and stainless path,
    Leading to heavenly rebirth, as he gave up sensual desire,
    And reappeared in the realm of Brahma Gods.
    Thus, his low caste, while born a human being, did not prevent
    him
    From attaining rebirth as a Brahmā God.
    140. “Although brahmins born in families are seen as
    Belonging to the highest class in society,
    Where they are known as the reciters of the Vedas and their
    incantations,
    Nevertheless, they are discovered to be no more than mere
    outcastes,
    Drowning in their evil and unwholesome actions and behaviors.

    [page 52]
    141. “In this way, they remain blameworthy,
    Both in this life, and in the ones to follow,
    As they find themselves being reborn in one miserable realm after
    another,
    Thus their high caste, while born as human beings,
    Did not prevent them from blame, but especially
    From being reborn in the realms of misery, even in the hells.

    142. “So, you see,
    It is not through birth that one becomes an outcaste,
    And it is not through one’s birth that one becomes noble either!
    It is through one’s own actions that one becomes an outcaste.
    It is indeed through one’s own intentional actions that one becomes
    Noble, as well!

    When this was said, Bhāradvāja, the fire worshipping
    brahmin, exclaimed to The Blessed One:
    “It is Magnificent, Master Gautama! This is Excellent,
    Bhante! The Blessed One has made the Dhamma clear for me
    in many ways, as though He were to turn upright what was
    turned upside-down, revealing to me what was hidden;
    showing the way to one who was lost; holding up a lamp in
    the dark for those with eyesight to see.
    “I go to The Blessed One as my refuge, and to the Dhamma,
    and to the Sangha of Bhikkhus.

    “From this day forward, may The Blessed One remember me
    as a lay disciple who has taken refuge in Him, until the end
    of life.”

    52

    [page 53]
    Snp. 1.8
    Mettā Sutta
    “Discourse on Universal Love/
    Loving Kindness”
    143. For the wholesome one, seeking the deeper meaning of
    the Teachings, eager to experience true peace, the following
    he must practice: He should be capable, honest, living with
    virtue, considerate, kind, while remaining humble and
    modest, neither conceited nor proud.

    144. Being contented and easy to support, unburdened by
    responsibilities, staying frugal in living one’s life, and with
    his mental faculties restrained and cooled, neither brazen
    nor impolite, always courteous and not attached to, or
    overbearing with, families that support him.

    145. No matter how small, if there’s anything that may be
    looked down upon or criticized by the wise, one must
    abstain from. In this way, all beings around oneself will feel
    safe and secure. May all beings thus enjoy happiness and
    contentment.

    146. Whatever types of beings there may be, excluding none,
    whether those moving or frozen, long or short, large or
    small, or anyone in between.

    [page 54]
    147. Whether these beings are seen or unseen, living far or
    near, born or those that are about to be born, may all beings
    enjoy happiness and contentment.

    148. Let no one talk badly about another, nor for any reason
    wish for bad things to happen to another, never despising
    another out of disgust or spite.

    149. Much like a loving mother would protect her only son,
    always attentive and caring of him, so he should develop his
    mind to encompass that same level of boundless kindness.

    150. Along with universal love for all beings in the world,
    pouring from a mind that is boundless and measureless,
    spreading far and wide, moving upward, downward, all
    around, expanding in all directions and without any
    obstructions, without any sense of animosity or contention.

    151. Whether standing or sitting down, or walking or even
    while lying down, so long as I am awake, I shall intend on
    having this mental attitude. After all, this is the Divine
    practice of the Brahmās.

    152. By not loitering around living with wrong views,
    remaining virtuous in behavior, with clear understanding
    and insight functioning in his heart, and by having crushed
    sensual desire through the discipline of the Vinaya, he will
    certainly no longer come back to any womb, ever again.

    54

    [page 55]
    Snp. 1.9
    Hemavata Sutta
    “Hemavata”
    153. “Today is the Fifteenth Day of the Uposatha,” called out the
    Yakkha, Sātāgiri of mount Sātā, to his friend Hemavata.
    “A Holy Night indeed, is at hand, my dear friend. Come, let us
    now both go and see Our Peerless Teacher, Gautama.”

    154. “Friend Sātāgiri, can your teacher keep his mind well
    disposed towards all beings, equally? Is your teacher well-disposed
    towards all beings without any discrimination?” Responded the
    Yakkha, Hemavata to his friend, Sātāgiri.
    “Does your teacher exercise his power and control over his
    thoughts, restraining them to only what is desirable, while
    refraining from all that is undesirable?”

    155. “Friend Hemavata, our Teacher, the Buddha, looks upon all
    beings with equanimity. And He exercises His power and control
    over His thoughts, restraining them to only what is desirable,
    while refraining from all that is undesirable.”

    [page 56]
    156. “Friend Sātāgiri, does your teacher take what is not freely
    given?” Hemavata continues inquiring from his friend.
    “How is his self-control? How does he behave towards other
    beings? Does he live carelessly? Is he negligent and heedless when
    it comes to practicing his Jhānas?

    157. “Friend Hemavata,” responded Sātāgiri, “Our Teacher does
    not take what is not given, for He is fully restrained with self-
    control, behaving with loving-kindness towards all beings. The
    Buddha is far from being of careless, and He is neither negligent
    nor heedless in his practice of the Jhānas.”

    158. “Friend Sātāgiri, is he the kind of teacher who speaks
    falsely?” Asked Hemavata further from his friend. “Does he
    use harsh or violent words? Does he slander against anyone? Does
    he spend his time engaging in idle or useless chatter?”

    159. “Friend Hemavata, He is the kind of teacher that never speaks
    falsely.” Replied Sātāgiri.
    “He does not use any harsh or violent words. He neither slanders
    against anyone, nor does he spend His time engaging in idle or
    useless chatter, for He always speaks with discernment; saying
    only what is necessary, and wise.”

    160. “Friend Sātāgiri, is he not given to any sensual desires? Is his
    mind unperturbed, no longer chasing after or indulging in sense
    pleasures?” Asked the Yakkha Hemavata.
    “Has he overcome delusion? Does he possess the eye to see through
    all phenomena?”

    [page 57]
    161. “Friend Hemavata, the Teacher is not given to any sensual
    desires? Replied Sātāgiri.

    “His mind is unperturbed, no longer indulging in or chasing after
    sense pleasures. He has overcome all delusion, and with the Eye of
    a Buddha, He sees the true nature of all phenomena.”

    162. “Friend Sātāgiri, is he a master of knowledge? Asked
    Hemavata.
    “Does he possess perfect purity of conduct? Are his mental
    contaminants all destroyed? And is he bound for any more
    renewed existence?”

    163. “Indeed, Friend Hemavata, He is the Great Master of
    Knowledge!” Replied Sātāgiri, while adding,
    “He is the One possessing perfect purity of conduct; having
    destroyed all His mental contaminants, He now lives finally freed.
    No longer bound for any more renewed existence!
    “The Great Sage’s Heart is flawlessly exquisite, whether one
    witnesses His speech or deed.
    “Being fully accomplished in both Knowledge and Behavior, my
    dear friend, Gautama is the very Teacher possessing the qualities
    you hold so dear and praise.”
    “Being fully accomplished in both Knowledge and Behavior, my
    dear friend, Gautama is the very Teacher possessing the qualities
    you rejoice in wholeheartedly and celebrate.”
    164. “Being fully accomplished in both Knowledge and Behavior,
    my dear friend, let us now go and see Gautama, the only One who
    possesses the purest Knowledge and Behavior.

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    165. “The Silent Warrior, whose slender limbs are like those of an
    antelope, eating only a little, with a heart that knows no lust for
    food, He now sits meditating in the great forest all alone, let us
    now go my friend, and see Gautama.
    166. “And by approaching Him, who is the Lion among men; the
    Bull Elephant roaming and living alone, beyond the trappings of
    sense pleasures, let us ask Him on how to liberate ourselves from
    the tangle of death.
    167. “Let us go ask Gautama, the Teacher, the Guide, the
    Expounder of meanings, who has overcome and gone beyond all
    things; For He is the Buddha, having overcome all hatred and fear.
    [Then, the two Yakkha generals, approached the Blessed
    One, and after paying homage to Him, stood at a respectful
    distance, and Hemavata eagerly addressed the Blessed One
    with a question:]
    168. “How does the world arise?”  asked Hemavata, as he
    continued:
    “By means of what association is the world maintained? By
    grasping onto what does the world become afflicted, and with
    what?
    169. “The world arises in six,” answered the Blessed One, to
    Hemavata.
    “It is maintained through association with the six.  By grasping
    onto the six, and the world becomes afflicted, with the six.”
    170. “What is that grasping  by which the world becomes
    afflicted?” Hemavata asked further.

    [page 59]
    “Do tell us about this release when asked: ‘how is one freed from all
    suffering?”
    And the Blessed One replied:
    172. “Five are the kinds of sensual pleasures in the world,  to
    which, the mind is added as the sixth.  When there is no more
    longing in the heart for any of these, then one is completely freed
    from all suffering.”
    “This is the way to be released from the world; this truth which I
    declare to you. This, in itself is the way you seek, to be freed from
    all suffering.”
    173. “Who in the world can cross the great flood? Asked
    Hemavata.
    “Who in the world can cross the bottomless ocean? Who, with no
    support or any footing, ferries on undisturbed, never sinking into
    the deep?”
    And the Blessed One said,
    174. “He who always lives with virtuous behavior,  and
    understanding; the wise one, who is contented, and ever mindful,
    constantly reflecting on the level of the mind’s release, is the one
    who goes beyond the flood, that is so hard to cross.
    175. “He who is disgusted by perceptions of sense pleasures, who
    has broken all the fetters, and is completely done with seeking any
    kind of rebirth, it is he, who does not sink into the deep.”
    Then, Hemavata the Yakkha exclaimed:

    [page 60]
    176. “Behold, the One with deepest wisdom! The One who
    penetrates by seeing the subtlest of meanings! He, who possesses
    nothing, nor clings to anything belonging to the senses, it is He,
    who is free in every respect wherever He goes; the Great Recluse,
    walking the Path of the Noble Ones.
    177. “Behold, the One with the unparalleled name; He, who sees
    the subtlest of meanings,  the Giver of wisdom, unfettered to the
    realm of the senses; Gaze upon Him, the all-knower, the Wisest of
    Beings, the great Recluse, walking the Path of the Noble Ones.
    178. “It was indeed a fine sight for us to behold this day; a lovely
    dawn, beautifully arisen,  for we have now seen the Perfectly
    Awakened One, who has crossed the flood, having liberated
    Himself from the mental contaminants.
    179. “Blessed One, now, all these powerful and mighty Yakkhas,
    one thousand in number, all go to you for Refuge, and from today
    forth, Lord, you are our Peerless Teacher.
    180. “From village to village we will now roam, and from peak to
    peak, while paying homage to the Perfectly Awakened One, and the
    sublime Truth of the Dhamma you teach!”

    60

    [page 61]
    Snp. 1.10
    Āḷavaka Sutta
    “Discourse to Āḷavaka, the Yakkha”
    This is what I personally heard.

    Once, The Blessed One was staying in Āḷavī, the region
    dominated by the Yakkha, Āḷavaka.
    Then, the Yakkha Āḷavaka approached The Blessed One and
    said:

    “Leave this place, recluse!”

    “Alright, friend,” replied The Blessed One, as he began to
    leave.

    “Come back and stay, recluse!” exclaimed the Yakkha
    Āḷavaka.

    “Alright, friend,” replied The Blessed One yet again, as he
    returned back.

    But the Yakkha Āḷavaka called out for a second time:

    “Leave this place, recluse!”

    [page 62]
    “Alright, friend,” replied The Blessed One for a second time,
    as he began to leave yet again.

    “Come back and stay, recluse!” exclaimed the Yakkha
    Āḷavaka, once again.

    “Alright, friend,” replied The Blessed One yet again, as he
    returned back.

    But the Yakkha Āḷavaka, for a third time, exclaimed:

    “Leave this place, recluse!”

    By saying, “Alright, friend,” The Blessed One began to leave,
    for a third time, yet again.

    “Come back and stay, recluse!” exclaimed the Yakkha
    Āḷavaka, once again.

    “Alright, friend,” replied The Blessed One yet again, as he
    came back.
    And for a fourth time, the Yakkha Āḷavaka shouted:

    “Leave this place, recluse!”

    But this time, The Blessed One said:

    “No friend, I shall not leave! You may go ahead and do
    whatever you like!”

    “In that case, I will ask you a question, recluse. And if you
    do not provide me with the correct answer, then I will
    agitate your heart enough to drive you insane, or I will split

    [page 63]
    your heart open, grab hold of your feet, and fling you across
    to the other side of the River Ganges!”

    “That won’t be possible, friend. For I do not see in this
    world, with its gods and humans, its Māras and Brahmās,
    along with its entire population of recluses and brahmins,
    anyone capable of agitating my mind or driving me insane,
    or able to split my heart open, or grab hold of my feet to
    fling me across to the other side of the River Ganges!

    “However, you may go ahead, friend, and ask your question,
    as you wish.”

    Then, the Yakkha Āḷavaka addressed The Blessed One by
    asking in verse:

    181. “What is the greatest possession one could have? What
    is it, that when put into practice, brings one the highest joy
    and happiness? What is the sweetest of all flavors? And
    what is the best form of living, with which one may
    experience life, at its very best?”

    182. “Having faith in one’s heart is the greatest possession
    one could have. The Dhamma that is taught, when put into
    practice, brings one the highest joy and happiness. Truth is
    the sweetest of all flavors. Living with wisdom is the best
    form of living, allowing one to experience life, at its very
    best.”

    183. “By what means can one cross over the flood? How can
    you traverse over the vast ocean? How can one exhaust
    suffering that is so hard to overcome? And how can one
    attain to the state of purity?”

    [page 64]
    184. “It is with faith, that the flood is crossed. Through
    heedful diligence, one can traverse over the vast ocean. With
    persistent effort, one can exhaust suffering that is so hard to
    overcome. And it is through wisdom that one attains to the
    state of purity.”

    185. “And how does one gain wisdom? How can one come
    to great riches? How can one attain to a good reputation?
    What is the best way, whereby one can attract to himself, and
    keep, great friends? And when the time comes at death, to
    leave this world and pass away to another realm, how can
    there be no mourning or grief?”

    186. “Being grounded in one’s faith in the Dhamma taught
    by the Arahants, fighting against the tendency for
    negligence, while listening to their advice, thereby one gains
    wisdom through practice, in order to experience for oneself
    that rare state of Nibbāna.

    187. “Responsibly engaging in actions that are harmonious
    and appropriate, while working with intelligent
    determination, brings you great riches. Meanwhile, standing
    with what is true and just, you attain good reputation. And
    by having these, along with being generous and giving, you
    attract to yourself, and keep, great friends.

    188. “Any householder who has the four qualities of faith,
    truth, intelligent persistence, and generosity, at the time of
    death, there cannot remain in his heart any grief or
    mourning, as he leaves this world and passes away to
    another realm.

    [page 65]
    189. “You may now go and inquire others also on this, for
    many are recluses and brahmins out there, whom you could
    ask if there could possibly be anything better than truth, self-
    restraint, generosity, and patience.”

    190. “Now, why would I go and question other recluses and
    brahmins any further on this? For today, I finally understand
    what is essential for me to do, and what my future goal must
    be.

    191. “Truly indeed, it was for my own sake that Lord Buddha
    Himself came to stay in Āḷavī. Today, I understand how such
    a great gift will only bear abundant fruits.

    192. “From now on, I will go from village to village, from
    town to town, paying homage to the Fully Awakened
    Buddha, and the incomparably natural excellence of the
    Dhamma that He teaches.”

    65

    [page 66]
    Snp. 1.11
    Vijaya Sutta
    “Victory”
    193. “Whether walking or standing still, while sitting or
    lying down, there is stretching of limbs and flexing taking
    place within the body. This is how the body moves through
    its postures and junction points.

    194. “Connected with bones and ligaments, and covered up
    with muscles and flesh, while being shielded throughout
    with the skin, covering all that truly lies beneath it, hidden.

    195. “There, it is fully packed inside, with the liver,
    intestines, gut, and bladder, as well as the heart, lungs,
    kidneys and the spleen.

    196. “There’s mucus, saliva, sweat and lymph, blood and
    synovial fluid between the joints, along with bile and the fat
    throughout.

    197. “Meanwhile, from the nine gates filth continues to flow,
    endlessly, whether secretions from the eyes, or wax from the
    ears.

    198. “With snot oozing from the nose, phlegm and vomit
    from the mouth, as well as sweat trickling from the body,

    [page 67]
    and of course, excrement and waste coming out from its
    bowels.

    199. “Then, the emptied-out skull is filled up by the brain
    mass, which the fool, in his delusion, believes to be respected
    and highly honored.

    200. “But, when the time comes and the body is dead, lying
    on its back, bloated, and turning blue, this body, once
    cherished by many, is now discarded and forgotten by all
    loved ones.

    201. “Thus, it is then eaten and devoured by wild dogs,
    jackals, wolves, and worms; with all its contents pulled out
    and gobbled up by crows and vultures, along with any other
    creatures being attracted to it for their sustenance.

    202. “But, on hearing the words of the Buddha, the alert
    Bhikkhu understands their meaning, for he sees the body for
    what it truly is, fully comprehending it.

    203. “While he carefully discerns: ‘as this body is now, alive, so
    will it be in the future, dead.’ By understanding the significance
    of this fact, one should reject any and all desires pertaining
    to this body, whether internally or externally.

    204. “And by ridding himself from both desire and lust, the
    Bhikkhu arrives at the peaceful state of the Deathless,
    experiencing the unshakeability of Nibbāna.

    205. “This stinking two-footed bag of filth, called a body,
    continues to be cherished, even though every day it gets
    filled up with countless carcasses, along with more

    [page 68]
    excrement that keeps oozing out from it, while being spread
    here and there!

    206. “Therefore, by living in such filth, if one reveres oneself
    for having a certain type of body, while looking down at the
    bodies of others, as he speaks ill of them, well then, what is
    the cause of that conceit, if not the inability to see with
    wisdom?”

    68

    [page 69]
    Snp. 1.12
    Muni Sutta
    “The Sage”
    207. “Fear arises when you get intimately close with others,
    because by living together, what arises is dust and pollution.
    Because of this, the Sage chooses to live the homeless life,
    free from all the entanglements that companionship brings.

    208. “By uprooting whatever used to grow, the wandering
    Sage, living alone, is not one who would go back to
    replanting its seeds, for it to grow back again, nor to foster it
    by giving it a new birth. That is how the great Sage
    experiences peace.

    209. “Having properly assessed his past actions and
    considered their very causes, such a Sage would no longer
    perpetuate them by giving them any further attention. For
    he, with confidence supreme, is the one, who has gone
    beyond the confines of logic and its endless labyrinths, and
    thus, has seen the destruction of rebirth itself.

    210. “Having considered and seen all the realms of rebirth,
    but not wanting to have anything to do with any of them,
    desiring none, the Sage remains without greed, free from
    longing and as a result, struggling no further either this way
    or that; he has crossed over to the farther shore.

    [page 70]
    211. “The Sage, seeing all things, overcomes them all by
    remaining aloof; standing amidst the world, yet unstained
    by it, for he has left it all behind and is now liberated, having
    destroyed craving and its suffocating hold on the heart. It is
    for this reason that the wise recognize him, as a Sage.

    212. “Strengthened by wisdom, living with virtue, and
    composed with a collected mind, he appreciates the value of
    the jhānas, dwelling with mindfulness throughout. With the
    poisoned arrow pulled out, he remains desireless, with
    mental contaminants all wiped out from his heart. It is for
    this reason that the wise recognize him, as a Sage.

    213. “The wandering Sage, diligently working on improving
    himself, is unmoved nor affected, whether exposed to praise
    or blame. He is like the lion that remains unstartled by
    various cries, or like the wind that cannot be captured in a
    net, like the lotus, which remains untouched by the water
    drops. While he himself is not led by others, nevertheless, he
    is the one who leads others to the highest. It is for this reason
    that the wise recognize him, as a Sage.

    214. “He is firmly grounded, no matter how many bitter
    words are thrown at him, while standing tall and unmoved,
    much like a pillar placed deep into the ground. Being thus,
    without any lust remaining in his heart, he lives with all his
    faculties settled and attentive. It is for this reason that the
    wise recognize him, as a Sage.

    215. “Steadfast and determined on his single course
    trajectory, just like a sharply moving arrow, he is disgusted
    by unwholesome actions, and because of this, he is always
    watchful and alert, examining the nature of his deeds,

    [page 71]
    discerning between what is harmonious and non-
    harmonious with the Dhamma. It is for this reason that the
    wise recognize him, as a Sage.

    216. “Whoever lives thus, with his senses restrained, cannot
    allow himself to do any evil intentionally; whether
    surrounded by children or old people, he remains a Sage,
    undeterred. No longer susceptible to irritability, he does not
    fuel more anger to arise in others, as he abstains from
    insulting or retaliating for what is done to him. It is for this
    reason that the wise recognize him, as a Sage.

    217. “And when he, who lives by the charity of others,
    receives choice offerings of meals that are delicious and
    exquisite, or whether those that are considered medium in
    quality, or mere leftovers, the Sage remains unfazed, for he
    neither thinks highly of nor belittles the food he gets, due to
    their quality. It is for this reason that the wise recognize him,
    as a Sage.

    218. “The Sage lives while completely refraining from sex.
    Even from a young age, he is not tied down by anything,
    being completely uninterested in taking any kinds of
    intoxicants or substances that delude the mind. It is for this
    reason that the wise recognize him, as a Sage.

    219. “Understanding the world, seeing the highest goal in
    life, he has crossed over the flood, traversing over the ocean
    vast. He is the one who has broken himself free of the
    shackles that bind, unfettered he lives, having cleanly pulled
    out the mental contaminants from his heart. It is for this
    reason that the wise recognize him, as a Sage.

    [page 72]
    220. “These two could never be equal or the same: the
    householder who maintains a wife, and the one yoked to the
    Dhamma, living by virtue. The householder lives while
    being unrestrained when it comes to harming others,
    whereas the Sage behaves with restraint, as he protects all
    beings, always.

    221. “The crested, blue-necked peacock, dragging its long
    tail behind it, will never be equal in speed to that of the
    goose that flies free through the wide-open sky. Likewise, the
    householder cannot be equal to the Bhikkhu, who lives
    unattached, meditating in the seclusion of the forest.”

    72

    [page 73]
    Book Two
    —
    Cūḷa Vagga

    [page 74]
    74

    [page 75]
    Snp. 2.1
    Ratana Sutta
    “Discourse on the Precious Jewel”
    222. “Whatever non-human beings that are assembled here,
    whether terrestrial or celestial, may they all have peace of
    mind with contented hearts, as they listen attentively to
    these words:

    223. “Oh beings, listen closely: May you all radiate loving-
    kindness to those human beings who, by day and night,
    include you in their thoughts, dedicating to you the merits of
    their offerings. Therefore, watch over and protect them with
    diligence.

    224. “Whatever treasures there may be in the cosmos, or in
    worlds beyond; whatever precious jewels there may be in
    the heavenly realms, nothing compares to the Tathagata (the
    Perfected One). This precious jewel is the Buddha. By
    declaring this Truth, may there be safety.

    225. “That destruction of grasping, that non-passionate state,
    that Deathlessness Supreme, the calm and collected Sākyan
    Sage  had realized; nothing compares to Nibbāna. This
    precious jewel is the Dhamma. By declaring this Truth, may
    there be safety.

    [page 76]
    226. “The Supreme Buddha praised the pure Noble Eightfold
    Path, calling it the path which unfailingly establishes one in
    the collectedness of mind; nothing compares to this
    collectedness of mind. This precious jewel is the Dhamma.
    By declaring this Truth, may there be safety.

    227. “The Eight Individuals are praised by the wise, and they
    constitute the four pairs. These are the true Disciples of the
    Buddha and are worthy of offerings. Gifts offered to them
    yield abundant results. This precious jewel is the Sangha. By
    declaring this Truth, may there be safety.

    228. “With a steadfast mind and applying themselves well in
    the Dispensation of the Buddha Gautama, they are free
    from defilements, they have attained to that which should be
    attained (Arahantship) as they dwell in the Deathless. Thus,
    they enjoy the Peace that is Nibbāna which is freely
    obtained. This precious jewel is the Sangha. By declaring this
    Truth, may there be safety.

    229. “As a locking-post planted deeply into the earth stands
    unshaken by the winds from all four directions, so, too, I
    declare is the Superior Person, who sees and understands
    with wisdom the Four Noble Truths. This precious jewel is
    the Sangha. By declaring this Truth, may there be safety.
    230. “Those who realized the Noble Truths well taught by
    Him who is profound in wisdom (the Buddha), even if they
    become exceedingly heedless, still they would not take an
    eighth rebirth into Samsāra. This precious jewel is the
    Sangha. By declaring this Truth, may there be safety.

    231. “With the gaining of Higher Wisdom, he abandons three
    states of mind, namely the illusion of a personality view,

    [page 77]
    skeptical doubt, and adhering to rites and rituals as a means
    for Liberation. Thus, this person is wholly freed from rebirth
    into the four lower realms, and therefore, incapable of
    committing the six major wrongdoings. This precious jewel
    is the Sangha. By declaring this Truth, may there be safety.

    232. “Any evil actions he may still commit, whether by deed,
    word, or thought, he is incapable of concealing it; since it has
    been proclaimed that such concealing is impossible for one
    who has seen the Path to Nibbāna. This precious jewel is the
    Sangha. By declaring this Truth, may there be safety

    233. “As the woodland groves though in the early heat of the
    summer month are crowned with blossoming flowers, even
    so is the sublime Dhamma that leads to the  Peace  of
    Nibbāna, which is taught  by the Buddha  for the highest
    good. This precious jewel is the Buddha. By declaring this
    Truth, may there be safety.

    234. “The Peerless Excellent one (the Buddha) the Knower of
    Nibbāna, the Giver  of Nibbāna, the Bringer  of the Noble
    Path, taught us the excellent Dhamma. This precious jewel is
    the Buddha. By declaring this Truth, may there be safety.

    235. “With their past  Kamma spent, and no more
    new  kamma arising for them, their mind is no longer
    attached to future rebecoming, as the seed of the desire for
    rebirth has been scorched and died, they now live with no
    craving for re-living. Such wise men fade out of existence, as
    the flame of this lamp  which has just faded away. This
    precious jewel is the Sangha. By declaring this Truth, may
    there be safety.

    [page 78]
    236. “Whatever non-human beings that are assembled here,
    whether terrestrial or celestial, come let us all salute the
    Buddha, the Tathagata  (the Perfected One), honored and
    cherished by devas and humans. May there be safety.

    237. “Whatever non-human beings that are assembled here,
    whether terrestrial or celestial, come let us all salute the
    perfect Dhamma, honored and cherished by devas and
    humans. May there be safety.

    238. “Whatever non-human beings that are assembled here,
    whether terrestrial or celestial, come let us all salute the
    perfect Sangha, honored and cherished by devas and
    humans. May there be safety.”

    78

    [page 79]
    Snp. 2.2
    Āmagandha Sutta
    “The Stench of Decomposing Flesh”
    239. “The good who eat millet, chickpeas, newly sprouting
    greens, fallen fruits, wild grains, and roots, having received
    their meal without harming others, do not speak falsely nor
    consume them for the enjoyment of sense pleasures.

    240. “Eating and drinking the finest and exquisitely
    prepared delicacies, with delicious food and drinks offered
    by those, who go through so much trouble to bring them to
    you, sitting there Kassapa, you eat amidst the stench of
    decomposing flesh.

    241. “The stench of decomposing flesh is not appropriate for
    me,’ you stated, O kinsman of Brahmā. Yet, I see you
    partaking of food that includes fine rice, and dishes carefully
    prepared with the flesh of birds. Tell me Kassapa, what do
    you consider to be partaking of food that has ‘the stench of
    decomposing flesh?’

    242. “Harming and killing living beings, abusing, and
    mutilating them, beating and torture, fraud, lying, cheating
    and being deceitful, adultery, hypocrisy, going to others’
    mates, engaging in the practice of charms and spells to

    [page 80]
    influence others. All that, I consider to be partaking of food
    that has ‘the stench of decomposing flesh.’

    243. “Having no restraint whatsoever when it comes to
    experiencing all kinds of sense pleasures, always hungry for
    more tastes, and being impure themselves, they enjoy being
    surrounded by filth. Those who are drenched in wrong
    views thinking that there are no outcomes to wholesome
    actions nor that there could be another world waiting for
    them once they die, it is this that I consider to be partaking
    of food that has ‘the stench of decomposing flesh.’

    244. “Heartless backbiting, viciously ruthless and cunning
    betrayers of friendship, conceited and lacking any
    compassion, those misers who never give anything away to
    others, it is they, whom I consider to be partaking of food
    that has ‘the stench of decomposing flesh.’

    245. “Angry and full of hostility in their pitch-black hearts,
    contentious, hateful, stubborn, deceitful, jealous, and
    arrogant, who think so highly of themselves, who put others
    down, yet remain boastful of their empty accomplishments,
    those who keep associating with their wicked friends, it is
    they, whom I consider to be partaking of food that has ‘the
    stench of decomposing flesh.’

    246. “Those with evil behaviors, who run away when it is
    their turn to repay, the worst of men who enjoy cunning
    people out of their wealth, taking from the needy the little
    that they have, it is they, whom I consider to be partaking of
    food that has ‘the stench of decomposing flesh.’

    [page 81]
    247. “Such people as these, who live unrestrained,
    destroying living beings, the inconsiderate ones who make
    others’ lives miserable; those evil and cruel ones, with their
    bloody hands and malicious speech, it is they, whom I
    consider to be partaking of food that has ‘the stench of
    decomposing flesh.’

    248. “Those with voracious appetites, with the intent to kill
    others, addicted to doing evil; those who at their moment of
    death, will open their eyes next, having fallen head-first into
    the miserable hells, as if immediately deposited there, it is
    they, whom I consider to be partaking of food that has ‘the
    stench of decomposing flesh.’

    249. “It is, therefore, NOT the eating of fish or meat, nor
    fasting, nor going naked, nor the shaven head or matted
    hair, nor the wearing of rough animal hides, nor the pulling
    out of one’s hairs, nor observing the fire sacrifice, nor the
    muttering of verses and mantras, nor engaging in various
    austerities, ceremonies or oblations to somehow gain
    immortality, nor the keeping of seasonal observances and
    other monthly rituals and gatherings that will ever purify
    and somehow cleanse the heart of an ordinary person, who
    has not yet crossed beyond all doubt.

    250. “So, guard well and protect the gates of your mental
    faculties, while living your life gently and honestly, with
    senses restrained, in accordance with the Dhamma. It is in
    this manner, that the wise ones give up all the shackles that
    bind, and thus eliminate all suffering from their lives, by not
    clinging to anything, whether they witnessed them or not.”

    [page 82]
    252. In this way, The Blessed One explained to the brahmin,
    again and again, until the master of the Vedic chants finally
    understood the meaning of these words, as the unfettered
    and taintless Great Teacher taught him through the use of
    beautiful and hard-to-fathom verses that revealed the true
    meaning behind the words: ‘partaking of food that has ‘the
    stench of decomposing flesh.’

    253. By listening to the encouraging words of The Blessed
    One that are stainless and leading to the cessation of
    suffering, the brahmin was humbled as he fell at the feet of
    the Tathāgata with tears of joy, as he paid homage to The
    Blessed One and begged to receive the Going Forth, to end
    all suffering.

    82

    [page 83]
    Snp. 2.3
    Hirī Sutta
    “Discourse on Being Considerate”
    253. Those apathetic, shameless ones, go on making fun of
    being considerate to others, meanwhile claiming to be “your
    genuine friend,” but only pay you lip service; not even doing
    what is necessary for a true friend; their behavior says it all,
    for it never matches their empty words.

    254. Speaking words that are pleasant while among friends,
    but never following up with actions, this the wise recognize
    and know full well, as the mark of an empty man, who could
    never be a true friend.

    255. He is not a true friend, who keeps you on your toes,
    always suspecting you to betray them, constantly looking for
    flaws in your character, so that he could point them out later,
    and with malicious intent. However, the one in whom you
    trust without worry, like a son would, resting while asleep
    on his father’s chest, such a person is a genuine friend, who
    is never out to belittle or denigrate you.

    256. Living with delight, while serving those in need of his
    help, one continues cultivating and tasting the fruits that
    continue bringing him more joy, along with much praise
    received, from beings near and far.

    [page 84]
    257. Having tasted and enjoyed the lovely flavor of
    seclusion, as well as the essence of tranquil contentment, one
    lives by having given up both agitation and evil from one’s
    heart, while continuously drinking the sweetness of the
    Dhamma.

    84

    [page 85]
    Snp. 2.4
    Maṅgala Sutta
    “Discourse on The Greatest of
    Blessings”
    I have personally heard this.

    At one time, the Blessed One was living at the monastery
    offered by the householder Anāthapiṇḍika, within Jeta's
    Park, in the City of Sāvatthī.

    Then, when it was around midnight, a certain young Deva
    illuminated the entire Jeta's Park, as he approached the
    Blessed One, and after worshipping and paying homage to
    Him, stood to one side. Now, while standing there
    respectfully with hands in Anjali, the youthful Deva
    addressed the Blessed One, and asked the following
    question in verse:

    258. “Many Devas and humans alike, have longed for the
    attaining of the Greatest of Blessings, struggle as they did to
    describe what is the meaning of the truly auspicious state of
    wellbeing.
    Kindly speak to us by declaring the greatest of blessings.”

    [page 86]
    259. “Neither befriend nor associate with the fool, instead
    associate and become friends with the wise. For in doing so,
    you will come to identify and therefore revere and respect
    those truly deserving of respect and honor. Now, this is the
    greatest of blessings.

    260. “To be able to live in a suitable place, while having
    already done many meritorious deeds in the past; being
    intent with strong resolution to work on developing yourself
    in the Practice, while still alive. Now, this is the greatest of
    blessings.

    261. “Having already gained much in learning, along with
    knowing a profitable craft with which to earn a good living;
    being disciplined and trained to be hard working and smart,
    while also eloquent and a master of the well-spoken word.
    Now, this is the greatest of blessings.

    262. “Taking care of one’s own mother and father, while
    going to them and tending to their needs; showing kindness
    through action towards children and wife, demonstrating
    genuine care for loved ones without losing oneself or
    become agitated in order to achieve professional success.
    Now, this is the greatest of blessings.

    263. “Making heartfelt offerings and the giving of gifts,
    while living with virtuous behavior according to the
    Dhamma; valuing relationships by showing compassion to
    others through blameless actions. Now, this is the greatest of
    blessings.

    [page 87]
    264. “Having completely stopped from doing any harm,
    while fully abandoning any kind of evil actions; Refraining
    from taking any substances that alter or intoxicate the mind,
    while staying heedful and diligent in cultivating a character
    that is anchored on the Dhamma. Now, this is the greatest of
    blessings.

    265. “Respectful and living with genuine humility, and a
    sense of contentment throughout, permeating with
    gratitude, while finding the suitable time to be listening to
    the Dhamma, with an open heart. Now, this is the greatest of
    blessings.

    266. “Being patiently obedient and remaining soft, while
    going to see recluses and listening to their words of advice
    and admonishment; having a Dhamma discussion at the
    right time, for the right reason, and with the right people.
    Now, this is the greatest of blessings.

    267. “Practicing with dedication, while leading the chaste
    Holy Life relentlessly; realizing by seeing for oneself the
    Noble Truths, and thus, finally attaining Full Awakening that
    is Nibbāna. Now, this is the greatest of blessings.

    268 “Even though being touched by the changing events of
    life, nevertheless, remaining steadfast with a heart that is not
    shaken nor agitated. With no more trembling, he no longer
    sorrows or grieves, for he is not attached, and thus stays
    without any stains, fully appeased and finally safe and
    secure. Now, this is the greatest of blessings.

    269. “By having accomplished and tasted all these things,
    such individuals remained unvanquished, and undefeatable

    [page 88]
    everywhere, for everywhere they go, they fully enjoy safety
    that is untouchable, security unmatched. Now, this, is their
    greatest and most sublime blessing.”

    88

    [page 89]
    Snp. 2.5
    Sūciloma Sutta
    “The Needle Haired Yakkha”
    I have personally heard this.

    At one time, The Blessed One resided in Gaya, near the stone
    carved platform within the domain of Sūciloma, the needle
    haired Yakkha.

    Then, it so happened that both Sūciloma, the needle haired
    Yakkha, and his friend, Khara the Yakkha, were passing by
    the place where The Blessed One was staying.

    Then, Khara the Yakkha turned to Sūciloma and exclaimed:
    “Look, that’s a recluse!”

    And Sūciloma the Yakkha replied:

    “That’s not a recluse! He’s a fake! A ‘wannabe’ recluse! Now
    wait here! I will prove to you, whether he is in fact a true
    recluse, or merely someone pretending to be one!”

    Then, the demon Sūciloma approached The Blessed One and
    began leaning towards The Blessed One with his body.

    [page 90]
    But The Blessed One immediately pulled away from him, at
    which the Yakkha Sūciloma remarked to The Blessed One:

    “Recluse, are you afraid of me?”

    The Blessed One replied: “No Friend, I do not fear you.
    However, your touch has the stench of evil.”

    Sūciloma the Yakkha then said:

    “I will ask you a question, recluse, and if you do not answer
    me, I will invade your mind and drive you insane, or split
    your heart apart, or grab you by the feet and fling you onto
    the farther shore of the river Ganges.”
    The Blessed One replied:

    “Friend, in this world of Devas and humans, together with
    its Māras, Brahmās, the community of recluses and religious
    practitioners of all kinds, I do not see anyone who could be
    able to invade my mind or drive me insane, or split my heart
    apart, or grab me by the feet and fling me onto the farther
    shore of the river Ganges; nevertheless, you may go ahead
    and ask whatever you wish to ask.”

    Then, the Yakkha Sūciloma addressed The Blessed One in
    verse:

    270. “Where do lust and hatred originate? Where do
    aversion, delight, and fear originate?
    From where do thinking and thoughts arise and pour out,
    much like when small boys are set loose, gushing
    uncontrollably out, as if they were a flock of crows?”

    [page 91]
    271. “Lust and hatred originate here in this body, the same
    also with aversion, delight, and fear,
    Thinking and thoughts too, arise and pour out from this
    very body, much like when small boys are set loose, gushing
    uncontrollably out, as if they were a flock of crows.

    272. “Born out of self-adoration, they all arise of oneself,
    spreading out in all directions, longing to make contact with
    pleasurable experiences through the six sense doors, they
    reach out, much like the Māluvā creepers born from a
    banyan tree’s trunk, as they spread everywhere in the forest.

    273. “Now listen carefully, O! Yakkha! Those who know and
    understand this process as it really is, quickly apply
    themselves to abandon this tendency! And in doing so, they
    traverse this flood that is so difficult to cross, one that has
    never been crossed before. But by crossing it, they are never
    to be reborn again.”

    91

    [page 92]
    Snp. 2.6
    Dhammacariya Sutta
    “Living According to the Dhamma”
    274. “Living according to the Dhamma is to be living the
    ideal, truly what is referred to as living the Holy Life.
    “However, in the case of those who, although have gone
    forth to live the Holy Life,

    275. “If they enjoy abusing others in any way they can, much
    like wild beasts who’ve been set loose, intent on harming
    others, then the lives of such people become even worse, and
    their evil causes much greater damage to themselves and
    others, than what it might have, if they were to stay in lay
    life.

    276. “There is the evil Bhikkhu, who drowning in his
    delusion, delights in starting quarrels and breaking up
    friendships. He neither understands the Dhamma of the
    Awakened One, nor has any clue about what’s been
    explained to him.

    277. “Led by ignorance (whether through his action or
    inaction), he goes on injuring and harming those who have
    indeed developed in their practice. Being on such a wrong
    path, the magnitude of damage he has caused he does not

    [page 93]
    realize, especially how such evil will take him straight to
    hell.

    278. “Going to states of depravation, moving from womb to
    womb, and from darkness to darkness, such a Bhikkhu
    sooner or later finds himself fallen into suffering, right after
    his death.

    279. “Just as trying to clean up a cesspool that has been full
    to the brim and for a long time, would only prove to be a
    futile effort, similarly, it is very difficult to try and clean such
    a Bhikkhu, who has been impure in his heart, and full of
    depravity.

    280. “And if you come to know of such Bhikkhus, who in
    fact live the household life, with evil desires, evil thoughts
    and with behavior that is the product of his evil conduct,

    281. “Then, all of you must come together and with one
    voice, kick him out! Sweep out the trash, by getting rid of the
    impure from your midst, and throw out the garbage!

    282. “Therefore, expel all those who, in fact, are non-recluses
    but simply disguise themselves as Bhikkhus. So, blow away
    those with evil desires, evil thoughts, and with behavior that
    is the product of their evil conduct!

    283. “Live with purity, for it is absolutely necessary that the
    pure should live mindfully with the pure. Thus, by staying
    vigilant, resolute, and united, you will all put an end to
    suffering.”

    93

    [page 94]
    Snp. 2.7
    Brāhmaṇa Dhammika Sutta
    “Brahmanical Beliefs & Customs”
    This is what I personally heard:

    At one time, The Blessed One was living at the monastery
    offered by Anāthapiṇḍika in Jeta's park, in Sāvatthī.

