4👑☸ Cattāri Ariya-saccaṃ 四聖諦

KN Snp vagga 2 of 5

2 cūḷa-vaggo (lesser-chapter)

♦ suttanipātapāḷi (cst4 pali)	(derived from b. Thanissaro)
♦ 2. cūḷavaggo	II : The Lesser Chapter  (Cūḷa Vagga)

KN Snp 2.1 ratana (treasures)

♦ 1. ratanasuttaṃ (KN 5.13) n

2:1  Treasures

This sutta is identical with Khp 6.

♦ 224.
♦ yānīdha bhūtāni samāgatāni,	Whatever spirits have gathered here,
bhummāni VAR vā yāni va antalikkhe.	—on the earth, in the sky—
♦ sabbeva bhūtā sumanā bhavantu,	may you all be happy
athopi sakkacca suṇantu bhāsitaṃ.	& listen intently to what I say.
♦ 225.
♦ tasmā hi bhūtā nisāmetha sabbe,	Thus, spirits, you should all be attentive.
mettaṃ karotha mānusiyā pajāya.	Show goodwill to the human race.
♦ divā ca ratto ca haranti ye baliṃ,	Day & night they bring offerings,
tasmā hi ne rakkhatha appamattā.	so, being heedful, protect them.
♦ 226.
♦ yaṃ kiñci vittaṃ idha vā huraṃ vā,	Whatever wealth—here or beyond—
saggesu vā yaṃ ratanaṃ paṇītaṃ.	whatever exquisite treasure in the heavens,
♦ na no samaṃ atthi tathāgatena,	does not, for us, equal the Tathāgata.
idampi buddhe ratanaṃ paṇītaṃ.	This, too, is an exquisite treasure in the Buddha.
♦ etena saccena suvatthi hotu.	By this truth may there be well-being.
♦ 227.
♦ khayaṃ virāgaṃ amataṃ paṇītaṃ,	The exquisite deathless—ending, dispassion—
yadajjhagā sakyamunī samāhito.	discovered by the Sakyan Sage in concentration:
♦ na tena dhammena samatthi kiñci,	There is nothing to equal that Dhamma.
idampi dhamme ratanaṃ paṇītaṃ.	This, too, is an exquisite treasure in the Dhamma.
♦ etena saccena suvatthi hotu.	By this truth may there be well-being.
♦ 228.
♦ yaṃ buddhaseṭṭho parivaṇṇayī suciṃ,	What the excellent Awakened One extolled as pure
samādhimānantarikaññamāhu.	and called the concentration
♦ samādhinā tena samo na vijjati,	of unmediated knowing1:
idampi dhamme ratanaṃ paṇītaṃ.	No equal to that concentration can be found.
	This, too, is an exquisite treasure in the Dhamma.
♦ etena saccena suvatthi hotu.	By this truth may there be well-being.
♦ 229.
♦ ye puggalā aṭṭha sataṃ pasatthā,	The eight persons—the four pairs—
cattāri etāni yugāni honti.	praised by those at peace:
♦ te dakkhiṇeyyā sugatassa sāvakā,	They, disciples of the One Well-Gone, deserve offerings.
etesu dinnāni mahapphalāni.	What is given to them bears great fruit.
♦ idampi saṅghe ratanaṃ paṇītaṃ,	This, too, is an exquisite treasure in the Saṅgha.
etena saccena suvatthi hotu.	By this truth may there be well-being.
♦ 230.
♦ ye suppayuttā manasā daḷhena,	Those who, devoted, firm-minded,
nikkāmino gotamasāsanamhi.	apply themselves to Gotama’s message,
♦ te pattipattā amataṃ vigayha,	on attaining their goal, plunge into the deathless,
laddhā mudhā nibbutiṃ VAR bhuñjamānā.	freely enjoying the liberation they’ve gained.
♦ idampi saṅghe ratanaṃ paṇītaṃ,	This, too, is an exquisite treasure in the Saṅgha.
etena saccena suvatthi hotu.	By this truth may there be well-being.
♦ 231.
♦ yathindakhīlo pathavissito VAR siyā,	An Indra pillar,2 planted in the earth,
catubbhi vātehi asampakampiyo.	that even the four winds cannot shake:
♦ tathūpamaṃ sappurisaṃ vadāmi,	That, I tell you, is like the person of integrity,
yo ariyasaccāni avecca passati.	who—having comprehended
♦ idampi saṅghe ratanaṃ paṇītaṃ,	the noble truths—sees.
etena saccena suvatthi hotu.	This, too, is an exquisite treasure in the Saṅgha.
	By this truth may there be well-being.
♦ 232.
♦ ye ariyasaccāni vibhāvayanti,	Those who have seen clearly the noble truths
gambhīrapaññena sudesitāni.	well-taught by the one deeply discerning—
