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Sutta Nipāta
A new translation
Bhikkhu Candana

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Sutta Nipāta
A new translation
Bhikkhu Candana
www.mindreleased.com
Copyright © Bhikkhu Candana, 2023

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… 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

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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.

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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

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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.

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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

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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.

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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

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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

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Book One 
— 
Uraga Vagga

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18

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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.

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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.

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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.

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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

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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

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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

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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:

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“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!” 
 
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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.

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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.

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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

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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.

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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.

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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.

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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.

[page 58]
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.

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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

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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.

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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:

[page 152]
“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

[page 157]
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,

[page 163]
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,

[page 172]
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

[page 177]
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:

[page 190]
‘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.’

[page 192]
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.

[page 196]
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

[page 198]
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.’

[page 199]
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

[page 207]
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:

[page 208]
“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

[page 209]
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.

[page 211]
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

[page 212]
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!

[page 214]
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

[page 217]
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.

[page 218]
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

[page 219]
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:

[page 220]
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

[page 223]
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.

[page 224]
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?

[page 226]
“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

[page 227]
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.

[page 229]
“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:

[page 230]
‘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

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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.

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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.”

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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

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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.

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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.

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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

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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

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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.”

[page 271]
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.”

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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?

[page 285]
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.

[page 290]
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

[page 291]
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

[page 292]
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,

[page 299]
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.

[page 301]
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

[page 303]
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.

[page 306]
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.”

[page 307]
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.

[page 308]
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:

[page 309]
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

[page 310]
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

[page 311]
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

[page 312]
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.”

[page 313]
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

[page 314]
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

[page 317]
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:

[page 324]
“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.”

[page 325]
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:

[page 327]
“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

[page 330]
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

[page 346]
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:

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“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.

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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.

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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

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Notes:

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Notes:

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Notes:

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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 
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The Dhamma transcends time, offering profound insights into 
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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.