    It was then that a large group of wealthy brahmin
    householders from Kosala, who were quite old and
    advanced in years, with ailing bodies, as they were close
    upon death given their age, approached The Blessed One,
    and after exchanging friendly greetings with Him, sat to one
    side, and asked The Blessed One:

    “Dear Gautama, we would like to ask You, whether the
    Brahmanical Beliefs and Customs in practice today are
    holding true to the tradition that was in practice in ancient
    times?”

    The Blessed One replied:

    “No, brahmins, the Brahmanical Beliefs and Customs that
    are in practice today, are not holding true to the tradition
    that was in practice in ancient times.”

    [page 95]
    Then, the brahmin elders said:

    “In that case, Dear Gautama, could you please teach us, for
    we would very much like to learn the Brahmanical Beliefs
    and Customs that were in practice in ancient times? May The
    Blessed Gautama kindly explain those to us, if it is not too
    much trouble.”

    And The Blessed One said:

    “Then listen brahmins, and pay careful attention, and I will
    explain them to you.”

    “Yes, Master Gautama,” those brahmin elders replied, while
    paying close attention.

    284. “In ancient times, sages lived restrained, behaving
    responsibly, having seen through and abandoned their
    reliance upon the five branches of sense pleasures. Thus,
    they practiced by conducting themselves, in order to
    experience their highest potential.

    285. “The brahmins of old did not possess any cattle or
    grains, nor kept any gold. But what those ancients treasured
    in those days was living the noble life and doing so with
    strong faith.

    286. “Whatever food they prepared for themselves, they did
    so at their door, openly available for all those in need, as
    they gave it away generously with faith in their hearts,
    sharing the meal that was cooked with anyone and
    whomever that came hungry to their doorstep.

    [page 96]
    287. “Wherever they went, the brahmins of old were offered
    the very best of carriages, clothes, beds, and dwellings by
    wealthy supporters in the various provinces and countries,
    who were touched by their nobility.

    288. “The ancient brahmins were never rebuked because
    they never engaged in wrong conduct. Thus, they were
    always protected by the Dhamma. It was a blessing to have
    them visit one’s home, and for this, no doors were kept
    closed to them, as no one turned them away nor stopped
    them from entering their house.

    289. “Aside from their responsibility to father children with
    their one and only wife, each of these ancient brahmins
    remained celibate for forty-eight years, protecting the vow of
    chastity, while pursuing their quest for higher knowledge
    and conduct.

    290. “Those brahmins neither coveted nor went to another’s
    wife, nor did they buy themselves a wife. Instead, their
    union of living together was based on love and respect, with
    mutual agreement.

    291. “And when those ancient brahmins engaged in sexual
    acts with their mate, they only did so during the appropriate
    time, and abstained from sex altogether outside the fertility
    phase, during her menstrual cycle.

    292. “They always honored and praised the Holy Life,
    m a i n t a i n i n g v i r t u o u s b e h a v i o r, h o n e s t y, a n d
    straightforwardness, being kind and gentle, as well as sharp
    and deliberate when engaging in austerities, while living a
    life of harmlessness, along with persevering patience.

    [page 97]
    293. “Yet, the one among those ancients who was esteemed
    as the highest and most dedicated was considered as if Mahā
    Brahmā himself, for he never engaged in sexual intercourse,
    not even in his sleep.

    294. “Being inspired by his example, many of those wise
    ones revered him, impressed by his level of dedication to
    observing the Holy practice of chastity, of virtuous conduct,
    and of patience too.

    295. “They made their sacrifices not by the killing of cattle
    and other animals, but from the very offerings they had
    received, be it grains, beddings, clothes, purified ghee, and
    oil, all of which they had earlier collected rightfully.

    296. “Thus, by treating the cows with loving respect, they
    looked upon them as their mother, father, brother or any
    other dear relative, realizing their important role, including
    that of being the source of healing medicines.

    297. “They realized how cows are a source of nourishing
    food, health, and vitality, along with happiness and
    wellbeing. Knowing this to be true, through experience, they
    did not kill any cows.

    298. “Brahmins of old were both delicate and tall, handsome,
    and attractive, always dedicated, and responsible in
    performing their duties. As such, they all prospered in
    happiness, as long as the forward world cycle rolled on.

    299. “But slowly, they began changing, little by little, as
    perversions crept in while they began admiring the splendor

    [page 98]
    of warrior kings, as well as the gold ornaments and jewelry
    they saw on women.

    300. “Also, seeing thoroughbred stallions pulling their lavish
    chariots that are beautifully made with elaborate embroidery
    and decorations everywhere, as well as their opulent living
    quarters and various houses they owned, all laid out side by
    side with sufficient spaces in between.

    301. “All this, in addition to the enormous wealth that the
    rich and ruling class of society possessed, not to mention
    their countless herds of cattle, and the endless stream of
    beautiful and attractive women they were surrounded by,
    the brahmins in time, began to covet as well.

    302. “And while being driven by that very lust, they began
    composing mantras and special chants as they approached
    king Okkāka, whom they convinced by saying:

    ‘You now have much wealth, and for this reason, you must make
    sacrifices! If you want to keep having such wealth and treasures,
    then you must make sacrifices! After all, it is only due to the
    sacrifices you make that wealth, treasures, resources, and all your
    possessions come to you and will continue to do so for you, in the
    future!’”

    303. “Then, the king, the lord of all warriors, now being
    convinced of this lie and persuaded by the encouragement of
    those brahmins, began making various sacrifices, including
    the slaughter of humans and horses, while also giving the
    brahmins the authority to sacrifice anything they asked for,
    in addition to opening the royal treasure houses to them,

    [page 99]
    giving them great wealth and entire districts in his kingdom,
    along with their inhabitants, offering them to the brahmins.

    304. “There were cattle, the finest of bedding, clothes,
    attractive women finely adorned, as well as many
    beautifully decorated chariots, yoked to thoroughbred
    stallions.

    305. “There were many beautiful mansions, palaces, and
    houses offered to the brahmins now, opulent living quarters
    and various houses for the brahmins, all laid out side by side
    with sufficient spaces in between. In this way, the king kept
    making sacrifices, by offering them to the brahmins.

    306. “In receiving so much wealth, they began delighting
    and indulging in accumulating even more riches, hoarding
    all those riches. Thus, overcome by their lust for more,
    craving continued to grow its roots deeper in their hearts. To
    this end, they composed new mantras and chants, as they
    again approached King Okkāka and exclaimed:

    307. ‘As water, earth, gold, wealth, and grains, so the lives of cattle
    are essential for humans to make use of.’
    So, they convinced the king to sacrifice cows in order to gain
    much more resources and wealth, while instructing him:
    ‘You now have much wealth, and for this reason, you must make
    sacrifices! If you want to keep having such wealth and treasures,
    then you must make sacrifices! It is only due to the sacrifices you
    make that wealth, treasures, resources, and all your possessions
    come to you and will continue to do so for you, in the future!’”

    308. “Then, the king, the lord of all warriors, now being
    convinced of this lie and persuaded by the encouragement of

    [page 100]
    those brahmins, began killing hundreds of thousands of
    cows, offering them all as sacrifice according to what he was
    advised by those brahmins.

    309. “Not by their hooves or legs, nor by their horns had
    those cattle harmed or hurt anyone, at all; instead, just like
    innocent sheep, they always trustingly offered their milk to
    mankind in buckets, daily. But the king, grabbing them by
    their horns, put them all through the knife, in the name of
    sacrificial offering.

    310. “In witnessing this, the Devas, headed by their King,
    Lord Indra, the asura demons, as well as the yakkhas, cried
    out together in shock of this injustice they witnessed, in
    seeing how man put the knife to the necks of those cows, all
    in the name of so-called ‘sacrifice.’

    311. “In the past, there were only three diseases to be found:
    greed, hunger, and old age. But now, with the slaughtering
    of cows, ninety-eight new diseases arose.

    312. “This injustice, predicated by violence in people’s
    hearts, now has come down the ages, deviating completely
    from the noble practice of the ancient ones. And while they
    killed and slaughtered those who have done no wrong, those
    making the sacrifices have fallen out of the Dhamma and all
    that is holy and noble.

    313. “For this reason, such an inhumane and utterly foolish
    practice has been looked down upon and severely criticized
    by the ancient wise ones, as being a completely blamable
    action. For, wherever such insanity is witnessed by beings, it

    [page 101]
    is always those who are sacrificing and those priests
    officiating them, who are to carry the blame.

    314. “And with innocence and justice gone, along with these
    corruptions, there came about the divisions within the once
    healthy society, where now there was a split between slaves,
    householders, merchants, and kingly warriors; as well as
    quarrels became commonplace, even between a husband
    and his wife.

    315. “In this way, warrior kings, brahmins, and all others of
    so-called higher birth status in society, continued segregating
    against those of a lesser status than theirs, abusing their
    position as well as others’, while being led throughout by
    their lust for more sensual pleasures.”

    When this was said, the wealthy brahmin householders of
    Kosala who had gathered there, listening to the Blessed One,
    exclaimed together:

    “Magnificent, Master Guatama! Excellent, Master Guatama!
    The Blessed One has made the Dhamma clear for us in many
    ways, as though He were turning upright what had been
    turned upside-down, revealing what was hidden, showing
    the way to one who was lost, holding up a lamp in the dark
    for those with eyesight to see. We go to The Blessed One for
    refuge and to the Dhamma and to the Sangha of Bhikkhus.
    From this day forward, may The Blessed One remember us
    as His lay disciples, who have taken refuge in Him, until the
    end of life.”

    101

    [page 102]
    Snp. 2.8
    Dhamma Nāvā Sutta
    “The Boat of Dhamma”
    316. “When you finally find that one teacher who can teach
    you the Dhamma, then make sure you respect him, while
    trusting and worshipping him, just like the Devas worship
    and respect Indra, the king of the Devas.
    “Thus, by wisely and fully trusting such a teacher, and
    paying him his due respect, he may reveal to you the
    Dhamma incomparable.

    317. “And if such a respectful and dedicated student intently
    enters and follows the path of living according to the
    Dhamma that is taught to him, then he certainly grows in
    wisdom. As a result, his capacity for understanding the most
    subtle of aspects of the Dhamma constantly develops, so
    long as he closely pays attention to what is being taught by
    such a teacher.

    318. “However, if on the other hand, the student spends his
    valuable time associating with the fool, who is drenched in
    contention and jealousy, then they certainly will altogether
    fail in becoming wise, let alone in gaining any genuine or
    subtle understanding of the Dhamma. As a result, one

    [page 103]
    simply drowns in his doubts, as he continues his certain path
    towards death and further misery.
    319. “For, how could someone who himself is being carried
    away, tossed, and smashed around, caught in the torrent of
    swiftly rushing and powerful floodwaters, be able to help
    others cross to the other side of the flood, safely?

    320. “In just the same way, for the person who has failed to
    follow the path and thus failed in understanding the
    Dhamma properly, while being caught in the mire of doubts
    and delusion, someone who has never paid any serious
    attention, nor learned from truly learned teachers, and
    therefore, while never having gained any wisdom in the
    Dhamma himself, how could he be able to teach others to
    overcome their own doubts?

    321. “But, when one has confidently stepped foot into a
    sturdy and a reliable boat, one that is equipped with an
    efficient set of oars and rudder close at hand, then such a
    person would certainly be able to help many others cross the
    flood along with him, due to his skillfulness in navigating
    the boat and understanding of how to move through the
    floodwaters, successfully to the other side.

    322. “In just the same manner, the one who is quite
    knowledgeable and well-trained, having thoroughly
    developed himself, to the point where he has become
    unshakable in the Dhamma, can in fact, help and support
    others on their journey, so long as they are willing to listen
    carefully, and heed his teachings, with trust and purity of
    heart.

    [page 104]
    323. “Therefore, associating with Superior Beings, who are
    your true spiritual friends for having the right knowledge
    and training, is itself an absolute must, indeed!
    “And by following along the path, according to the
    instructions given by wise and noble friends, while
    cherishing and understanding the deep Dhamma they share,
    you too will come to experience true happiness and
    contentment, which only the Dhamma brings to the heart.”

    104

    [page 105]
    Snp. 2.9
    Kiṁsīla Sutta
    “What Virtuous Behavior is All
    About”
    324. “What is virtuous behavior? What is meant by having a
    good conduct? By practicing what kind of actions exactly,
    could human beings become firmly established in the
    highest good, and thus, attain to the ultimate goal?”

    325. “By honoring those elders who deserve respect, do not
    be contemptuous, while knowing the appropriate time to go
    and see teachers. Always appreciating any opportunities,
    one may get, to listen to a Dhamma discourse, while
    listening with full attention to the well-spoken words being
    offered.

    326. “Knowing the appropriate time to enter into the
    teacher’s presence, while removing all signs of arrogance
    and pride from your heart, as you attend gently on them,
    caring for their needs. Meanwhile, always remaining alert as
    to the purpose of the Dhamma throughout your training,
    maintaining restraint, and living in harmony with the goals
    of the Holy Life.

    [page 106]
    327. “Delighting in listening to the Dhamma, being devoted
    to the Dhamma, standing on the firm foundation of the
    Dhamma, while applying wise discrimination throughout,
    as you make sure nothing you do, no matter how
    insignificant, might inadvertently bring even the slightest
    criticism to the Dhamma. In this manner, you should fill up
    your time, always pondering on the Truth you learn that is
    the Dhamma.

    328. “Give up laughter and the telling of jokes, along with
    mutterings of prayer and ceaseless chanting, lamenting, and
    wailing, not to mention hateful, vile, and angry speech,
    cunning and deceptive talk, as well as malicious and lust-
    inducing words. Thus, free yourself from the blemishes that
    arise from your stubbornly blind existence, as you give up
    pride and abide steadfast, longing to seeing reality for what
    it truly is.

    329. “Learn to appreciate the value and beauty of the well-
    spoken word, whereby whatever has been heard, brings you
    closer and closer to the experiencing of stillness that is the
    collectedness of the heart. This, because no wisdom is found,
    nor any true understanding is developed, in the heart of the
    negligent man who is restless, hasty, and impetuous.

    330. “That is why those who delight in the Dhamma, taught
    by the Noble Ones, are unsurpassed in their speech,
    thoughts, and physical actions, for they are firmly
    established in the tranquil serenity that comes through the
    collectedness of the heart, having known through their own
    wisdom and direct understanding, the very essence and
    heartwood of the Teachings.”

    106

    [page 107]
    Snp. 2.10
    Uṭṭhāna Sutta
    “Rise Up!”
    331. “Rise up and meditate! Sit up and stop wasting more
    time! How is spending your time sleeping, really going to
    help you? When the heart is shot with the poisoned arrow,
    experiencing dreadful pain day and night, how could
    anyone have time for sleep?

    332. “Rise up and meditate! Sit up and stop wasting more
    time! Train hard and be persistent until you understand how
    to attain peaceful abiding.
    Do not be negligent! Know that the king of Death has you in
    his sight, so no time for you to be heedless and get caught in
    his grasp!

    333. “Cross over this hurdle, and stop loitering, being stuck
    like most Devas and humans, nailed down in their
    attachment to the promise of pleasure! Don’t miss the rare
    opportunity of this moment; otherwise you’ll surely regret it,
    once you land in hell!

    334. “Being negligent or heedless will always gather dirt,
    making you sullied. This, because becoming defiled is none
    other than the outcome of procrastination and negligence.

    [page 108]
    However, when you are diligent in your practice, very soon
    you come to knowledge and understanding unprecedented,
    and with your direct wisdom gained, you will be able to pull
    out that arrow from your heart, once and for all.”

    108

    [page 109]
    Snp. 2.11
    Rāhula Sutta
    “To the Venerable Rāhula”
    335. “Does the wise one eventually lose his significance for
    you, due to the familiarity that grows from constantly
    associating with him? Or do you feel moved enough to
    continuously pay reverence to the one who holds up the
    light for all of humanity?”

    336. “The wise one never loses his significance for me, due to
    the familiarity that keeps growing from constantly
    associating with him. For I am continuously moved, because
    of which I pay deep reverence to the one who holds up the
    light for all of humanity.”

    337. “You have given up the five branches of sense desires,
    which are always geared to going after what is pleasing and
    what arouses delight.
    Remember: It was through your faith and confidence that
    you’ve Gone Forth, leaving the household life behind. So,
    put an end to all this suffering!”

    338. “Cultivate good friendships by associating with the
    helpful spiritual companion. When you rest or lie down, do
    so in solitude, in places that are secluded and without any

    [page 110]
    noise. And when you eat, remember to practice moderation
    in whatever it is you consume.”

    339. “Do not crave for things, whether they are certain kinds
    of robes, certain types of food, or comfortable beds or
    lodging. Cut out the lust for rebecoming, and with it, any
    chances for ever returning back to this world.”

    340. “Stay restrained in your adherence to the Monastic
    Code of Higher Discipline by keeping a watchful eye on the
    five sense faculties. Maintain your mindfulness by directing
    it to the body continuously, and as your practice develops, so
    will the ever-expanding sense of disenchantment in your
    heart, towards all things in the world.”

    341. “Look away from all attractive signs that arouse or
    promote lust. Instead, develop your heart so it can easily see
    and reflect on the tiresome and repulsive nature of all things,
    as you continuously bring the focus back to the body,
    remaining contented throughout.”

    342. “Coming back again and again to the signless, pull out
    the hidden tendency for conceit, as you avoid all manner of
    comparing and contrasting. And by understanding the very
    process of how conceit takes place, you will finally live at
    peace.”

    And with such encouraging words, The Blessed One
    repeatedly advised the Venerable Rāhula.

    110

    [page 111]
    Snp. 2.12
    Nigrodhakappa Vaṅgīsa
    Sutta
    “Vaṅgīsa & His Preceptor, the
    Venerable Nigrodhakappa”
    I have personally heard this.

    Once upon a time, while The Blessed One was residing at
    the Aggāḷava Stupa in the town of Āḷavī, the Preceptor of the
    Venerable Vaṅgīsa, the Elder Venerable Nigrodhakappa had
    just died, having attained Final Nibbāna.

    It was then, that the Venerable Vaṅgīsa, by going to an
    isolated area, spent his time meditating in seclusion. There
    while trying to meditate, the following thought arose in him,
    as he began reflecting: ‘Has my teacher passed away into Final
    Nibbāna, or has he not?’

    Then, when it was evening, the Venerable Vaṅgīsa came out
    from his seclusion and approached The Blessed One. After
    paying his respects, the Venerable Vaṅgīsa sat to one side,
    and reported his experience to The Blessed One, by saying:

    [page 112]
    “Bhante, as I was meditating in my seclusion, this thought
    arose in me: ‘Has my teacher passed away into Final Nibbāna, or
    has he not?’”

    Once having said these words, the Venerable Vaṅgīsa got up
    from his seat, and by arranging his upper robe on one
    shoulder, with clasped hands in front of his heart directed
    towards The Blessed One, he addressed the Great Teacher by
    uttering the following verses:

    343. “We ask the Great Teacher of incomparable wisdom,
    who, here and now dispels all uncertainties and doubts from
    our hearts. A well-known and famous Bhikkhu from
    Aggāḷava has recently died, believed to have attained Final
    Nibbāna.

    344. “His name was Nigrodhakappa, a name that You chose
    to that brahmin, O Blessed Lord, during his ordination. He
    wandered and lived by venerating you with utmost respect,
    while his one single aim was always longing for freedom,
    which he pursued with persistent effort and firm resolve,
    seeing the Dhamma that is True.

    345. “Therefore, we the disciples of the Sakyan have all come
    to listen, desiring to know about that disciple, from the very
    lips of the All-Seeing One Himself. May the words of our
    most Unsurpassed Teacher reach our eagerly awaiting ears,
    much like the refreshing rain!

    346. “Speak to us and dispel our doubts, O! Wise One, as you
    reveal to us whether he closed his eyes for the last time,
    without ever taking rebirth anywhere again, or whether he
    still is waiting to experience Final Nibbāna.

    [page 113]
    Kindly declare this to us, O! Great Teacher, while you sit in
    the middle of this congregation, seeing all things like Sakka
    sits amongst the Devas, who sees all things with his
    thousand eyes.

    347. “In the presence of the Tathāgata, all shackles disappear,
    as all deluded ways of thinking, doubts, and uncertainties
    about anything, simply vanish without a trace. This, because
    His penetrating vision surpasses all others’.

    348. “For, if no man could destroy the defilements, much like
    the strong wind pushes its way through dense clouds,
    scattering them out of its way, then this entire world would
    remain shrouded in thick darkness, and this humanity
    would have no possibilities for any brilliant individual
    within its midst to ever rise and shine through.

    349. “But, the wise ones are our sources of light! And that is
    exactly what You are to me, O! My Hero! Therefore, we have
    come here, to this congregation, for you to reveal to us
    through your own insight and knowledge, as to the truth
    about Kappāyana’s destination.

    350. “Release your lovely, lovely voice for all to hear, as you
    speak to us like the swan, stretching out its slender neck,
    begins to sing its melodiously beautiful song. And we are all
    ears, eagerly awaiting and fully alert for all that You reveal.

    351. “Having thrown aside birth and death altogether,
    destroying them completely without any remainder, He now
    rests fully restrained in His purity.
    O! Wise One, we beseech you to speak the Dhamma, for
    although those dense beings with their hearts closed shut,

    [page 114]
    have no one to grant them their wishes, we on the other
    hand, find our hearts’ desires fulfilled, in the presence of the
    Tathāgata.

    352. “However You explain it to us, with the depth of your
    unmatched wisdom and perfect understanding, we fully
    accept. Therefore, with these clasped hands in front of my
    heart, I again implore The Incomparable Knower of all
    things, please do not keep us in the darkness of not knowing
    the truth, for which we seek an answer.

    353. “You, who know the Noble Dhamma inside out, from
    top to bottom, having fully penetrated it Yourself, O! Hero
    who vanquished delusion, I stand before you much like
    those who stand in the scorching heat, eager to receive the
    life-giving water to quench their thirst, so let the refreshing
    rain of Your sweet voice come down and soothe the burning
    in my heart.

    354. “Tell us Master, how has Kappāyana fared on? Was he
    able to live the Holy Life in full? Please tell us his efforts
    were not in vain! Did he attain to Freedom by realizing Final
    Freedom, or did he close his eyes with residues remaining in
    his heart? Do share with us how he attained to Nibbāna
    Supreme!

    355. Then, The Blessed One replied by uttering the following
    verses:

    “He has indeed cut off the craving for name and form, here
    in this very last birth! For he has crossed over the evil stream
    that is Māra’s domain, something he had battled with in the

    [page 115]
    heart, for eons. He has now passed beyond all birth and
    death, without any remainders left.”

    In this manner the Buddha spoke, the foremost Teacher of
    the five.

    356. “Now, in hearing your sweet voice, O! Best of all Seers,
    my heart is full of happiness and joy. Truly, my question was
    not in vain for it proved itself to be fruitful indeed. I now
    rest knowing the truth about my Preceptor, the brahmin who
    spoke to me what is true.

    357. “Therefore, however Kappāyana, the disciple of The
    Blessed One spoke, so he behaved. As such, he cut straight
    through the strong and sticky net laid out before him by
    death, that crafty deceiver, crossing it and going beyond it,
    completely.

    358. “Kappāyana, O! Blessed Lord, seeing the very edge of
    the desire to grab, was able to cut himself loose and be fully
    released, thoroughly going beyond the domains of Death, so
    difficult to cross.”

    115

    [page 116]
    Snp. 2.13
    Sammāparibbājanīya Sutta
    “The Correct Way to ‘Go Forth’”
    359. “I ask the Sage with boundless wisdom, who has gone
    beyond and crossed over to the other shore, and is Fully
    Liberated, standing untouched by all things,
    For a Bhikkhu who has left behind the household life and
    moved away entirely from sensuality, what is the correct
    way to ‘go forth’ in the world?”

    360. The Blessed One replied:
    “It is when superstitions, ideas of the auspicious, ‘collecting
    blessings’ or trying somehow to add a ‘spiritual protection,’
    or having interest and belief in sacred amulets, different
    omens, celestial signs, dreams, and all other signs such as
    bodily features, are eradicated from one’s heart and just
    given up, along with any corruption still left within or belief
    in some supernatural influence, all being totally eradicated
    from your heart: this is the correct way to ‘go forth’ in the
    world.

    361. “The Bhikkhu resolutely abandons lusting after sensual
    experiences, whether human or those enjoyed in heavenly
    realms. And by being rooted in the foundation that is the
    Dhamma, he transcends rebirth altogether: this itself is the
    correct way to ‘go forth’ in the world.

    [page 117]
    362. “Being far removed from divisive and slanderous
    attitudes, he walks away completely from states of anger
    and all contentious behavior. And by relinquishing the inner
    drive to favor one while opposing another, he correctly ‘goes
    forth’ into the world.

    363. “With no one left for him to consider as ‘friends’ or
    ‘enemies,’ no longer grabbing on to this or that, nor being
    dependent on anything, and by releasing himself free from
    all shackles and things that bind: this itself is the correct way
    to ‘go forth’ in the world.

    364. No longer finding any essence nor substance in
    obtaining things, with passions faded away for things that
    once seemed dear to him, now, he has only himself to fall
    back on. Being completely self-reliant, with no need for
    anyone to lead him here or there: this is the correct way to
    ‘go forth’ in the world.

    365. “Lacking hostility whether in words, thoughts, or bodily
    actions, having thoroughly known and seen the Dhamma,
    one is set on his path, determined to personally experience
    Full Liberation: this itself is the correct way to ‘go forth’ in
    the world.

    366. “If the Bhikkhu does not get cocky or brash seeing
    others bowing to him, nor starts fretting or becomes
    resentful when he is criticized or rebuked, and when
    respected and offered food by others he does not become
    conceited or arrogant because of it: this itself is the correct
    way to ‘go forth’ in the world.

    [page 118]
    367. “Giving up the greed for more, as well as the longing
    for rebecoming, when the Bhikkhu has entirely turned his
    back to any forms of violence and the drive to cause harm,
    because of this, all doubts are dispelled in him, as the hooks
    that suffocated him all fall off: this itself then becomes the
    correct way to ‘go forth’ in the world.

    368. “Knowing for himself, how and what it is to feel good,
    the Bhikkhu makes sure he does not cause harm to anyone
    in the world. And having studied and understood the
    Dhamma by seeing the way things truly are: this itself is the
    correct way to ‘go forth’ in the world.

    369. “When there are no more underlying tendencies left,
    whatsoever, in his behavior, with the roots of unwholesome
    actions pulled out completely, with no hopes or expectations
    left to drag him here or there: this itself is the correct way to
    ‘go forth’ in the world.

    370. “With the contaminants of the heart finally
    extinguished, and conceit fully eliminated, getting liberated
    from the entire range of lust, remaining tamed, quenched,
    and fully restrained, while standing as steadfast as ever: this
    itself is the correct way to ‘go forth’ in the world.

    371. “Firmly established in faith, having learned and studied
    much, with a clear path of practice ahead of himself, the
    wise one remains untouched as he avoids taking sides in the
    disputing of others, and through discipline having rid
    himself of greed, hatred, and disgust: this itself is the correct
    way to ‘go forth’ in the world.

    [page 119]
    372. “Victorious and pure, with the veil of deceit finally
    removed, having mastered himself, one stands unperturbed
    in the face of whatever happens; possessing the supreme
    knowledge in his heart of how ‘all conditioned things must
    end, sooner or later:’ this itself is the correct way to ‘go forth’
    in the world.

    373. “Not wasting his time speculating on things that might
    have happened in the past, nor of things that might happen
    in the future, he understands purity by having gone beyond
    it through his direct wisdom, and therefore, he is now
    released and no longer a slave to his six sense spheres: this
    itself is the correct way to ‘go forth’ in the world.

    374. “Personally experiencing the state of peace, while seeing
    and appreciating the beauty of the Dhamma, along with the
    giving up of all one’s achievements, as the fact of the
    elimination of the heart’s contaminants becomes
    unmistakably visible: this itself is the correct way to ‘go
    forth’ in the world.”

    375. “Most certainly, indeed, O! Blessed Lord!
    It is just as You explain. For, whoever may live the life of
    such a disciplined Bhikkhu, through conquering and thus
    going beyond all the fetters that bind the heart, one will
    indeed be living the correct way of ‘going forth!’”

    119

    [page 120]
    Snp. 2.14
    Dhammika Sutta
    “The Disciple Dhammika”
    I have personally heard this.

    Once, The Blessed One was living at the monastery offered
    by Anāthapiṇḍika in Jeta's Park, in the City of Sāvatthī.
    It was during that time, that Dhammika, the male lay
    disciple, went and approached The Blessed One, joined with
    five hundred other male lay disciples, who all together
    bowed and paid their respect and then sat to one side. Then,
    Dhammika, the lay male disciple, began addressing The
    Blessed One with the following verses:

    376. “I would like to ask You, O! Gautama of Immeasurable
    Wisdom:
    What needs to be done by the good and upright disciple,
    whether one has gone forth from home life into
    homelessness, or those of us who are lay disciples, who
    continue to live the household life?

    377. “I ask, because You indeed are the One who knows fully
    the proclivities and future destinies of both worldly beings
    and of Devas, and no one is equal to You in knowing directly
    the subtle nuances and trajectories that remain hidden to all

    [page 121]
    of us, for You are the Buddha Supreme, as many have
    declared!

    378. “Having access to all knowledge, You have revealed to
    us the perfect Dhamma, which you continue teaching out of
    compassion for all beings. You rolled back the veil of deceit
    from our hearts. You, being the All-Seeing Immaculate One,
    shine brightly in all the worlds.

    379. “Having heard You are the Great Conqueror, the Nāga
    King Erāvana came to you for an audience, and after
    consulting with you, he left with a contented heart, happily
    consoled by You, as he exclaimed: “O! Most Excellent!”

    380. “Similarly, Vessavana the king of the Kuveras, also
    approached You to ask his questions, which you answered as
    well, and in hearing your words, O! Wise One, he too
    became happy and contented.
    381. “And whatever heretical views are held by those who
    engage in unending disputes, whether from the Ājivaka or
    the Jains, all miserably fail in trying to surpass You in
    wisdom, as they always fall short, much like someone who
    lazily stands in place but while wanting to catch up to
    another, who is sprinting at lightning speed.

    382. “All these brahmins who are after one thing: arguing to
    win in debates, as well as those very old brahmins among
    them who are very advanced in their years, not to mention
    those, who think of themselves as masterful debaters, sooner
    or later, they all come to You, in order to obtain the true and
    hidden meanings in what it is they seek.

    [page 122]
    383. “Because this Dhamma, being so well-proclaimed by
    You, is so versatile, while at the same time, brings such
    happiness to the heart!
    Therefore, O! Foremost of Buddhas, please speak to us that,
    which we have eagerly come to hear!

    384. “All these Bhikkhus seated here together, and us lay
    disciples too, have all come wanting to listen to this
    Dhamma, which has been revealed to us by the Spotless
    One. So, let us now hear it again, for we eagerly await, much
    like the Devas longing to hear the words of Vāsava.”

    385. “Now, listen closely, O! Bhikkhus and pay heed to what
    I shall say. I will instruct you on this Dhamma that comes to
    shake off all evil from your hearts. By remembering my
    words, let all those intelligent among you, on seeing the
    subtle meaning of what’s being said, realize the good that it
    brings, and diligently cultivate the wise behavior that is
    truly suitable for one who has gone forth.

    386. “The Bhikkhu should never wander around at the
    wrong time, as he looks for alms in the village at untimely
    hours. For doing so will only bring him much sorrow,
    because trouble finds the one who wanders around after
    dark. And for that very reason, even the Buddhas avoid
    traveling at the wrong time.

    387. “Beings are intoxicated, mad about the visible forms
    they see, the sounds they hear, the flavors, fragrances, and
    physical touches they experience. By cutting your ties to
    them, banishing any leftover longing you had for these
    things out from your heart, only then you should set out to

    [page 123]
    the village with your alms bowl, to obtain your morning
    meal.

    388. “The Bhikkhu, once having received his morsel of food
    in the proper way, should then return back, alone and sit in a
    secluded place, as he quietly eats the alms food, with mental
    faculties pulled and turned inwards away from all outside
    influences, remaining collected and fully present with the
    body.

    389. “And in talking with others, whether they are a disciple
    or some other Bhikkhu, the topic of conversation must
    always be about the most excellent Dhamma, and not about
    creating division among people, blaming, or slandering
    others.

    390. “While some enjoy being involved in disputes or
    arguments, We, on the other hand, do not praise such
    motives nor those who conduct themselves in such manner,
    as their level of wisdom is next to none. They seek out
    problems, as they go from place to place, near and far, fully
    bound up by stupidity, which is their primary occupation.

    391. “The truly wise and excellent disciple, once having
    received his daily morsels of food, while having a place to
    stay, a bed and seats, along with water to wash himself and
    clean his robes from dirt, should be dedicating his time only
    to the Practice, by constantly reflecting on the Dhamma,
    taught by The Blessed One.

    392. “Therefore, the Bhikkhu, in using the morsels of food,
    his bed and seats, along with the water he uses for washing
    himself and the robes, makes sure he does not become

    [page 124]
    stained or tainted due to clinging while using these
    resources, much like the drop of rain never grabs on to the
    lotus leaf, and instead simply slides off, unspoiled, the
    moment it lands.

    393. “Now, I shall instruct on the proper way of practice for
    householders, as a result of which, good lay disciples too,
    can benefit greatly indeed. However, burdened by the
    responsibilities of household life, the Bhikkhu’s practice
    cannot be carried out by lay disciples, and for that reason,
    the benefits of experiencing the highest fruits of the Holy
    Life are not fully accessible to them.

    394. “Walking away from violence by not harming nor
    killing living beings anymore, nor inflaming or provoking
    others to do harm or to kill, they have now put aside
    aggression of all kinds and towards all beings in the world,
    be they weak or strong and powerful.

    395. “Such a disciple should refrain from knowingly taking
    what is not freely given to him, no matter how small or
    insignificant. In the same manner, he does not incite nor
    encourage others to take what is not freely given either.
    Thus, he never takes anything that is not offered or given.

    396. “Avoiding to live the noncelibate or unholy life is what
    the wise disciple does, just like an intelligent person avoids
    accidently stepping into the pit of burning hot charcoal. Yet,
    in being a householder, when one is unable to observe the
    Holy Life by remaining celibate, then he should, at the very
    least, never cheat on one’s own mate, nor covet or go to
    another’s mate or wife.

    [page 125]
    397. “While conversing in a public gathering or an assembly,
    or whether talking in private, the disciple should not speak
    any lies, nor should he incite others to speak any lies. Thus,
    one should not speak what is false.

    398. “And if this Dhamma is dear to any householder, then
    he should give up, altogether, the consuming of any kinds of
    intoxicating drinks or any types of mind-altering substances,
    nor should he influence or tempt others to take any kinds of
    intoxicating drinks, nor promote the consumption of any
    types of mind-altering substances to others.

    399. “This, because once intoxicated or under the influence
    of these substances, one becomes heedless and transforms
    into an intoxicated fool, whereby one starts committing evil
    deeds oneself as well as instigating others to engage in a
    similar behavior, actions which they would not have done,
    had they not consumed those mind-altering substances.
    So, completely reject such insanity, which brings with it
    much suffering, caused by delusion, irresponsibility, and the
    careless behavior of utter stupidity.

    400. “Refrain from destroying living beings and harming life,
    abstain from taking what is not freely given, from the telling
    of lies, and the consumption of intoxicants and mind-
    altering substances. Live a celibate life by leading the Holy
    Life, abstain from sex and stop taking food at night and at
    the wrong time.

    401. “Stop wearing flower garlands, and abstain from using
    fragrant perfumes, learn to sleep on a low bed, or on the
    ground, on a mat spread on the floor.

    [page 126]
    This is what is referred to as living the Eight Precepts’ Day of
    Fasting, “the Uposatha,” as declared by The Buddha, who
    has ended suffering.

    402. “In this way, by living the Uposatha fully, be it on the
    fourteenth, the fifteenth, or the eighth days of the waxing
    aspect of the month, observe the Eight Precepts’ Day of
    Fasting. Also, observe them on that additional special day of
    the month, every two weeks, all with a happy mind and a
    contented heart.

    403. “Then, by getting up early in those mornings of
    Uposatha, the wise and diligent lay disciple comes to serve
    the Sangha of Bhikkhus by distributing to them nourishing
    food and drinks, sharing with them whatever he can, while
    doing so with a happy mind and a joyful heart.

    404. “Furthermore, the disciple also tenderly looks after his
    mother and father, while earning an honest living engaged
    in a wholesome profession or trade. And when the time
    comes, such a diligent householder, who in life, having
    observed the practice and lived in a wholesome manner, will
    reappear in the company of the brilliant and Self-Radiant
    Devas, the Gods of Sayampabha Heaven.”

    126

    [page 127]
    Book Three
    —
    Mahā Vagga

    [page 128]
    128

    [page 129]
    Snp. 3.1
    Pabbajjā Sutta
    “On Going Forth”

    405. “I will speak here in praise of going forth, as per the
    example of The One with the Eye of Wisdom, and the
    method of investigation He applied, which led to His
    decision in going forth.

    406. ‘Living a householder’s life is very constricting, full of
    troubles and meaningless disturbances all around; one is always
    surrounded by circumstances that contaminate, with the constant
    possibility for more. However, to “go forth” means living life in the
    freedom of wide-open space.’ After reflecting in this manner, He
    made the decision and just went forth.

    407. “Once gone forth, He abstained from doing any evil
    actions. And by abandoning the use of evil speech, He left
    behind misconduct in words, as He purified Himself.

    408. “The Buddha thus came to the mountains of the
    Magadhan people in Rājagaha. There, He went out to collect
    His alms food, bestowed with His excellent noble marks for
    people to see.

    [page 130]
    409. “While standing on the veranda in the topmost level of
    his palace, King Bimbisāra saw Him. Observing the excellent
    noble marks, the King commented to his advisors:

    410. “‘Look over there, Good sirs! Pay attention to this one!
    Observe how he is handsome and pure in his disposition! You can
    clearly see he is so different in his demeanor; indeed, he is most
    certainly endowed with good behavior! See how he does not even
    gaze up, being fixed in looking ahead a yoke’s length in front of
    him.

    411. “‘His eyes are deliberately lowered, so mindful in his every
    gesture! This one is most definitely not from a low-class
    upbringing! Send out the royal messengers to carefully watch and
    report back to us, where this Bhikkhu is going to next.’

    412. “With the royal messengers dispatched, they followed
    close behind, observing attentively to find out as to where he
    was going next, eager to learn as to where he was dwelling.
    413. “Being fully restrained in his behavior, and with his
    sense doors closely guarded, he continued on his alms
    round, quietly, and without any interruption in between.
    And when his bowl was quickly filled with food, his heart
    was tranquil, remaining fully alert and mindful.

    414. “Once having collected his alms food, the Sage left the
    village, as he proceeded towards the Paṇḍava cliffs. Once
    there, he reflected: ‘this is the place where I will be staying.’

    415. “Meanwhile, the messengers were following closely,
    and on seeing him settle at his new dwelling, they retreated

    [page 131]
    to a safe distance and remained there, while one of them
    came back to the palace and informed the king:
    416. “‘O! Great King, the Bhikkhu whom you singled out, is
    residing on the Eastern side of the Paṇḍava cliffs. He is now
    seated there unmoved, just like a tiger or a bull; he sits there
    among the cliffs as if he was a lion, in front of his mountain
    cave!’

    417. “On hearing the words of his messenger, the warrior
    king quickly set out in his royal chariot, in the direction of
    the Paṇḍava cliffs.

    418. “Having gone as far as the terrain would allow for the
    chariots to go, the king and his men then dismounted and
    proceeded on foot the rest of the way, until finally they
    reached him, and there the king sat down.

    419. “Once seated, the king then exchanged friendly
    greetings with him, after which the king continued by
    saying:

    420. “‘You are so young and youthful, still in the first stage, in the
    prime of your life. You are uniquely regal in your demeanor, and
    handsome; surely you must be of the finest of royal Khattiya
    lineages.’

    421. “‘You must look splendid spearheading an entire royal army,
    encircled by troops of elephants. I am ready to offer you my
    treasure houses, with limitless pleasures, all for your personal
    enjoyment, just tell me of your birth lineage!’

    [page 132]
    422. “‘O! King, to the north of here, there is a kingdom that
    stretches into the Himālayas. There lies the prosperous territory of
    the Kosalan people, where limitless treasures and resources are also
    to be found.

    423. “‘There, one will find the Lineage of the Sun: the Khattiyas of
    the Sākyan Clan. It is from that family lineage that I went forth, as
    I became homeless, leaving behind me all sensual pleasures.

    424. “‘By recognizing the many dangers in the pursuit of sensual
    pleasures, in contrast, I found safety in the giving up of such
    pleasures. Now, I continue training in my striving, for that is
    where I find tranquility and appeasement for the mind.’”

    132

    [page 133]
    Snp. 3.2
    Padhāna Sutta
    “On Striving”

    425. “While in meditation near the Nerañjarā River, I was
    driven to practice by striving with determination and utmost
    resolution, simply to reach the safety of no longer being
    bound up and imprisoned.