♦ kiñcāpi te honti bhusaṃ pamattā,	regardless of what [later] might make them heedless—
na te bhavaṃ aṭṭhamamādiyanti.	will come to no eighth state of becoming,3
♦ idampi saṅghe ratanaṃ paṇītaṃ,	This, too, is an exquisite treasure in the Saṅgha.
etena saccena suvatthi hotu.	By this truth may there be well-being.
♦ 233.
♦ sahāvassa dassanasampadāya VAR,	At the moment of attaining sight,
tayassu dhammā jahitā bhavanti.	one abandons three things:
♦ sakkāyadiṭṭhi vicikicchitañca,	identity-views, uncertainty,
sīlabbataṃ vāpi yadatthi kiñci.	& any attachment to habits & practices.4
♦ 234.
♦ catūhapāyehi ca vippamutto,	One is completely released
chaccābhiṭhānāni VAR bhabba kātuṃ VAR .	from the four states of deprivation,5
♦ idampi saṅghe ratanaṃ paṇītaṃ,	and incapable of committing
etena saccena suvatthi hotu.	the six great wrongs.6
	This, too, is an exquisite treasure in the Saṅgha.
	By this truth may there be well-being.
♦ 235.
♦ kiñcāpi so kamma VAR karoti pāpakaṃ,	Whatever bad deed one may do
kāyena vācā uda cetasā vā.	—in body, speech, or in mind—
♦ abhabba VAR so tassa paṭicchadāya VAR,	one cannot hide it:
abhabbatā diṭṭhapadassa vuttā.	an incapability ascribed
♦ idampi saṅghe ratanaṃ paṇītaṃ,	to one who has seen the Way.
etena saccena suvatthi hotu.	This, too, is an exquisite treasure in the Saṅgha.
	By this truth may there be well-being.
♦ 236.
♦ vanappagumbe yatha VAR phussitagge,	Like a forest grove with flowering tops
gimhānamāse paṭhamasmiṃ VAR gimhe.	in the first month of the heat of the summer,
♦ tathūpamaṃ dhammavaraṃ adesayi VAR,	so is the foremost Dhamma he taught,
nibbānagāmiṃ paramaṃ hitāya.	for the highest benefit, leading to unbinding.
♦ idampi buddhe ratanaṃ paṇītaṃ,	This, too, is an exquisite treasure in the Buddha.
etena saccena suvatthi hotu.	By this truth may there be well-being.
♦ 237.
♦ varo varaññū varado varāharo,	Foremost,
anuttaro dhammavaraṃ adesayi.	foremost-knowing,
♦ idampi buddhe ratanaṃ paṇītaṃ,	foremost-giving,
etena saccena suvatthi hotu.	foremost-bringing,
	unsurpassed, he taught the
	foremost Dhamma.
	This, too, is an exquisite treasure in the Buddha.
	By this truth may there be well-being.
♦ 238.
♦ khīṇaṃ purāṇaṃ nava natthi sambhavaṃ,	Ended the old, there is no new taking birth.
virattacittāyatike bhavasmiṃ.	dispassioned their minds toward future becoming,
♦ te khīṇabījā avirūḷhichandā,	they,
nibbanti dhīrā yathāyaṃ VAR padīpo.	with no seed,
♦ idampi saṅghe ratanaṃ paṇītaṃ,	no desire for growth,
etena saccena suvatthi hotu.	enlightened,     go out like this flame.7
	This, too, is an exquisite treasure in the Saṅgha.
	By this truth may there be well-being.
♦ 239.
♦ yānīdha bhūtāni samāgatāni,	Whatever spirits have gathered here,
bhummāni vā yāni va antalikkhe.	—on the earth, in the sky—
♦ tathāgataṃ devamanussapūjitaṃ,	let us pay homage to the Buddha,
buddhaṃ namassāma suvatthi hotu.	the Tathāgata worshipped by beings
	human & divine.
	May there be
	well-being.
♦ 240.
♦ yānīdha bhūtāni samāgatāni,	Whatever spirits have gathered here,
bhummāni vā yāni va antalikkhe.	—on the earth, in the sky—
♦ tathāgataṃ devamanussapūjitaṃ,	let us pay homage to the Dhamma
dhammaṃ namassāma suvatthi hotu.	& the Tathāgata worshipped by beings
	human & divine.
	May there be
	well-being.
♦ 241.
♦ yānīdha bhūtāni samāgatāni,	Whatever spirits have gathered here,
bhummāni vā yāni va antalikkhe.	—on the earth, in the sky—
♦ tathāgataṃ devamanussapūjitaṃ,	let us pay homage to the Saṅgha
saṅghaṃ namassāma suvatthi hotūti.	& the Tathāgata worshipped by beings
	human & divine.
	May there be
	well-being.
♦ ratanasuttaṃ paṭhamaṃ niṭṭhitaṃ.	vv. 222–238