    426. “Then, Namucī approached me and began speaking
    kind words to me, feigning compassion:
    ‘You are so weak and emaciated with barely any color left on your
    skin. Surely, you are on the brink of death!’

    427. “‘It takes a thousand stages to reach death, and already you
    are at the very last stage. I find you being much closer to death,
    than to life! But to live is much better than to die. So live, My
    Dear Sir! For that way, you could still gain merits!’

    428. “‘As long as you can maintain the sacred fire, you would be
    living the holy life, and thus accumulating many merits. So, why
    even bother with so much striving?’

    429. “‘To strive in such resolute manner is truly a difficult path, so
    very hard to overcome the challenges and thus attain what you

    [page 134]
    seek!’ These were the verses spoken by Māra, who stood
    there waiting, right next to The Buddha.

    430. “When this was said, The Blessed One addressed Māra,
    by saying: ‘O! Evil One, You who are the kinsman of all those
    who are heedless! You have crept here with your cunning ways,
    trying to deceive.’

    431. “‘I haven’t the slightest need for any merits, but those who
    continue to look upon the Holy Life as no more than the
    accumulation of merits, let Māra go and speak to them instead.

    432. “‘There is much effort, with such strong faith, in the life I am
    living, along with wisdom found in me, to be striving resolutely
    like this, so why even bring up a question about wanting to live?
    433. “‘If the wind that blows could dry up even the powerful
    rivers, then why should my blood also not become dried up, in the
    face of my resolute striving?

    434. “‘And when the blood dries up, the bile and phlegm contained
    within also dry up. As the flesh begins fading away too, the heart
    however, becomes pure and bright, not to mention the mindfulness,
    which now has developed to an exceedingly refined level, along
    with wisdom and collectedness of mind, that are always present
    and firmly established.

    435. “‘Meditating like this, I have reached the highest form of
    feeling; as a result, the heart no longer has in it any interest or
    longing for sensual pleasures. Now, behold the purity of such a
    being!

    [page 135]
    436. “‘Desire for sensuality is your first army, while hatred is your
    second, followed by your third army, which is hunger and thirst,
    whereas craving, makes up the fourth army.

    437. “‘Sleepiness and procrastination make up your fifth army,
    and fear happens to be your sixth, followed by your seventh army,
    which is skeptical doubt, whereas belittling others and
    pigheadedness are none other than your eighth army.

    438. “‘Profiting and gaining fame, or obtaining honor and renown
    through wrong means and falsehood, while praising oneself and
    disparaging others,

    439. “‘All these are your armies too, Namucī, for they’re always at
    your service, Kaṇha: their Dark Lord. But whoever is not a true
    warrior, cannot defeat or conquer them. Yet, it is only by
    vanquishing them all, that true happiness could be attained.

    440. “‘So, I will push through my austerities and continue
    wearing the muñja grass, and if necessary, let even death come!
    For I’d rather die in battle, than allow myself to be defeated against
    your armies!

    441. “‘I will not give up, like some other recluses and brahmins,
    who get gobbled up without ever being seen or heard of again, for
    they do not know nor understand the path that is taken by those
    living the Holy Life.

    442. “‘Witnessing Māra approach at the head of his vast army,
    mounted on his elephant, charging at me in full force, as I too
    march forward unflinchingly to meet them all in battle, for there
    can never be any retreat for me; there is no deterring or budging
    me from my position.

    [page 136]
    443. “‘Even though the world, with its armies of Devas and
    humans, does not have a chance of going against you, let
    alone vanquishing you, yet, standing here, I will break your
    entire armies with wisdom, much like an unfired clay pot is
    smashed into bits with a rock.

    444. “‘With mindfulness well established, I masterfully take
    control of my thoughts; I will wander from region to region,
    training a great number of disciples everywhere.

    445. “‘And those disciples also will work diligently and with
    unshakable resolve, as they keep my teachings in their hearts,
    following them and remaining undeterred despite your best efforts,
    as they too, having gone beyond, will grieve no more.

    446. “‘For seven years, step by step, I followed closely behind The
    Blessed One. Yet, no opportunities did I obtain to see some
    weakness or vulnerability in Him, the ever-mindful Buddha.

    447. “‘Just like a predatory bird that circles in the sky, looking for
    its prey, then spots a golden hued stone, and imagining it to be a
    piece of tender fatty meat, suddenly sweeps down to attack. It
    comes seeking gratification, desiring to grab itself a quick, sweet,
    and easy meal.

    448. “‘But, not finding that satisfaction of a sweet and easy meal,
    the bird fled from there. And now, just like that crow that came
    attacking the stone, but only ended up leaving despondently, I too
    find myself leaving Gautama alone, utterly dejected.’

    [page 137]
    449. “And right at that moment, the string instrument fell
    from the waist belt of that grief stricken being, that Yakkha
    who fled and vanished from the scene, completely upset and
    displeased.”

    137

    [page 138]
    Snp. 3.3
    Subhāsita Sutta
    “Well-Spoken Words”

    I have personally heard this.

    Once, The Blessed One was living in the monastery offered
    by the lay disciple Anāthapiṇḍika at Jeta's Park, in Sāvatthī.
    It was then that The Blessed One addressed the Bhikkhus, by
    saying:

    “Bhikkhus!”

    “Yes, Bhante!” replied the Bhikkhus.

    “Bhikkhus, when the words you use possess within them
    four factors, they are then considered to be well-spoken
    indeed, faultless, well-uttered words, and therefore, not to be
    criticized by the wise, as they would be blameless. What are
    these four?

    “Here, the Bhikkhu speaks only well-spoken and
    appropriate words, and not what is unsuitable or poorly
    chosen for the occasion.

    [page 139]
    “He speaks virtuous words and not those that lack any
    virtue.

    “The Bhikkhu uses speech that is lovely, strewn with
    amiable words and not the kind that is intended to harm,
    and with ugly words.

    “He speaks words that are truth and not lies.

    “Therefore, Bhikkhus, when the words you use possess
    within them four factors, they are then considered to be
    well-spoken indeed, faultless, well-uttered words, and
    therefore, not to be criticized by the wise, as they would be
    blameless.” This is what The Blessed One said.

    Then, The Blessed One uttered the following verses:

    450. The Noble Ones declare words that are well-spoken to
    be the most excellent, whereas avoiding non-virtuous words
    and only speaking those that are strewn with virtue, they
    considered as its second quality. Speaking lovely and
    amiable words happens to be the third, and not speaking
    any lies but only what is true, is its fourth quality.

    Then, the Venerable Vaṅgīsa arose from his seat, and while
    arranging his upper robe over one shoulder and bringing his
    hands together in front of his heart, he directed them
    towards The Blessed One, and said the following words:

    “O! Holy One! I find myself inspired. I feel it necessary for
    me to speak a few words, Bhante. If I may.”

    The Blessed One replied, by saying:

    [page 140]
    “Speak then, Vaṅgīsa, whatever it is you feel inspired by!"

    Then, the Venerable Vaṅgīsa spoke in verse, while sharing
    his heartfelt words in praise of The Blessed One, and in His
    Presence:

    451. “Only speak in a way that will not cause harm to either
    oneself or another. For such indeed is the nature of the well-
    spoken word.

    452. “Only speak lovely and amiable words, because of
    which there occurs joy in the hearts of listeners, both during
    speech and even later. Therefore, speak words that do not
    cause evil to trail behind them.

    453. “Truth is ‘the Deathless Word,’ and this itself is the
    eternal law. The Noble Ones being established in truth
    themselves, declare it to be the very essence of the Holy Life.

    454. “The words uttered by the Buddha lead one to true
    safety, for they are spoken for his attainment of Freedom and
    the realization of Nibbāna itself; they indeed take one to the
    end of suffering. Truly, this is the best kind of speech!”

    140

    [page 141]
    Snp. 3.4
    Sundarikabhāradvāja Sutta
    “The Brahmin
    Sundarikabhāradvāja”

    This is what I personally heard.

    Once, when The Blessed One was staying near the bank of
    the river Sundarikā, the brahmin Sundarika Bhāradvāja was
    busy engaged in his ritual of “aggihutta,” as he kept the
    sacrificial fire going, by the bank of the Sundarikā River.

    Having lit up the fire, the brahmin then got up from it, as he
    looked around in the four directions, wondering to whom he
    should offer the leftovers of the sacrificial cake.

    Then, the brahmin Sundarika Bhāradvāja saw The Blessed
    One not far away from him, seated under a tree, having
    covered his head with His robe to protect it.

    And by taking the sacrificial cake in his left hand and the
    sacrificial waterspout in his right hand, he went and
    approached The Blessed One.

    The Blessed One, upon hearing the footsteps of the brahmin
    approaching, began uncovering His head.

    [page 142]
    On seeing this, the brahmin suddenly realized: ‘O! this
    recluse is one of those shaven heads! He is one of the shaven
    heads!’ and began thinking it is better to turn back.

    But, soon enough, he started reflecting how there are
    brahmins, who also shave their heads, and he considered:
    ‘why should I not approach and ask this good sir about his lineage
    and birth?’

    So, the brahmin continued walking as he approached The
    Blessed One and asked:

    ‘Good sir, what caste were you born in? What is your lineage?’

    Then, The Blessed One replied to the brahmin
    Sundarikabhāradvāja in verse, by saying:

    455. “I am no brahmin, nor the son of king, neither am I a
    merchant, belonging to the household life. But having come
    to know and fully understand the ways of ordinary people
    and their ignorance, I now continue living this life with
    nothing, roaming the world with wisdom in my heart.

    456. “Donning the three robes and with the head shaved, I
    wander without a place to call ‘my home’ as I live this life,
    having become cool and quenched. Therefore, as I am not
    one looking for a certain type of people to call my own or
    spend my time with, you asking the question as to ‘which
    caste I was born into, or to which lineage I belong,’ is in itself
    quite inappropriate and unfitting, brahmin.”

    457. “It is customary for brahmins, friend, when meeting
    other people, to ask if they too are brahmins, or not.’

    [page 143]
    “If you claim to be a true brahmin while stating that I am
    not, then I shall question you on the ancient Sāvittī
    (otherwise known as the Gāyatrī Mantra), in its three lines
    and 24 syllables.

    458. “‘Born as human beings, whether to warrior kingly
    families or brahmins, what is it that seers or sages rely upon
    or hope for, as they make their sacrifices and give offerings
    to the gods, as they go seeking a certain outcome, while
    being in the world?’

    ‘For the one who has reached the End itself, and attained to
    the Highest Knowing, if he were to receive such an offering,
    then surely that would be of much blessing to the one who is
    giving.’

    459. “‘Then, for sure our offering here would indeed become
    fruitful, for we see in You someone who has the Highest
    Knowledge. For not having seen anyone like you before, we
    do not offer this sacrificial cake to anyone else, except to
    You.’

    460. “‘In that case, brahmin, you are now in the most suitable
    condition to approach and perhaps, you may truly find here
    the One, who is indeed cooled and quenched, passionless,
    unperturbed; The Wise One, who has truly reached the End.’

    461. “‘Good Gautama, my heart very much wishes to make
    an offering, by making you a sacrifice. Please, instruct me on
    the proper manner in conducting it, so that I may gain the
    best results from this action.’
    “‘In that case, brahmin, listen carefully, and I will instruct
    you,” said,  The Blessed One.

    [page 144]
    462. “‘Do not go asking others about their birth or lineage, to
    find out as to who they are. Instead, look at their very
    behavior, the way they conduct themselves. That will tell
    you much more. Remember: fire comes out of firewood.
    After all, unshakeable sages are to be found even within the
    lowest rungs of society, true thoroughbreds, who are born
    through restraint, that comes from having constant wise
    moral shame.’

    463. “Using Truth to tame and discipline themselves, one
    becomes supported by one’s own self-restraint; thus, the
    One possessing the Highest Knowledge lives while having
    completed the Goal of the Holy Life.
    It is to such a superior being that all those brahmins seeking
    to gain blessings must go, making their offerings at the
    appropriate time at the feet of such Noble Ones; in this
    manner, the sacrifices they make, become truly fruitful.

    464. “Those that give up sensual pleasures and go through
    life homeless, with their thoroughly restrained behavior and
    unblemished character, living their lives as straight as the
    shuttle –
    It is to such superior beings that all those brahmins seeking
    to gain blessings must go, making their offerings at the
    appropriate time at the feet of such Noble Ones; in this
    manner, the sacrifices they make, become truly fruitful.

    465. “Those, who by guarding their sense doors have freed
    themselves from the handcuffs of lust, just like the full moon
    is freed from the grip of Rāhu – It is to such superior beings
    that all those brahmins seeking to gain blessings must go,
    making their offerings at the appropriate time at the feet of

    [page 145]
    such Noble Ones; in this manner, the sacrifices they make,
    become truly fruitful.

    466. Traveling the world, they are always mindful; unsoiled
    wherever they are, neither cherishing nor trying to hold on
    to anything being experienced – It is to such superior beings
    that all those brahmins seeking to gain blessings must go,
    making their offerings at the appropriate time at the feet of
    such Noble Ones; in this manner, the sacrifices they make,
    become truly fruitful.

    467. “The Tathāgata, having given up sensual pleasures,
    wanders thus, unsoiled, and victorious wherever He goes,
    having directly known and realized it Himself, the very end
    of birth and death. As the epitome of being utterly quenched
    and cooled, He is like a deep, cool pond – The Tathāgata, The
    Ideal Receiver of the sacrificial cake.

    468. “With equals, He is equal, yet remains far removed from
    those who are un-equal to Him, The Tathāgata is of
    incomparable wisdom. Unblemished, whether in this or any
    other world – indeed it is The Tathāgata, The Ideal Receiver
    of the sacrificial cake.

    469. “In whom there cannot be found any evil or
    cunningness, who dwells without delusion, conceit, or
    possessiveness; such a True Brahmin is desireless, for He has
    pulled out greed and anger from their roots, and thus
    become extinguished, and having abandoned the stain of
    grief from His heart – indeed it is The Tathāgata, The Ideal
    Receiver of the sacrificial cake.

    [page 146]
    470. “With all the mind’s fixations relinquished, He has
    nothing to take up nor call His ‘own,’ whether in this world
    or anywhere beyond – indeed it is The Tathāgata, The Ideal
    Receiver of the sacrificial cake.

    471. “With a collected heart, He has crossed the floods. And
    having fully understood the depth of the Dhamma by means
    of His Supreme Vision, He has destroyed the defilements of
    the heart, and as such, He bears His very last body – indeed
    it is The Tathāgata, The Ideal Receiver of the sacrificial cake.

    472. “The mental contaminant of wanting to re-become, as
    well as to use destructive and mean speech, are abandoned
    and finally finished in Him. By possessing Perfect
    Knowledge, He is now liberated in every way; therefore –
    indeed it is The Tathāgata, The Ideal Receiver of the
    sacrificial cake.

    473. “Having unshackled Himself from all bonds, He lives
    with no attachments whatsoever, while among those who
    are attached to conceit, He stands free and untouched by any
    chains that bind. And having fully understood the nature of
    suffering itself, in all its aspects, with its sphere of function
    and foundation – indeed it is The Tathāgata, The Ideal
    Receiver of the sacrificial cake.

    474. “No more supported by any hopes or expectations,
    experiencing only the reality of seclusion, He has gone far
    beyond the confines of any views, doctrines, or ideas
    adhered to and followed by others. And with no more
    objects to identify with or lean on, He rests in serene
    tranquility – indeed it is The Tathāgata, The Ideal Receiver of
    the sacrificial cake.

    [page 147]
    475. “Whether above or below, whatever phenomena there
    might be, there now remains nothing, for He is over and
    done with all things, having fumigated, and cleared them all
    through His penetrative understanding. In this way, He
    remains at peace, having ended that primal drive to want to
    grab, and thereby, gained freedom – indeed it is The
    Tathāgata, The Ideal Receiver of the sacrificial cake.

    476. “Seeing the end of the fetter of birth, with lust having
    been thoroughly uprooted, and without any remainder, He
    is the One called pure, undefiled, stainless, and flawless –
    indeed it is The Tathāgata, The Ideal Receiver of the
    sacrificial cake.

    477. “Not seeing any signs of a substantial or independent
    self anywhere, his mind has come to a unified coherence,
    thoroughly collected, and stilled. With no more movements
    taking place, he continues undeterred; the embodiment of
    kindness, having let go of all doubts and uncertainties –
    indeed it is The Tathāgata, The Ideal Receiver of the
    sacrificial cake.

    478. “With no delusion left, with true understanding and
    penetrative insight, He sees through all things with the
    highest clarity, while carrying along His final body. Having
    reached Full Awakening, He now enjoys the supreme bliss of
    ultimate safety. This, after all, defines the real meaning of
    purity for beings – indeed it is The Tathāgata, The Ideal
    Receiver of the sacrificial cake.”
    479. “‘For certain, I now see how my offering is to become a
    true offering, indeed! I find myself to be fortunate beyond
    measure, for I have come across a genuine teacher, with such
    vast knowledge. Let Mahā Brahmā Himself be my witness,

    [page 148]
    as I make this offering of the sacrificial cake to You. Kindly
    accept and enjoy it, O! Blessed One!”

    480. “It is inappropriate for me, brahmin, to eat food that has
    been chanted over with mantras and spells. After all, this
    itself is not the teaching of the Noble Ones, who have the
    eyes to see. Thus, food gained by reciting verses or spells is
    not suitable for Buddhas to consume. And so long as this
    principle remains across endless time, the Awakened Ones
    will adhere to it, and live by it.

    481. “But instead, you may offer the Tathāgata other kinds of
    food or drinks, which We could consume; that way you will
    truly benefit by having made your offering to someone, who
    has destroyed the mental contaminants and overcome all
    doubts. For it is such a rare person indeed, the true field of
    merits, who is to be sought after by those wanting to make
    offerings.

    482. “It is such a gain! Such a wonderful opportunity for me
    to have come to see and meet The Blessed One, while at the
    same time, learning from Him as to whom gifts of offering
    should be appropriately made. Thus, I came and gained
    immensely from Your advice.”

    483. “With the mind now free from disturbances, one
    remains free of anger and impulsivity. Then, getting
    liberated from the drive to pursue sensual pleasures, one
    does not allow the mind to drift here and there, and instead,
    is fully aware of what exactly it is engaged in, all the time.

    484. “Having removed existing boundaries and gone beyond
    all mental limitations, one tames oneself and thus comes to

    [page 149]
    finally understand the process of rebirth and death. Such a
    Sage who is well accomplished in his virtuous character,
    truly is worthy of honor and of the best offerings to be
    placed at his feet.

    485. “By training in the instructions given, and thus, having
    removed the conceit in one’s heart, one comes to offer
    homage with clasped hands at the heart, bowing in
    veneration, offering wholeheartedly whatever one can with
    food and drinks. It is in this way, that your gifts become
    fruitfully rewarding.”

    486. “Truly, the Buddha, in whose presence I now stand, is
    the Sublime and Ideal Receiver of the sacrificial cake! For
    You are the incomparable field of merit, since whatever
    offerings are brought to your presence, become fruitfully
    rewarded, granting the giver many merits, indeed!”

    Then, the brahmin Sundarikabhāradvāja said thus to The
    Blessed One:

    “It is excellent, Master Gautama! It is marvelous, O! Blessed
    One! The Blessed Lord has clarified the Dhamma for me in
    many ways, as though he were to turn upright what had
    been turned upside-down, revealing what was hidden,
    showing the way to one who was lost, holding up a lamp in
    the dark for those with eyesight to see. Bhante, I go to The
    Blessed One for refuge and to the Dhamma and to the
    Sangha of Bhikkhus.”
    Bhante, may I receive the Going Forth, by being granted the
    Higher Ordination in the presence of The Blessed One.”

    [page 150]
    Thus, the brahmin Sundarikabhāradvāja received his full
    admission and the Higher Ordination as a Bhikkhu in this
    Dispensation, from The Blessed One Himself.
    Soon after his Higher Ordination, now the Venerable
    Sundarikabhāradvāja, while living alone and secluded from
    the crowd, living heedfully and with resolution, while
    practicing diligently, before long, here and now, he realized
    for himself the noble end of the Holy Life, himself
    experiencing that unsurpassed knowledge for which sons of
    good families rightfully leave the household life by
    becoming homeless.
    And the Venerable Sundarikabhāradvāja knew with direct
    knowledge and certainty unparalleled:

    ‘Birth is finally destroyed. Now the Holy Life is fully lived; what
    should have been done is finally done, and there is no more coming
    to any state of becoming, ever again.’

    And the Venerable Sundarikabhāradvāja became one of the
    Arahants.

    150

    [page 151]
    Snp. 3.5
    Māgha Sutta
    “To The Young Brahmin Māgha”

    I have personally heard this.

    Once, when The Blessed One was living in the Gijjha Peaks
    in Rājagaha, Māgha the young brahmin approached Him,
    and after paying his respect by venerating The Blessed One,
    he exchanged friendly greetings, and then sat to one a side
    and said:
    “Dear Master Gautama, I am a supporter, giving donations
    to the needy, and doing so in a generous and open-handed
    manner to whomever that comes asking for assistance.
    And from the wealth I possess, which I earn through my
    rightful and blameless livelihood, I give to others
    abundantly, be they just one person, two people, or three,
    four, five, six, seven, eight, nine, or ten, twenty, thirty, forty,
    fifty, a hundred people, or even more.

    Now, Master Gautama, in being so generous, I would like to
    ask whether I am in fact obtaining and accruing any merits.

    The Blessed One then replied by saying:

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    “Certainly, young brahmin, a supporter giving donations to
    the needy, and doing so in a generous and open-handed
    manner to whomever that comes asking for assistance,
    whereby for someone who earns his wealth through rightful
    and blameless livelihood, giving to others abundantly, be
    they just one person, two people, or three, four, five, six,
    seven, eight, nine, or ten, twenty, thirty, forty, fifty, a hundred
    people, or even more; in being so generous, you would in
    fact be obtaining and accruing many merits.”

    487. Then, Māgha the young brahmin addressed The Blessed
    One in verse, by saying:

    “Being a householder who supports the needy, giving food
    and drinks in an open-handed manner to whomever comes
    asking for assistance as I seek to make merits, I ask the
    boundlessly generous Gautama, the yellow robed homeless
    recluse, in what way could these sacrifices and generous acts
    of mine become truly pure?”

    488. And The Blessed One replied, in verse:

    “Indeed, Māgha, for when a householder while seeking
    merits, engages in supporting the needy, giving food and
    drinks in an open-handed manner to whomever that comes
    asking for his assistance, such a person would certainly
    attain to his heart’s desire of merits gained. Thus, one’s acts
    of generosity become pure because of the very purity of those
    recipients, who are indeed worthy to be receiving such gifts
    and offerings in the first place.”

    489. Then, the young brahmin Māgha said:

    [page 153]
    “O! Blessed One, I, being a householder who supports the
    needy, giving food and drinks in an open-handed manner to
    whomever that comes asking for assistance as I seek to make
    merits, please kindly explain to me how to identify such a
    recipient who is truly worthy of generous gifts.

    490. “Those who wander this world completely unattached,
    blameless, and spotless in character, who possess nothing,
    living restrained and fully in control of their behavior,
    having accomplished the goal of the Holy Life – it is they, the
    truly worthy ones, who should be presented with the
    generous offerings at the appropriate time, by the brahmin
    seeking to gain boundless merits.

    491. “Breaking all those shackles and fetters that bind, living
    tamed and fully released, free from misery and anguish,
    with nothing more to desire or hope for – it is they, the truly
    worthy ones, who should be presented with the generous
    offerings at the appropriate time, by the brahmin seeking to
    gain boundless merits.

    492. “Those who have finally liberated themselves from all
    things and fetters that bind, living tamed and fully released,
    free from misery and anguish, with nothing more to desire
    or hope for – it is they, the truly worthy ones, who should be
    presented with the generous offerings at the appropriate
    time, by the brahmin seeking to gain boundless merits.

    493. “Abandoning lust and anger, along with delusion,
    leaving them all behind, and having completely destroyed
    the mental contaminants (āsavas) too, they are indeed the
    ones who have lived the Holy Life to the fullest. It is they, the
    truly worthy ones, who should be presented with the

    [page 154]
    generous offerings at the appropriate time, by the brahmin
    seeking to gain boundless merits.

    494. “The ones whose hearts are completely void of
    deception or conceit, with mental contaminants eradicated
    too, they are indeed the ones who have lived the Holy Life to
    the fullest. It is they, the truly worthy ones, who should be
    presented with the generous offerings at the appropriate
    time, by the brahmin seeking to gain boundless merits.

    495. “Those who no longer fall prey to craving, remaining
    considerate of others and empty of expectations, have
    indeed crossed the flood and now wander selflessly. It is
    they, the truly worthy ones, who should be presented with
    the generous offerings at the appropriate time, by the
    brahmin seeking to gain boundless merits.

    496. “Those with hearts that have not even a single drop of
    craving left in them, whether for things offered by this or
    any other world – it is they, the truly worthy ones, who
    should be presented with the generous offerings at the
    appropriate time, by the brahmin seeking to gain boundless
    merits.

    497. “Those who gave up entirely the search for sensual
    pleasures, wander the world without having a place to call
    ‘home,’ living purposefully as they keep to the one single
    course of action, just like a shuttle, without digressing. It is
    they, the truly worthy ones, who should be presented with
    the generous offerings at the appropriate time, by the
    brahmin seeking to gain boundless merits.

    [page 155]
    498. “Those who have freed themselves from lust, being
    fully in control of their sense faculties, are in fact just like the
    moon released from the grip of eclipsing Rāhu. It is they, the
    truly worthy ones, who should be presented with the
    generous offerings at the appropriate time, by the brahmin
    seeking to gain boundless merits.

    499. “Those who have calmed their heart, liberating it from
    the heaviness of lust and its agitation, for whom there are no
    future rebirths at all, having already rid themselves of the
    thirst to re-become while still living this very life – it is they,
    the truly worthy ones, who should be presented with the
    generous offerings at the appropriate time, by the brahmin
    seeking to gain boundless merits.

    500. “Those who have abandoned birth and death altogether,
    without any leftover desires to reexperience things or exist
    further; the ones who have gone beyond all doubts – it is
    they, the truly worthy ones, who should be presented with
    the generous offerings at the appropriate time, by the
    brahmin seeking to gain boundless merits.

    501. “Those who tread lightly upon this world, having
    become their own island of refuge, and sources of light
    wherever they go; not having or possessing anything, they
    are released. It is they, the truly worthy ones, who should be
    presented with the generous offerings at the appropriate
    time, by the brahmin seeking to gain boundless merits.

    502. “Those who, here and now, know and understand
    directly as it truly is: ‘This is my very last birth, there are no
    more renewed or future existences for me, anywhere!’ – it is they,
    the truly worthy ones, who should be presented with the

    [page 156]
    generous offerings at the appropriate time, by the brahmin
    seeking to gain boundless merits.

    503. “Those who possess the Higher Knowledge, are
    mindful throughout, as they correctly engage in the practice
    of the jhānas, and having attained Full Awakening
    themselves, they are now a refuge for the many. It is they, the
    truly worthy ones, who should be presented with the
    generous offerings at the appropriate time, by the brahmin
    seeking to gain boundless merits.

    504. “So happy am I, for having asked my question! For it
    proved itself not to be asked in vain, but useful and helpful
    indeed! The Blessed One has now explained and clarified to
    me how to identify the truly worthy recipient of generous
    gifts! You indeed are the One who knows the truth about
    such things. You, O! Lord, are the One who understands the
    Dhamma, clearly seeing the truth of it, directly as it is.”

    505. Then, the young brahmin Māgha continued by saying:

    “O! Blessed One, I, being a householder, who supports the
    needy, giving food and drinks in an open-handed manner to
    whomever that comes asking for assistance as I seek to make
    merits; please, kindly explain to me how one could make a
    worthy offering, appropriately and satisfactorily.”

    506. And The Blessed One said:

    “Be generous when you give, Māgha! While bestowing your
    gift, make sure your mind is bright and your heart joyful,
    remaining fully confident in the purity of your giving! It is
    because so much depends on the very manner in which an

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    offering is made by the giver; this is the catalyst that could
    bring so many blessings to the one making the offering, by
    removing the stains from one’s heart.

    507. “The one empty of lust, having already expelled hatred
    from his heart, cultivates in himself the feeling of Mettā, that
    is the essence of benevolent universal loving kindness. And
    whether by day or by night, he stays constantly vigilant and
    mindful, while pervading all directions with the boundless
    Mettā he feels in his heart.”

    508. Then, Māgha, the young brahmin asked one more
    question:

    “Who is the one purified, the one released and Awakened
    from all things that bind? How can one be able to take
    himself to the realm of Brahmā? This, I do not know, so,
    please kindly explain it to me. For all I can say is that despite
    my ignorance, The Blessed One is my witness that Brahmā
    has been seen today, in person! For us, truly there is no
    difference between seeing The Blessed One or Brahmā! Do
    explain please, O! Brilliant One, how one can be born in the
    radiant realm of Brahmā.”

    509. And The Blessed One said:

    “Whenever one makes an offering while putting into
    practice the three requirements in bestowing a gift, which
    are: before making an offering, the donor’s heart is glad and
    happy; while in the process of giving, one’s mind is bright
    and clear; and once having given, the heart feels joyfully
    contented, each time the act of generosity is remembered;
    and if, Māgha, they would be making their offering to the

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    ones truly worthy of generous gifts, then I declare that such
    a generous person is certain to be reborn in the realm of
    Brahmā.”

    When this was said, Māgha, the young brahmin exclaimed:
    “It is excellent, O! Blessed One! It is marvelous, Lord! The
    Blessed One has made the Dhamma clear to me in many
    ways. I feel as though The Blessed One has turned upright
    what was overturned, revealing what was hidden, showing
    the correct path to someone who was lost, as if bringing a
    lamp into the darkness for all those with eyesight to see.
    “Bhante, I go for refuge to The Blessed One, to the Dhamma,
    and to the Sangha of Bhikkhus. May The Blessed One accept
    me as one of his lay disciples, who has taken refuge in Him
    from today until the end of my life.”

    158

    [page 159]
    Snp. 3.6
    Sabhiya Sutta
    “To Sabhiya”

    I have personally heard this.

    At one time, the Blessed One was living in the squirrels'
    sanctuary in the Bamboo Park in the Royal City of Rājagaha.
    It was during that time that a certain Deva appeared in front
    of Sabhiya, the wandering ascetic.

    The Deva, who during an earlier lifetime was a former
    companion of Sabhiya in the Holy Life, posed a riddle to
    him, by adding the following instruction: “Sabhiya, you
    must go and lead the Holy Life under that Teacher, who
    happens to be the only one capable of answering this
    riddle.”

    Then, the wandering ascetic Sabhiya, having learned the
    riddle given to him by the Deva, went to recluse after
    recluse, brahmin after brahmin, meeting them in gatherings
    large and small, to the respective teachers presiding over
    these assemblies and gatherings, to his contemporary and
    famous founders of the prominent sects at that time, as he
    spoke with those who were recognized and accepted as wise
    by many, such as: Purāṇa Kassapa, Makkhali Gosāla, Ajita

    [page 160]
    Kesakambali, Pakudha Kaccāyana, Sañjaya Belaṭṭhiputta,
    and Nigaṇṭha Nāṭaputta.

    However, when Sabhiya, the wandering ascetic, would
    approach and ask them the riddle, they not only were unable
    to answer the question but would openly express anger
    towards him and often were annoyed by his question. In
    addition, they would engage in arguments with him, while
    cross questioning and debating with Sabhiya over the riddle,
    for which he sought an answer.

    Then it occurred to Sabhiya, ‘these recluses and brahmins,
    whether in large or small gatherings, the respective teachers
    presiding over these assemblies and gatherings, my
    contemporary and famous founders of these prominent
    sects, such as: Purāṇa Kassapa, Makkhali Gosāla, Ajita
    Kesakambali, Pakudha Kaccāyana, Sañjaya Belaṭṭhiputta,
    and Nigaṇṭha Nāṭaputta, when questioned about this riddle,
    have not been able to give me an answer, and as a result
    openly expressed anger towards me and often were annoyed
    by my question. Not only that, but they also engaged in
    arguments with me, while cross questioning and debating
    with me over the riddle, for which I seek an answer.’

    Then, being alone and discouraged thus, Sabhiya reflected to
    himself while considering: ‘Why don’t I just give up this
    Holy Life and return back to living the lowly life of pursuing
    sensual enjoyments?’
    Right at that moment, the thought occurred to him: “But
    wait, the recluse Gautama also has a large group of disciples;
    He too is a Teacher presiding over many assemblies and
    gatherings; He is well-known and famed for having crossed

    [page 161]
    over to the other shore.” Then, he thought to himself: ‘What
    if I went and approached the recluse Gautama and asked
    Him about the answer to this riddle?’

    But then, it occurred to Sabhiya again how the recluses and
    brahmins he had gone to are old and advanced in years; as
    he reflected: “These elders have led the Holy Life for a long
    time, yet when I asked for an answer to this riddle, they
    were all unable to give me an answer, as well as becoming
    angry and annoyed with me, where they even cross
    questioned me argumentatively. Now, if that is the case, then
    how could the recluse Gautama, who happens to be much
    younger than these elderly teachers, give me the answer to
    this riddle? After all, the recluse Gautama is young, and has
    only recently gone forth. But then he pondered on the matter
    further and considered, ‘Even though many recluses may be
    young in age, however, recluses should neither be looked at
    with contempt, nor their level of knowledge be undermined.
    For it is a fact that there are young recluses who are both
    powerful in their psychic abilities, as well as in being wise.
    What if I approach the recluse Gautama and ask Him for the
    answer to my riddle?’

    Having made up his mind, the wandering ascetic Sabhiya
    set off on his journey walking in stages in the direction of the
    Blessed One, while knowing that at the time, He was staying
    within the squirrels' sanctuary in the Royal City of Rājagaha,
    at the Bamboo Park. Once having reached the Blessed One,
    Sabhiya, the wandering ascetic, exchanged friendly greetings
    with the Teacher and then sat to one side, and said:

    “I have come to you with many doubts, and with much
    trepidation, desiring to ask my questions. Please put them to rest

    [page 162]
    and may my doubts be dispelled by receiving my answers, one by
    one, according the Dhamma.”

    In reply, the Blessed One said:

    “Sabhiya, you come from afar indeed, desiring to ask your
    questions. I will put your doubts to rest, dispelling them all, as I
    answer your questions, one by one, according the Dhamma.

    “Ask now your questions, Sabhiya, however you wish, and I will
    put to rest each and every one of your questions, along with your
    doubts, one by one.”

    Then it occurred to the wandering ascetic Sabhiya, “This is
    amazing! This is wonderful! While other recluses and
    brahmins did not even give me a chance to speak or ask my
    questions fully, here, the recluse Gautama not only is giving
    me His consent but is even encouraging me to ask my
    questions!” In being thus inspired and thoroughly pleased,
    Sabhiya, the wandering ascetic began asking the Blessed
    One:

    “By acquiring what can one be truly called a “Bhikkhu”?
    What is ‘self-restraint,’ and the meaning of being ‘tamed’?
    What is meant by ‘Awakening’?
    May the Blessed One, please, explain these to me.”
    The Blessed One replied:

    “Sabhiya, when he walks on the path that leads to release, when
    Nibbāna is known for oneself and all doubts are finally removed;
    giving up both becoming and non-becoming, with no more rebirth
    waiting for him, one lives out the very last of countless rebirths,

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    completing the Goal of the Holy Life; it is this person who is to be
    called a “Bhikkhu.”

    “Mindful and equanimous everywhere he goes, intending no harm
    to anyone in the world.
    Never conceited, the recluse is one who has crossed over,
    unperturbed. This is his self-restraint.

    “Living in the world, he is supported by faculties that are
    developed both internally and externally, as he piercingly sees
    through this and the other world, having already made good use of
    his time. This is the meaning of being “tamed.”

    “Thoroughly discerning the residues of ages past, together with
    their constant arisings and vanishings; pure, without any
    defilements or passions left in him, he arrives at the end of rebirth.
    This is the meaning of Awakening.”

    Then, the wandering ascetic Sabhiya, rejoicing and being
    utterly pleased in hearing the Blessed One’s response, asked
    a further question.

    “By acquiring what can one be truly called a ‘Brahmin’?
    Who is a ‘recluse,’ and by doing what can one be ‘washed’?
    How can one become a ‘Nāga’?
    May the Blessed One, please, explain these to me.”

    Then, the Blessed One replied:

    “Sabhiya, in being cleansed of all that is unwholesome, shaken off
    the impure, with a thoroughly collected mind that is stainless, he
    looks on, having completely overcome the cycles of rebirth and no

    [page 164]
    longer being soiled by them. This is the meaning of being a True
    Brahmin.

    “Giving up both good and bad, the calmed one, no more gathers
    any dust; He knows this world and the other, while overcoming
    birth and death altogether. It is he who is called a Recluse.

    “Having cleansed oneself of all wrong actions, whether in thought,
    words or in bodily behavior in the world; there is no more desire
    left in him for either the celestial or human birth. In this manner,
    he is considered to be ‘washed.’

    “Doing no wrong in the world, he cuts off all fetters that bind;
    Released, he goes freely everywhere, unattached and stainless. This
    is the meaning of being a True Nāga.”

    Now, the wandering ascetic Sabhiya rejoiced, while being
    inspired and grateful in hearing the Blessed One’s response,
    and with joy swelling in his heart, he asked a further
    question.

    “How is the field won by the victor, according to the Buddhas?
    In what way is one ‘cleverly skilled?’ Who is the ‘wise one’?
    And how can the ‘Sage’ be recognized?
    May the Blessed One, please, explain these to me.”

    Then, the Blessed One replied:

    “Sabhiya, by having thoroughly considered all fields of existence,
    be they heavenly, human or Brahmā, while becoming disenchanted
    by all of them. One is released from the roots that bind a person to
    these realms. This is how the field is won by the victor, according to
    the Buddhas.

    [page 165]
    “Having thoroughly considered all the treasure houses,
    whether found in the heavenly, human or Brahmā realms,
    while becoming disenchanted by all of them. One is released
    from the roots that bind a person to these treasure houses.
    This is the way in which one can become ‘cleverly skilled.’

    “Having fully examined the mind’s purity, as well as the purity
    found in the external world, he becomes disenchanted by what they
    offer, looking upon them with wisdom that is truly pure, as he
    overcomes both the dark and the white, transcending both. It is by
    possessing this discernment that one is called ‘wise.’

    “Whether internally or externally, clearly distinguishing the
    genuine Dhamma from that which is not, he is one who is worthy
    of the veneration and love of devas and humans alike. Having
    transcended both the shackles and the trap, is the one recognized as
    the ‘Sage.’

    In hearing these words, the wandering ascetic Sabhiya again
    rejoiced, while being inspired and grateful listening as he
    did to the Blessed One’s response, and with his heart and
    mind full of joy, he asked his next question.

    “By acquiring what can on ‘Attain to Perfect Knowledge’?
    How is one ‘meticulously-examined’? In what way can one become
    ‘full of effort’?
    And for what reason is one called a ‘Thoroughbred’?
    May the Blessed One, please, explain these to me.”

    To this, the Blessed One replied in the following manner:
    “Sabhiya, by examining all the knowledges available, whether
    those of recluses or brahmins, one dismisses all feelings attached to

    [page 166]
    them, remaining unblemished by the passions, as he goes beyond
    all knowledge; he is the one who ‘attains to Perfect Knowledge.’
    “Having understood both internally and externally the
    proliferation of materiality and mentality: the root cause of disease,
    one is then released from all the roots that pervasively tie one up to
    suffering. In this way, one becomes ‘meticulously-examined’?
    “Refraining from all evil actions, exerting oneself with persistence
    and leaving behind all hellish misery; his perseverance is relentless,
    always arousing himself with renewed effort to steadily endeavor
    with resoluteness, despite everything. It is in such a way that one
    becomes ‘full of effort.’

    “Having severed the fetters both internally and externally, cut
    loose from their roots and sticky snares; being fully released finally
    from all entanglements that bind, he is one recognized as the
    ‘Thoroughbred.’

    Hearing these words, the wandering ascetic Sabhiya felt his
    heart gladden and rejoice even more, while being thankful
    for the Blessed One’s words, as he continued to ask his next
    question.

    “By acquiring what can one be said to be ‘wisely-learned’?
    In what way can one be called ‘Noble One’? How can one be
    developed in ‘good conduct’?
    And how does one become a ‘wandering ascetic’?
    May the Blessed One, please, explain these to me.”

    And the Blessed One replied by saying:

    “Sabhiya, by seeing the true essence behind all phenomena, directly
    knowing the Dhamma wherever one looks in the world, for he has
    conquered both the faulty and the faultless. With unprecedented

    [page 167]
    certainty in his heart, wherever he is to be, he remains untroubled
    and released. This is the one said to be ‘wisely-learned.’

    “Having cut himself free from the contaminants, he no longer
    settles anywhere; directly knowing this for oneself, he does not
    come to any womb again. Uprooting the threefold Saññās that
    defile, with no further substrates to seek out further or rely upon,
    he indeed, is the one known as a ‘Noble One.’

    “The one living the Holy Life, having seen the Dhamma, is
    established in higher virtuous behavior while understanding the
    Teachings, living with versatility while freed from all inner
    agitation; with his heart thus liberated from both attachment and
    revulsion, it is he who is considered one of ‘good conduct.’

    “Whatever intended actions that ripen into suffering and distress,
    whether above, below, all around and in between, he completely
    gives them all up; dropping conceit, craftiness, greed, and anger, he
    puts an end to nāmarupa, which makes him the one to be called the
    ‘wandering ascetic,’ the one accomplished, indeed.”

    Then, in hearing these long-awaited responses spoken by the
    Blessed One, the wandering ascetic Sabhiya, feeling grateful,
    inspired and utterly pleased, quietly and with utmost care,
    arose from his seat and while arranging his upper robe on
    one shoulder, and with his palms gently joined in front of his
    heart, came closer and began venerating the Blessed One,
    while speaking these heartfelt verses:

    “O Great Teacher of Vast Wisdom,
    “You, who have transcended the dark flood, crossing over the sixty-
    three wrong views of the wandering ascetics; doctrines that are
    false refuge, each and every one, depending on nothing more than

    [page 168]
    hearsay, baseless concepts, conclusions about others’ statements,
    and empty words.

    “You have gone to the very end, the further shore; existing beyond
    suffering. You are the Arahant, Rightfully Self-Awakened, and I
    have firm faith that the Blessed One has destroyed all the
    contaminants. You are resplendent, wise beyond any measure, O!
    Finisher of dukkha, you have delivered me from suffering.

    “Whatever doubts I had, you dispelled them by carrying me over to
    the other shore. I pay Homage to You, O! unequaled Sage; You who
    dwell in the attainment of deep understanding. You are gentle and
    kind, O! Kinsman of the Sun.

    “Whatever uncertainties I had earlier, the Wise One dispelled them
    for me; Being the One who sees in the pitch blackness of ignorance;
    You indeed are the All-Knowing Sage with no hindrances left.

    “All your troubles are cut at their roots and made useless. You are
    a result of the Dhamma, self-tamed, cooled and the essence of
    Truth.

    “O! Best of men, Great Hero, the Greatest of Nāgas, all gods
    rejoice in listening to your words, including the Nāradas and
    Pabbatas.

    “Homage to you, O! thoroughbred, Homage to you, O! Greatest of
    men, In the vastness of world systems whether of gods or humans,
    there is none to compare to you!

    “You are the Awakened One,
    You are the Generous Teacher,
    You are the Sage who has conquered Māra,

    [page 169]
    You have removed all the underlying corruptions (anusayas) from
    the heart; Having crossed over, you guide the rest of us, so we too
    transcend to the other shore.
    You have gone beyond all endearments, with contaminants
    (Āsavas) completely torn apart.
    You are a Lion, free of grasping, having abandoned all fears, big or
    small.

    “As a graceful lotus stands stainless above the surface, not being
    smeared whether by mud or water, you are not smeared whether by
    good or evil. Kindly stretch your feet, O! Hero, so I may touch it
    with my head, for Sabhiya his found his Teacher!”

    Then, Sabhiya the wandering ascetic, by gently placing his
    head at the feet of the Blessed One, said:

    “It is excellent, Lord! It is marvelous, Bhante! The Blessed One has
    made the Dhamma clear to me in many ways. I feel as though the
    Tathāgata has turned upright what was overturned, revealing
    what was hidden, showing the correct path to someone who was
    lost; as though one were to bring a lamp into the darkness, for all
    those with eyesight to see.
    “Bhante, I go for refuge to the Blessed One, to the Dhamma, and to
    the Sangha of Bhikkhus. May I be given the Going Forth and the
    Higher Ordination in the Blessed One’s presence.”

    And the Blessed One said:

    “Sabhiya, anyone who has belonged earlier to another sect or belief,
    who desires the going forth and the higher ordination in this
    Dispensation (Dhamma and Discipline), should stay under
    probation for four months. And only at the end of that four

    [page 170]
    months’ period, if the Bhikkhus are satisfied, they would give him
    the Going Forth and Higher Ordination. Although this is put in
    place, I, nevertheless do recognize individual differences in this
    matter.”

    “Bhante, if it is so that, anyone who has belonged earlier to another
    sect or belief, who desires the going forth and the higher ordination
    in the Blessed One’s Dispensation, should stay under probation for
    four months. And only at the end of that four months’ period, if the
    Bhikkhus are satisfied, they would give him the Going Forth and
    Higher Ordination, then, I am willing to be under probation for
    four years, at the end which, may the Bhikkhus be satisfied and
    give me the Going Forth and the Higher Ordination.”

    Then, the wandering ascetic Sabhiya obtained the Going
    Forth and the Higher Ordination in the Dispensation of the
    Blessed One.

    Soon after the Higher Ordination, the Venerable Sabhiya,
    while living on his own, ardent, secluded, withdrawn from
    the crowd, diligently striving in his practice and with
    resoluteness, soon realized for himself and with direct
    knowledge and in this very life, the Highest Goal of the Holy
    Life, for the sake of which good sons of families rightly Go
    Forth from the lay life into homelessness. And he personally
    knew and understood with absolute certainty:

    “Now, birth is destroyed; the Holy Life has been fully lived, what
    had to be completed has now been completed; there is no more
    rebirth into any state of becoming, with nothing more to wish for.”

    And the Venerable Sabhiya became one of the Arahants.

    170

    [page 171]
    Snp. 3.7
    Sela Sutta
    “To Sela, the Brahmin”

    I have personally heard this.

    At one time, The Blessed One was journeying through the
    country of Āpaṇas accompanied by a large Sangha of
    Bhikkhus, who were closely following Him, one by one, all
    one thousand and two hundred fifty of them, when He
    entered the town named Āpaṇa.

    Then, the matted-hair ascetic Keṇiya heard:

    The well-known recluse Gautama, Son of the Royal Sākyans,
    is now journeying through the country of Āpaṇas
    accompanied by a large Sangha of Bhikkhus, who were
    closely following Him, one by one, all one thousand and two
    hundred fifty of them, when He entered the town named
    Āpaṇa.” He then reflected on the fact that The Blessed One
    had already gained the delightful reputation of:

    ‘Being an Arahant, The Perfectly Awakened One, endowed with
    Sublime Knowledge and Supremely Pure Conduct, the Well-Gone,
    the Knower of worlds, the Incomparable Tamer of those to be
    tamed, the Teacher of gods and humans, Enlightened and Blessed.
    Having realized and understood this world with direct knowledge,

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    together with its gods and humans, Māras, Brahmās, as well as the
    community of recluses and brahmins, He reveals it, making it
    known for everyone. He teaches the Dhamma that is beautiful in
    its beginning, beautiful in its middle, and beautiful in its end. He
    does this while giving its full and correct meaning and phrasing,
    clearly revealing thus the spiritual life that is utterly perfect and
    pure. Therefore, it would be wonderful indeed, to be able to see such
    Arahants.’

    Then, the matted-hair ascetic Keṇiya went and approached
    The Blessed One, and after exchanging friendly greetings
    with Him, sat to one side.

    And The Blessed One encouragingly spoke, as he inspired,
    instructed, roused, and gladdened the matted-hair ascetic
    Keṇiya’s heart with an enlivening Talk on the Dhamma.

    Afterwards Keṇiya, the matted-hair ascetic, addressed The
    Blessed One and said:
    “May the Blessed One, please, accept my Dāna for
    tomorrow’s meal, accompanied together with the Sangha of
    Bhikkhus.”

    When this was said, The Blessed One said:

    “Keṇiya, the Sangha of Bhikkhus is too large for a meal
    dāna, as they are one thousand two hundred and fifty in
    number! In addition, offering this meal to the Sangha of
    Bhikkhus headed by the Tathāgata, given that you are a
    devout brahmin, might provoke and displease your fellow
    brahmins.”

    [page 173]
    For the second time, Keṇiya invited The Blessed One to
    accept his meal offering, by stating:

    “Master Gautama, however big in number the Sangha of
    Bhikkhus might be, even one thousand two hundred and
    fifty in quantity, the brahmins will remain quite pleased, for
    they know I am favorably disposed to them. Therefore, may
    The Blessed One please accept tomorrow’s meal from me,
    together with the entire Sangha of Bhikkhus.”

    And for the second time, The Blessed One said:

    “Keṇiya, the Sangha of Bhikkhus is too large for a meal
    dāna, as they are one thousand two hundred and fifty in
    number! In addition, offering this meal to the Sangha of
    Bhikkhus headed by the Tathāgata, given that you are a
    devout brahmin, might provoke and displease your fellow
    brahmins.”

    And for the third time, Keṇiya replied:

    “Master Gautama, however big in number the Sangha of
    Bhikkhus might be, even one thousand two hundred and
    fifty in quantity, the brahmins will remain quite pleased, for
    they know I am favorably disposed to them. Therefore, may
    The Blessed One please accept tomorrow’s meal from me,
    together with the entire Sangha of Bhikkhus.”

    Then, The Blessed One accepted the invitation in silence.
    Understanding that The Blessed One accepted his offer for a
    meal for the Sangha, Keṇiya arose from his seat and went to
    his hermitage, as he addressed his friends and blood
    relatives by saying:

    [page 174]
    Good sirs, please listen up, I have invited the recluse
    Gautama, together with His Sangha of Bhikkhus for
    tomorrow’s meal. I ask that you help me with the necessary
    preparations, by doing whatever needs to be done to make
    everything ready for tomorrow’s meal.

    By saying: “Very well, Sir,” his audience accepted his
    request, and went straight to work. Some began digging out
    ovens in the ground, others went and chopped wood for
    firing up the furnaces, some began cleaning up and
    preparing the water jars for washing, while some others
    spread out carpeting and cushions for seating.
    Meanwhile, the matted-hair ascetic Keṇiya himself worked
    on preparing the great assembly hall, setting up where the
    meal was to be hosted.

    It was during that time that the brahmin Sela was living in
    Āpaṇa. He was known as an expert, a ‘master of the Vedic
    threefold knowledge,’ a learned preserver and reciter, able to
    repeat the sequence of words and sounds, the hymns of the
    Vedas, together with the rites and rituals, with their
    vocabularies, etymology, phonology, and histories, as the
    fifth. He was also skilled in their philosophy and grammar.
    He knew how to interpret the marks of a Great Man. And all
    this along with various mantras, Sela was teaching to three
    hundred young brahmin men, as he passed them down
    through the oral tradition. Now, Keṇiya, the matted-hair
    ascetic used to admire Sela, and was a devout follower of
    his.

    So, it was on that day of preparations for the meal dāna
    when Sela, the brahmin, who had been strolling back and

    [page 175]
    forth for exercise through the town, while being
    accompanied by his three hundred students, went to his
    friend’s, the matted-hair ascetic Keṇiya’s hermitage.

    On meeting his friend, the matted-hair ascetic Keṇiya, and
    once their friendly greetings were over, seeing him busy at
    work with preparations at the hermitage, while others being
    involved in digging out ovens in the ground, chopping
    wood for firing up the furnaces, some cleaning up and
    preparing the water jars for washing, while some others
    spreading out carpeting and cushions for seating, as well as
    Keṇiya himself, who was engaged in arranging the great
    assembly hall; he asked his friend, Keṇiya, the matted-hair
    ascetic:

    “Well there, my dear Keṇiya! What is all this arrangement
    for? Is it your son’s or daughter’s wedding ceremony you
    are preparing for? Or is there a grand sacrifice about to be
    made for which you are preparing? Or is it King Bimbisāra
    of Magadha himself who has been invited to attend
    tomorrow, along with his entire army?”

    “No, dear Sela,” responded Keṇiya, the matted-hair ascetic,
    as he continued:

    “It is not my son’s or daughter’s wedding ceremony I am
    preparing for, nor is King Bimbisāra of Magadha attending
    tomorrow, along with his entire army. However, I am indeed
    preparing a grand sacrifice for tomorrow!

    “You see, I have invited the recluse Gautama from the
    Sākyan Khattiya Royal family, who has gone forth from the
    security of home life into homelessness. The well-known

    [page 176]
    recluse Gautama, Son of the Royal Sākyans, has been
    journeying through our country of Āpaṇas accompanied by
    a large Sangha of Bhikkhus, all one thousand and two
    hundred fifty of them. He has now, along with His
    Bhikkhus, entered Āpaṇa. The Blessed One has gained the
    delightful reputation of:

    ‘Being an Arahant, The Perfectly Awakened One, endowed with
    Sublime Knowledge and Supremely Pure Conduct, the Well-Gone,
    the Knower of worlds, the Incomparable Tamer of those to be
    tamed, the Teacher of gods and humans, Enlightened and Blessed.’

    “And today I have invited Him for tomorrow’s meal,
    together with the large Sangha of Bhikkhus.”
    “Did you say, Buddha, my dear Keṇiya?” interjected Sela,
    the brahmin.

    “Yes, dear Sela, I said ‘Buddha!”’ replied Keṇiya, the matted-
    hair ascetic.

     “Did you say, Buddha, my dear Keṇiya?” again asked Sela,
    the brahmin.

     “Yes, dear Sela, I said ‘Buddha!”’ replied Keṇiya again, the
    matted-hair ascetic.

    Then, the brahmin Sela began reflecting:

    “Even hearing the utterance of the sound ‘Buddha’ is so rare
    in the world! The sacred hymns we have today that are
    handed down to us, speak distinctly about the thirty-two
    marks of a Great Man, the possessor of which could only
    have one of two possible options in the manner of life one is

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    to have, and not another. We, therefore, know that if the
    possessor of these marks chooses to lead the life of a
    householder, then inevitably, he becomes a Universal Wheel-
    Turning Monarch, a just and virtuous king who would rule
    the country with all its vast four quarters, as he comes to
    possess the Seven Treasures. Those would be the Treasure of
    the Wheel, the Treasure of the Elephant, the Treasure of the
    Horse, the Treasure of all Jewels, the Treasure of the Wife, the
    Treasure of all Treasurers, and the Treasure of all Advisors.
    He would have more than one thousand sons, all wise,
    courageous, and virtuous heroic figures themselves, who
    defeat all threats by crushing any enemies that come
    challenging them. Thus, as the Universal Wheel-Turning
    Monarch, he would rule the country peacefully, surrounded
    by the ocean, without the use of violence, swords or
    weapons, or punishments.

    “But, if he were to leave the household life and go forth, He
    most certainly would become an Arahant, the Fully Self-
    Awakened One, who would pull away the veil of ignorance
    from the world!

    “Now, please tell me, Good Keṇiya, where is The Blessed
    One, the Arahant, the Fully Self-Awakened One now? Where
    is He staying?”

    Then Keṇiya, the matted-hair ascetic, stretched out his right
    hand and pointed by exclaiming:

    “There, my dear Sela! You will find Him in that deep, dark-
    blue forest.”

    [page 178]
    Then the brahmin Sela, along with his three hundred young
    brahmins, quickly went in the direction of The Blessed One,
    but while on his way, he addressed the young brahmins by
    saying:

    “Now, good sirs, please approach very quietly by making as
    little noise as possible, while you raise one foot and place it
    down after the other, for The Blessed Ones prefer living
    alone and far from noise; they live in seclusion like lions.
    And when you see me conversing with the recluse Gautama,
    do not move or budge, nor make any conversation among
    yourselves, and only speak when our conversation has
    ended.”

    Then, the brahmin Sela approached The Blessed One, and
    after exchanging friendly greetings, he sat to one side, and
    quietly began examining the thirty-two marks of a Great
    Man. After he had carefully observed all of the marks of a
    Great Man, except for the last two, he became unsure and
    perplexed as a result, unable to reach a conclusion. Thus, he
    began having doubts, for he had no way of examining to see
    if The Blessed One had his genital area sheathed, and
    whether His tongue was long enough to cover His entire
    face.

    Meanwhile, The Blessed One knew what the confused
    brahmin Sela was thinking, and how after having
    scrutinized most of the marks of a Great Man on The Blessed
    One, he was unable to examine the presence of the last two
    marks, and because of that he was now having doubts. So,
    The Blessed One psychically willed it for the brahmin Sela to
    personally see His sheathed genital area, as well as His
    tongue that was long enough to cover His entire face. Thus,

    [page 179]
    The Blessed One extended his tongue out and with it
    touched both ear lobes, nostrils, and the whole forehead, and
    even covered up the entire face with it. This He revealed to
    the brahmin Sela.

    Then, the thought occurred to the brahmin Sela:

    ‘How wonderful, indeed! The recluse Gautama is most definitely
    endowed with all the thirty-two marks of a Great Man!
    ‘However, we do not yet know whether He is awakened or not. I
    have heard it being said about the learned and wise elder brahmins
    of the past, considered to be teachers of teachers, that the Arahants,
    the Fully Self-Awakened Buddhas, when others speak genuinely in
    praise of them, do reveal themselves in glorious ways.
    Now, what if I were to speak heartfelt praises to the recluse
    Gautama with meaningful and inspired verses?’

    Thus, the brahmin Sela began addressing The Blessed One in
    verses of praise:

    548. “O! Blessed One, having the most perfect of features,
    truly you are handsome, possessing such lovely and
    excellent features, for which you are so beautiful to behold!
    With Your golden hued skin, so vibrantly full of energy and
    alive you are, with your brilliantly white teeth.

    549. “Being well-born, with Your glowing skin and perfect
    body, truly You possess, indeed, all of the marks that a Great
    Man is supposed to have, all of which I see now with my
    eyes, so evidently displayed as I gaze upon You!

    550. “Your eyes are so clear and bright; and such a beautiful
    and perfect mouth; a straight and majestic body and strong

    [page 180]
    presence, sitting splendidly as You are in the middle of the
    Sangha of recluses; You shine brilliantly like the Sun.
    551. “For a Bhikkhu to have skin that glistens like gold is so
    wonderful to behold, but when one possesses the most
    excellent of features and such a handsome appearance, why
    would anyone give up everything and become a recluse?

    552. “You should become a Universal Wheel-Turning
    Monarch, the Chief among the best of charioteers,
    conquering and dominating the four quarters, the Supreme
    Lord of India, the Land of Jambudīpa!
    553. “You ought to have powerful Kings as your faithful
    subjects, along with all other Khattiya warrior kings and
    their princes; all following Your Supreme rule, as Your loyal
    subordinates! O! Gautama, You should be The King among
    all kings, winning and ruling over all mankind.”

    554. And The Blessed One said:

    “I am the King, Sela, The Incomparable and Supreme King of
    Dhamma! With my teaching, I set forth the Wheel of
    Dhamma rolling, which can never be stopped nor be rolled
    back.”

    555. Then, the brahmin Sela said:

    “You declare yourself as Fully Self-Awakened; ‘The
    Incomparable and Supreme King of Dhamma!’ ‘With my
    teaching, I set forth the Wheel of Dhamma rolling,’ You state
    O! Gautama.

    [page 181]
    556. “If You are the King, then who is Your close disciple,
    Your true general, the grand marshal of the Dhamma You set
    rolling? The one, who closely follows in your footsteps, who
    would keep the Wheel of Dhamma continue rolling after
    You?”

    557. The Blessed One said:

    “Sela, this Incomparable Wheel of Dhamma which I have set
    rolling, is kept in motion by my Disciple Sāriputta, who
    continues its momentum after the Tathāgata.

    558. “Whatever should be realized, I have realized. What
    should be cultivated and developed, I have cultivated and
    developed. What should be relinquished and eliminated, I
    have relinquished and eliminated. Therefore, brahmin, I am
    the Buddha!

    559. “So, just let go of your doubts and perplexity, O!
    brahmin, and simply trust. After all, it is so difficult to have
    this opportunity, indeed, to look upon a living Buddha and
    be in His presence!

    560. “I am the Buddha! That which is so rare to occur in
    existence has finally taken place! The unsurpassable Surgeon
    has appeared in the world!

    561. “Having become The Holy One, I have destroyed and
    crushed the armies of Māra. I have vanquished and silenced
    all enemies, and now, I live happily, secure, and with no fear
    in my heart from any quarter.”

    [page 182]
    562. Then, Sela the brahmin, turning to his students
    exclaimed:

    “Pay close attention now, Good Sirs, and listen carefully to
    what is spoken by The One possessing the Eye of Wisdom,
    The Surgeon, the Great Hero, who roars like a mighty lion in
    the jungle!

    563. “Behold The Holy One Himself, The One who has
    destroyed the armies of Māra! How could anyone who lays
    eyes on Him still have doubts? How could anyone not
    immediately be inspired with intense faith, even if one were
    to be a low-born with a dark heart?

    564. “Now, those among you who wish to continue, you may
    follow me, and those of you who do not, you are free to go. I
    have finally found my true Teacher! A Buddha, in the flesh!
    Here and now, I go forth in His presence, in the very
    Dispensation of The One possessing the Eye of Wisdom.”

    565. Then, the three hundred young brahmin students
    turned to their teacher Sela and spoke:

    “If you, Sir, being pleased as you are and moved so deeply
    by the Dispensation of the Fully Self-Awakened One to
    decide to go forth, then we also will go forth alongside you,
    in His presence, in the very Dispensation of The One
    possessing the Eye of Wisdom.”

    566. And by turning to The Blessed One, the brahmin Sela
    spoke the following words:

    [page 183]
    “O! Blessed One, I, along with these three hundred brahmin
    students of mine, with our hands at our hearts in respectful
    Anjalī, now ask for your permission to Go Forth in Your
    Presence, so that we may lead the Holy Life.”
    567. The Blessed One said:

    “Sela, the Holy Life is well-proclaimed, indeed; it truly is to
    be seen and lived by oneself here and now, for it is
    immediately effective, and not to be postponed or delayed!
    The truth of this is experienced personally by all those who
    meaningfully go forth, and train with diligent effort.”

    And there, in the Presence of the Buddha, the brahmin Sela,
    together with his three hundred students, obtained the
    Going Forth and the Higher Ordination in the Dispensation
    of The Blessed One.

    Meanwhile Keṇiya, the matted-hair ascetic, worked
    throughout the night along with his assembly of helpers, as
    they prepared a variety of healthy and delicious foods and
    drinks in his hermitage. And once everything was ready, he
    sent someone to go and inform The Blessed One:

    “It is time, Bhante, the food is now ready.”
    Thereupon, early in the morning, having put on His robes
    and by taking His outer robe and alms bowl, together with
    the Sangha of Bhikkhus, The Blessed One went to Keṇiya’s
    hermitage, as He sat on the prepared seat, followed by the
    other Bhikkhus.
    Then Keṇiya, the matted-hair ascetic, began serving with his
    own hands the Sangha of Bhikkhus headed by the Buddha, a

    [page 184]
    variety of sumptuous and delicious foods, both the hard and
    soft kinds, as well as healthy and nutritious drinks.
    Later, when The Blessed One had finished His meal and had
    removed His hand from the bowl, Keṇiya took a low seat, as
    he sat to one side, and The Blessed One expressed His
    appreciation for the generosity of the host, by uttering the
    following verses:
    568. “Among sacrifices that people make, the fire sacrifice is
    considered to be the chief. The ancient Sāvittī (otherwise
    known as the Gāyatrī Mantra) is considered to be the chief
    among poetic hymns. Among human beings, the King is
    considered to be the chief. And among all rivers, the ocean is
    considered to be their chief.

    569. “Among all celestial bodies in the night sky, the Moon is
    considered to be the chief. Among the brightest of stars, the
    Sun is considered to be their chief. And among those who
    receive offerings from those seeking the greatest of merits,
    the Sangha of Bhikkhus is their chief.”
    And once having spoken these words, The Blessed One
    arose from His seat and departed.
    Then the Venerable Sela, along with his companions, living
    alone and secluded from the crowd, striving heedfully and
    with resolution, while practicing diligently, before long, here
    and now, he realized for himself the noble end of the Holy
    Life, as he himself experienced that Unsurpassed
    Understanding for which sons of good families rightfully
    leave the household life (with its burdensome troubles) by
    choosing to become homeless.

    [page 185]
    And the Venerable Sela, together with his three hundred
    students, came to know with direct knowledge and certainty
    unparalleled that:
    ‘Birth is finally destroyed. Now the Holy Life is fully lived; what
    should have been done is finally done. There is no more coming
    back to any state of becoming, ever again.’
    Thus, the Venerable Sela along with his three hundred
    students, all became Arahants.

    Then, the Venerable Sela went and approached The Blessed
    One, while being accompanied by his companions. And by
    arranging his upper robe over one shoulder, with hands over
    his heart in Anjalī, he directed them towards The Blessed
    One as he spoke these verses:

    570. “It has been eight days since we all came to You and
    took You as our Refuge, O! Blessed Lord! For seven days, we
    have trained and become tamed in your Dispensation.

    571. “You are the Buddha! You are the Teacher, The Sage who
    has vanquished and overcome Māra! You are the One, who
    by having Himself completely cut off all the underlying
    tendencies and crossed over, You have helped us all to cross
    over too!

    572. “All things that people cherish and hold on to, You have
    dodged altogether, and by shattering and tearing into pieces
    the contaminants that defile the heart, You grasp at nothing
    anymore. With no fear whatsoever, no dread left in You, You
    are indeed a Lion!

    [page 186]
    573. “And now, here, in Your presence have come these three
    hundred Bhikkhus with their pressed hands in Anjalī over
    their hearts, full of tearful gratitude! O! Great Hero, kindly
    stretch out your feet, and let these Nāgās pay homage by
    bowing at Their Teacher’s feet!”

    186

    [page 187]
    Snp. 3.8
    Salla Sutta
    “The Arrow”

    574. “Ultimately, the life of mortals remains insignificant,
    and the length of time they are to live, uncertain. It is brief,
    while being crowded with countless difficulties and troubles,
    with suffering that is ever present, and never far away.

    575. “There is no remedy through which all those who are
    born will somehow not die and perish. Even if one were to
    reach old age, death will remain certain, for such is the
    nature of all living beings.

    576. “Just like with ripened fruits, there is always the fear of
    falling. Likewise, for all those who are born or will be born,
    there is the constant fear of the inevitability of dying.

    577. “All clay pots once made by the potter, sooner or later,
    will break and come to destruction in the end. In the same
    way, sooner or later, the life of mortals gets to be destroyed
    in the end.

    578. “Whether young or old, whether they are fools or wise,
    everyone, from the moment of their birth find themselves
    under the sway of death, as they sooner or later reach the
    ‘finish line’ that is death.

    [page 188]
    579. “As the person is dying, about to leave this world and
    on their way to the other realm of becoming, no protection
    could be provided for them; neither a loving father could
    save his only son, nor any close friend or blood relative
    could ever keep one from being taken by death.

    580. “Even as loved ones or relatives surround one and
    impotently look on, crying and lamenting at their impending
    loss, one by one, all mortals are led away, just as cows are
    taken away by the butcher to the slaughterhouse.

    581. “In this manner, the entire world is afflicted by aging
    and death. And by knowing and understanding this basic
    nature of the world, the wise simply do not grieve.
    582. “Not knowing or understanding the path taken by
    beings as they arrive to birth in this life, or when the time
    comes for them to depart from it, leaving everything behind,
    one mourns and cries uselessly.

    583. “What is the use of your wailing, or in pulling out your
    hair? For if there were any benefits to be gained from such
    insanity, then wise men would be engaging in such activities
    as well.

    584. “After all, the heart cannot find peace nor becomes
    soothed through sobbing and lamenting, because by doing
    so, more anguish and sorrow will arise, along with agitation
    in the mind, as the body bears the brunt of it all.

    585. “Thus, by harming oneself, the body becomes emaciated
    and malnourished, as it loses its luster by becoming a ghost
    of its former self. Meanwhile, all this does nothing

    [page 189]
    whatsoever to help the dead, who are now far beyond your
    reach! And all your sobbing proves to be in vain.

    586. “By not accepting or giving up the grief one feels in
    one’s heart, beings only end up experiencing much more of
    it. Replaying scenes from the past, the nostalgia of times
    gone by when the dead were still alive, turns those who are
    still alive into perpetual victims of grief.

    587. “You think you are alone? Look at all the others too,
    lying on their death beds. See how each one inescapably
    goes according to the actions they have done throughout life.
    And as the hour of death approaches, they all become
    confused and flounder like fish out of water.

    588. “For whatever they keep thinking about or imagine
    while still alive, only ends up being completely different
    than expected when they face the inescapable reality of
    death, in its fullness. Such is the true nature of separating
    from the familiar. Observe now and identify this unchanging
    fact about the world.

    589. “Even if a human being lives for a hundred years or
    more, the time will come when they must leave it all behind
    - not just their own physical bodies and assets, but their
    loved ones and acquaintances too.

    590. “Therefore, by having listened to the words of the
    Arahant, train yourself with dedication and relinquish all
    this wailing and lamenting. And as you see the dead, think
    wisely by reminding yourself:

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    ‘Nothing I can do could bring them back! I will not see them ever
    again.’

    591. “Just like when one’s home is on fire, one quickly rushes
    to pour water over the blazing flames, likewise the resolute,
    resourceful, and learned wise person among humans,
    quickly and without wasting time, rushes in to address the
    grief that comes up in one’s heart, while he does so as
    speedily as the wind carries off the tiny tuft of cotton wool,
    along with it on its path.

    592. “Wailing and lamenting with anguish in one’s heart, is
    ultimately no one else’s but one's own to either be released
    from entirely or continue re-experiencing. But those desiring
    the end of suffering, know how each one is responsible for
    pulling out one’s own arrow of ignorance, once and for all.

    593. “And by having removed the arrow from oneself, one
    finally enjoys true peace and tranquility within the heart.
    Thus, one transcends all sorrow, living without any shackles
    or fears, sorrowless, and Fully Released.”

    190

    [page 191]
    Snp. 3.9
    Vāseṭṭha Sutta
    “To the Young Brahmin Vāseṭṭha”

    I have personally heard this.

    At one time, The Blessed One was living in the forest of
    Icchānaṅgala, close to the village Icchānaṅgala. During that
    time, many well-known brahmin householders lived in the
    town of Icchānaṅgala, including the brahmins Caṅkī,
    Tārukkha, Pokkharasāti, Jāṇussoṇi, Todeyya, and other
    prominent brahmin householders.

    It was during one of those days, that the two young
    brahmins, Vāseṭṭha and Bhāradvāja, while walking and
    wandering for exercise, were having a conversation that
    soon turned into an argument, as one tried convincing the
    other thus:

    “Friend, how does one become a brahmin?”

    And the young brahmin Bhāradvāja replied:

    “If, friend, someone is unsoiled and pure by birth on both
    the mother’s and father’s side, as far back as seven
    generations, then he is to be known a ‘brahmin.’

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    The young brahmin Vāseṭṭha then said:

    “Actually friend, when someone lives with virtue and
    behaves with good conduct, only then does he become a
    ‘brahmin.’

    But no matter what either of them could convince the other
    with their argument, they kept disputing, until the young
    brahmin Vāseṭṭha said to his friend, the young brahmin
    Bhāradvāja:

    “Friend Bhāradvāja, there is the recluse Gautama, Son of the
    Sākyans, who has gone forth from the Sākyan clan, and
    already gained the delightful reputation for:

    ‘Being an Arahant, the Perfectly Awakened One, endowed with
    Sublime Knowledge and Supremely Pure Conduct, the Well-Gone,
    the Knower of worlds, the Incomparable Tamer of those to be
    tamed, the Teacher of gods and humans, Enlightened and Blessed.’

    “Let us now go and approach Him and ask this question to
    Him. As He explains it to us, so shall we go ahead and just
    accept it.”

    “Agreed!” said the young brahmin Bhāradvāja, while being
    delighted with the proposal made by his friend, the young
    brahmin Vāseṭṭha.

    So, the two young men went and approached The Blessed
    One, and after exchanging friendly greetings with Him, they
    both sat to one side. Then, the young brahmin Vāseṭṭha
    addressed The Blessed One in verse:

    [page 193]
    594. “Sir, the two of us have been acknowledged by our
    respective teachers as experts in the three Vedas, which I
    have learned and mastered through my teacher
    Pokkharasāti, whereas my friend learned and mastered them
    through his teacher, Tārukkha.

    595. “We both can recite the three Vedas in their entirety, in
    addition to explaining all its finer details through the
    meaning of words and their grammar, for truly, we are now
    authorities in our own right, just like our own esteemed
    teachers.

    596. “O! Gautama, there is now a dispute between us two.
    The argument we are having has to do with birth and that of
    being a brahmin. Bhāradvāja here, keeps saying that only
    through birth can one be truly born as a brahmin. But I, on
    the other hand, insist that it is through one’s own actions
    that one becomes a brahmin.
    This, therefore, is our dispute, for the resolution of which we
    have come to You, O! Wise One, with Clear Vision.

    597. “We each seem to be unable to convince the other. So,
    we have now come to ask for the answer to our query from
    the One who is recognized by the many, and renowned far
    and wide, as the Awakened One.

    598. “Just as people greet the New Moon with so much
    reverence, with their hands in Anjalī in front of their hearts,
    similarly, the world is worshipful towards You, as they come
    to pay homage to the Great Gautama with so much
    veneration and respect.

    [page 194]
    599. “Therefore, we ask the Great Gautama the following
    question: does one become a brahmin by birth or by their
    actions? For we are unsure of the answer to this question
    ourselves. Please, kindly explain to us, while instructing us
    on how to identify a true Brahmin.”

    600. The Blessed One then said:
    “Vāseṭṭha, I will give the answer to your question, as I
    explain it to you in a step-by-step manner, while instructing
    you on how the process takes place, whereby living beings
    come to be born, as they find themselves reappearing in the
    various classes of becoming.

    601. “Look at the grass and the trees; although they are not
    self-aware, nevertheless, they have their own unique
    qualities, features, and attributes that are peculiar to each,
    indicative of their individual births as distinct species among
    a widely diverse population of other plant life.

    602. “And when you look at various insects, such as ants,
    beetles, mosquitoes, or grasshoppers, there too, you will find
    that they also have their own unique qualities, features, and
    attributes that are peculiar to each, indicative of their
    individual births as distinct species among a widely diverse
    population of other insects.

    603. “When you look at animals with four feet, whether
    small or large, there too, you will find that they also have
    their own unique qualities, features, and attributes that are
    peculiar to each, indicative of their individual births as
    distinct species among a widely diverse population of other
    four-legged animals.

    [page 195]
    604. “And if you were to look at the footless animals, such as
    snakes and serpents with their long backs, slithering as they
    move about on their bellies, there too, you will find that they
    also have their own unique qualities, features, and attributes
    that are peculiar to each, indicative of their individual births
    as distinct species among a widely diverse population of
    other footless animals.

    605. “When you look at fish and other animals living and
    looking for food in water, there too, you will find that they
    also have their own unique qualities, features, and attributes
    that are peculiar to each, indicative of their individual births
    as distinct species among a widely diverse population of
    other aquatic animals.

    606. “When you look at the birds and other animals with
    wings that fly through the air, there too, you will find that
    they also have their own unique qualities, features, and
    attributes that are peculiar to each, indicative of their
    individual births as distinct species among a widely diverse
    population of other sky-traveling animals.

    607. “Now, as it relates to all these different living beings and
    animals, although the variety of attributes and features these
    beings possess (given their diversity as species) is entirely
    dependent on their individual birth, in the case of human
    beings, however, their diversity and unique qualities are not
    defined by one’s birth.

    608. “Not by the hair, the head, the ears, nor the eyes.
    Not by the mouth, the nose, the lips, nor the eyelashes.

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    609. “Not by the neck, the shoulders, the belly, the stomach,
    nor the back,
    Not by the buttocks, the chest, and not by their reproductive
    organs.

    610. “Not by the hands, the feet, the fingers, or the nails, nor
    by the knees or the calves,
    Not by the color of their skin or the voice; none of these
    qualities or attributes, and distinctive traits could tell one of
    their birth or identify one as belonging to a specific species,
    as it would in the case of other animals or living beings.

    611. “For, such individual differences in appearance are mere
    designations for conventional purposes; the attributes or
    qualities of the bodies of humans do not designate the birth
    of the individual as higher or lower. Instead, valid
    designation of differences between individuals arises as a
    result of the activities of human beings.

    612. “Thus, Vāseṭṭha, whoever among human beings makes
    their livelihood by raising and looking after cattle, he is
    designated as a ‘farmer,’ not a ‘Brahmin.’

    613. “Similarly, Vāseṭṭha, whoever among human beings
    makes their livelihood by engaging in various crafts and
    other professions, he is designated as a ‘craftsman’ or
    ‘professional,’ not a ‘Brahmin.’

    614. “Also, Vāseṭṭha, whoever among human beings makes
    their livelihood by trading, he is designated as a ‘merchant,’
    not a ‘Brahmin.’

    [page 197]
    615. “Similarly, Vāseṭṭha, whoever among human beings
    makes their livelihood by serving or working for others, he
    is designated as a ‘servant’ or ‘worker,’ not a ‘Brahmin.’

    616. “And, Vāseṭṭha, whoever among human beings makes
    their livelihood by stealing and taking from others what is
    not freely given, he is designated as a ‘thief’ or ‘crook,’ not a
    ‘Brahmin.’

    617. “And, Vāseṭṭha, whoever among human beings makes
    their livelihood as an archer and in service of those in power,
    he is designated as a ‘soldier,’ not a ‘Brahmin.’

    618. “And, Vāseṭṭha, whoever among human beings makes
    their livelihood by means of priesthood and conducting
    rituals, he is designated as an ‘advisor to the king,’ or ‘one
    who engages in sacrifice,’ not a ‘Brahmin.’

    619. “And, Vāseṭṭha, whoever among human beings lives his
    life while forcing others to pay him taxes and tolls
    throughout the kingdom, meanwhile enjoying all that those
    resources and wealth could provide, he is designated as a
    ‘ruler’ or ‘king,’ not a ‘Brahmin.’

    620. “Therefore, I do not declare someone ‘a brahmin’
    because he was born from the womb of a woman, whom the
    world designates a brahmin herself. For so long as someone
    has attachments to things, along with defiling impediments
    in his heart, then he is no brahmin at all, because, given his
    conceited tendencies and ignorance, he looks down at
    others, addressing them disrespectfully. However, if he has
    no attachments in his heart, desiring nothing, not wanting to

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    take or grab anything whatsoever, then, it is such a person
    whom I declare a ‘Brahmin.’

    621. “Whoever, having successfully cut oneself free from all
    fetters that shackle and bind, now finds himself no longer
    agitated, worried or anxious, being thus fully detached and
    unyoked from all shackles; it is such a person whom I
    declare ‘a Brahmin.’

    622. “By cutting the straps and tight belt of longing, while
    getting rid of the reins and all fastening tethers that hold
    everything together, and every obstacle in between removed,
    one is finally awakened. It such a person whom I declare ‘a
    Brahmin.’

    623. “If one has the iron will to endure abuse, even while
    being imprisoned, or beaten up, while resisting even the
    tiniest amount of anger to flare up in his heart, as he
    cultivates his army of patience and does so against all odds;
    it would be such a person whom I declare ‘a Brahmin.’

    624. “Not getting angry or becoming irritable given
    unpleasant situations, behaving with virtue, neither
    pretentious nor conceited, while being restrained in his
    conduct throughout, he bears his very last body; it is such a
    person whom I call a true ‘Brahmin.’

    625. “When a person does not allow himself to get soiled by
    sensual pleasures, just like water that does not cling or stay
    on a lotus leaf, or a mustard seed that cannot be balanced
    onto the tip of an arrowhead, for it would simply fall off; it is
    such a person whom I call ‘a Brahmin.’

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    626. “Whoever in this world has come to understand
    suffering for what it is, and how it is laid to rest as he
    detaches himself from personality view and all self-
    identification; it is such a person whom I declare ‘a
    Brahmin.’

    627. “With deep wisdom in his heart, whoever becomes
    skillful at identifying what indeed is the Path and therefore
    truly The Dhamma, from all that is not the Path, hence not
    the Dhamma; it is such a person whom I declare ‘a Brahmin.’

    628. “The one who gives up the desire to socialize with
    householders and with those who have gone forth alike, the
    one thus living with the fewness of needs; it is such a person
    whom I declare ‘a Brahmin.’

    629. “The one who has given up violence and hatred
    towards all living beings, be they weak or strong; giving up
    killing or harming altogether, nor instigating others to kill or
    harm; it is such a person whom I declare ‘a Brahmin.’

    630. “He who chooses to remain non-hostile among those
    who are hostile and vicious, cooled and peaceful among
    those who are prone to violence against oneself; not seizing
    or grabbing anything, even though one is surrounded by
    those who seize and grab; it is such a person whom I declare
    ‘a Brahmin.’

    631. “With hatred and passions, along with conceit and
    contempt, discarded from his heart and falling off, just like
    mustard seeds sliding off from the edge of a sword; it is such
    a person whom I declare ‘a Brahmin.’

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    632. “The one who instructs with words that are based on
    Truth, delivered sweetly and with compassion; using speech
    that is clarifying and not harsh, nor with the intention to
    cause harm   to others, but to simply bring out the truth
    while removing the dust of ignorance; it is such a person
    whom I declare ‘a Brahmin.’

    633. “The one who does not take unoffered things that
    belong to others, be it small or large, something of much
    value or that which isn’t worth much, whether beautiful or
    ugly; it is such a person whom I declare ‘a Brahmin.’

    634. “The one who lives without any hopes or longing for
    either this world or any other world, having unyoked
    himself from all expectations; it is such a person whom I
    declare ‘a Brahmin.’