Notes 1. This is apparently equivalent to the liberation of immediacy, mentioned in Thig 5:8, and the concentration that is the fruit of gnosis, mentioned in AN 9:37. 2. Indra-pillar: A tall hardwood pillar, planted at the entrance to a village. Similar analogies for the awakened mind are found at AN 6:55 and AN 9:26. 3. The person who has reached this stage in the practice will be reborn at most seven more times. See AN 3:88. On the danger of heedlessness for one who has reached this level of awakening, see SN 55:40. 4. These three qualities are the fetters abandoned when one gains one’s first glimpse of unbinding at stream-entry (the moment when one enters the stream to full awakening). 5. Four states of deprivation: rebirth as an animal, a hungry ghost, an angry demon, or a denizen of hell. In the Buddhist cosmology, none of these states is eternal. 6. According to SnA, the six great wrongs are: murdering one’s mother, murdering one’s father, murdering an arahant (fully awakened individual), wounding a Buddha, causing a schism in the Saṅgha, or choosing anyone other than a Buddha as one’s foremost teacher. The first five are listed in AN 5:129 as leading immediately to hell after death. 7. See Thig 5:10. See also: AN 4:67

KN Snp 2.2 āmagandha (raw stench)

♦ 2. āmagandhasuttaṃ (KN 5.14)	2:2  Raw Stench

According to SnA, this poem is a dialogue between a brahman ascetic, Tissa, and the previous Buddha, Kassapa, who—unlike “our” Buddha, Gotama—was born into the brahman caste.