    635. “The one with no clinging left in him, no place for him
    to settle; he who directly knows what should and should not
    be done, having already taken a deep dive into the
    Deathless; it is such a person whom I declare ‘a Brahmin.’

    636. “The one who has gone beyond both actions of merit
    and demerit, the wholesome and the unwholesome, and
    now rests without any sorrow, free from defilements and
    pure; it is such a person whom I declare ‘a Brahmin.’

    637. “The one being extremely pure, shining brightly and
    undisturbed like the clear Moon in the night sky, having
    fully exhausted all delight for further becomings; it is such a
    person whom I declare ‘a Brahmin.’

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    638. “The one who by crossing over, has gone beyond this
    very difficult obstacle, this ordeal of a world, journeying
    through this impassably deluded and decrepit existence, and
    thus having made it to the other shore, now rests at ease, as
    he meditates fearlessly. And with all doubts overcome, he is
    extinguished without seizing or grabbing onto anything,
    anymore; it is such a person whom I declare ‘a Brahmin.’

    639. “The one who has given up sensual stimulations of all
    kinds, not turning his back to the very spirit of ‘Going
    Forth,’ as he renounces all the time, empty of all longing for
    things; he who has destroyed all chances for rebecoming in
    any realm within the sensual world; it is such a person
    whom I declare ‘a Brahmin.’

    640. “The one who has given up craving altogether, not
    turning his back to the very spirit of ‘Going Forth,’ as he
    renounces all the time, empty of all longing for things; he
    who has destroyed all chances for rebecoming completely; it
    is such a person whom I declare ‘a Brahmin.’

    641. “The one who not only discards the human yoke, but
    has entirely given up the heavenly yoke too, remaining
    unyoked from yokes of all kinds; it is such a person whom I
    declare ‘a Brahmin.’

    642. “Having abandoned both enjoyment and loathing,
    becoming cooled and calmed, without any assets left in him,
    that would otherwise lead one back to rebirth; the one who
    is a vanquishing hero of the whole world; it is such a person
    whom I declare ‘a Brahmin.’

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    643. “The one who sees the dying of beings and also their
    reappearance in various realms, and despite all that, remains
    unsoiled, blameless, the Well-Gone, a Buddha; it is such a
    person whom I declare ‘a Brahmin.’

    644. “The one whose movements remain untraceable and
    unreachable even by the gods, their heavenly musicians, or
    the best of humans; he who by destroying all mental
    contaminants of the heart, has now become an Arahant; it is
    such a person whom I declare ‘a Brahmin.’

    645. “The one for whom nothing of the past is left, nothing of
    the future to look forward to, and nothing in between to
    grab onto, who thus dwells undefiled; it is such a person
    whom I declare ‘a Brahmin.’

    646. “The leader and most excellent among men is he, the
    Great Hero of a Sage, the Fearless Warrior, the one who has
    been washed clean, remaining imperturbable, the Buddha; it
    is such a person whom I declare ‘a Brahmin.’

    647. “The one who knows his earlier births and is able to see
    both heavenly and hellish realms; the one who by destroying
    birth itself, has now come to the very end; it is such a person
    whom I declare ‘a Brahmin.’

    648. “So, as you see, the name and clan of a person are mere
    conventions used in the world, sheer superficial
    designations predicated by conformity and mutual assent,
    dependent on the conditional circumstances and the
    individual in question.

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    649. “However, this wrong view has been perpetuated for a
    very long time, where generations of ignorant people have
    been entangled in lies. In this way, those who have no
    knowledge of reality and the truth in things, continue telling
    the masses that ‘a person becomes a brahmin by birth.’

    650. “The truth is no one becomes a brahmin through birth,
    nor it is through birth that one becomes a non-brahmin
    either. It is only through one’s own deliberate and intentional
    actions that one can become a brahmin. Only through one’s
    own deliberate intentional actions does one become a non-
    brahmin.

    651. “It is by deliberate actions that one becomes a farmer;
    through one’s own deliberate actions one turns into a
    craftsman; by actions alone does one become a merchant,
    and it is through deliberate actions that one becomes a
    servant or a worker.

    652. “It is by deliberate and intentional actions that one
    becomes a thief and a crook; through one’s own intentional
    actions that one becomes a soldier; only through one’s
    deliberate actions does one become an advisor to the king,
    someone who engages in sacrifice for the ruler, and it is
    through deliberate intentional actions too, that one becomes
    a king.

    653. “In just this manner, the wise ones, by closely observing,
    understand as it truly is the truth in actions, and how it is
    the choice in one’s actions that is at the base of all things.
    Thus, by clearly seeing the dependent arising at play
    everywhere, they directly come to know the fruits and
    consequences of deliberate intentional actions.

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    654. “It is through actions that the world keeps revolving,
    and it is through actions whereby people continue existing.
    Beings are bound to actions, and they keep going on, much
    like the linchpin of the chariot, that keeps the wheels rolling.

    655. “It is through exerting energy and the necessary
    perseverance in leading the Holy Life; it is through self-
    restraint, and through the control and taming of oneself,
    whereby a brahmin is born. And that is what makes the most
    Noble of Brahmins.

    656. “Thus, Vāseṭṭha, the one who possesses the three
    knowledges is peacefully appeased, and with rebirth
    completely destroyed, it is him you should recognize as
    none other than Brahmā and Sakka in the flesh; that is, for
    those who have eyes to see.”

    When this was said, the two young brahmins, Vāseṭṭha and
    Bhāradvāja, addressed The Blessed One by saying:

    “It is excellent, Master Gautama! It is marvelous, O! Blessed
    One! The Blessed Lord has clarified the Dhamma for us in
    many ways, as though He were to turn upright what had
    been turned upside-down, revealing what was hidden,
    showing the way to one who was lost, holding up a lamp in
    the dark for those with eyesight to see. Bhante, we go to The
    Blessed One for refuge and to the Dhamma and to the
    Sangha of Bhikkhus.”
    “Bhante, we go for refuge to The Blessed One, to the
    Dhamma, and to the Sangha of Bhikkhus. May The Blessed
    One accept us as his lay disciples, who have taken refuge in
    Him from today until the end of our lives.”

    204

    [page 205]
    Snp. 3.10
    Kokāliya Sutta
    “To the Bhikkhu Kokāliya”

    I have personally heard this.

    At one time, when The Blessed One was staying in Sāvatthi,
    at the monastery offered by Anāthapiṇḍika in Jeta’s Park, the
    Bhikkhu Kokāliya approached The Blessed One, and after
    paying homage to Him, sat to one side, and said:

    “Bhante, Sāriputta and Moggallāna have evil desires in their
    hearts! Their hearts are under the influence of evil and bad
    thoughts.”

    When this was said, The Blessed One replied:

    “Do not say that Kokāliya! Kokāliya, do not speak like that!
    Have faith in your heart for Sāriputta and Moggallāna! They
    are well-behaved, kind, and amiable Bhikkhus!”

    For a second time, however, the Bhikkhu Kokāliya said to
    The Blessed One:

    “Even though I have faith in my heart towards The Blessed
    One, who inspires confidence and trust in me, I believe

    [page 206]
    Sāriputta and Moggallāna have evil desires in their hearts!
    Their hearts are under the influence of evil and bad
    thoughts.”

    And for the second time, The Blessed One responded:

    “Do not say that Kokāliya! Kokāliya, do not speak like that!
    Have faith in your heart for Sāriputta and Moggallāna! They
    are well-behaved, kind, and amiable Bhikkhus!”

    Again, for the third time, the Bhikkhu Kokāliya said:

    “Even though I have faith in my heart towards The Blessed
    One, who inspires confidence and trust in me, I believe
    Sāriputta and Moggallāna have evil desires in their hearts!
    Their hearts are under the influence of evil and bad
    thoughts.”
    And for the third time, The Blessed One said:

    “Do not say that Kokāliya! Kokāliya, do not speak like that!
    Have faith in your heart for Sāriputta and Moggallāna! They
    are well-behaved, kind, and amiable Bhikkhus!”

    Once this was said, the Bhikkhu Kokāliya got up from his
    seat, and after worshipping The Blessed One, he
    circumambulated Him and went away.

    But soon after, Kokāliya’s entire body broke out into boils
    the size of mustard seeds. The boils then quickly became the
    size of green mung beans and kept on increasing and
    growing into the size of chickpeas, then the size of jujube
    seeds, then the size of myrobalans, later into the size of
    unripe wood apples, and soon after, into the size of ripened

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    wood apples, until they finally burst, with pus and blood
    oozing from them.

    Having died from these symptoms, the Bhikkhu Kokāliya
    was then reborn in the Paduma hell realm, as a result of
    carrying such bitter hatred and ill-will in his heart towards
    the Venerables Sāriputta and Moggallāna.

    Then, when the night was far advanced, Brahmā Sahampati
    approached The Blessed One, while illuminating the entire
    Jeta’s Park with his most splendid beauty and radiance, as
    he bowed and paid homage to The Blessed One, and then
    stood to one side and said:

    “Bhante, the Bhikkhu Kokāliya has died and is now reborn
    in the Paduma hell, as a result of carrying such bitter hatred
    and ill-will in his heart towards the Venerables Sāriputta and
    Moggallāna.”

    Having uttered these words, the Brahmā Sahampati again
    paid his respect as he worshipped The Blessed One, and
    after circumambulating Him, suddenly vanished from there.

    Then, in the morning, The Blessed One addressed the
    Bhikkhus, by saying:

    “Bhikkhus, last night when the night was far advanced,
    Brahmā Sahampati approached me, while illuminating the
    entire Jeta’s Park with his most splendid beauty and
    radiance, as he bowed and paid homage to me, then stood to
    one side and said:

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    “Bhante, the Bhikkhu Kokāliya has died and is now reborn
    in the Paduma hell, as a result of carrying such bitter hatred
    and ill-will in his heart towards the Venerables Sāriputta and
    Moggallāna.”

    Having uttered these words, the Brahmā Sahampati again
    p a i d h i s re s p e c t a n d a f t e r w o r s h i p p i n g a n d
    circumambulating Me, he suddenly vanished.

    Then, a certain Bhikkhu asked The Blessed One:

    “Bhante, how long is the life span in the Paduma hell?”
    And The Blessed One said:

    “Bhikkhu, the life span in the Paduma hell is very long. In
    fact, it is not easy to measure the lifespan there in terms of
    how many years, or how many hundreds of years, or how
    many thousands or hundreds of thousands of years.”

    The Bhikkhu then asked further:

    “In that case, Bhante, is it possible to give a simile or make a
    comparison?”

    And The Blessed One said:

    “Yes Bhikkhu, it is possible.

    “Imagine a man who has a cartload of sesame seeds, which
    is twenty times the size of the Kosalan measure. Now,
    imagine that once every hundred years a man comes and
    takes away a single sesame seed out of that cartload of
    sesame seeds. Consider now the fact, that those sesame

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    seeds would run out faster than the lifespan to be spent in
    the Abbudā hell.
    It takes twenty such Abbudā hell lifespans to make up a
    single Nirabbuda hell lifespan and it takes twenty such
    Nirabbuda hell lifespans to make up one Ababa hell lifespan.
    It takes twenty such Ababa hell lifespans to make up one
    Ahaha hell lifespan, and it takes twenty Ahaha hell lifespans
    to make up one Aṭaṭa hell lifespan. It takes twenty Aṭaṭa hell
    lifespans to make up one Kumuda hell lifespan, and it
    would take twenty Kumuda hell lifespans to make up one
    Sogandhika hell lifespan. It takes twenty Sogandhika hell
    lifespans to make up a single Uppalaka hell lifespan, and it
    would take twenty Uppalaka hell lifespans to make up a
    single Puṇḍarīkā hell lifespan, and twenty Puṇḍarīkā hell
    lifespans to make up one Paduma hell lifespan.

    Therefore, Bhikkhu, it is in such a hell realm that the
    Bhikkhu Kokāliya is now reborn into, as a result of carrying
    such bitter hatred and ill-will in his heart towards the
    Venerables Sāriputta and Moggallāna.”

    Then, The Holy Well-Gone Teacher continued on instructing
    the Bhikkhus, as He uttered these verses:

    657. “When a human being is born, he finds out there is a
    loose axe placed neatly in his mouth, one which he uses to
    cut and harm himself, as he keeps on carelessly speaking like
    a fool.

    658. “Thus, as one goes on praising those blameworthy ones
    who truly deserve to be criticized, while blaming those
    praiseworthy ones, who deserve to be honored and
    cherished, one only ends up bringing to oneself terrible

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    consequences, due to the evil spewing out from one’s own
    lips. And as a result of such evil committed, that person will
    not find happiness, but only suffering.

    659. “Even if one were to gamble away, losing all one’s
    wealth and possessions, along with one’s life, that still
    would not be as terrible of a consequence as the one that
    results from having resentment and hatred towards the
    Noble Ones whose heart is pure.
    660. “Accusing and slandering the Noble Ones only leads
    one to be reborn into and spend a hundred thousand and
    thirty-six years within the Nirabbuda hells, as well as five
    more years in the Abbudā hells, all because of having
    deliberately thought and spoken with bad intentions against
    the truly holy ones, whose heart is pure.

    661. “Speaking what is untrue leads one straight to hell, as
    does lying about or denying what one has actually said,
    while claiming: ‘Well, I never said that!’ Both of these low-
    born individuals are, after all, cut from the same cloth, as
    they are also equal in the destination they will be headed to
    immediately after death, all because of their cruel and
    merciless actions done against others.

    662. “Offending the blameless, the ones who are undefiled in
    their hearts, being pure and unblemished, only leads the fool
    to face the evil they themselves produced, just like throwing
    fine sand against the incoming wind.

    663. “A person addicted to greed does not hold back from
    attacking, badmouthing, and making fun of others; they are
    faithless, stingy, inconsiderate, and ungrateful, driven
    selfishly to backbiting.

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    664. “Slandering and foul-mouthed, you speak falsely,
    lacking even the tiniest of noble traits, condoning abortion,
    and the destruction of lives, you who are doers of
    unspeakable actions, you are the lowest of humans, low-
    born and wicked; you work in the dark here, while still alive,
    but soon, you will be deposited in hell, as soon as you
    breathe your last.

    665. “Stirring up the minds and hearts of others, you cause
    much confusion while bringing more harm to yourself, you
    evildoer, injuring those who are pure and appeased. Because
    of your evil practices, you will certainly fall into the very pit
    of hell and remain there for an incalculably long time.

    666. “No action intentionally committed could ever
    disappear, for it will come to you, sooner or later, and its
    original author will surely receive it, along with its
    momentum. In this way, that foolish evildoer finds himself
    in unspeakable misery, when he opens his eyes in the next
    world.

    667. “Fallen into hell with no waiting period, one is shocked
    to realize himself being impaled upon iron spikes, feeling the
    unimaginable pain from their sharp and jagged edges going
    through his body, where release from pain through death is
    craved every millisecond, but never attained. And when
    feeling hungry, one soon finds ‘food that is suitable for the
    place:’ burning, red-hot iron balls being shoved down his
    throat, as he swallows them one after another, going right
    through him, and out the other end.

    668. “Meanwhile, the brutal faces he encounters will have no
    kindness or compassion to offer him, for there is absolutely

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    no hope for pleasant company or of sweet words to hear in
    that realm of torture; nor a shelter or safety to quickly escape
    to; instead, he is tossed onto a bed of hot burning coals and
    stretched on their burning embers, as he finds himself
    plunging in the fiery blaze.
    669. “Being dragged out and away from the fiery blaze, they
    are next ruthlessly nailed down with iron hammers, and
    soon find themselves surrounded by the abyss of blinding
    darkness that is hell, spreading all around them like the
    great earth.

    670. “Then, they are pushed into large copper cauldrons,
    blazing with fire and boiling with molten metal. There they
    are cooked, roasted, and boiled alive for a very long time,
    with no hope for escape, despite pushing and shoving
    themselves upwards to jump out as they desperately try to
    find a way out, but to no avail.

    671. “Then, in all that burning and screaming chaos, the evil
    doer continues cooking in a foul-smelling broth made from
    pus and blood. With no respite to be found, wherever he
    turns he is touched by the very same painful experiences
    that he had wished upon his own enemies or brought upon
    them.

    672. “There, the evil doer continues to be cooked and boiled
    alive, in that maggot-filled and worm-infested putrid water,
    from where no refuge or safety could ever be found, no
    shore to swim or escape to, for one is surrounded on all sides
    by countless such enormous, blazing copper cauldrons, as
    far as the eyes could see.

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    673. “Once their time expires there, they are then shoved into
    Asipatta: the Forest of Sharp Swords, where, as they run
    through it or try to climb them to escape the horror, the
    razor-sharp leaves of the trees tear open their bodies, cutting
    and dismembering them into countless pieces. Suddenly,
    they are seized again and pulled down from the trees, where
    sharp hooks are used to grab them by their tongue, and then
    tossed from side-to-side, while continuously being stabbed.

    674. “Next, they go into the impassable Vetaraṇi Hell, where
    they encounter more sharp and jagged blades that cut
    through their soft bodies, bodies which cannot die. There,
    the imbecile evildoers continue to fall, with no hope of ever
    getting out, as a result of their evil actions.

    675. “And amid all the wailing and crying, they are chewed
    upon and devoured by vicious spotted dogs; meanwhile
    powerful birds of prey, vultures, and cows attack them from
    above, tearing into their flesh as they fight over the living
    bodies of the wicked evildoers.

    676. “Therefore, having to endure such an inescapable life
    that evildoers must face is beyond difficult! That is why for
    the rest of one’s life, the evildoer must strive diligently, and
    never be negligent nor heedless in doing the right thing;
    doing his duty without fail, while engaging in wholesome
    actions that are the opposite of evil.

    677. “With the cartload of sesame seeds having been counted
    by the wise, the measurement of the lifespan to be spent in
    the Paduma Hell, they have found to be innumerable
    indeed, plus another twelve hundred times ten million
    years!

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    678. “Despite the unspeakable pain and suffering to be faced
    in hell, as explained here, one has to experience them for an
    incredibly long time during their incalculably lengthy stay in
    the hells. Therefore, the ones who are pure of heart, amiable,
    and with virtuous behavior, must strive constantly to guard
    and protect the words they speak, and the thoughts they
    engage in thinking in the mind.”

    214

    [page 215]
    Snp. 3.11
    Nālaka Sutta
    “To Nālaka”

    679. “While secluded in his morning meditation, the sage
    Asita saw the luminescence of Sakka’s retinue of Thirty-
    Three Gods, joyful in their veneration of Indra, the King of
    the Gods, their Lord, rejoicing as they did, dressed in
    brilliantly colorful divine outfits, jubilantly waving banners
    in celebration.

    680. “Witnessing the Devas in such a rejoicing mood, Asita
    the sage, once having paid his homage to them, began to ask
    in his heart:

    ‘Why are the Devas especially happy and pleased today? I wonder
    what the reason for all this celebratory jubilation might be, as they
    wave their divine banners.’

    681. “‘After all, even during the legendary war between the Devas
    and asuras, when the Gods achieved their hard-won victory
    against the demi-gods, there wasn’t this much excitement or
    celebration in the air! I wonder what the cause for such hair-
    raisingly joyful cheers could be, that today keeps pouring out from
    the heavenly realm of the Thirty-Three.’

    [page 216]
    682. “‘They cheer and chant with such delight! Whistling,
    singing, and playing their divine musical instruments, clamping
    symbols together as they dance! So, I ask You who live at the
    summit of Mount Meru, O! Good Sirs! Please help me quickly
    clear up my confusion about this matter.’

    683. Then, the Devas of the Thirty-Three spoke to him by
    saying:

    “‘That Unsurpassable Noble Gem, aspiring Supreme Awakening
    for the welfare and benefit of all beings, everywhere, is now born
    among you, human beings! What a treasure and honor for you
    humans, for He is now reborn in the village of the Sākyans, in the
    state of Lumbini. It is because of this that we are celebrating!
    Therefore, we are exceedingly happy and joyful!’

    684. “‘He is indeed The Most Noble of beings, the Chief Bull
    among Men, the Supreme Leader in all existence. Like the powerful
    lion subduing all wild animals and beasts with His
    earth-shaking cry, He will roar in the jungle of wise sages, as He
    sets the Wheel of Dhamma in motion.’

    685. “On hearing this, Asita quickly turned away and came
    down, and went straight to the palace of Suddhodana. There
    he stood and called out to the Sākyan warriors: ‘Where is the
    young Prince? I very much want to see Him!’

    686. “The Sākyans then swiftly brought him the young
    prince, whose polished skin shone brilliantly like gold in a
    crucible, splendid in its purity and glory, of perfect color.

    687. “On seeing the Prince shining with the iridescence of a
    peacock, pure as the Full Moon shines in the darkness of

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    night, blazing through the clouds like the resplendent sun
    that is released from the clouds after the rains, suddenly his
    palpitating heart became pleased, now full of unimaginable
    joy.

    688. “Meanwhile, the Gods were holding up parasols above
    the child; umbrellas of various spurs and boughs, with
    thousandfold rims, were held up in the air. There were
    golden handled yak-tail whisks moving about gently in the
    air, protecting the young Prince, yet those holding the
    whisks and parasols were not to be seen.

    689. “Then, the sage who is also known as the matted-hair
    Kaṇhasiri, on witnessing the little child shining bright like a
    pure gold nugget on a burgundy-colored blanket, with a
    white parasol kept over His head, reached out with his
    worshipfully adoring fingers, and received Him into his
    arms, and into his gladdened heart…

    690. “Having accepted the small child, and now holding
    with his own hands the Giant of all Sākyans, then the
    grandmaster of the Vedas himself, the fervent seeker of
    truth, the expert in identifying the marks of the Great Man,
    quickly and inquisitively began looking for those excellent
    marks, until abruptly, he lifted his tearful gaze and with a
    joyful cry declared:

    ‘No one is Superior to You! You, who among all beings two-footed,
    are Their Incomparably Supreme One!’

    “This, Asita did, as he worshipped the young Prince, with
    utter respect and devoted reverence.

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    691. “But then, realizing that he would soon be leaving his
    aged physical body, the sage suddenly became quiet, and
    sorrowful tears began rolling down his face. On seeing him
    cry without saying a word, the Sākyans began asking:
    ‘Master, is there any danger or threat you see befalling our
    prince?’

    692. “Noticing the worried Sākyans, the sage quickly
    remarked:

    ‘No, householders! I do not see any danger befalling the Prince!
    There will be nor threats or terrors for Him in the future either, not
    in the slightest! So, please do not fret or worry, for He is The
    Supreme among all living beings!’
    693. “‘The Prince will attain the Highest level of Awakening! And
    with the Noble Purity He realizes in his Heart, He will set the
    Wheel of the Dhamma in motion again, out of His Great
    Compassion for the wellbeing and happiness of all beings,
    everywhere! He will be known far and wide, for under Him the
    Holy Life will be truly and successfully lived!’

    694. “‘I cry these tears, because I know very little of my life span is
    now left.
    I cry these tears, because I will not live long enough to witness
    Him teach the Sweet Dhamma, which my heart so desperately
    longs to hear. Thus, being troubled with sadness and overwhelmed
    with grief, my heart hurts due to its disarray and misery in being
    unable to attend to the words spoken by the Peerless One, for I will
    be long gone.’

    695. “Having brought much joy and delight to the Sākyans,
    the sage left the royal palace and walked straight to his

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    sister’s home, where with much compassion for his nephew,
    he instilled a sense of urgency in his heart, encouraging him
    to begin training in the Holy Life, in preparation for the
    sweet Teaching to be available one day by the Peerless
    Leader of Men.

    696. “‘Pay especial heed, for when you hear the words, “Buddha”
    or “A Fully Self-Awakened One has now appeared in the world,
    who having revealed The True Dhamma, is now teaching it to the
    world,” then, immediately leave everything and rush towards that
    Peerless Teacher and beg Him to teach you the Dhamma! And as
    He teaches you, follow it with all your heart, with the utmost trust
    and confidence! That way, as you go forth under The Blessed One,
    surely you will attain the Highest Goal of The Holy Life!’

    697. “Then, having been advised out of compassion and such
    loving care by his uncle, the sage, who realized the absolute
    certainty the purity of the Highest Awakening that will be
    available for all in the future, Nālaka, the nephew, made the
    utmost use of his accumulated merits from lives past, as he
    began purifying himself while training diligently in the
    restraint of his sense faculties, patiently waiting for the news
    of the appearance of the Buddha, who would finally set the
    Wheel of Dhamma in motion.

    698. “And when he heard the sound that the Conqueror of
    the Three Worlds had set The Noble Wheel of Dhamma in
    motion, he quickly rushed to see the Peerless One, the
    Leader of all sages. There, his heart suddenly became
    gladdened with joy, knowing full-well that the prediction of
    his uncle, Asita the sage, had now arrived!
    And, as advised by his kin, the wise old sage, years earlier,
    Nālaka addressed The Blessed One in verse:

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    699. “I now see the validity of the words I once heard uttered
    directly from the lips of Asita, for they have come true.
    Therefore, I have come to ask You a question, O! Gautama,
    who has gone beyond all things.

    700. “‘Having gone from home life into homelessness, being
    supported by the alms food I collect by wandering, Please tell me,
    O! Sage, what is the Path of Wisdom one must train in to reach the
    highest moral perfection of the Holy Life?’
    701. “And The Blessed One said:
     ‘I shall instruct you on the Path of Wisdom one must train in
    to reach the highest moral perfection of the Holy Life, the
    Path of Practice that demands fervent perseverance, for it is
    so hard to develop, and difficult to endure. But do not fret!
    Come, and I will teach you. You must stay strong and
    unrelenting!’

    702. “You need to cultivate equanimity when you walk into
    the village, for you will come across those who revile you,
    while others may offer you praise and respect. Whatever the
    case may be, you must protect the mind from thoughts of
    aggression and resentment, as you move about appeased
    and in peace, without arrogance or conceit.

    703. “With things being unpredictable, the mind may
    experience many ‘high’-s and ‘low’-s, much like flames in a
    forest fire; when women trying to seduce sages attempt their
    charms on you, do not let yourself be seduced by them!

    704. “Reject completely any kind of sexual behavior, giving
    up all types of sensual stimulation, whether for this or any

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    other world. Do not hold any aversive or hostile attitude nor
    passionate devotion toward things, be they living or not.
    705. “‘Just as I am, so are they; just as they are, so am I.’ By
    considering the importance of others and treating them the
    way you yourself would like to be treated, you should
    neither kill nor instigate others to kill.

    706. “By abandoning both longing and greed for the things
    that ordinary beings are attached to and soiled with, the
    person with clear vision will continue undeterred in his Path
    of Practice that takes him across and over the realms of hell.

    707. “Being satisfied with an empty stomach, while being
    moderate in consuming food, living with few desires, one is
    no more covetous. Free of desires, remaining hunger-less
    towards wants, one becomes fully quenched by ‘putting out
    the fire.’

    708. “Having gone for the daily alms round, on his return, he
    retires into a secluded grove or the end of the forest; sitting
    at the root of a tree, the sage should prepare a seat for
    himself, and sit.

    709. “In this way, the one steadying the mind attains to
    jhāna, and enjoys being there in seclusion, within the forest.
    Meditating thus, while seated at the root of a tree, one is
    filled with delight.

    710. “Later, when the last watch of the night has passed, one
    carries oneself quietly back to the village, but he does so not
    with excitement, neither seeking companionship nor taking
    pleasure in wandering for food, nor rejoicing when offered a
    meal by householders.

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    711. “And when having arrived at the village, the sage does
    not rush inconsiderably to families in quest for alms food.
    He is mindfully present, without engaging in conversations;
    he would not utter a single word, for he does not have any
    ulterior motives other than simply being there to quietly
    collect his sustenance of food, and then leave.

    712. “‘I received something today: that’s good. I didn’t receive
    anything: that’s alright, too.’ In either case, it is the same for
    him, for he will end up only going back to the very same
    tree, sitting at its roots.

    713. “Wandering with bowl in hand, to those with wrong
    view looking upon him, he may be seen as lazy or dumb, but
    he would be neither. He is neither disdainful towards small
    gifts, nor looking down or scornful of the ones offering small
    gifts.

    714. “The Path of Practice is explained in different ways by
    the Versatile Sage, so to fit the capacity of the listener, to help
    them reach the Goal. One does not cross the flood twice, for
    once having attained, none can fall back from the True
    Freedom attained.

    715. “For the Bhikkhu who has cut across the stream, there
    can be no more clinging, since there is no more need for
    things to be done, or for things to be abandoned, because
    both are redundant now that he has left them all behind.
    Thus, he suffers no more.

    716. And as He continued to speak, The Blessed One added:
     “‘I shall instruct you on the Path of Wisdom one must train
    in to reach the highest moral perfection of the Holy Life. The

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    Path of Practice requires you to ‘Be one who has the simile of
    the razor-edge in mind.’
    So, every time you put the morsel of food in your mouth,
    practice as if you are licking a razor blade that is smeared
    with honey!

    717. “Neither have a contracted or sluggish mind, nor allow
    the mind to become restless or lost in activity. Maintain
    purity of the mind, always making sure you are unattached
    to whatever is taking place, and just keep your focus on
    living the Holy Life, all the way to its completion.

    718. “Keep training yourself in this Path of Practice while
    appreciating the role of seclusion, without losing
    consideration and care for the other dedicated practitioners
    on the Path.
    Do not forget, ‘the Path of Wisdom is ultimately a personal path,’
    it is said. But do not fret, for once you learn to enjoy fully the
    seclusion it brings, your light will beam throughout all ten
    directions!

    719. “Once having received the teaching from the wise,
    meditators seek out seclusion, giving up sensual stimulation,
    as they become collected. It is in this manner that my
    students train, dedicating themselves every day to the
    fervent development of their faith and wise moral shame.

    720. “You must learn this by looking at how water flows
    through holes, fissures, and crevices in the rivers. Then you
    will understand the difference between shallow streams or
    creeks where water flows with such boisterous noise,
    whereas in the great rivers and oceans, it flows undetected,
    silently.

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    721. “Remember, that which is empty makes a lot of noise,
    while the ones that are complete, remain silent and at peace.
    The fool is like a half-full pot, but the wise are as deep lakes,
    filled to the brim.

    722. “When the Recluse speaks much, uttering words full of
    meaning and depth, it is because He must teach the
    Dhamma to those eager to listen, the Dhamma that He
    Himself has personally come to know, realizing it directly.

    723. “And when the one who has come to understand the
    Dhamma with its depth of meaning no longer has much left
    to say, he remains quiet, for he is the sage who has
    completed his training in the Path of Wisdom and has
    reached the highest moral perfection of the Holy Life. Thus,
    he has become a sage.”

    224

    [page 225]
    Snp. 3.12
    Dvayatānupassanā Sutta
    “Contemplations on the Dyad”

    I have personally heard this.

    On one Full Moon night, on the fifteenth day of the month,
    when The Blessed One was living in Sāvatthī as He stayed at
    the Pubba Monastery, in the palace of Migāra’s mother, The
    Blessed One was seated in the open air, attended by the
    Sangha of Bhikkhus.

    Then, as The Blessed One observed the Sangha of Bhikkhus
    sitting very silently around Him, he addressed them by
    saying:

    a) “Bhikkhus, if there any persons who question you about
    the justifiable reason or purpose for listening to the
    Teachings; those instrumentally skillful mental states that are
    noble, that effectively lead one to Full Awakening, then you
    should reply to them by saying:

    ‘It is for the exact purpose of knowing and truly understanding as
    it really is, dyad or the two aspects’ nature of this Dhamma.’

    “And what would this ‘two aspects’ nature’s or ‘dyad’ be
    referring to here?

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    “This is suffering – this is the arising and origin of suffering.”
    This is one mode of contemplation.

    “This is the cessation of suffering – this is the Path of Practice
    leading towards the cessation of suffering.” And this happens to
    be the second mode of contemplation.
    “Now, Bhikkhus, when a Bhikkhu who engages in the
    practice thus, living with persevering effort, diligent and
    driven, correctly and consistently contemplating, and
    reflecting on these dualities, one of two results may be
    expected for him:

    “Either full comprehension in this very life, or if there is any
    kind of clinging left in him or the desire to grab onto
    anything, then, the attainment of the fruit of non-returning.”

    This is what was spoken by the Blessed One.

    And then, The Blessed One went to addressing the bhikkhus
    further in verse:

    724. “Those who do not know nor able to see suffering for
    what it is; its cause for arising and therefore, its origin; how
    all that suffering could in fact be entirely destroyed without
    any remainder, and the Path of Practice that leads one to the
    end of all suffering,

    725. “Then, it is impossible for them to experience the release
    of the heart, impossible for them to become liberated
    through wisdom due to the absence of proper understanding
    of how things come to be. As a result, it is impossible that
    they could one day put an end to suffering, for they will

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    continue to be reborn, ceaselessly going through birth, aging,
    and death.

    726. “But those who do know and are able to see suffering
    for what it is; its cause for arising and therefore, its origin;
    how all that suffering could in fact be entirely destroyed
    without any remainder, and the Path of Practice that leads
    one to the end of all suffering,

    727. “Then, they will indeed experience the release of the
    heart, and be liberated through wisdom through properly
    understanding how things come to be. As a result, they will
    put an end to suffering, and free themselves finally from
    rebirth, aging, and death.

    b) “And if Bhikkhus, some might question you further by
    asking:

    ‘Could there be another mode of contemplating the dyad correctly?’
    Then, you should reply to them by saying: ‘Yes, there could
    be,’ and how is that?

    “Whatever suffering that originates, all that is due to having assets
    or acquisitions.’  This is one mode of contemplation.

    “But with the utter fading away and cessation of all assets or
    acquisitions, there can be no more origination of suffering.’ This is
    the second contemplation.

    “Now, Bhikkhus, when a Bhikkhu who engages in the
    practice thus, living with persevering effort, diligent and
    driven, correctly and consistently contemplating, and

    [page 228]
    reflecting on these dualities, one of two results may be
    expected for him:

    “Either full comprehension in this very life, or if there is any
    kind of clinging left in him or the desire to grab onto
    anything, then, the attainment of the fruit of non-returning.”

    This is what was spoken by the Blessed One.

    And then, The Blessed One went to addressing the bhikkhus
    further in verse:

    728. “Seeing how behind all the countless phenomena
    offered by the world, all suffering arises on account of assets
    and acquisitions, leading to rebirth.
    “But the fool continues on making and adding more assets
    and acquisitions, and as a result, that imbecile goes through
    suffering again and again.

    “Therefore, by clearly knowing and understanding the true
    cause for rebirth and the arising of further suffering, one
    should just give up making or adding more assets or
    acquisitions, entirely.

    c) “And if Bhikkhus, you were to be asked:

    ‘Could there be another mode of contemplating the dyad correctly?’
    Then, you should reply to them by saying: ‘Yes, there could
    be,’ and how is that?

    “Whatever suffering that originates, all that is due to ignorance.’
    This is one mode of contemplation.

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    “But with the utter fading away and cessation of ignorance, there
    can be no more origination of suffering.’ This is the second
    contemplation.

    “Now, Bhikkhus, when a Bhikkhu who engages in the
    practice thus, living with persevering effort, diligent and
    driven, correctly and consistently contemplating, and
    reflecting on these dualities, one of two results may be
    expected for him:

    “Either full comprehension in this very life, or if there is any
    kind of clinging left in him or the desire to grab onto
    anything, then, the attainment of the fruit of non-returning.”

    This is what was spoken by the Blessed One.

    And then, The Blessed One went to addressing the bhikkhus
    further in verse:

    729. “Those who keep loitering in this saṁsāra, moving
    incessantly the cycles of birth and death, again and again;
    from a state of ‘this-ness’ to an ‘otherwise-ness’, are involved
    in an endless journey, which is merely a perpetuation of
    ignorance.”

    730. “Ignorance is the great delusion due to which one has
    wandered long in this saṁsāra. But those beings who are
    endowed with knowledge and understanding, put a final
    end to this process of coming back again and again to
    repeated existence.”
    d) “And if Bhikkhus, you were to be asked:

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    ‘Could there be another mode of contemplating the dyad correctly?’
    Then, you should reply to them by saying: ‘Yes, there could
    be,’ and how is that?

    “Whatever suffering that originates, all that is due to the habitual
    drives (saṅkhārā).’  This is one mode of contemplation.

    “But with the utter fading away and cessation of habitual drives
    (saṅkhārā), there can be no more origination of suffering.’ This is
    the second contemplation.

    “Now, Bhikkhus, when a Bhikkhu who engages in the
    practice thus, living with persevering effort, diligent and
    driven, correctly and consistently contemplating, and
    reflecting on these dualities, one of two results may be
    expected for him:

    “Either full comprehension in this very life, or if there is any
    kind of clinging left in him or the desire to grab onto
    anything, then, the attainment of the fruit of non-returning.”

    This is what was spoken by the Blessed One.

    And then, The Blessed One went to addressing the bhikkhus
    further in verse:

    731. “Whatever suffering that is arises or is experienced, it
    springs from habitual drives (saṅkhāras). But, with the
    cessation of habitual drives (saṅkhārā), there is no more
    arising of suffering.

    732. “Suffering springs forth from habitual drives (saṅkhārā):
    by knowing the danger in this and thus understanding its

    [page 231]
    significance, quickly put an end to suffering, by the stilling
    of all acquisitions or assets you hold dear, in addition to
    putting a stop to ceaseless perceptions.
    This, in essence is the very destruction of suffering, that one
    should come to know, as it really is.

    733. “By seeing correctly in this manner, the wise
    Practitioners of the Path, by attaining to Right and perfect
    understanding, slip through the tight yoke of Māra, and
    fully transcend rebirth and death.

    e) “And if Bhikkhus, you were to be asked:

    ‘Could there be another mode of contemplating the dyad correctly?’
    Then, you should reply to them by saying: ‘Yes, there could
    be,’ and how is that?

    “Whatever suffering that originates, all that is due to
    consciousness (viññāṇā).’  This is one mode of contemplation.

    “But with the utter fading away and cessation of consciousness
    (viññāṇā), there can be no more origination of suffering.’ This is
    the second contemplation.

    “Now, Bhikkhus, when a Bhikkhu who engages in the
    practice thus, living with persevering effort, diligent and
    driven, correctly and consistently contemplating, and
    reflecting on these dualities, one of two results may be
    expected for him:

    “Either full comprehension in this very life, or if there is any
    kind of clinging left in him or the desire to grab onto
    anything, then, the attainment of the fruit of non-returning.”

    [page 232]
    This is what was spoken by the Blessed One.

    And then, The Blessed One went to addressing the bhikkhus
    further in verse:

    734. “Whatever suffering that is arises or is experienced, it
    springs from consciousness (viññāṇā). But, with the cessation
    of consciousness (viññāṇā), there is no more arising of
    suffering.

    735. “Suffering springs forth from consciousness (viññāṇā): by
    knowing the danger in this and understanding its
    significance, the Bhikkhu who quickly puts an end to
    suffering through the stilling and appeasement of all
    consciousnesses, thus becomes hungerless, and forever
    cooled.

    f) “And if Bhikkhus, you were to be asked:

    ‘Could there be another mode of contemplating the dyad correctly?’
    Then, you should reply to them by saying: ‘Yes, there could
    be,’ and how is that?

    “Whatever suffering that originates, all that is due to contact.’
    This is one mode of contemplation.

    “But with the utter fading away and cessation of contact, there can
    be no more origination of suffering.’ This is the second
    contemplation.
    “Now, Bhikkhus, when a Bhikkhu who engages in the
    practice thus, living with persevering effort, diligent and
    driven, correctly and consistently contemplating, and

    [page 233]
    reflecting on these dualities, one of two results may be
    expected for him:

    “Either full comprehension in this very life, or if there is any
    kind of clinging left in him or the desire to grab onto
    anything, then, the attainment of the fruit of non-returning.”

    This is what was spoken by the Blessed One.

    And then, The Blessed One went to addressing the bhikkhus
    further in verse:

    736. “Those who, while overcome by contact, are swept up
    and dragged into the endless currents of becoming, who
    continue practicing the wrong path, are far removed from
    ever destroying the fetters.

    737. “But those who understanding the truth about contact,
    and thus choose to forsake and walk away from it, delight in
    the peace that follows whenever contact is abandoned. In
    this way, they are the ones who by thoroughly knowing
    contact, become hungerless and forever cooled.

    g) “And if Bhikkhus, you were to be asked:

    ‘Could there be another mode of contemplating the dyad correctly?’
    Then, you should reply to them by saying: ‘Yes, there could
    be,’ and how is that?

    “Whatever suffering that originates, all that is due to feeling.’
    This is one mode of contemplation.

    [page 234]
    “But with the utter fading away and cessation of feeling, there can
    be no more origination of suffering.’ This is the second
    contemplation.

    “Now, Bhikkhus, when a Bhikkhu who engages in the
    practice thus, living with persevering effort, diligent and
    driven, correctly and consistently contemplating, and
    reflecting on these dualities, one of two results may be
    expected for him:

    “Either full comprehension in this very life, or if there is any
    kind of clinging left in him or the desire to grab onto
    anything, then, the attainment of the fruit of non-returning.”

    This is what was spoken by the Blessed One.

    And then, The Blessed One went to addressing the bhikkhus
    further in verse:

    738. “While experiencing feelings, whether internally or
    externally, whatever that is felt, be it pleasant, painful, or
    even neutral,

    739. “One knows and understand all of it to be in essence,
    just “suffering” through and through; they are all a “scam”;
    cunningly deceptive and utterly breakable things, that keep
    falling apart. Seeing how touch after touch at every sense
    contact, there arises disenchantment.
    By understanding the truth about feeling and thus seeing
    them fade and disintegrate then and there, the Bhikkhu
    grows even more dispassionate, and thereby destroys
    feelings altogether, becoming hungerless and forever cooled.

    [page 235]
    h) “And if Bhikkhus, you were to be asked:

    ‘Could there be another mode of contemplating the dyad correctly?’
    Then, you should reply to them by saying: ‘Yes, there could
    be,’ and how is that?

    “Whatever suffering that originates, all that is due to craving.’
    This is one mode of contemplation.

    “But with the utter fading away and cessation of craving, there
    can be no more origination of suffering.’ This is the second
    contemplation.

    “Now, Bhikkhus, when a Bhikkhu who engages in the
    practice thus, living with persevering effort, diligent and
    driven, correctly and consistently contemplating, and
    reflecting on these dualities, one of two results may be
    expected for him:

    “Either full comprehension in this very life, or if there is any
    kind of clinging left in him or the desire to grab onto
    anything, then, the attainment of the fruit of non-returning.”

    This is what was spoken by the Blessed One.

    And then, The Blessed One went to addressing the bhikkhus
    further in verse:

    740. “‘The man who has craving as his intimate companion
    and partner, while he continues going through the rounds of
    rebirth for a long time, cannot transcend this saṁsāra; now
    being born here, then born there; from a ‘this-ness’ to an

    [page 236]
    ‘otherwise-ness.’ As a result, he will never escape this
    endless journey of suffering.

    741. “But by seeing the evils of craving that generates so
    much misery, let the Bhikkhu conduct himself mindfully,
    with craving fully relinquished and seizing, totally
    abandoned.

    i) “And if Bhikkhus, you were to be asked:

    ‘Could there be another mode of contemplating the dyad correctly?’
    Then, you should reply to them by saying: ‘Yes, there could
    be,’ and how is that?

    “Whatever suffering that originates, all that is due to grabbing.’
    This is one mode of contemplation.

    “But with the utter fading away and cessation of grabbing, there
    can be no more origination of suffering.’ This is the second
    contemplation.

    “Now, Bhikkhus, when a Bhikkhu who engages in the
    practice thus, living with persevering effort, diligent and
    driven, correctly and consistently contemplating, and
    reflecting on these dualities, one of two results may be
    expected for him:

    “Either full comprehension in this very life, or if there is any
    kind of clinging left in him or the desire to grab onto
    anything, then, the attainment of the fruit of non-returning.”

    This is what was spoken by the Blessed One.

    [page 237]
    And then, The Blessed One went to addressing the bhikkhus
    further in verse:

    742. “Continued existence depends on grabbing and seizing.
    That which is born, inevitably experiences suffering. Death
    comes to all those who are born. This is the very origin of
    suffering.

    743. “Therefore, through the destruction of grabbing or
    seizing, the well-informed wise men, by their direct
    realization of the extinction of rebirth, no longer go to future
    becoming.
    j) “And if Bhikkhus, you were to be asked:

    ‘Could there be another mode of contemplating the dyad correctly?’
    Then, you should reply to them by saying: ‘Yes, there could
    be,’ and how is that?

    “Whatever suffering that originates, all that is due to training in
    the wrong path.’  This is one mode of contemplation.

    “But with the utter fading away and cessation of training in the
    wrong path, there can be no more origination of suffering.’ This is
    the second contemplation.

    “Now, Bhikkhus, when a Bhikkhu who engages in the
    practice thus, living with persevering effort, diligent and
    driven, correctly and consistently contemplating, and
    reflecting on these dualities, one of two results may be
    expected for him:

    [page 238]
    “Either full comprehension in this very life, or if there is any
    kind of clinging left in him or the desire to grab onto
    anything, then, the attainment of the fruit of non-returning.”

    This is what was spoken by the Blessed One.

    And then, The Blessed One went to addressing the bhikkhus
    further in verse:

    744. “Whatever suffering that is arises or is experienced,
    springs from training in the wrong path. But, with the
    cessation of training in the wrong path, there is no more
    arising of suffering.

    745. “Suffering springs forth from training in the wrong
    path: by knowing the danger in this and understanding its
    significance, one gives up training in the wrong path,
    becoming liberated from the pain of uncertainty.

    746. The Bhikkhu who through his calm and appeased heart,
    cuts himself free from the desire for continued rebecoming,
    as he right then and there ends his journey loitering around
    in samsara.

    k) “And if Bhikkhus, you were to be asked:

    ‘Could there be another mode of contemplating the dyad correctly?’
    Then, you should reply to them by saying: ‘Yes, there could
    be,’ and how is that?

    “Whatever suffering that originates, all that is due to
    nourishment.’  This is one mode of contemplation.

    [page 239]
    “But with the utter fading away and cessation of nourishment,
    there can be no more origination of suffering.’ This is the second
    contemplation.

    “Now, Bhikkhus, when a Bhikkhu who engages in the
    practice thus, living with persevering effort, diligent and
    driven, correctly and consistently contemplating, and
    reflecting on these dualities, one of two results may be
    expected for him:

    “Either full comprehension in this very life, or if there is any
    kind of clinging left in him or the desire to grab onto
    anything, then, the attainment of the fruit of non-returning.”

    This is what was spoken by the Blessed One.

    And then, The Blessed One went to addressing the bhikkhus
    further in verse:

    747. “Whatever suffering arises, all that is dependent on
    nourishment. With the cessation of that nourishment, there
    is no more arising of suffering.

    748. “By knowing the danger in this and understanding how
    suffering relies on the constant supply of nourishment, one
    becomes liberated due to no more relying on nor dependent
    on nourishment.

    749. “Having eliminated the heart’s contaminants, and
    properly understanding the role of maintaining one’s health
    while avoiding getting sick, The Arahant who has now
    gained the Threefold Higher Knowledges, is firmly

    [page 240]
    established in the Dhamma, and cannot be enclosed in any
    outline.

    l) “And if Bhikkhus, you were to be asked:

    ‘Could there be another mode of contemplating the dyad correctly?’
    Then, you should reply to them by saying: ‘Yes, there could
    be,’ and how is that?

    “Whatever suffering that originates, all that is due to agitation.’
    This is one mode of contemplation.

    “But with the utter fading away and cessation of agitation, there
    can be no more origination of suffering.’ This is the second
    contemplation.

    “Now, Bhikkhus, when a Bhikkhu who engages in the
    practice thus, living with persevering effort, diligent and
    driven, correctly and consistently contemplating, and
    reflecting on these dualities, one of two results may be
    expected for him:

    “Either full comprehension in this very life, or if there is any
    kind of clinging left in him or the desire to grab onto
    anything, then, the attainment of the fruit of non-returning.”

    This is what was spoken by the Blessed One.

    And then, The Blessed One went to addressing the bhikkhus
    further in verse:

    [page 241]
    750. “Whatever suffering arises, all that is dependent on
    agitation. With the cessation of agitation, there is neither the
    cause nor experiencing of suffering.

    751. “By knowing the danger in this and understanding how
    suffering results from the presence of agitation, one stops
    paying attention to disturbing thoughts and ideations, and
    thereby removes the conditions for the habitual drives to
    take over one’s heart. In this manner, the mindful Bhikkhu
    lives contentedly with an imperturbable mind, unshakable
    and free from grabbing.

    m) “And if Bhikkhus, you were to be asked:

    ‘Could there be another mode of contemplating the dyad correctly?’
    Then, you should reply to them by saying: ‘Yes, there could
    be,’ and how is that?

    “When someone who remains dependent, there is distress.’  This is
    one mode of contemplation.

    “But for the one who is no longer dependent, there can be no
    distress.’  This is the second contemplation.

    “Now, Bhikkhus, when a Bhikkhu who engages in the
    practice thus, living with persevering effort, diligent and
    driven, correctly and consistently contemplating, and
    reflecting on these dualities, one of two results may be
    expected for him:

    “Either full comprehension in this very life, or if there is any
    kind of clinging left in him or the desire to grab onto
    anything, then, the attainment of the fruit of non-returning.”

    [page 242]
    This is what was spoken by the Blessed One.

    And then, The Blessed One went to addressing the bhikkhus
    further in verse:

    752. For the one who lives independent there is no distress,
    but the one dependent on things while still grabbing onto
    this-ness and otherwise-ness, moving from one rebirth here
    to the next over there, as a result, he will never escape this
    endless journey of suffering.

    753. “By understanding the danger in this and seeing the
    great fear of having dependencies, the mindful Bhikkhu
    pushes forth courageously, independent, and free from the
    tendency to grab onto this or that, as he lives contentedly.

    n) “And if Bhikkhus, you were to be asked:

    ‘Could there be another mode of contemplating the dyad correctly?’
    Then, you should reply to them by saying: ‘Yes, there could
    be,’ and how is that?

    “Formless realms are a far better option to be reborn in, as they are
    more peaceful and sublime than any of the realms of form.’  This is
    one mode of contemplation.

    “Cessation and putting an end to all things, now that is a far
    better option than any experience to be gained which has to do with
    the formless realms!’  This is the second contemplation.

    “Now, Bhikkhus, when a Bhikkhu who engages in the
    practice thus, living with persevering effort, diligent and
    driven, correctly and consistently contemplating, and

    [page 243]
    reflecting on these dualities, one of two results may be
    expected for him:

    “Either full comprehension in this very life, or if there is any
    kind of clinging left in him or the desire to grab onto
    anything, then, the attainment of the fruit of non-returning.”

    This is what was spoken by the Blessed One.

    And then, The Blessed One went to addressing the bhikkhus
    further in verse:
    754. “Whatever beings found within the realms of form, and
    those that are settled in the formless realms, by not
    understanding the fact of cessation and not knowing when
    to stop, continue to re-experience the sorrows of birth and
    death, coming back again and again.
    755. “But those who having comprehended fully the truth
    the realms of form, do not settle for the formless realms
    either. Instead, by cutting themselves free by putting an end
    to both, by finding release in cessation. Thus, they leave
    behind death altogether, and becoming its Conquerors!
    o) “And if Bhikkhus, you were to be asked:

    ‘Could there be another mode of contemplating the dyad correctly?’
    Then, you should reply to them by saying: ‘Yes, there could
    be,’ and how is that?

    “Bhikkhus, whatever that has been pondered over as: ‘This is
    indeed true’ by the world, with its gods, Māras and Brahmas, with
    its recluses and Brahmins, all that, has been clearly seen by the

    [page 244]
    Noble Ones just as it truly is with right wisdom as: ‘That is indeed
    false.’ This is one mode of contemplation.

    “Further Bhikkhus, whatever that has been pondered over as: ‘This
    is indeed false and untrue,’ by the world with its gods, Māras and
    Brahmas, with its recluses and Brahmins, all that, has been clearly
    seen by the Noble Ones just as it truly is with right wisdom as:
    ‘That is indeed true.’ This is the second contemplation.

    “Now, Bhikkhus, when a Bhikkhu who engages in the
    practice thus, living with persevering effort, diligent and
    driven, correctly and consistently contemplating, and
    reflecting on these dualities, one of two results may be
    expected for him:

    “Either full comprehension in this very life, or if there is any
    kind of clinging left in him or the desire to grab onto
    anything, then, the attainment of the fruit of non-returning.”

    This is what was spoken by the Blessed One.
    And then, The Blessed One went to addressing the bhikkhus
    further in verse:

    756. “‘Behold the world with all its gods imagining there to
    be a self in each, where none exists. Entrenched in name-
    and-form keeps adding upon the illusion: ‘Ah! This is the
    truth!’

    757. “In whatever way one imagines or fancies of a thing,
    therein it turns out to be otherwise! And that itself is the
    falsity; the very lie inherent in it; for whatever is momentary
    is falsifying by nature – the puny thing.

    [page 245]
    758. “But Nibbāna is un-falsifying, indeed! And the Noble
    Ones know this to be the Undeniable Truth, thus, through
    their understanding and direct comprehension of it are
    hungerless, and forever cooled.

    p) “And if Bhikkhus, you were to be asked:

    ‘Could there be another mode of contemplating the dyad correctly?’
    Then, you should reply to them by saying: ‘Yes, there could
    be,’ and how is that?

    “Bhikkhus, whatever that has been regarded as ‘happiness’ by the
    world, with its gods, Māras and Brahmas, with its recluses and
    Brahmins, all that, has been clearly seen by the Noble Ones just as
    it truly is with right wisdom as being, in fact ‘suffering.’ This is
    one mode of contemplation.

    “Further Bhikkhus, whatever that has been regarded as ‘suffering’
    by the world with its gods, Māras and Brahmas, with its recluses
    and Brahmins, all that, has been clearly seen by the Noble Ones
    just as it truly is with right wisdom as being, in fact ‘happiness.’
    This is the second contemplation.

    “Now, Bhikkhus, when a Bhikkhu who engages in the
    practice thus, living with persevering effort, diligent and
    driven, correctly and consistently contemplating, and
    reflecting on these dualities, one of two results may be
    expected for him:

    “Either full comprehension in this very life, or if there is any
    kind of clinging left in him or the desire to grab onto
    anything, then, the attainment of the fruit of non-returning.”

    [page 246]
    This is what was spoken by the Blessed One.
    And then, The Blessed One went to addressing the bhikkhus
    further in verse:

    759. “All Forms, sounds, odors, tastes, touches, ideas and
    mental phenomena; all that they deem to be desirable,
    charming, or pleasing things, will continue to exist for them,
    so long as they acknowledge and claim ‘to be’ as such.
    760. “The world with its gods is agree as they all declare that
    whatever gives them the feeling of pleasure, to be
    recognized as ‘happiness,’ meanwhile wherever there is the
    absence of pleasure, and more of the painful, that they also
    agree to declare, as ‘suffering.’

    761. “But the Noble Ones have declared as ‘bliss’ the
    moment one puts an end to the continued substantiation of
    selfhood and the delusion of ‘I-making.’ Behold in contrast is
    their vision With that of the entire world.

    761. “Meanwhile, it is the breaking up of the illusion of a
    substantial self, that is seen as ‘happiness’ by the Noble
    Ones. But, this goes completely opposite to what the whole
    world sees and accepts.

    762. “What others call ‘pleasurable,’ the Noble Ones declare
    to be, in fact, ‘painful.’ What others call ‘painful,’ the Noble
    Ones know and declare to be, in fact, ‘happiness.’ So you see,
    this Dhamma is very difficult to understand for the majority,
    hence, it remains confusing for ignorant people.

    763. “It is pitch black for those shrouded by ignorance. And
    with darkness all around them, they fail to see. But for the

    [page 247]
    good with their hearts kept wide open, it is as bright as day,
    hence they clearly see.
    However, there are those who although standing so close,
    remain shrouded, just like beasts; not able to see nor
    understand the Dhamma, even when it’s under their noses!

    764. “They are the ones who continue to be carried and
    swept away by the current, overcome with the passion ‘to
    become, to re-experience.’ They remain in Māra’s tight grip,
    no wonder they find it difficult to realize this beautiful
    Dhamma.

    765. “Who else, other than the Noble Ones, could truly value
    Full Awakening?
    After all, they are the ones who, having known it personally
    and directly, are now fully released with the destruction of
    the heart’s contaminants, and attained Nibbāna Supreme.”

    This is what the Blessed One said, and those Bhikkhus
    listened with delighted hearts to the words spoken by the
    Blessed One.

    And while the Blessed One was giving this discourse, the
    hearts of sixty Bhikkhus were fully released from the āsavas,
    abandoning the contaminants in their hearts, with nothing
    left for them to seize.

    247

    [page 249]
    Book Four
    —
    Aṭṭhaka Vagga

    [page 250]
    250

    [page 251]
    Snp. 4.1
    Kāma Sutta
    “On Sensual Desire”

    766. “When sensual desires reach their culmination,
    certainly, the person having pursued and now reached his
    sensual goal, suddenly finds himself fully satisfied.

    767. “But inevitably, when that gratification slips through his
    fingers, despite his best efforts, as the climax of what was
    born out of fervency fades away, he feels defeated, as if shot
    by an arrow.

    768. “Whoever avoids the trappings of sensuality, much like
    avoiding stepping on the head of a snake with the foot,
    similarly, while being mindful, he transcends the craving for
    this world.

    769. “The one who lusts after possessing numerous things,
    whether fertile lands to own and cultivate, gold and silver,
    cattle and horses, servants and maids, women and many
    offspring,

    770. “Soon finds himself overwhelmed and depleted by
    them; weakened, and pressed down by them, he comes to
    distress as if in a sinking boat.

    [page 252]
    771. “Therefore, mindfully avoid sensual desires, by giving
    up your reliance on them, by fixing the holes on the bottom
    of your boat, as you fearlessly cross over the flood, and reach
    the farther shore.”
    252

    [page 253]
    Snp. 4.2
    Guhaṭṭhaka Sutta
    “Buried in a Cave”

    772. The man sunk deep in delusion stays buried in a cave,
    immersed fully in defilements. Thus, he is far from ever
    looking for seclusion, for the world and the never-ending
    sensual pleasures it offers, always keep him tightly bound.
    773. The strong desire in the heart to rebecome, shackled by
    enjoyable experiences of the senses, does not allow them to
    ever taste escape, as they are too busy recollecting
    experiences and memories of the past, while longing for
    more sense pleasures to be tasted in the future.
    774. Deluded by sensual pleasures, always hungry for more
    sensual enjoyments, they remain heedless, maintaining a
    wrong lifestyle that is continuously immoral and without
    virtue. Consequently, they fall into misery as they cry and
    wail, ‘Oh, what shall become of me, once I am no more?’
    775. For this reason, one must make the most of this life,
    training and preparing oneself now, in this Dispensation, by
    avoiding the actions that one knows to be wrong, for as the
    wise proclaim, this life is indeed, very short, and will soon
    come to an end.

    [page 254]
    776. I see people around me trembling in the world, caught
    in the net of craving ‘to become’ this or that in their future
    birth, meanwhile they remain in misery, caught in the jaws
    of death, unable to cut free from the longing ‘to be.’
    777. Look at how they struggle in horror, worried about
    possessions they leave behind, throbbing like fish in a dried-
    up stream. In seeing this yourself, do not be miserly and live
    unselfishly, without the desire to grab anything, anymore.
    778. Enough of desiring in the see-saw of the two extremes;
    come to finally recognize contact that is free from lust. Never
    do anything, that the wise may consider blameworthy, and
    do not get attached to what is seen or heard.
    779. By fully understanding perception for what it is and by
    giving it up, just like the Sage, cross over the flood,
    unstained by whatever you touch, never grabbing onto
    anything. Thus, with the poisoned arrow pulled out, do not
    wish for this or any other world.

    254

    [page 255]
    Snp. 4.3
    Duṭṭhaṭṭhaka Sutta
    “Eight on Evil Intent”

    780. While some speak with evil intent, others speak with a
    mind that is set on truth. Thus, no sage will ever come out of
    a dispute, for the wise never go looking for a debate, which
    is why they have no positions to defend, or oppose.
    781. But while holding on to wrong views, how could
    anyone transcend their own desires and emotional drives,
    when their entire worldview and way of thinking is flawed?
    Truly, one is responsible for how one thinks; after all,
    whatever one speaks, is none other than what one
    repeatedly thinks about.
    782. Without ever being asked, many keep talking boastfully
    about their own virtuous conduct and adherence to the
    training rules. But such behavior is one that the wise
    categorically declare to be the very opposite of nobility, and
    in fact, evil in its nature.
    783. However, you will never see a contentedly calm
    Bhikkhu, quenched in his heart, to boastfully list his own
    virtues or tell others about his adherence to the training
    rules. It is such behavior that the wise fully declare to be

    [page 256]
    noble, where there’s nothing left in the world for him to be
    showing off about.
    784. When following a teaching or a system that is made-up
    and false, meanwhile promoting it despite its many flaws,
    simply because for now, there’s some benefit one gains from
    it, well, one will taste the outcome for oneself, as their peace
    of mind will always remain unstable and their heart fully
    disturbed.
    785. It’s not easy to overcome or to let go of wrong views,
    when all one does is substituting this teaching for that, while
    grabbing on to them, having reached some conclusion about
    the world. So, people continue to take up this idea while
    giving up others in turn, without properly investigating
    what they believe in, nor testing or seeing its proof for
    themselves.
    786. But for the pure hearted, there is no more formulations
    of different views, or ready-made conclusions about the
    world, or ideas about this or any other life. Such beings who
    have given up the illusion of comparing and contrasting, no
    more latching to any concepts, they go beyond, with no one
    able to know, as to which way they went.
    787. Meanwhile, the majority keep grabbing on, caught up in
    controversies, disputing over this or that teaching. But how
    could the pure hearted, remaining aloof and uninvolved
    with all that madness, ever be pulled into such foolish
    affairs? For they are done with validating or negating the
    existence of a substantial self, having utterly freed
    themselves from the entire gamut of views.

    256

    [page 257]
    Snp. 4.4
    Suddhaṭṭhaka Sutta
    “Eight on the Pure Hearted”

    788. I see the highest purity which makes the heart truly
    healthy. When people possess the purity of view and see
    how it transcends all others, they develop the genuine
    understanding which recognizes through knowledge, and
    with no more resistance, sees the spotless purity of the heart.
    789. But a person’s heart is not purified by merely seeing,
    nor is suffering abandoned by simply picking up new
    knowledge, nor does one become free of attachments
    through someone else, for the truth of what lies hidden
    underneath, will come out into the open, in times of strife.
    790. The Great Brahmin declared how purity of the heart is
    not attained through mere seeing, or listening to another, or
    the following of rituals and ceremonial practices, including
    the keeping of one’s vows and training rules, to impress
    others. None of these will bring purity to the heart, for the
    truly pure stand taintless amid both good and evil, as they
    take up, only to give up.
    791. But others, though they give up one thing, soon they’re
    latching on to another, with emotionality and hearts full of
    longing for this, and later that. As a result, these will never

    [page 258]
    cross over the floods. So, they remain no different than the
    monkey jumping from tree to tree, letting go of one branch,
    only to grab another.
    792. Although having undertaken the training rules, he still
    goes from teacher to teacher, while grabbing onto new views
    that he collects, as he develops more and more conceit. But
    the one who has seen with the right wisdom, no longer
    needs teachers to go to, nor views to collect or hoard, for he
    practices while dwelling with the Dhamma in his heart.
    793. Not being associated with anyone, he is no longer angry
    at anyone. Being secluded from all worldly dhammas, he has
    nothing left for him to see, hear, or experience in the world.
    And while living so openly and with nothing to hide, who
    could look upon such a Bhikkhu with blaming eyes?
    794. Not making a big deal about this view versus that, they
    do not latch on to theirs, claiming it to be the best, for they
    have removed the venom of grabbing from their hearts, and
    now live liberated from all burdens, having fully
    relinquished everything, with nothing left to yearn for in any
    world.
    795. With nothing left, The Brahmin has now gone beyond
    all boundaries that confined Him. Although He knows and
    sees, He is left with nothing to grasp or hold on to, as He is
    no more impassioned by passions, nor latching on to ‘Him
    being passionless.’ Thus, He is left with nothing to grab, and
    nothing to pick up anew.

    258

    [page 259]
    Snp. 4.5
    Paramaṭṭhaka Sutta
    “Eight about the Greatest ”

    796. Those holding on to their views as the “greatest,” are
    the first to claim the views of others to be the “lowest,” while
    asserting their own as nothing less than “the very best.”
    Because of this, they always find themselves caught in the
    mire of disputes, never far from conflicts.
    797. Seeing some benefit he might have gained while
    developing himself, whether through a new way of
    understanding or a view, or something he might have heard,
    or from observing some training rule, or some kind of an
    experience, and by latching on to that, he goes on looking
    down on all others, for not sharing his experience or view.
    798. But to have the view where he sees others as “less than”
    himself, simply because they are different than what he has
    seen, known, heard, experienced, or practiced as a training
    rule, is in itself being shackled and bound up, by those very
    things he considers as “the greatest.” Thus, the Bhikkhu
    should never rely on or depend on what he considers
    familiar.
    799. So, the Bhikkhu must never look upon the world
    through the lens of his own notions of what constitutes the

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    practice of training rules and rituals, thinking of them as a
    gauge to what he thinks is ‘proper.’ In that way, he would
    neither place himself on an equal footing as others, nor
    compare and contrast himself with others, as being
    “inferior” or “superior” to them.
    800. Thus, he puts down what he himself had picked up, but
    this time, never to grab hold of them again. And by no
    longer taking sides with this group or that, nor relying on
    ideas nor being attached to views, such a wise one stays free
    from becoming entangled by conflicts.
    801. Not hoping for either of the two extremes of living
    forever or no longer existing, whether in this life or any
    future life, there are no more positions or views left to grab.
    So, carefully consider what the Dhamma teaches, no longer
    having any views for you to roost over.
    802. By not having any more thoughts or even the slightest
    perception about things that he has seen, heard, or
    experienced, The Brahmin is left without any views for him
    to grasp, nothing for him to call “my own.” Therefore, how
    could anyone pin him down by finding him blameworthy?
    803. Although firmly established in the Dhamma, The
    Brahmin does not treat it as some doctrine or dogma to be
    held on to; similarly, he no longer needs to be led by any
    training rules, whether to fit in or to impress others. In this
    way, he lives without any anxiety or worry, for he is now
    untouchable, having gone far beyond to the farther shore,
    never to return.

    260

    [page 261]
    Snp. 4.6
    Jarā Sutta
    “Getting Old & Decaying”

    804. Very short indeed is this life, where before reaching a
    hundred years’ span, he is already dead. And even if one
    were to surpass it, still, he most certainly will get old and die
    because of his decaying body.
    805. People grieve over things they cherish, not willing to let
    go, but there is no way to hold on to things forever.
    Witnessing the inevitability of separation again and again,
    how could you still be surrounded by loved ones, living the
    household life?
    806. Whatever you think that belongs to you, all that, in its
    entirety, will be given up and abandoned when you are
    dying. Understanding this fully, someone calling himself a
    wise student of mine, would no longer build emotional ties
    with anything.
    807. That which is experienced in a dream, but at waking up
    is nowhere to be seen; in exactly the same way, no loved
    ones are to be seen again, the moment you are dead and
    gone.

    [page 262]
    808. Even though you had a relationship with those you
    loved, calling out their name and hearing their voice, but the
    moment they are gone, all that remains is the name you
    knew them by, which now you speak out loud, and nothing
    else.
    809. Those unwilling to let go of things accumulated in the
    past, also in their stinginess for acquiring things, don’t want
    to part ways even with their wailing and sorrows;
    meanwhile, the sages in their quest for true peace and calm
    fully give up the seizing and grabbing of possessions, be it of
    people or of things.
    810. As for the Bhikkhu who lives withdrawn from the
    crowd, secluded as he dwells and practices in his humble
    abode, it truly is more beneficial for him to reside alone,
    staying away from associating with those living the
    household life, and avoid being seen at their homes.
    811. Not calling any place his permanent home, the wise one
    does not get settled anywhere, fully detached from any likes
    or dislikes, remaining free from the burden of developing
    relationships, whether those with friends or with enemies.
    Thus, much like the raindrops sliding off from a leaf, so too
    with grief or the desire to grab and possess, that come with
    associating with others; these tendencies can never find their
    home in his heart.
    812. Just as a water droplet cannot latch on to the lotus, as it
    slides off, leaving its petals and leaves untouched and not
    soiled, likewise the sage remains untouched and not soiled
    by whatever that is seen, heard, or experienced.

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    813. Thus, the wise one remains pure because he does not
    continue thinking or imagining about what was seen, heard,
    or experienced, nor does he seek for something outside of
    himself, to come and purify him, for he is finished with
    being passionate about things, including dispassion.

    263

    [page 264]
    Snp. 4.7
    Tissametteyya Sutta
    “Discourse to Tissametteyya”

    814. The Venerable Tissametteyya said:
    “Sir, I desire a training in your Dispensation. Teach me about
    the destructive factors that result from engaging in sexual
    intercourse. Once having heard Your teaching, I will go into
    seclusion and train accordingly, with diligence.”
    815. And The Blessed One replied:
    “Those who engage in sexual intercourse, become neglectful
    and forget all about the Teaching, going in the wrong
    direction, returning to a life that is not noble.
    816. “When someone who abstained from sexual intercourse
    in the past, goes back to engaging in sex, he would resemble
    an uncontrolled vehicle that has gone off its rails; someone
    who is now called ‘dwindled’ and ‘inferior,’ a true
    ‘puthujjana.’
    817. “The fame and good reputation he once had suddenly
    diminish. Therefore, by listening to this teaching, train
    yourself to fully give up all sexual contact.

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    818. “Squashed down with constant imaginings and
    thoughts of ‘what if’s,’ he turns into a dejected wretch, a
    helpless fool as he faces the embarrassing statements of
    blame others keep saying about him.
    819. “And when criticized by others, he tries to get even by
    charging forth with his verbal daggers. In doing so, he
    resorts to covering up, as he tries to desperately conceal the
    truth of his actions, while further drowning himself in
    misery.
    820. Even though he was once admired as “wise” and held
    in such high esteem, while living in seclusion, diligently
    training himself, but now, engaging in sexual acts, he has
    become dull- witted and utterly confused, no more than a
    fool.
    821. “Knowing and considering this terrifying danger, while
    looking at his former and current life, the sage should,
    therefore, be resolute in remaining alone, and never allow
    himself to engage in any sexual acts ever again.
    822. “Training himself thus, in seclusion, this is the ideal
    method of practicing this Noble Path. But remembering to
    not become conceited in his training, is what will draw him
    nearer to Nibbāna.
    823. “Meanwhile, all the people around him drowning
    greedily in sensual lusts, look upon such a sage with much
    envy: the emancipated one whose behavior is free from any
    sensual desires.”
    265

    [page 266]
    Snp. 4.8
    Pasūra Sutta
    “Discourse to Pasūra, the Debater”

    824. “‘Purity is to be found only here,’ they claim, while
    denying the possibility for it to be present in ways of
    thought other than their own. Being stuck in their views and
    without budging from what they think to be ‘Truth,’ each
    rigidly holds the firm position that ‘wisdom cannot exist
    anywhere else, except in their own tradition.’
    825. “Desiring to engage in debates, they keep throwing
    themselves into the crowd to prove the others to be no more
    than fools. With their conniving ways, they cause much
    contention through their disputing, as a way for them to be
    seen as experts, in order to satisfy their constant thirst for
    praise.
    826. “Joining different assemblies, they seek out
    opportunities for debate, craving the excitement of winning
    in disputes, but while also fearing the possibility of losing
    and, therefore, being blamed. And when their arguments are
    indeed refuted, they first get embarrassed with heads
    drooping, but are quick to turn on the other and attack with
    anger, with agitated and confused minds.

    [page 267]
    827. “When cross-questioned in a debate about their
    teachings and faults are found proving their shortcomings,
    coming out as the losers, they become depressed while
    lamenting and sighing the words: ‘I have been beaten! Now I
    am lost!’
    828. Seeing how, with other sects, people flock to attend
    debates that take place, you can witness the excitement in
    those claiming victory for having won the debate, and the
    sense of dejection and defeat in those having lost it.
    Therefore, realizing that there can be no good to come out of
    such praise, don’t engage in disputes and give up debating
    altogether, as it will only serve your ignorance.
    829. For when praised by the crowd for winning in such
    debates, the sense of gratification overwhelms the person
    while ignorance flares up, clouding the heart, as they start
    laughing in the middle of the crowd, for having achieved
    success in their aim to defeat the other.
    830. It is for this reason that overconfidence itself, which now
    floods his mind, becomes the cause for his downfall and
    destruction, as he behaves conceitedly with a heart full of
    blind arrogance. On witnessing this clearly, the wise declare
    that there can be no purity gained from such endeavors, and
    therefore, teach how you should avoid disputes, completely.
    831. Much like the warrior who, after having satiated himself
    at the king’s feast with rich food, comes out energized and
    roaring, in search of an opponent to defeat, so too, Sūra, I see
    you have returned, again looking for a challenger to fight
    against here, when still, there is none to be found.

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    832. If you encounter someone who is fixated on a view,
    where they fervently try dragging you into a debate to prove
    the supposed supremacy of their view, saying, ‘this only is
    the truth,’ then, just say to them you are ‘not there to
    dispute’ and don’t be pulled into a debate, for debates give
    rise to enemies.
    833. However, for those of us who have walked away from
    the crowd, living secluded, there is neither contention nor
    views or doctrines being pitted against each other. So, do
    you see Pasūra, who it is you have come to go into battle
    with? For even the Best among the wise has nothing left for
    Him to uphold, and nothing grasped that needs defending.
    834. Yet you are here, having carried with you all kinds of
    speculative ideas and views in your head, to start a debate.
    But, instead, you have come here only to encounter an
    assembly of purified ones, those who are no longer
    entangled in a net of views, for the wise see the futility of
    what you seek; hence, there is no way for you to proceed.

    268

    [page 269]
    Snp. 4.9
    Māgaṇḍiya Sutta
    “Discourse to Māgaṇḍiya”

    835. “Even while meeting the daughters of Māra: Craving,
    Affection, and Lust, no sexual desire arose in me, and now,
    you offer me this bag of excrement and urine, which I would
    not even touch with the tip of my toe.”
    836. “If you refuse to accept such a jewel of a woman, with
    beauty unmatched, someone who is desired by both kings
    and men alike, well, do tell us then, what doctrine is it that
    you teach? What are the training rules for the lifestyle that
    you consider to be virtuous, which would lead to a new
    becoming?”
    837. The Blessed One then replied:
    “Māgaṇḍiya, searching as I have to find the discriminating
    Dhamma, yet not becoming identified with all that I have
    penetratingly seen and gained insights into; on account of all
    that, I became established in contentedness and true security,
    as the peace and appeasement grow within.”
    838. Then, the Brahmin Māgaṇḍiya said:
    “All those discoveries you have made while on your quest,
    where you still remain unattached to whatever you have
    penetratingly seen and gained insights into, nor identifying

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    with them, how, O sage, do you declare the peace and
    appeasement growing within, where you’ve become
    established in contentedness and true security?”
    839. The Blessed One then replied:
    “One becomes pure not through having or maintaining this
    or that view, Māgaṇḍiya, nor by relying on what others have
    taught you or the knowledge you’ve collected, nor by
    observing training rules or other ritualistic practices you
    engage in. But you must also understand that it is not by the
    complete avoidance of these either; in other words, it is not by
    not having this or that view, nor by not relying on what you
    have learned from others, or the knowledge gained, nor by
    relinquishing the training rules and precepts, whereby
    purity may develop in you. Instead, it is through not
    latching on to these, nor getting identified with them, nor
    taking them too seriously that one becomes established in
    peace and contentedness, truly and completely free, without
    relying on anything or anyone other than oneself, with no
    need to be longing for a future life either.”
    840. Continuing with another question, Māgaṇḍiya the
    brahmin asked:
    “If, as you declare, purity is not to be attained through
    having or maintaining this or that view, nor by relying on
    what others have taught or the knowledge one has collected,
    nor by observing training rules or other ritualistic practices
    one engages in, nor it is attained without these, then as I
    understand it, the Dhamma you teach is that of a foolish and
    bewildered mind. For, one must have at least some view
    established in him, to fall back on and resort to, in order to
    attain purity.”

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    841. The Blessed One replied by saying to Māgaṇḍiya:
    “The fact that you’re still questioning us on this matter,
    clearly shows your reliance on your held beliefs and the
    views you have adopted. It is because of your adherence to
    these that you have doubts and uncertainty, which is
    obstructing your understanding here. Hence, you’re unable
    to even get the slightest idea or gain the smallest insight,
    which is why you call this Dhamma ‘foolish and
    bewildering.’
    842. “Anyone who thinks of himself as equal, superior, or
    inferior to another will, sooner or later, get into disputes. But
    the one who remains unperturbed, not allowing himself to
    be pulled this way and that by these three ways of
    comparing, no thoughts of ‘equality’ or ‘superiority’ will
    remain.
    843. “For, in that case, why would such a Noble One go on
    claiming: ‘yes, this is true?’ or why would he engage in
    disputing and arguing with others by stating: ‘no, this is
    false?’ So, if there is no more a question of being ‘equal’ or
    ‘superior’ left, then what is there left for disputing?
    844. “Once having left the homelife, the sage, now
    wandering homeless, does not go seeking new companions
    or relationships by becoming close friends with anyone in
    the village. With sensuality all given up, he remains neither
    concerned about getting recognition nor praise or honor, and
    with nothing left to be agitated about, there would be no
    arguments with people for him to get into.
    845. A Nāga (Arahant) is no longer contentious, for he would
    not get involved in debates about anything in the world

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    entirely, seeing that he has left it all behind and secluded
    himself from it. Like the thorny stem of a lotus, born in the
    mud and piercing out of the water, that remains unsullied by
    either one, likewise, the peaceful sage, desireless and settled,
    remains unsullied by the world and all the sensuality it
    offers.
    846. Having seen the Dhamma and attained to Right View,
    the wise one does not become conceited, nor engages in
    comparing by placing himself above, below, or equal to
    others. He no longer needs to do things or study further, so
    to impress others or to show off, as he sees things clearly and
    cannot be deluded, nor be led by any rigid dogmas and
    lifeless views.
    847. No bonds could ever tie up the person, who has finally
    detached himself from reliance on perceptions and views.
    No delusion could exist for the one, who has finally released
    himself through Wisdom. But those who keep compiling and
    adopting more views, while relying on perceptions, keep
    loitering and floating around in the world of Samsāra.

    272

    [page 273]
    Snp. 4.10
    Purābheda Sutta
    “Before the Dissolution of the Body”

    848. “What does one have to first see and understand? What
    are the rules you recommend one must train in to become
    virtuous, so that one attains to tranquility, experiencing
    genuine contentedness? This, I ask Gautama. Kindly speak
    to me about the Greatest among Men.”
    849. And The Blessed One replied:
    “Before the dissolution of the body, see to it that craving has
    been eradicated from your heart. Thus, by living without
    depending on or identifying with the past; also, by not
    losing yourself in constant preparations or calculations, as
    you waste away the present, you will free yourself from both
    likes and dislikes.
    850. “Without anger, without any fear or trembling, not
    boasting, without remorse or hesitation, remaining
    scrupulous in pure conduct, while speaking but a little and
    absent of arrogance, truly that would be describing the sage
    who is verbally restrained.
    851. “Also, don’t be nostalgic or go grieving over the past, as
    you drop all your attachments with the future too, for the
    one established in the benefits of seclusion, examines all

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    manner of contacts discriminately, as he is no more led by
    any views or opinions.
    852. “Stay withdrawn, while living free from deceit or
    hypocrisy, neither stingy nor coveting anything, without any
    malintent or jealousy in your heart, don’t be insolent or rude
    towards others, instead, stay caring and considerate, not
    contemptible nor slandering anyone.
    853. “Without lusting after this or that pleasure, don’t be
    conceited but remain gentle and considerate, as you teach
    with kind articulation, neither becoming excitedly heated,
    nor cold and lifeless, but still, respectfully approachable.
    854. “Don’t train yourself with the intention to gain some
    external benefit, like status, wealth, or prestige, nor become
    upset or angry when you don’t receive these gains. Do not
    make enemies for yourself on account of craving or because
    of your fondness for various tastes.
    855. “Stay equanimous and always mindful, never compare
    or contrast yourself without out there in the world, as being
    equal or inferior or superior to. Thus, the wise live without
    pride.
    856. “Have for yourself no other dependencies except for the
    Dhamma and understanding the Dhamma, remain
    independent, with no craving left in your heart to either be
    reborn, or to end it all.
    857. “For I call the one who has freed himself from all
    sensual pleasures, ‘someone who is truly at peace,’ because
    there are no more shackles or bonds left for him to be tied

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    with, and for that reason, he is the one who has crossed
    beyond the craving for the world.
    858. “He has no sons and no cattle. He possesses no
    property, no fields, nor any wealth. In him no more could be
    found any desire to own anything nor of selling anything.
    859. “Whatever terms people might use to describe a
    puthujjana, an ordinary common uncivilized person, or a
    recluse, or a brahmin, all those have no relevance to him. For
    that reason, he is left untouched and with no agitation in his
    heart, by the accusations he hears.
    860. “With no more greed left in his heart, and no contention
    too, the sage does not speak about himself as superior, equal,
    or inferior to his peers. Not possessing anymore, the seeds
    that would bring him back again, there is no return for him
    back to the world.
    861. “By not having anything left in the entire world for him
    to call his ‘own,’ he does not mourn after that which he
    could no longer enjoy as before, nor tries to burry himself
    within the teachings, while treating the Dhamma as
    something to be possessed. Thus, he is the one I declare, to
    be the one indeed, who is truly contented and at peace.”

    275

    [page 276]
    Snp. 4.11
    Kalahavivāda Sutta
    “On Fighting & Conflicts”

    862. “How do fighting, conflicts, arguments, grief and many
    tears, avarice, arrogance, conceit, along with slandering,
    begin? Please tell me, how do these things find their start?”
    863. “Holding things close to your heart is what leads to
    fighting, conflicts, arguments, grief and many tears, avarice,
    arrogance, conceit, along with slandering, as they find their
    beginning when things become dear to you. Fighting and
    conflicts are soon joined by avarice, all of which pave the
    way for slander to take place.”
    864. “Where do they originate, the things people grab and
    hold onto while calling them: ‘dear’?” Or those things one
    greedily yearns for in the world? How about the hoping and
    longing for the “other,” for which people cast their hooks to
    rebecome in future births; where do they find their start?”
    865. “It is because of desiring, that people grab and hold
    onto things, calling them: ‘dear.’ And it is desire too, whereby
    greedily yearning for things in the world, finds its origin. As
    for hoping and longing for the “other,” for which people cast
    their hooks to rebecome into future births, that again, finds
    its start within desire itself.”

    [page 277]
    866. “And how does desire itself arise in the world, and from
    where do discriminations originate, along with anger, lies,
    doubts, and all the other things that are taught by the
    shaven-headed Recluse?”
    867. “It is from liking the pleasurable and disliking the
    painful, that desire finds its origin, whence it arises. By
    having seen and witnessed the presence and absence of
    things relatable, people go on discriminating as: ‘I like this,’
    and ‘I don’t like that.’”
    868. “Anger, lies and doubts, along with all the deceptive
    mental states, are the results of the same old pair: liking and
    disliking. Therefore, the one still suffering from confusion
    must train himself in the path of knowledge, for it is only
    through the means of knowledge and personal
    understanding that the Great Recluse speaks on these
    matters.”
    869. “And how do those two, the liking and disliking, find
    their start? And through the disappearance and vanishing of
    what do they also cease and are no more? And by the way,
    please tell me also how and where this process of ‘arising
    and vanishing’ originates?”
    870. “It is in contact that liking and disliking both originate
    and arise from. For when contact disappears and vanishes,
    then they too cease and are no more. As for ‘arising and
    vanishing,’ well, these also find their origin within the same:
    they both arise because of contact itself.”
    871. “And from where does contact arise in the world? And
    what is the reason for there to be so much grabbing and

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    holding on to things? What is it that once vanished, leads to
    the disappearance of the wanting to grab and hold on to
    things, in the first place? And the disappearance of what is it
    that also ends the very possibility for contacts to even be
    able to make contact, in the first place?”
    872. “Contact arises in the presence of name and form. When
    there is longing, then there is grabbing and holding on to
    things. Once longing vanishes, then the wanting to grab and
    hold on to things also disappears. And it is through the
    disappearance of all forms, whereby contacts become no
    longer able to even make contact, in the first place.”
    873. “And through what means could one experience the
    disappearance of all forms? In what way could happiness
    and suffering both cease and just vanish? Please tell me,
    what could make these two disappear, for these are very
    important things for us to know!”
    874. “It is neither through blind obedience to perception or
    one’s mental associations, nor by relying on wrong
    perception; neither through the absence of perceptions or
    understanding, nor by pondering on what was perceived in
    the past. It is in this manner, that one experiences the
    disappearance of all forms, because the origin lies in
    perception itself that keeps working behind the scenes,
    always constructing; the true architect of all mental
    proliferations in the world.”
    875. “Whatever we have asked, you’ve answered them all.
    But we have one more to ask.
    “Please, do explain to us this: is it true what some wise men
    say, that the highest potential for the purity of Yakkhas

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    extends only this much, or could there be something else for
    us to know on this?”
    876. “It is true that some wise men do say that: ‘the highest
    potential for the purity of Yakkhas extends only this much.’
    It must be said, however, that there are others, who teach
    that in time, with skillful application, one can go beyond this,
    and experience Full Liberation that is without any residues
    remaining.
    877. “But understanding the role of conditionality in all
    these, while investigating the underlying fact of dependency
    in all things and by realizing this directly, the truly wise one
    is liberated, without ever getting involved in debates with
    anyone, cutting himself free from further births.”

    279

    [page 280]
    Snp. 4.12
    Cūḷabyūha Sutta
    “Shorter Discourse on Getting
    Ready for Battle”

    878. “There are those who hold on to their individual
    opinions and views, the so-called experts who continue
    disputing contentiously, as they exclaim: ‘Whoever sees and
    understands the Dhamma as we do, then they must truly know the
    Dhamma! But whoever does not agree with us, then they don’t
    know what they are talking about.’
    879. “In this manner, they go on disputing, arguing, battling,
    while calling the other: ‘a mere fool and without any experience!’
    And in such hubbub, how can one find out as to who is
    speaking the truth, for each one calls himself an ‘expert?’
    880. “If the mere fact that someone does not agree with
    another’s view makes them ‘a fool, and intellectually inferior,
    lacking any wisdom,’ then all of them are indeed fools,
    collectively, for they each are stuck in their own views,
    unable to see beyond them.
    881. “But, with the wise who have purified themselves
    through Right View, dwelling with wisdom in the heart that
    is pure, considerate, and wholesome in behavior, none could

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    be found among them to be inferior in any way, for they are
    freed from the pangs of ignorance, now gone beyond all
    manner of disputing, having seen through and recognized
    the true nature of things.
    882. “I do not consider it accurate when people call each
    other ‘fools,’ for each has convinced themselves that the
    view they hold must be true and unmistakable, hence their
    insistence that the other is ‘no more than a fool.’
    883. “While some declare their teaching to be correct and
    true, they turn and call the teachings of others to be no more
    than ‘empty and not true.’ They go on disputing and
    fighting with each other, but why can’t recluses all come to
    an agreement about what is the Truth?
    884. “For there is only one Truth and not another,
    understanding which, no sane or intelligent person would
    continue arguing. Yet, recluses keep weaving for themselves
    new truths, and as a result, not a single one of them agrees
    on the same thing.
    885. “Why do these people claiming themselves ‘experts,’ go
    on proclaiming different truths? Do they really believe there
    are multiple truths, or are those simply fabricated by their
    own reasoning?
    886. “No, there are no multiple truths to speak of! There are
    only mistaken conclusions, which are the results of wrong
    reasonings that stem from the conviction that there is
    permanence. Relying on their views, they speak of this being
    ‘true’ and the other a ‘lie;’ other than this, there are no truths
    to speak of.

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    887. “Whether debating over what is seen, heard,
    experienced, the training rules or precepts, they keep
    judging and scoffing at others, while labeling them ‘fools’
    and ‘mere amateurs.’
    888. “Meanwhile, whatever reasons they are using to label
    the other a ‘fool’ or an ‘amateur,’ for the same exact reasons
    they are calling themselves ‘experts.’ Therefore, despite the
    fact that he uses the same reasoning as the other, yet he
    despises the other, while hypocritically distinguishing
    himself as an ‘expert.’
    889. “Intoxicated by conceit and never lacking in matchless
    words about himself, he crowns himself as ‘perfect’ and
    ‘exceptional,’ at least in his mind; a conviction he continues
    holding on to, which he uses to look down upon everyone
    else.
    890. “Meanwhile, those opposing his position and views,
    who in turn regard him as inferior, will automatically be
    regarded by him as lacking in wisdom, compared to him, of
    course. But, if others look upon him with respect and
    consider him as ‘truly exceptional,’ surely then, it would be
    difficult for anyone to call the other ‘a fool’ or ‘inferior.’
    891. “Those who are unable to see the truth in this cannot be
    called pure, for they will go on missing the opportunity to
    go beyond their sectarian thinking, therefore blinded from
    seeing the Dhamma, as a result of latching on greedily to
    their views and opinions.
    892. “Skeptics entangled in their own views, passionately
    exclaim how ‘purity can only be found within their own

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    teachings,’ whereas ‘no purity could ever be found or taught
    in the teachings of others.’ Thus, they lock themselves in the
    world of stagnant views and blind beliefs, journeying
    aimlessly on never-ending paths where no growth in
    wisdom or spiritual growth could ever take place.
    893. “If one's own views on the spiritual path are thus
    greedily and passionately adhered to, then why should one
    be calling anyone else ‘a fool’? For he himself, through his
    rigidity and close-mindedness, would not be behaving any
    better than those whom he criticizes, hence, proving himself
    to be none other than yet ‘another fool.’
    894. “Standing to distinguish himself from others, proud and
    conceited with judgement for others, comparing himself to
    them, he soon finds himself caught in dispute after dispute.
    But the one who has given up judging, has already put an
    end to all battling and quarreling.

    283

    [page 284]
    Snp. 4.13
    Mahābyūha Sutta
    “Greater Discourse on Getting
    Ready for Battle”

    895. “There are those, who while stuck in their own views
    and narratives, continue arguing by stating: ‘This alone, and
    nothing else, is true!’
    “Would such people be inviting to themselves criticism and
    blame from the wise, or would they be gaining praise for
    this staunchly held position of theirs?”
    896. “I declare that these two (blame and praise) are in
    themselves insufficient as outcome measures, especially for
    the one seeking peace, detached from engaging in any kind
    of debates. Therefore, one should avoid getting into any
    disputes altogether. For peace and tranquility can never be
    found where debating and arguing exist.
    897. “So, despite what is commonly accepted or even
    encouraged by ignorant folk, the wise simply stay away
    from becoming involved in such matters. For, how could the
    one who avoids having likes and dislikes of things seen and
    heard, end up getting involved in such foolish affairs, in the
    first place?

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    898. “Those holding on strictly to virtue, declare: ‘purity
    comes only as the result of having restraint throughout life,’ and
    having undertaken their vows, they train in them with
    complete dedication and undeterred focus. However, by
    looking at purity to be solely the result of mere ethical living,
    they claim themselves as supreme experts, but as a result,
    they continue being stuck in saṃsāra, moving from one birth
    to the next, loitering around.
    899. “And when such a person fails in maintaining his
    ethical vows and virtue, he becomes distraught and starts
    trembling, for he has failed in his task, and therefore lost his
    “purity.” He feels estranged and abandoned from a happy
    life, longing to recapture his sense of purity, being adrift, just
    like a traveler on a journey who has lost his way, left alone in
    the desert, wanting to get back home.
    900. “But the moment you give up your avid reliance on
    mere virtue, as your only source of true purity, you also
    would be giving up all those shackles of ‘pure and impure’
    deeds, the results of blindly following mere rites and rituals,
    together with actions that may be seen as blameworthy or
    blameless. Suddenly, there is no more longing for purity
    over impurity, and with no more anxiety or confusion left in
    the heart, while living in solitude, one becomes quiet,
    finding true peace and tranquility.
    901. “Meanwhile, many in their revulsion of having the
    stains of kamma, try to get rid of them by relying on their
    ascetic practices of self-mortification, validating and feeding
    their wrong views further by what is seen, heard, or
    deduced. As a result, they mistakenly claim that ‘purity
    happens as the natural outcome of continual existences in

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    Samsara.’ But, while leaving their craving untouched and as
    strong as ever, they keep drifting in rebirths, from one life to
    the next.
    902. “Yet, there are those who yearn for more, experiencing
    anxiety as they tremble, lost in prayer when it is their time to
    die, unsure of what’s coming next, seeing that they still have
    plans, now left incomplete. But for those with no more
    passing away, nor any realms to reappear into, what need is
    there to tremble or be anxious about? Whom would they
    need to pray to, and for what?”
    903. “What one calls to be the ultimate or highest, others call
    the ‘lowest’ and most inferior. So, how could one tell as to
    which one is saying the truth, seeing that each one claims to
    be an expert, in their own right?”
    904. “Claiming their teaching to be the most perfect, while
    calling those of others’ flawed and inferior, they continue
    arguing and debating, each holding their own conclusions
    (and no one else’s) to be the absolute truth.
    905. “Those stating that the teaching of another is inferior,
    lower, or lacking in substance, whilst their own teaching
    happens to be the best, having substance and depth, it is safe
    to say that no one would in fact be speaking the truth, but
    merely coming from an entirely biased point of view, and in
    a stubborn way.
    906. “But, so long as people are only interested in applying
    the standards found and used in their own teaching, without
    considering the possible benefits to be found in the teachings
    of others, then no one will see beyond their own path, and

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    thereby truth or purity as such would remain to be a
    personal matter, being exclusive and ‘unique’ to each.
    907. “The Noble Brahmin, however, after wisely
    investigating and testing, no longer attaches himself to
    teachings which require the authentication of someone else,
    in order to be valid. Instead, by relying on his own direct
    experience and understanding of the Dhamma, as the
    ultimate ‘confirmation,’ he leaves all types of arguments and
    debating behind him, in the dust.
    908. “While others claim that their confidence comes from
    what they know, what they see, and what they are taught as
    to how things are supposed to be, in truth, for them purity
    remains as the mere product of belief, an opinion, a point of
    view, and not much else. But, when one has truly seen, and
    therefore, directly understands, then, why would there even
    be a need for having any views or opinions about things?
    Nevertheless, the ignorant ones staunchly insist that ‘purity,
    in order for it to be true, must be passed on from another.’
    909. “When seeing, what in fact is being seen is none other
    than nāmarūpa. So, when experiencing this thing called
    ‘seeing,’ all that is being witnessed is name and form. ‘That is
    what in fact those people are seeing,’ declare the wise ones, who
    understand how true purity can never be experienced by
    way of nāmarūpa.
    910. “It is nearly impossible to teach someone who is
    attached to their solidified worldview, as they insist on
    seeing reality only through their own preconceived notions
    about it. This, because he continues talking in reference to
    purity or happiness ‘being there,’ on one end, but while

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    using references and conclusions he has heard about it by
    others, over there, on the opposite end.
    911. “However, the Noble Brahmin, having attained to Right
    View, does not get stuck in such conclusions, for he is no
    more a victim of views. Instead, having already understood
    the pitfalls of preconceived notions and conclusions about
    things, he stands aloof and never gets his hands dirty with
    such matters. Thus, he remains serenely peaceful, while
    ignorant fools lose their composure.
    912. “In this way, by having released the knots, the Sage
    stays away with no bonds left for him to become tied to,
    whilst various camps of disputes continue forming around
    him. Thus, he remains content among the discontented,
    dwelling in equanimity, and pleasantly calm, while others
    live and breathe restlessness.
    913. “In giving up the contaminants of the heart carried over
    from the past, and not making any new ones either, the wise
    one finds himself no longer at the mercy of his old
    tendencies, nor becoming a mouthpiece for conclusions or
    beliefs. Instead, being freed from the net of views, he neither
    gets attached to the world, nor falls into the trap of self-
    loathing.
    914. “Staying uninvolved with all mental phenomena that
    arise, be they the results of what is seen, heard, or thought,
    such a Sage who has put down his burden is truly released,
    and therefore, has no further need to imagine anything, or
    force anything, or even yearn for anything.”
    This is what The Blessed One said.

    288

    [page 289]
    Snp. 4.14
    Tuvaṭaka Sutta
    “Discourse on Not Wasting Time”

    915. “I’ve come to ask You, O! Great Sage, Kinsman of the
    Sun, about seclusion and the attainment of cessation. How
    does a Bhikkhu, who having understood, become ‘released’
    and ‘cooled,’ no longer reaching out into the world to grab
    onto anything?”
    916. And The Blessed One replied by saying:
    “With wisdom, he abandons the identification within
    himself of an “I am,” as he cuts out the very root of
    conceptualizing and mental proliferations, so dominant in
    the mind. He does this by constantly training himself, while
    uprooting all manner of craving from his heart.
    917. “Whatever truths he may come to know, whether of an
    internal or external nature, he would not let them dominate
    his heart, nor would be become conceited over them. After
    all, the wise ones know for sure that settling on anything
    means Nibbāna is still far away.
    918. “Because of this, he would not think of himself as being
    superior, inferior, or even equal. Thus, in making contact
    with all kinds of experience, he does not fall into the trap of
    incessantly comparing and contrasting.

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    919. “Always situating himself in internal appeasement by
    finding peace within, such a Bhikkhu does not reach outside
    of himself, looking for tranquility or peace to come to him
    from others. As such, if he never takes up anything, what
    would he need to put back down?
    920. “Just like in the middle of the deep ocean there are no
    waves to be seen crashing about, where stillness and quiet
    pervade, likewise the Bhikkhu standing quiet and unmoved,
    does not make any fulsome ripples, due to the absence of
    arrogance or pride in his heart.”
    921. “The one with eyes wide open, Himself having
    witnessed it directly, has explained the Dhamma that drives
    out all troubles, with certainty. Now, please speak to us
    about the Training in this Practice O! Blessed One! Speak
    about the rules of Higher Training, along with the ways on
    going deeper in meditative practice.”
    922. “Do not go coveting with lustful eyes, protect the ears
    from disparaging and common talk. Do not greedily seek
    out flavors, and reject the possession of anything whatsoever
    in the world.
    923. “When the Bhikkhu is touched by a painful experience,
    he does not lose his composure nor wails for any reason.
    This, because he is no longer a person who looks for a
    rebecoming somewhere else, to run away from the terrors
    being faced now.
    924. “In receiving your alms food and drinks, other
    nourishments, and clothes, do not go on accumulating or

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    storing them, nor worry or fret about whether you will
    obtain such things ever again.
    925. “The Bhikkhu is not a drifter! He is a meditator! So, do
    not be fond of traveling here and there, wanting to explore
    different places, for such things will only make you more
    restless and negligent. Instead, find yourself a quiet place
    and just stay there, practicing diligently.
    926. “Such a Bhikkhu would not pay attention to whether he
    is getting enough sleep or not; instead, his drive is focused
    as he puts continuous energy into staying awake, to
    maintain his practice. And by giving up drowsiness, he gets
    rid of all manner of self-deception, merriments,
    distractibility, looking physically good, or thinking about
    anything to do with sex.
    927. “No true disciple of mine would practice casting spells
    or making Atharva charms, or engage in any kind of dream
    interpretation, reading signs, or astrology. As such, the true
    Bhikkhu would not dedicate his time interpreting the cries of
    animals, nor engage in animal husbandry, or the art of
    healing physical ailments, nor inducing human fertilization
    or abortions.
    928. “Such a Bhikkhu is never excited or elated in hearing
    praise; similarly he is not startled, shaken, or depressed in
    hearing others target him with their blame and criticism.
    Instead, he is one who shuns longing altogether, along with
    stinginess, jealousy, vindictiveness, and slander.
    929. “The Bhikkhu does not involve himself with the buying
    or selling of things, which reduces the chances for him to get

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    blamed by others. He does not enjoy lingering in the village,
    within society or among lay people, nor does he work up his
    charm for supporters to like him, so he may secure more
    gain for himself.
    930. “The Bhikkhu does not show off or become boastful, nor
    does he use innuendoes or ambiguities, speaking words
    with ulterior motives. When training, he is neither
    disrespectful, nor contentious.
    931. “He does not live his life through lies, nor is he
    intentionally cunning or devious, working with hidden
    motives. He neither despises others nor looks down upon
    them, because of who he is or where he comes from (as
    opposed to them), nor discriminates against or degrades
    others because of his level of wisdom, attainments, or even
    the training rules he maintains.
    932. “And even when he is provoked by hearing or
    witnessing negative remarks and attacks being made against
    him from others, whether from monastics or even lay
    people, he would not go on attacking them in response. This,
    because the virtuous ones do not retaliate.
    933. “Thus, by understanding the Dhamma, the Bhikkhu
    constantly trains himself mindfully with scrutiny, always
    reminding himself that Nibbāna is ultimately the ever-
    present state of peace and contentment. Because of this, he is
    never negligent of Gautama’s Dispensation.
    934. “In this manner, the Bhikkhu continues training
    diligently on the path, in the example of the Tathāgata, as
    per His Dispensation, whereby through his own efforts, he

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    attains that which had not been attained by him previously,
    and thus, he becomes an Undefeated Conqueror, a True
    Vanquisher himself, who has seen the Dhamma firsthand,
    directly, and not as a result of hearsay.”
    This is what The Blessed One said.

    293

    [page 294]
    Snp. 4.15
    Attadaṇḍa Sutta
    “With Weapons in Hand”

    935. “So long as there are weapons in hand, fear and terror
    will continue to rise in people’s hearts. Take a look and see
    the quarrels they keep getting themselves into! I will now
    share with you the urgency this reality triggered in me.
    936. “Seeing the frightened people, so hostile and fighting
    with each other, I was overcome by fear, witnessing how
    they were struggling, thrashing about, just like fish caught in
    very shallow water.
    937. “The entire world is completely without an essence,
    with all its parts constantly moving and unstable. And as I
    ran in all directions in my quest, trying to look for a steady
    and stable place, I found it impossible to find a shelter or to
    settle anywhere.
    938. “But even when arguments would sometimes come to
    conclusion, and people’s hostility towards one another
    would subside, I became disillusioned, as I noticed I had
    been struck by an arrow difficult to remove or get rid of, for
    it was deeply lodged into my heart.

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    939. “Being shot by that arrow, one will keep running in all
    directions, but once it is pulled out of the heart, suddenly the
    running comes to an end, as does the quest to look for a
    shelter for oneself.
    940. “Here follows the recitation of the principles in training:
    ‘Whatever shackles you may encounter in the world, do not
    get caught in them or become fixated on them. Instead, by
    understanding and seeing through the tricks of sensual
    pleasures, completely, just give them up, and train yourself
    for the attainment of cessation.
    941. ‘Be honest, and not careless or impetuous, neither
    cunning nor slandering, while you overcome anger. For the
    sage transcends the evils of both greed and the unquenching
    appetite to possess or own things.
    942. ‘Do not let drowsiness dominate you, but instead,
    prevail over sleepiness and procrastination, and no longer
    live a life of negligence. Remind yourself that the person
    who has set his mind on experiencing Nibbāna has no room
    in his heart for arrogance.
    943. ‘Do not tell lies or say things you know are untrue. Stop
    being preoccupied with the body or worry so much about
    keeping it healthy. Know accurately what the conceit in the
    heart is and just give it up entirely, while walking away from
    reckless actions, and any further impulsive conduct.
    944 ‘Do not delight in the nostalgia of what’s gone past. Do
    not become infatuated in welcoming new experiences either.
    When parts of your life become less and less, do not grieve.

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    And do not lean into things either, for the fascination they
    promise due to unfamiliarity.
    945. ‘Greed, I say is the “Great Flood,” whereas yearning, I
    say is the “turbulent current” it produces. The objects of
    desire are the very drive and momentum of this current. ‘As
    for sensuality, well, that is the sticky mud that one gets
    submerged in, so difficult to shake off and cross over the
    flood.
    956. ‘The sage never deviates from what is true. Being a true
    Brahmin, he stands high and dry on the farther shore,
    having given up everything. For this reason, indeed, he is
    the one declared to be ‘finally at peace.’
    947. ‘Having personally known, he is the one possessing true
    knowledge. And with this knowledge of the Dhamma, he
    goes about into the world, with behavior that is untouched.
    948. ‘This, because the one who has already transcended
    sense craving, jumps cleanly over the traps and ambushes of
    the world, so hard to get past. Not grieving nor hoping for
    anything, he cuts across the stream, and by loosening the
    bonds, he sets himself free.
    949. “Let whatever happened in the past just wither away,
    and once it falls off, make sure you have nothing of it left
    behind. And while you stand here in the middle of the
    present, so long as you don’t grab on to anything of the past
    or future, you will finally experience peace.
    950. “Being empty of the drive to possess or own anything in
    the realm of name and form, he does not become

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    overwhelmed when the things he cherishes are no more. On
    account of that, there can be no loss for him to be depressed
    about, with no suffering left to face.
    951. “When there is no predisposition left within oneself to
    think or name something as ‘mine,’ or ‘yours,’ then in the
    absence of any leaning towards selfish attachment, one does
    not grieve anymore, nor cries out and exclaims: ‘I have
    nothing!’
    952. ‘With no cruelty or greed left within, empty of lust, and
    standing unmoved with an impartial attitude towards everything
    experienced, and in all circumstances:’ this is my declaration,
    when asked about the good qualities of the person who is
    ‘unshakeable.’
    953. ‘And such an unshakeable person stands with no
    desires left in his heart to perform actions anymore; no need
    to accumulate deeds, thinking of the wholesome versus the
    unwholesome. Being dispassionate throughout in all kinds
    of circumstances, and with aroused effort, he is appeased,
    seeing security everywhere he looks.
    954. “The sage does not speak words of being equal, inferior,
    or superior to anyone, for he is cooled and calmed; with
    vindictiveness and hatred removed from his heart, he no
    longer picks up anything, with no need to put anything
    down.”

    297

    [page 298]
    Snp. 4.16
    Sāriputta Sutta
    “Sāriputta”

    955. “Never before have I seen or heard from anyone, of a
    teacher such as You! One who, having come from Tusita, the
    heavenly realm of the happy Devas, would speak such
    delightfully sweet words to us and in such a beautiful
    manner,” exclaimed the Venerable Sāriputta.
    956. “Throughout the cosmos, with its countless Devas, The
    One with the Wisdom Eye shines forth more brightly than
    the highest of gods, dispelling the blackest of darkness, the
    One who attained to the Highest, all on His own.
    957. “O! Lord, Independent and Singularly Free, Genuine
    Pillar of Truth, The Awakened One Himself, I have come
    here on behalf of those of us, who are still bound up, not yet
    freed, bearing with me a question to ask, here in Your
    Presence.
    958. “When a Bhikkhu, having become disgusted by
    companionships, resorts to solitary places, such as sitting at
    the roots of trees, in a charnel ground, in a mountain cave, or
    a ravine, or sleeping on various types of terrains, be they
    high or low,

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    959. “How many are the fear-causing dangers he may
    encounter, as he resides alone in such desolate and solitary
    places, terrors which he is supposed to be unstirred by, while
    living in those quiet abodes?
    960. “How many are the risks and challenges for him to
    consider and overcome, when going off to practice in an
    uninhabited and remote part of the jungle or anywhere in
    the world, where the Bhikkhu may go to live, as he seeks out
    the Deathless?
    961. “How should be his demeanor while speaking? What
    manner of activities would be allowed for him to engage in?
    What sort of places should he be going off to and staying in?
    What virtuous behavior or conduct should be expected of
    such a Bhikkhu, who is resolute in his goal?
    962. “What is the specific training for him to undergo,
    whereby in dedicating himself to it, the Bhikkhu can become
    integrated, collected, sharply alert and mindful, so that he
    can recognize and thus remove his heart’s defilements, just
    like the goldsmith pulling out the impurities from gold he
    melts?”
    963. And The Blessed One replied, by saying:
    “As it relates to this Dhamma, when a Bhikkhu becomes
    disgusted by companionships, and resorts to solitary places
    to seek out the Deathless, desiring Awakening, Sāriputta, I
    will explain to you what I know from personal experience,
    as I answer your questions.
    964. “There are five dangers that the wise and resolutely
    mindful Bhikkhu should not fear: These are gadflies,

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    mosquitoes, snakes and other creeping things, human
    contacts, and four-legged animals.
    965. “Similarly, the mindful Bhikkhu should not be afraid of
    those practitioners belonging to other religious sects, even if
    one witnesses them threatening him personally or the
    danger they impose on his life. Additionally, he should
    fearlessly withstand any and all kinds of challenges and
    risks he may encounter on his path, while always seeking
    the wholesome outcome.
    966. “And when struck by various illnesses, and pains of
    hunger, as well as exposure to the extreme cold and heat, he
    must endure them all, even if one continues to be touched by
    all these and other afflictions; the Bhikkhu having decided to
    walk away from the safety of his home life, should
    energetically persevere in his resolve, and continue striving
    to overcome them all.
    967. “He must not steal, nor speak what is untrue, and when
    he makes contact with various beings, whether mighty or
    small, strong or weak, his touch must be saturated with
    loving kindness. And when his heart becomes muddled or if
    he detects any agitation in the mind, he must quickly dispel
    them, for these are none other than the allies of Māra, the
    evil one.
    968. “Not falling under the power of anger or conceit,
    instead, he stands firm as he confidently goes after these two
    by digging them out from their very roots. Furthermore, by
    avoiding getting ambushed in the net of likes and dislikes,
    he sets himself free from both the pleasurable and the
    painful.

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    969. “In his efforts, he venerates wisdom above all else,
    wrapped in joy as he experiences the goodness that living
    this Holy Life keeps generating in him. In that manner, he
    expels from his heart whatever agitation or uncertainty those
    troubles have been causing him. And by overpowering the
    gloomy dissatisfaction that results from living all alone, in a
    remote jungle, he also overpowers the four types of
    sorrowful fixations:
    970. “‘Would I find some food for me to eat today? Where must I
    go to find something to eat? I can’t get any sleep! Oh, will I even
    find a good place to sleep tonight.’ The Noble Disciple in
    Training, wandering alone and without a home, must reflect
    on these four sorrowful fixations, and fully eradicate them
    all.
    971. “Obtaining food and robes at the appropriate time, he
    knows the meaning of moderation, so to become contented
    with the purpose of what is being received. By practicing
    restraint in regard to all things, he must guard his senses as
    he walks through the village, not speaking back harshly,
    even if he were provoked.
    972. “With his eyes lowered down, not fond of traveling here
    and there, dedicated to meditation, he remains well awake
    everywhere he goes. Dwelling in equanimity, and serenely
    present, he applies himself with effort, as he carefully
    eliminates, one-by-one, the causes for remorse and worry
    from his heart.
    973. “And if he is scolded or reproved, then he mindfully
    must continue staying soft in his heart towards his
    companions in the Holy Life. The speech he uses must

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    remain skillful, and appropriate to the occasion, for he must
    always be aware not to utter a word or gossip, which might
    bring him blame from the wise.
    974. “Furthermore, there are five kinds of contaminations
    found in the world, for which the mindful practitioner must
    constantly train and dedicate himself, to fully remove and
    cleanse out from the heart. He must endure and overpower
    the lust he has for visible forms, the sounds he hears, flavors
    he tastes, the smells, and physical touches he experiences.
    975. “Therefore, the Bhikkhu who removes the longing and
    desire he has for these things, through maintaining his
    mindfulness constantly, liberates his heart from all
    contaminants. He experiences freedom, as he spends his
    time ceaselessly engaged in examining this Dhamma that is
    Beautiful. In doing so, while being collected within himself,
    he banishes all darkness, once and for all.”
    This is what The Blessed One said.

    302

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    Book Five
    —
    Pārāyana Vagga

    [page 304]
    304

    [page 305]
    Snp. 5.1
    Vatthugāthā Sutta
    “The Beginning Verses”

    976. A brahmin from a lovely city of the Kosalan region, a
    master of the Vedic mantras, desiring to reach the highest,
    left all things behind in search of attaining nothingness, as he
    came down to the South.

    977. Thus, it was during the reign of Aḷaka, that he found his
    way to the township of Assaka, and there he settled along
    the bank of the river Godhāvarī, sustaining himself on the
    fruits and fresh leaves he could obtain from trees.

    978. Being a brahmin, he found support from the large
    village that was close to where he stayed. With the donations
    received from the public, he performed a great ritual
    sacrifice.

    979. After completing the great ritual of sacrifice, on his
    return back to his dwelling, he saw another brahmin
    approaching and entering his hut.

    980. Looking exhausted, thirsty, with swollen and sore feet,
    unbrushed teeth and dust covering his hair, the man stood
    there asking for five hundred coins from him.

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    981. Bāvari, on seeing the man in such a state, invited him to
    sit down as he prepared a seat for him, meanwhile inquiring
    about the stranger’s wellbeing and health, by saying:

    982. “Whatever I had that I could have offered you, all that is
    now fully spent. Forgive me my dear brahmin, I no longer
    have the five hundred coins you ask for.”

    983. “If this offering is not made in time, by giving me what I
    ask of you, then on the seventh day from now, may your
    head crack open into seven pieces!”

    984. Speaking in this manner, the charlatan put on a show as
    he performed some rituals, and chanted some mantras
    meant to frighten and cause distress in the heart of his
    listener. Thus, Bāvari became worried.
    985. Then, being suddenly struck by the arrow of grief,
    Bāvari lost his appetite and refused to take food, so much so
    that he became severely emaciated without food. But even
    worse, being agitated and worried, his heart could not settle
    into meditation.

    986. It was then, that a Deva, on seeing him frightened and
    in disarray, took pity on him and decided to approach
    Bāvari, and addressed him in verse:

    987. “That cunning and deceitful man, desiring to profit
    from others, is simply doing one of his tricks. He is the last
    person to know anything about what is in a person’s head,
    let alone in cracking them open or splitting them. He simply
    wants money.”

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    988. “O! Kind and Generous Being! If you could please, do
    tell me more on what is in a person’s head, and on cracking
    them open and splitting them.”

    989. “Well, I too do not know much about what is in a
    person’s head, nor about cracking them open and splitting
    them. But I do know this: when it comes to knowing what is
    in a person’s head, and on cracking them open and splitting
    them, that insight with which one might have the vision to
    truly see belongs to the Conquerors.”

    990. “In that case, O! Kind Deva, please tell me, who in this
    vast world might have that vision, a true Conqueror, who
    could tell me what I need to know about what is in a
    person’s head, and on cracking them open and splitting
    them.”

    991. “There is indeed One such Conqueror, living in this vast
    world today, the brilliant son of the Sākyan Warriors, a
    descendent of the lineage of King Okkāka. Being the World
    Leader from the Kingdom of Kapilavatthu, He has recently
    gone forth, a True Beacon for the World.

    992. “He is, indeed, brahmin, The Fully Self-Awakened
    Buddha! Having overcome and, with His Supreme Wisdom,
    gone across to the farthest shore, beyond all the things
    offered by the world, He certainly is the One who, by
    attaining to the Highest Knowledges and power, sees with
    clear vision all that is hidden. He is the One truly released,
    having liberated Himself with the destruction of all
    acquisitions and assets.

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    993. “He is The Buddha Himself, The Truly Blessed One in
    the world, The One with Pure Vision who now teaches the
    Dhamma that is beautiful, to a multitude of beings. You
    must go and approach Him and ask your question. He is the
    only one who can answer and explain it to you!”

    994. In hearing the words: ‘Fully Self-Awakened Buddha,’
    Bāvari became exceedingly happy, and his grief completely
    and suddenly disappeared, and instead, his heart was now
    overflooding with joy.

    995. Then, Bāvari, the overjoyed brahmin, being elated and
    especially pleased, asked that Deva:
    “Where, in which state, village, or town, is This Protector of
    the world currently? Where might we find Him, as we go to
    pay homage at the feet of the Fully Self-Awakened One, this
    Giant among all men?”

    996. “The Hero among men, the Possessor of vast wisdom
    and understanding is currently living in the Kosalan country,
    in the city of Sāvatthi. That hungerless and relentless Son of
    the Sākyans dwells appeased, having fully released Himself
    from the āsavas that contaminate the hearts of beings
    everywhere. He, the Chief among men, will explain to you
    what you need to know about what is in a person’s head,
    and on cracking them open and splitting them.”

    997. Then, the brahmin Bāvari called to him all those, who
    had taken him as their teacher, brahmin pupils who had
    mastered the Vedic mantras, and announced to them:

    “Come, my young pupils! Pay close attention to my words:

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    998. “That which is so incredibly rare has now finally taken
    place! The Fully Self-Awakened One has now arisen and is
    living among us, in our world!
    Now, quickly! With this event being exceptionally unique, I
    now instruct you to go to the city of Sāvatthi and see the
    Noblest of all two-footed beings!”

    999. “But brahmin, how are we to recognize and know Him
    to be truly the Buddha, when we do get to see him? Kindly
    tell us how, because we do not know, so that we may indeed
    recognize Him.”

    1000. “Fortunately, we have been handed down our ancient
    Vedic mantras, with those signs and marks with which we
    are to recognize Him. These are marks of the Great Man, the
    thirty-two marks that are listed for us in order.

    1001. “He who bears these marks on his body can have only
    two possible alternatives in the direction and choice of living
    his life, and not a third.

    1002. “If he were to lead a household life, he inevitably
    would become a true world conquering, Wheel-Turning
    Universal Monarch, a Cakkavattin. Living according to the
    Dhamma Himself, he would rule yet without the use of
    swords or weapons, but only through the True Dhamma, as
    he brings harmonious order into the world.

    1003. “But, if He were to go forth by leaving the household
    life and thus become homeless, He would become a Fully
    Self-Awakened Buddha, the Supreme Arahant who sets the
    Wheel of Dhamma in motion. He would finally dispel the

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    darkness by removing the shroud of ignorance from the
    world.

    1004. “Now, here is my instruction to you; pay close
    attention:

    “First, approach him respectfully and with only your mind,
    ask Him about my birth, clan, also about the marks I bear on
    my body. Then, ask Him about the mantras I know, and the
    number of my students, and finally ask Him about what’s in
    a person’s head, and on cracking them open and splitting
    them.

    1005. “If He is, indeed, the Buddha, then all things are
    revealed to Him! Therefore, He sees without any
    obstructions. Thus, although your questions would remain
    unspoken, He would reveal to you their answers, as He
    explains them verbally.”

    1006. Then, having been instructed thus by their teacher, the
    sixteen brahmin pupils of Bāvari, including Ajita,
    Tissametteyya, Puṇṇaka, Mettagū,

    1007. “Dhotaka, Upasīva, Nanda, Hemaka, along with
    Todeyya and Kappa, and Jatukaṇṇī, the wise,

    1008. “Bhadrāvudha, Udaya, Posāla, the wise Mogharājā, as
    well as the great sage Piṅgiya,

    1009. “Each of these students, along with their own
    following and groups, who were already renowned and
    well-known as dedicated meditators, proficient with the

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    jhāna practices, as well as able to know and see their past
    lives,

    1010. “They all paid homage to their teacher Bāvari, and
    after circumambulating him with their matted-hair and
    antelope hide over their shoulders, together they all went in
    the direction of the north.

    1011. Thus, they went first from Patiṭṭhāna in the region of
    Aḷaka to Māhissatī, then Ujjenī, afterwards to Gonaddhā,
    Vedisā, which is sometimes called Vanasa.

    1012. Going further, they reached Kosambi, Sāketa, and then
    came upon the noble and fairest city of all, Sāvatthi.
    Continuing on, they got to Setavyā, Kapilavatthu and
    Kusinārā.

    1013. Traveling on further, they went to Pāvā, Bhoganagara,
    then to Vesāli and Magadha, until they finally reached the
    lovely Pāsāṇaka shrine.

    1014. And as they grew near, their steps quickened even
    more, just like that thirsty and parched man who hears the
    sound of flowing, cool, and refreshing water, or like a
    merchant who is about to make the deal of a lifetime, having
    found guaranteed success and gain; and like those left out
    under the sun for a long time, burned by the heat, eagerly
    hastening towards a large shady tree, they all rushed quickly
    and climbed up the mountain.

    1015. And it so happened that right at that moment, The
    Blessed One, seated in front of the Sangha of Bhikkhus, was

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    teaching the Dhamma to them, like a lion roaring in the
    jungle.

    1016. Just then, Ajita saw The Blessed One, glistening like the
    Sun, serenely radiating his light towards everyone, much
    like the Full Moon does on the fifteenth day of the month.
    1017. Quietly he watched, as he carefully investigated and
    saw all the observable marks on His body, while he stood to
    one side with a joyful heart. And then, he began mentally
    asking the questions he received from his teacher, addressing
    them to The Blessed One.

    1018. “Kindly tell us about our teacher; his age; the clan he comes
    from and the marks of a Great Man which he bears. Do speak to us
    about his level of learning in the Vedas, and how many brahmins
    he teaches.”

    1019. And The Blessed One, turning to Ajita, began to speak
    by saying:

    “The age of your teacher is one hundred and twenty years,
    and Bāvari is the clan to which he belongs. He has on his
    body three of the marks of a Great Man, and he has
    completely mastered the three Vedas.

    1020. “He has full understanding of how to identify the
    marks, and is knowledgeable of the oral tradition, along
    with their grammar, history, and the roots and meanings of
    words, as well as the rituals. He has under him five hundred
    brahmins, who call him their teacher.”

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    1021. “O! Chief among men! Destroyer of Craving! Please,
    kindly also tell us in detail about the marks on our noble
    Bāvari’s body, so that all our doubts and uncertainties may
    once and for all vanish and fade away!”

    1022. “Now, young men, know this! Your teacher can cover
    his face with the tongue if he wants to; he has a clump of
    hair grown between the eyebrows; and his genitals are
    encased, being covered within the body as though in a
    pouch.”

    1023. Meanwhile, others who were present, in hearing these
    replies from the Blessed One to the unspoken questions, sat
    there in reverence with their hands in anjalī, completely in
    awe as a result of what they just witnessed, and they began
    to reflect:

    1024. “Who is it, asking these questions from The Blessed
    One? Could it have been Brahmā himself, or Indra or
    Sujampati, posing these questions silently through their
    mind, to which The Blessed One gave His replies?

    1025. It was then, that Ajita asked a further question:

    “Bāvari would like to know what is in a person’s head, and
    on cracking them open and splitting them. May The Blessed
    One please help us, by explaining the answer to these, so
    that our confusion may be dispelled.”

    1026. “You must know and understand that ignorance itself
    is what’s in the head. Whereas knowledge and
    understanding are what crack open and split the head! But
    this must be supported by the faith you possess in your

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    heart, along with mindfulness, collectedness of mind,
    fervent desire for practice, and persevering effort.”

    1027. Then, in hearing all his questions being fully answered,
    the young man, now thoroughly moved and delighted and
    with utter confidence in his heart, arranged his antelope hide
    robe on one shoulder, and bowed down by placing his head
    at the feet of The Blessed One, while respectfully addressing
    Him:

    1028. “O! Good Gautama! The brahmin Bāvari and all his
    pupils are now utterly delighted and exceedingly happy,
    with gladdened hearts, as we all together bow and pay
    homage to The Blessed One by placing our head at Your feet,
    the One with Perfect Vision.”

    1029. “May Bāvari, together with all his pupils, including
    yourself, be gladdened with appeased minds. May you all
    live long and happily.

    1030. “And now that Bāvari’s questions have been answered,
    if you feel you have any questions to ask yourselves, now is
    the time for you all to ask whatever queries you may have,
    so you may receive their explanations.”

    1031. Then, having been granted the permission and
    precious opportunity by the Fully Self-Awakened One to ask
    questions, they all sat to one side with their hands in
    worshipful anjalī, as Ajita began asking the first question.

    314

    [page 315]
    Snp. 5.2
    Ajitamāṇavapucchā Sutta
    “Questions of the Brahmin Ajita”

    1032. “By what is the world veiled?” asked the brahmin
    Ajita, as he continued:

    “Why do things lose their luster and become dull? Please
    explain to me, what makes the world as sticky as a bog,
    trapping beings within it? Kindly tell me, what is the great
    fear of the world?”

    1033. And The Blessed One said:

    “The world is veiled by ignorance. Because of covetousness
    and negligence, the world loses its luster and becomes dull.
    Ceaselessly wanting ‘the other’ makes the world as sticky as
    a bog, trapping beings within it. And experiencing suffering
    is the great fear of the world.”

    1034. Then, the brahmin Ajita said:

    “Everywhere things are in motion, with streams that
    constantly flow. What is it that can stop their flow? Please
    explain to me how to restrain their movements. In what way
    can one stop them in their tracks?”

    [page 316]
    1035. And The Blessed One replied:

    “All the streams produced by the world should be kept in
    check through the application of mindfulness. I declare that
    the way to restrain their movements and stop them in their
    tracks is none other than the application of wisdom.”

    1036. Then, the brahmin Ajita said:

    “Good Sir, wisdom, mindfulness and what we call nāmarūpa,
    how can one reach the culmination of these? Do these ever
    come to cease?”

    1037. The Blessed One then said:

    “Ajita, this question you asked I will now provide an answer
    for, as to how nāmarūpa can reach its culmination and cease.
    With the ceasing of consciousness, nāmarūpa also comes to
    cease.
    1038. Then, the brahmin Ajita said:

    “Good Sir, I see many here who, having carefully
    scrutinized, are now living and training in this good
    Dhamma. Could You please instruct me, as to what You
    consider to be Wise Behavior? How do your disciples train
    in the Holy Life?”

    1039. And The Blessed One replied:

    “They train by no longer looking for sensual gratification,
    remaining unperturbed, calm, and collected, cautiously
    protecting the mind from getting sullied. Skillful and

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    wholesome as he interacts in all manner of things, the
    Bhikkhu lives the Holy Life mindfully.”

    317

    [page 318]
    Snp. 5.3
    Tissametteyya
    Mānavapucchā Sutta
    “Questions of the Brahmin
    Tissametteyya”

    1040. “In this world, whom do You consider as being truly
    contented; the one with no agitation left in the heart?” asked
    the brahmin Tissametteyya from The Blessed One, as he
    continued:
    “Who is that one who, having understood both ends, does
    not get caught in the middle? Whom do you declare to be
    the ‘Great Man?’ Who is it that has escaped the seamstress in
    the world?

    1041. And The Blessed One said:

    “Metteyya, amidst a world that is lost in sensuality and lust,
    he genuinely leads the Holy Life; with his heart rid of
    craving, he remains ever mindful. It is that Bhikkhu, who
    having carefully scrutinized, now stands truly quenched,
    and therefore, has no more agitation left in him.

    [page 319]
    1042. “He who having understood both ends, does not get
    caught in the middle, through his wisdom. It is he, whom I
    declare to be the ‘Great Man,’ for he has succeeded in
    bypassing the seamstress in the world.”

    319

    [page 320]
    Snp. 5.4
    Puṇṇakamāṇavapucchā Sutta
    “Questions of the Brahmin
    Puṇṇaka”

    1043. “‘O! Unshakeable Teacher, who clearly sees the root of all
    things, there is a question I’ve come to ask,” said the brahmin
    Puṇṇaka, as he continued:
    ‘Why have the sages, human beings, warrior kings and brahmins
    in the world, been making sacrifices to the gods all this time, and
    continue to do so? I kindly ask on this matter, may The Blessed
    One please tell me the answer to this.’

    1044. “And The Blessed One replied:
    ‘All those sages, human beings, warrior kings and brahmins in the
    world have been making sacrifices to the gods, and continue to do
    so, for the simple reason that they all must face sickness and old
    age, but they hope to somehow gain rebirth into a better state,
    Puṇṇaka.’

    1045. “‘Bhante, has anyone among those sages, human beings,
    warrior kings and brahmins in the world,’ continued the
    brahmin Puṇṇaka, ‘while being so meticulous and dedicated in
    the rituals of making those offerings and sacrifices to the gods, been

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    able to break free, by crossing over and completely overcoming the
    cycles of rebirth and death? I kindly ask The Blessed One to please
    give me the answer to this.’

    1046. “And The Blessed One continued in His reply:

    ‘Whether by wishing, beseeching, begging, extolling, or praising,
    they have all been offering and making sacrifices for the simple
    reason of gaining more opportunities to enjoy sensual pleasures.
    Thus, I declare that despite all the offerings and sacrifices they
    make, because they are driven by passion, none of those people has
    been able to break free, or cross over and completely overcome the
    cycles of rebirth and death.’

    1047. “And the brahmin Puṇṇaka asked further:
    ‘In that case, Bhante, seeing that none among those people was able
    to overcome the cycles of rebirth and death by the making of
    offerings and sacrifices to the gods, then, who are the ones, Blessed
    Lord, who did in fact break free, by crossing over, and thus
    completely overcoming the cycles of rebirth and death? Please, may
    The Blessed One tell me the answer to this.’

    1048. “And The Blessed One said:

    ‘Seeing the world’s vicissitudes, tranquil beyond its highs and
    lows, he stands unperturbed by its troubles, unperplexed,
    desireless. And with no hidden embers of passions or hopes left in
    him, it is he, whom I declare, the one who remains untouched. For
    he indeed has broken free, and fully crossed over birth and death.’”

    321

    [page 322]
    Snp. 5.5
    Mettagūmāṇavapucchā Sutta
    “Questions of the Brahmin Mettagū”

    1049. Then, the Brahmin Mettagū said:

    “Please tell me this, O! Blessed One, for I believe you having
    attained to the Highest Wisdom, are the One, who can truly
    provide an answer to my question:
    ‘All the various forms of suffering that exist in the world,
    where do they all originate?’”

    1050. And The Blessed One replied:

    “I will answer your question Mettagū, from direct knowing,
    and as someone who knows by having experienced it
    myself, for your asking about the origination of suffering of
    me is truly the right kind of question to be asked.
    ‘Suffering at its very core originates, Mettagū, and manifests
    into its various forms that exist, because of having assets, the
    acquisitions that one accumulates.

    1051. “Indeed, the foolish and dense person who keeps
    making and accruing assets without realizing their impact,
    continues to experience suffering again and again.
    But the wise ones who know better, do not continue making
    nor accruing assets, seeing it as the very cause for rebirth

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    and perpetuated existences in the future, for experiencing
    unending series of misery.”

    1052. Then, the Brahmin Mettagū said:

    “O! Great Sage, I find my question and all our questions here
    fully answered, but I must ask you one more, please.
    How do the wise ones go beyond, by fully crossing over this
    flood of rebirth, aging, pain, anguish, and lament?
    Kindly, do explain this to me clearly, for You know this
    firsthand, having experienced it directly yourself!

    1053. And The Blessed One said:
    “Mettagū, I will explain to you a teaching which is not
    something, that has come down through oral tradition or
    hearsay, as the product of conditionality. I will instruct you
    on the Dhamma which is attainable and accessible right
    here, right now, directly, in this very birth!
    It is those wise ones, who by living mindfully, come to
    directly know the Dhamma, and thus go beyond and fully
    cross over the flood of constant attaching and grabbing in
    the world.”

    1054. The Brahmin Mettagū then said:

    “I am filled with such joy and delight, being instructed by
    the Great Sage on this Noble Dhamma, through the
    application and understanding of which, the mindfully
    living practitioner would cut oneself free from and overcome
    all attachments to the world.”

    1055. And The Blessed One replied by saying:

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    “Mettagū, whether above, below, around, or across, and
    everywhere in between, whatever you have come to know
    and experience, give up any tendencies you may have to
    savor or relish any of it! By releasing yourself from dwelling
    on them, you will also eradicate the very consciousness
    which keeps you dragging through constant births and
    rebecomings.

    1056. “By living in this way, the Bhikkhu remains constantly
    mindful, while diligently working on his mind, neither
    cherishing nor allowing himself to get lost in the details of
    whatever he experiences from moment to moment.
    Through the understanding he gains from giving up likes
    and dislikes and his attachment to them, right here and in
    this very birth, he also gives up the suffering brought on by
    birth, ageing, pain, anguish, and lament.”

    1057. Then, the Brahmin Mettagū said:

    “I delight in listening to the words uttered by the Great Sage!
    O! Gautama, You truly have given up all assets and
    acquisitions that lead to rebecoming!
    Surely, The Blessed One knows the Truth of this Dhamma
    directly, for He has released Himself from all misery and
    sorrow!

    1058. “And certainly those whom you instruct, O! Wise One,
    clarifying the Dhamma for them, also become released from
    suffering and pain!
    And now that I have come here and listened to You, I bow at
    your feet, O! Mighty Nāga, as I seek to learn from you non-
    stop, so that I too may be released from the misery and
    sorrow of rebecoming.”

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    1059. The Blessed One then said:

    “Any true brahmin who is recognized as being wise, having
    gained the understanding of the Higher Knowledges, and
    who lives detached from sensuality, not desiring further
    rebirth into any state of becoming, can indeed be declared to
    have crossed the flood. Having gone beyond to the farther
    shore, he lives the rest of his days with the cool softness in
    his heart, lacking rigidity or conceit, with a presence that is
    so alive and fresh, while remaining considerate and kind.

    1060. “And any man found here among us who, being wise,
    has gained the understanding of the Higher Knowledges,
    and lives free from craving, having unshackled himself from
    future existences, unconfused and released from misery, and
    therefore, without any longing or expectations left in his
    heart – it is such a person, whom I indeed declare, to be the
    one who has definitely crossed the flood, and gone beyond
    rebirth and aging.”

    325

    [page 326]
    Snp. 5.6
    Dhotakamāṇavapucchā Sutta
    “Questions of the Brahmin
    Dhotaka”

    1061. Then, the brahmin Dhotaka said:

    “O! Blessed One, I would like to ask you a question, please; I
    long to hear your words of instruction, O! Great Sage. Once
    having received your guidance, I wish to dedicate myself
    fully, training as I do, to reach the state of internal quiet
    appeasement, Nibbāna.”

    1062. And The Blessed One said:

    “Then, Dhotaka, exert yourself without holding back!
    Always ‘being on your toes’ with full alertness, driven with
    zeal and mindful, starting from right this very minute! And
    as you hear my words of instruction even now, then begin
    training as we speak, dedicating yourself fully to the
    training, to reach the state of internal quiet appeasement,
    Nibbāna.”

    1063. Then, the brahmin Dhotaka said:

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    “Among this existence of gods and men, I see the Brahmin
    who walks alone, without nothing to hold on to! For this, O!
    Omniscient One, I humbly and worshipfully bow at your
    feet.
    Please, release me O! Sākyan, from my perplexing doubts!”

    1064. And The Blessed One replied:

    “Dhotaka, I am not able to release anyone in the world who
    has perplexing doubts plaguing one’s heart! But, when you
    understand by learning this Noble Dhamma and apply it
    yourself, then you will release yourself and cross over the
    great flood.”

    1065. And the brahmin Dhotaka said:

    “Then, please help me learn, O! Brahmin, the value of
    seclusion, out of the compassion in Your heart, so that I may
    gain genuine understanding through practice, whereby I
    can, right here, personally experience that peaceful state as I
    wander this world, fully detached, unobstructed and
    unscathed, just like the boundless space itself.”

    1066. The Blessed One then said:

    “I will instruct and teach you that peaceful state, Dhotaka,
    which is attained right here and now, and not through
    following some oral tradition or hearsay. As you come to
    know and understand this yourself and live according to it,
    mindfully wandering the world, by not seizing and
    grabbing, you shall indeed cross over and go beyond this
    conditioned world.”

    [page 328]
    1067. The brahmin Dhotaka then said:

    “My heart is now overjoyed, in seeing that I too will
    experience that peaceful state, by following the Wise Sag’s
    Noble Dhamma, and living according to it, I mindfully shall
    go about in the world, not seizing or grabbing, thereby I will
    cross over and go beyond this conditioned world.”

    1068. The Blessed One then said:

    “Dhotaka, one must come to understand directly and as it
    truly is, that whatever you know and experience in life,
    whether above, below, across, all around, and everything in
    between, are simply snares meant to trap you. Therefore, do
    not crave for this or any other world, and thus, release
    yourself from further rebecoming.”

    328

    [page 329]
    Snp. 5.7
    Upasīvamāṇavapucchā Sutta
    “Questions of the Brahmin Upasīva”

    1069. Then the brahmin Upasīva said:

    "O! Sākyan, I find myself utterly alone in my despair, stuck
    without any support, as I struggle to cross over and beyond
    the great flood.
    O! Guide with Pure Vision, please give me an object of
    meditation, with which I may finally be able to cross over
    this great flood.”

    1070. And The Blessed One said:

    “Carefully stay present, as you mindfully look straight at
    nothingness in the mind, depending on which you will
    safely be crossing the flood.
    Abandoning all sense stimulation, while maintaining noble
    silence within. By cutting off conversations to an absolute
    minimum, always stand guard day and night, patiently
    keeping watch for the destruction of craving to take place.”

    1071. And the brahmin Upasīva said:

    “The one freed from passion towards all kinds of sensual
    pleasures, left with nothingness as his only support; having

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    abandoned every other state of being behind, along with
    everything else, who now looks at the release from
    perception as his ultimate liberation, would he continue to
    live, but no longer be subject to wander in samsara?”

    1072. And The Blessed One replied:

    “The one freed from passion towards all kinds of sensual
    pleasures, left with nothingness as his only support,
    Upasīva, having already abandoned every other state of
    being behind, along with everything else, who now looks at
    the release from perception as his ultimate liberation, would
    he continue to live, but no longer be subject to wander in
    samsara.”

    1073. The brahmin Upasīva said:
    “O! All Seeing One, if he were to continue living but without
    being susceptible to samsara anymore, then, could his
    lifespan be extended to a vast number of years, during
    which time when he finally attains Nibbāna, would his
    consciousness then simply disappear and vanish?

    1074. Then The Blessed One answered:

    “Upasīva, just like when fire is blown out by the wind, no
    one knows where there is now nothing that could be
    identified as a ‘flame,’ likewise the Sage, once released from
    the “nāma group,” he goes out of recognition once and for all,
    and no longer could be identified as a ‘Sage.’”

    1075. Then the brahmin Upasīva said:

    [page 331]
    “By having gone out of recognition, does that mean he no
    longer exist though? Or does he remain untouched, and thus
    continues living forever?
    May the Great Sage, please explain this to me, as he has
    known and understood it Himself, directly.”

    1076. And The Blessed One said:

    “Once he has gone out, Upasīva, he can neither be defined
    nor reckoned! And whatever means of measuring, those
    around him, previously, might have used in describing him,
    all that becomes obsolete once he is Awakened, for all modes
    of description that are familiar to people no longer apply to
    him, anymore.
    This, because when all conditioned phenomena are totally
    removed from oneself, then all means of speaking about
    him, are also eradicated.”

    331

    [page 332]
    Snp. 5.8
    Nandamāṇavapucchā Sutta
    “Questions of the Brahmin Nanda”

    1077. Then the brahmin Nanda addressed The Blessed One
    by saying:

    “People call this person or that a ‘holy man’ or a ‘sage’ in the
    world, but I would like to know on what basis is it so, where
    the person in question is in fact, truly a ‘holy person’ or a
    ‘sage’?
    Is it the accumulation of knowledge that makes one a sage,
    or is it actually because of the manner in which one lives
    one’s life?”

    1078. The Blessed One replied:

    “Nanda, it is not through learning, or the adherence to a
    particular viewpoint, or tradition that has been passed on, or
    hearsay, or the accumulation of knowledge that makes one a
    sage in the world.
    However, it is the one who lives wandering without the
    need to socialize, nor seeking companionship here or there,
    whom I declare a True Sage, the one who dwells
    unconfused, without any expectations, wishes or desires left
    in his heart.”

    [page 333]
    1079. Then, the brahmin Nanda said:

    “O! Blessed One, there are and have been in the past
    countless recluses and brahmins, who declare that purity is
    achieved through whatever it is they see or hear; through
    following this or that tradition, or by means of living with
    mere virtuous conduct, or this many rules, or the
    performance of rites, rituals, and chanting, and various other
    ways.
    But I ask you, O! Speaker of Truth, have such people truly
    attained to purity? Have they really crossed over to the
    farther shore and overcome birth and aging?”

    1080. And The Blessed One replied:

    “Those countless recluses and brahmins, who declare that
    purity is achieved through whatever it is they see or hear;
    through following this or that tradition, or by means of
    living with mere virtuous conduct, or this many rules, or the
    performance of rites, rituals, and chanting, and various other
    ways.
    Despite the length of time whereby they dedicate themselves
    engaging in all those practices they claim as modes for
    attaining to purity, but such people have not attained to
    purity at all, nor, therefore, crossed over to the farther shore
    and overcome birth and aging, this, I declare.”

    1081. Then, the brahmin Nanda inquired further:

    “If despite the length of time spent by those recluses and
    brahmins, declare that purity is achieved through whatever
    it is they see or hear; through following this or that tradition,
    or by means of living with mere virtuous conduct, or this

    [page 334]
    many rules, or the performance of rites, rituals, and
    chanting, and various other ways, and now, as I am
    understanding from the Blessed One declaration, how these
    people contrary to their claims, have not in fact, attained to
    purity at all, nor therefore, crossed over to the farther shore
    and overcome birth and aging, then, who may I ask does or
    has indeed crossed over, Sir?
    Please help me understand this, O! Blessed One.”

    1082. And The Blessed One replied:

    “Nanda, I do not say that all recluses and brahmins are
    shrouded and thus inescapably stuck in birth and aging.
    There are those who, having given up whatever it is they see
    or hear; abandoned views and the following of this or that
    tradition, or the belief that purity comes as a natural
    outcome of living with mere virtuous conduct, or by
    adhering to this many rules, or the performance of rites,
    rituals, and chanting, and various other ways, and now; it is
    they, who through understanding and then giving up
    craving entirely, are now freed themselves from the āsavas,
    the contaminants of the heart.
    They indeed are the ‘Flood-Crossing Men,’ I declare!

    1083. And the brahmin Nanda added:

    “My heart is brimful with joy in having heard the life-giving
    instructions from the Blessed One, Himself!
    The Great Sage, Gautama, has meticulously and exquisitely
    explained living with purity without any assets and
    acquisitions, to me!
    Whoever has given up whatever it is they see or hear;
    abandoned views and the following of this or that tradition,

    [page 335]
    or the belief that purity comes as a natural outcome of living
    with mere virtuous conduct, or by adhering to this many
    rules, or the performance of rites, rituals, and chanting, and
    various other ways, and who now, through understanding
    and then giving up craving entirely, are now freed
    themselves from the āsavas, the contaminants of the heart.
    I also call such noble beings, the real ‘Flood-Crossing Men!’”

    335

    [page 336]
    Snp. 5.9
    Hemakamāṇavapucchā Sutta
    “Questions of the Brahmin
    Hemaka”

    1084. Then the brahmin Hemaka said:

    “Before I came to the Dispensation of Gautama, what I was
    taught by other teachers pertained to: ‘If it’s been like this,
    then it will be like that!’ But I saw how their teachings were
    all based on hearsay, which only increased my confusion.

    1085. “Never finding any delight in such things, I was
    hopelessly miserable, until I came to You, O Sage! You gave
    me the teaching on how to destroy craving. I am now certain
    that this will help me overcome all the attachments for the
    world, as I abide mindfully aware throughout my life.”

    1086. The Blessed One then said:

    “Hemaka, whether through seeing, hearing, sensing, or
    perceiving, when you drop the fervent desire and passion
    towards all that is pleasant to experience, at that very
    moment you will attain the Deathless state that is Nibbāna.

    [page 337]
    1087. “Those who know and understand this, abiding ever
    mindfully, are here and now Fully Released. Always at
    peace, they have overcome all the attachments for the world,
    and are forever appeased.”

    337

    [page 338]
    Snp. 5.10
    Todeyyamāṇavapucchā Sutta
    “Questions of the Brahmin Todeyya”

    1088. “When no sensual desires arise in the heart,” asked the
    Venerable Todeyya, “someone in whom there is no craving
    to be found, that person who has crossed beyond all doubts
    and speculations – what is the nature of their release, what is
    their liberation like?”

    1089. And The Blessed One replied:

    “That’s it! That itself is the nature of their release, their
    liberation, and no other, namely when no sensual desires
    arise in their heart; in whom there is no craving to be found;
    that person who has crossed beyond all doubts and
    speculations.”

    1090. Then, the brahmin Todeyya said:

    “And would such a person still have any hopes or
    aspirations left in him? Would they have at this stage
    reached the pinnacle of true understanding and wisdom, or
    would they still need to do more work cultivating wisdom?
    Please explain these things to me, O! All Seeing One of the
    Sākyans!”

    [page 339]
    1091. The Blessed One then replied:

    “He has no more hopes or aspirations left in him, for at this
    stage, he would have indeed reached the pinnacle of true
    understanding and wisdom, and truly no longer in need to
    do more work in cultivating wisdom. That is how you
    recognize a True Sage, Todeyya, witnessing how they
    possess nothing, with no sensual desires to pursue, for they
    are attached to nothing in existence.”

    339

    [page 340]
    Snp. 5.11
    Kappamāṇavapucchā Sutta
    “Questions of the Brahmin Kappa”

    1092. The brahmin Kappa spoke these words:

    “Bhante, for the one standing in the middle, great fear arises
    from the floods. Standing here while overcome by aging and
    death, please show me an island of refuge, where none of
    these two could ever happen to me again.”

    1093. And The Blessed One answered:
    “Kappa, I will show you an island of refuge to overcome
    aging and death, for the one who standing in the middle,
    faces great fears arising from the floods.

    1094. “Neither having anything nor taking or grabbing
    anything, that is the only island, and no other! This, I call
    Nibbāna, which will bring you the complete end to aging
    and death.

    1095. “The ones who understand this deeply and are
    mindful, become cooled right here, in this very birth. Thus,
    they are neither susceptible to Māra’s tricks, nor become
    pawns in the hands of the Evil One.”

    [page 341]
    Snp. 5.12
    Jatukaṇṇimāṇavapucchā
    Sutta
    “Questions of the Brahmin
    Jatukaṇṇa”

    1096. The brahmin Jatukaṇṇī approached and asked The
    Blessed One:

    “O! All-Seeing Sage, having heard about the Hero who has
    uprooted from his heart the passion for sensuality, I now
    come asking The Blessed One, who has gone beyond the
    flood, if He could please describe to me the true state of
    peace.

    1097. “For having transcended sense pleasures, The Blessed
    One conducts Himself much like the resplendent Sun; while
    remaining untouched, it shines with its brilliance onto the
    earth, exposing all the dark spots on it. Kindly teach me the
    Dhamma, Great Teacher, I who have little wisdom, so that I
    may understand the way to get rid of aging and death.”

    1098. And The Blessed One said:

    [page 342]
    “Discipline yourself by getting rid of greed for sense
    pleasures, Jatukaṇṇī, and by renouncing and giving it all up,
    you will experience the true meaning of security. Thus, you
    will stop from running towards this and away from that.

    1099. “Let whatever came before just dry up and wither
    away, but don’t replace it with something else. By keeping or
    grasping nothing, you will attend only to the middle, and in
    just this way, you will live at peace and fully appeased.

    1100. “And when the Brahmin who thus lives free from
    greed towards all things belonging to the realm of name and
    form, has also removed all contaminants from his heart,
    thereby he becomes forever released from the grip of Death.”

    342

    [page 343]
    Snp. 5.13
    Badrāvudhamāṇavapucchā
    Sutta
    “Questions of the Brahmin
    Badrāvudha”

    1101. “I have come to ask the Wise One who gave up the
    security of the household life, the One who severed and cut
    off craving completely,” said the brahmin Badrāvudha, as he
    continued:
    “O! Emancipated One! You, who have crossed the floods,
    leaving all manner of delight-seeking behind. Once having
    listened to the Great Nāga’s words, all walk away gladdened
    with humility.

    1102. “O! Hero! So many people have come together from
    various districts, longing to hear You speak. Please, I ask that
    you to teach us the Dhamma, which you know through and
    through.

    1103. And The Blessed One said:

    “Badrāvudha, whether above, below, across or anywhere in
    between, whatever is identified with and held onto, makes

    [page 344]
    one take the bait of Māra, who, right then and there, has you
    by the hook.

    1104. “But, by knowing and understanding this truth, the
    mindful Bhikkhu continues giving up, never identifying
    with nor grabbing onto anything in the world, unlike the
    many who are attached to grabbing, which keeps them stuck
    in the domain of death.”

    344

    [page 345]
    Snp. 5.14
    Udayamāṇavapucchā Sutta
    “Questions of the Brahmin Udaya”

    1105. The brahmin Udaya said:

    “O! Resplendent Meditator - seated as You are, stainless with
    all contaminants of the heart destroyed,” as he continued:

    “You, who have completed the Task, done what should be
    done, having gone through all phenomena by crossing
    beyond to the farther shore. I have come to you with the
    desire to ask this request. Please help me understand the
    nature of Release by way of Directly Knowing that
    obliterates ignorance.”

    1106. And The Blessed One instructed by saying:
    “Give up entirely your impassioned attitude towards
    sensual pleasures and for painful and distressing situations.
    Throw out drowsiness, and cultivate wise restraint, so as to
    eliminate all regrets.

    1107. “And as you work on purifying the practice with
    mindfulness and equanimity, continue applying wholesome
    examination of the various states you encounter. This way, I

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    declare, you will come to personally taste Release by way of
    Directly Knowing that obliterates ignorance.”

    1108. The brahmin Udaya then said:

    “What is the relationship between the world and the fetters?
    How can one go about identifying them for what they truly
    are? And by the abandoning of what exactly can one finally
    experience Nibbāna?”

    1109. The Blessed One said:

    “Seeking enjoyment is the fetter of the world. Thinking and
    pondering about things leads to identifying, but it is through
    the abandoning of craving that one can finally experience
    Nibbāna. This is what I declare.”
    1110. The brahmin Udaya then said:

    “Behaving mindfully in which manner could consciousness
    come to cease without a trace? We come to listen to The
    Blessed One’s instruction on this; kindly speak to us the
    words that will clarify this for us.”

    1111. And The Blessed One replied:

    “No longer looking for satisfaction in feelings, be they
    internally or externally generated, when one behaves
    mindfully in this manner, then consciousness comes to cease
    without a trace.”

    346

    [page 347]
    Snp. 5.15
    Posālamāṇavapucchā Sutta
    “Questions of the Brahmin Posāla”

    1112. Then the brahmin Posāla said:
    “O, Imperturbable Revealer! You, who are the Unfailing
    Knower of past births with all doubts destroyed! I have
    come to find out the answer to my question from The One,
    who has gone beyond all things.

    1113. “My question is about those, for whom all forms of
    perception have disappeared into nothingness, the ones who
    have given up the whole body. Having reached the state
    where nothing is left, whether internally or externally, I ask
    the Sakyan Sage what His instruction might be, so I may no
    longer remain stuck, and instead advance further in my
    practice.”

    1114. And The Blessed One said:

    “O! Posāla, the Tathāgata, having directly known and
    experienced all the stations of consciousness, recognizes the
    person who is stuck, the one who is fully liberated, and the
    one who is on the Path to be released.

    [page 348]
    1115. “Knowing full-well that delighting in the experience of
    the realm of nothingness is but a shackle and a fetter that
    leads to further rebirth, is itself the necessary insight, which
    allows the Brahmin to have the very knowledge with which
    he could push through and truly live the Perfect Life.”

    348

    [page 349]
    Snp. 5.16
    Mogharājamāṇavapucchā
    Sutta
    “Questions of the Brahmin
    Mogharājā”

    1116. “O, Blessed One!” said the brahmin Mogharājā,

    “I have twice asked a question, but no answer was given by
    the Sakyan who possesses the Pure Vision. I am now here
    again, because I have heard that if one asked the same
    question yet a third time, the Divine Seer would go ahead
    and answer it.

    1117. “I have come to know the teachings of Gautama, the
    Prominent Sakyan, and learn from Him about this world, the
    next world, about the world of Brahmā, and the world of
    Devas.”

    1118. “Therefore, I am here to ask the One with the Most
    Excellent Vision, on what the best way is to look upon the
    world and live one’s life, so that the King of Death would be
    unable to see one.”

    1119. And The Blessed One replied:

    [page 350]
    “Mogharājā, when you live mindfully and look upon the
    world as empty, you will be able to uproot from your heart
    the wrong view of a substantial or independent self. That is
    how you should look upon the world. For when you train
    and live in this way, the King of Death will neither be able to
    reach you nor even see you.”

    350

    [page 351]
    Snp. 5.17
    Piṅgiyamāṇavapucchā Sutta
    “Questions of the Brahmin Piṅgiya”

    1120. “I am now old, all wrinkly and weak, having lost my
    vigor and youth, with discolored skin,” the brahmin Piṅgiya
    said:

    “I can barely see now, in addition to losing my hearing, day
    by day.
    Please, help me Teacher, because I do not want to die like
    this, all lost and confused.
    Explain me the Dhamma so that I may finally understand
    birth and death, while still alive, and thus finally rid myself
    from both.”

    1121. The Blessed One replied:

    “Witnessing how negligent people, infatuated by all things
    that have form, sooner or later, due to their heedlessness,
    become tormented and overwhelmed by the very forms they
    were smitten by. Therefore, Piṅgiya, be diligent and just drop
    this reliance on matter altogether, so you never come back to
    this vicious cycle of birth and death, ever again.”

    1122. The brahmin Piṅgiya then said:

    [page 352]
    “Nothing can lie hidden from Your vision! Throughout the
    four quarters, the sections in between, and whether above or
    below, there is nothing in any of these directions of the
    world, which has not been seen, heard, sensed, or cognized
    by You! Please, show me the way, so that I come to free
    myself from rebirth and from getting old.”

    1123. The Blessed One said:

    “Piṅgiya, look around at those who, due to their
    heedlessness, continue to be tormented and overwhelmed
    by the very forms they were smitten by, as a result of which
    they blindly fall victim to old age and anguish. So, Piṅgiya,
    be diligent and just drop craving altogether, and end rebirth,
    once and for all.”

    352

    [page 353]
    Snp. 5.18
    Pārāyanatthutigāthā Sutta
    “Homage to the Path that Takes One
    to the Beyond”
    “The Blessed One taught this while staying at the Pāsāṇaka
    Shrine, in Magadha, where the following sixteen brahmins
    had come to posit their questions, and where the Great
    Teacher explained them all, one after another.

    “The explanations that the Lord Buddha provided even to a
    single question is enough, whereby once you understand the
    meaning and significance of the Dhamma presented in it and
    put it into practice, you can certainly come to end aging and
    death, by going to the farther shore.

    “For this reason, the teachings found here are for crossing
    over and reaching to the other shore, which is why this
    exposition of the Dhamma is called the ‘Path that Takes One
    to the Beyond.’

    1124. “Ajita, Tissametteyya, Puṇṇaka and Mettagū, Dhotaka,
    Upasīva, Nanda, and afterwards, Hemaka,

    1125. “With both Todeyya and Kappa, Jatukaṇṇī the wise
    one, the brahmins Badrāvudha, Udaya, Posāla, the wise
    Mogharājā, and the great sage Piṅgiya.

    [page 354]
    1126. “All these sages approached The Buddha, coming one
    by one, to the Great Seer who possesses flawlessly good
    conduct, as they obtained clarifying answers to their deeply
    subtle questions, from the Most Brilliant Buddha Himself.

    1127. “The Blessed One then proceeded to answer all their
    questions, one by one, delighting the satisfied brahmin sages
    with His clarifying explanations that were entirely based on
    Truth.

    1128. “Being utterly pleased by the answers received from
    the Kinsman of the Sun, the Wise One with Pure Vision, they
    all then, one by one, went forth in The Blessed One’s
    presence, and practiced by living the true Holy Life in His
    Dispensation.

    1129. “If anyone were to dedicate oneself by applying the
    explanations given by The Blessed One, even a single one of
    these questions would suffice in taking that person beyond
    to the farther shore, to the Ultimate Security.
    1130. “Thus, practicing this Holy Life completely guarantees
    that you will most certainly go from this shore to the one
    beyond.
    This is the result of your genuine dedication to this Supreme
    Path, which is why this exposition of the Dhamma is called
    the ‘Path that Takes One to the Beyond.’”

    354

    [page 355]
    Snp. 5.19
    Pārāyanatthutigāthā Sutta
    “Persevering on the Path in
    Going to the Beyond”

    1131. Then the Venerable Piṅgiya exclaimed:

    “I will not stop chanting and reciting, but this time I do so in
    honor of the going to the beyond; to the far shore, as taught
    to us by the Wise and Flawless Sage with endless wisdom.
    He, after all, taught us the Dhamma, as it is, which He,
    Himself has directly known and seen. Being free of
    sensuality, desireless, and fully released from all the knots,
    He is the Nāga.
    He wouldn’t have any reasons to be speaking falsely?

    1132. “Come now, let us praise with our beautifully weaved
    utterances, the Pure and Spotless Teacher who is without
    blemish, having left all sorrow and delusion behind, along
    with pretending, hypocrisy, and conceit, in all of its aspects.

    1133. “The All-Seeing Buddha, the destroyer of darkness, has
    overcome all and gone to the end of the world, far beyond
    all becoming. Now, liberated from the āsavas which
    contaminate the heart, he is desireless, and lives having
    eliminated all manner of suffering.

    [page 356]
    Truly, it is The Supreme Brahmin that I venerate!

    1134. “Like a bird leaving its small nest, finding itself in a
    forest full of fruit trees, in abundance. So too, I find myself
    giving up my narrow views from the past, as I encounter the
    wide-open spaces of freedom, where I’m able to taste the
    expansiveness of the Dhamma, just like the swan stretching
    out its wings, having found the endlessly wide lake where it
    can finally be free.

    1135. “When in the past, they would speak to me about the
    Dispensation of the recluse Gautama, I used to say, ‘… all
    that simply pertains to one’s future birth, and not about their
    life here and now,’ or that, ‘… what He’s teaching is mere
    hearsay, speculation,’ or ‘… the product of sheer logic, and
    nothing more.’

    1136. “But, behold! See how the conqueror of death seats
    there unshakably; the Lord of the Dhamma Himself, alone
    and untouched by anything, yet much like the Sun He
    continues radiating His light brilliantly to everyone around
    Him.
    Such, after all is the wisdom of Gautama; spreading wide,
    and vast as the earth.

    1137. “He is the Teacher who finally taught me the Dhamma;
    the Dhamma that is tangible, visible, timeless, and
    immediately effective right here, right now, for it brings
    wellbeing and genuine safety from mental anguish and pain;
    putting an end to all craving, once and for all.
    There can be no comparison to the relief this brings to the
    heart.

    [page 357]
    1138. “So, how could I, Piṅgiya, why would I, ever want to
    live far from Him? even for a moment, away my Teacher,
    Gautama of great wisdom? Gautama of limitless wisdom?

    1139. “He is, after all, the One Teacher who finally taught me
    the Dhamma; the Dhamma that is tangible, visible, timeless,
    and immediately effective right here, right now, for it brings
    wellbeing and genuine safety from mental anguish and pain;
    putting an end to all craving, once and for all.
    There can be no comparison to the relief this brings to the
    heart.

    1140. “So, no, Brahmin! I could never be able to live far from
    Him, not even for a moment, away from Gautama of great
    wisdom! My Teacher, Gautama of limitless wisdom!

    1141. “He is, the Only One who taught me the True
    Dhamma; the Dhamma that is tangible, visible, timeless, and
    immediately effective right here, right now, for it brings
    wellbeing and genuine safety from mental anguish and pain;
    putting an end to all craving, once and for all.
    There can be no comparison to the relief this brings to the
    heart.

    1142. “Through my diligence, I see Him wherever I am,
    Brahmin, with my mind's eye, day and night. I spend the
    night paying homage to Him, my Teacher, even when others
    are fast asleep.
    So, you see, He is always near me, I’m always near Him.

    1143. “My faith and confidence in Him; joy and consistent
    mindfulness never deviate from the Dispensation of
    Gautama, which palpitates in my heart.

    [page 358]
    Therefore, whichever direction the Wise One happens to be,
    there I point my head, and bow at His feet.

    1144. “Being old and weak, although my broken body isn’t
    able to carry me to Him, to pay my respect and venerate at
    His feet, yet I am always next to Him, for I constantly go to
    Him with my mind. For you see, O! Brahmin, my mind and
    thoughts are now constantly tied to Him.

    1145. “Immersed and floundering in the mud, I kept jumped
    from one island to the next, seeking safety. But then, I saw
    The Fully Self-Awakened Buddha; the “Flood-Crosser”
    Himself, in the flesh, freed and fully liberated from all the
    āsavas!

    1146. “As Vakkali, Badrāvudha and Gautama of Ālavi were
    released and fully liberated through their faith, so should
    you, Piṅgiya, commit yourself fully to having confidence in
    the Dhamma of Gautama, your Teacher.
    And soon, Piṅgiya, you will also attain freedom, and go to
    the the farther shore, crossing beyond the reach of the
    domains of death.

    1147. “Every time I hear the Great Sage’s words, the
    confidence in my heart grows and becomes exceedingly
    bright. The Awakened One has revealed the Truth by pulling
    away the veil of deceit, teaching me with His kind and
    loving manner, and with softness, when all the while,
    pulling the arrow out from my heart.

    1148. “By knowing directly and seeing the most sublime
    among the Devas, He knows and understand all things,
    whether high or low. All questions get answered, as doubts

    [page 359]
    are removed, while the hearts of genuine students, who have
    to learn, find their island of rest.

    1149. “Unwavering is my path, for I go to the Unshakable,
    the likeness of which can be found nowhere!
    With no doubts left in my heart, you should now know me
    as one who’s mind is made up, for I am persevere on my
    path, as I go to the Beyond.”
    Sādhu
    Sādhu
    Sādhu

    359

    [page 360]
    Notes:

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    Notes:

    [page 362]
    Notes:

    [page 363]
    Notes:

    [page 364]
    Discover the timeless wisdom and profound Teachings of the
    Dhamma in this groundbreaking new translation of the Sutta Nipāta,
    that resonates with an unparalleled relevance to our modern world. With
    meticulous care, this unique translation tries to capture the essence of the
    original Pāli texts, breathing new life into the timeless words that
    illuminate the Path to Awakening.
    The Dhamma transcends time, offering profound insights into
    the nature of existence, the impermanence of all things, and the
    boundless potential for liberation. Let this extraordinary collection of
    discourses (suttas) guide you on a transformative quest, unlocking the
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    centuries, as it invites you to realize your potential for Awakening.
    Ven. Dr. Candana (pronounced "Chandana'') is
    a Bhikkhu (Theravāda Buddhist Monk), who
    has been a student of the Dhamma for over
    thirty-five years, teaching the Dhamma for
    the last 20 years, after having received the
    title of “Teacher of Dhamma” (Ācariya/
    Ajahn) in 1998 by his teacher, the late Ven. Dr.
    Havanpola Ratanasāra Nāyaka Mahāthero.
    Aside from his academic and professional
    accomplishments, Bhante is a Licensed
    Clinical Psychotherapist (MA in Psychology: Marriage & Family
    Therapy). Ven. Dr. Candana also has a Doctorate in Buddhist Ministry
    (USA). Aside from retranslating the Pāli Suttas and reintroducing them
    to the world via his narrated recordings, freely made available on
    YouTube, Bhante conducts meditation retreats around the world, while
    guiding students and giving Dhamma Talks on the Original Teachings of
    Lord Buddha, centered on the Pāli Suttas and outside the commentaries.
    Ven. Dr. Candana’s Doctoral dissertation titled: Mindful Grounding and
    Trauma (2018), helps reconnect the modern fascination with mindfulness
    practice back to its roots, i.e. the Dhamma, while providing practical
    interventions (based on virtuous living, proper meditation practice, and
    wisdom) in order to heal patients and guide other clinicians in their work.
    Bhante’s book “A Manual on Buddhist Meditation and Lifestyle: a
    return to the source” is also freely through his website, and currently is
    in its fourth publication. It has already been translated into 9 languages.
    Bhante embodies the homeless life of a Bhikkhu, practicing and
    traveling to wherever he is most needed…and welcomed.

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