♦ 242.	Tissa:
♦ “sāmākaciṅgūlakacīnakāni ca,	“Those peacefully eating
pattapphalaṃ mūlaphalaṃ gavipphalaṃ.	millet, Job’s tears, green gram,
♦ dhammena laddhaṃ satamasnamānā VAR,	leaf-fruit, tuber-fruit, water-chestnut-fruit,
na kāmakāmā alikaṃ bhaṇanti.	obtained in line with the Dhamma,
	don’t desire sensual-pleasures
	or tell falsehoods.
♦ 243.
♦ “yadasnamāno sukataṃ suniṭṭhitaṃ,	But when eating what is well-made,
parehi dinnaṃ payataṃ paṇītaṃ.	well-prepared,
♦ sālīnamannaṃ paribhuñjamāno,	exquisite, given, offered by others,
so bhuñjasī kassapa āmagandhaṃ.	when consuming cooked rice,
	Kassapa, one consumes a raw stench.
♦ 244.
♦ “na āmagandho mama kappatīti,	Yet you, kinsman of Brahmā, say,
icceva tvaṃ bhāsasi brahmabandhu.	‘Raw stench is not proper for me,’
♦ sālīnamannaṃ paribhuñjamāno,	while consuming cooked rice
sakuntamaṃsehi susaṅkhatehi.	and the well-prepared fleshes of birds.
♦ pucchāmi taṃ kassapa etamatthaṃ,	So I ask you, Kassapa, the meaning of that:
kathaṃ pakāro tava āmagandho”.	Of what sort is ‘raw stench’ for you?”
♦ 245.	The Buddha Kassapa:
♦ “pāṇātipāto vadhachedabandhanaṃ,	“Killing living beings,
theyyaṃ musāvādo nikativañcanāni ca.	hunting, cutting, binding,
♦ ajjhenakuttaṃ VAR paradārasevanā,	theft, lying, fraud, deceptions,
esāmagandho na hi maṃsabhojanaṃ.	useless recitations,
	associating with the wives of others:
	This is a raw stench,
	not the eating of meat.
♦ 246.
♦ “ye idha kāmesu asaññatā janā,	Those people here
rasesu giddhā asucibhāvamassitā VAR .	who are unrestrained in sensuality,
♦ natthikadiṭṭhī visamā durannayā,	greedy for flavors,
esāmagandho na hi maṃsabhojanaṃ.	mixed together with what’s impure,
	annihilationists,
	discordant1 & indomitable:
	This is a raw stench,
	not the eating of meat.
♦ 247.
♦ “ye lūkhasā dāruṇā piṭṭhimaṃsikā VAR,	Those who are rough, pitiless,
mittadduno nikkaruṇātimānino.	eating the flesh off your back,
♦ adānasīlā na ca denti kassaci,	betraying their friends,
esāmagandho na hi maṃsabhojanaṃ.	uncompassionate, arrogant,
	habitually ungenerous,
	giving to no one:
	This is a raw stench,
	not the eating of meat.
♦ 248.
♦ “kodho mado thambho paccupaṭṭhāpanā VAR,	Anger, intoxication,
māyā usūyā bhassasamussayo ca.	stubbornness, hostility,
♦ mānātimāno ca asabbhi santhavo,	deceptiveness, resentment,
esāmagandho na hi maṃsabhojanaṃ.	boasting, conceit & pride,
	befriending those of no integrity:
	This is a raw stench,
	not the eating of meat.
♦ 249.
♦ “ye pāpasīlā iṇaghātasūcakā,	Those of evil habits,
vohārakūṭā idha pāṭirūpikā VAR .	debt-repudiators, informers,
♦ narādhamā yedha karonti kibbisaṃ,	cheats in trading, counterfeiters,
esāmagandho na hi maṃsabhojanaṃ.	vile men who do evil things:
	This is a raw stench,
	not the eating of meat.
♦ 250.
♦ “ye idha pāṇesu asaññatā janā,	Those people here
paresamādāya vihesamuyyutā.	who are unrestrained toward beings,
♦ dussīlaluddā pharusā anādarā,	taking what’s others’,
esāmagandho na hi maṃsabhojanaṃ.	intent on injury,
	immoral hunters, harsh, disrespectful:
	This is a raw stench,
	not the eating of meat.
♦ 251.
♦ “etesu giddhā viruddhātipātino,	Those who are very greedy,
niccuyyutā pecca tamaṃ vajanti ye.	constantly intent
♦ patanti sattā nirayaṃ avaṃsirā,	on hindering and killing;
esāmagandho na hi maṃsabhojanaṃ.	beings who, after passing away,
	go to darkness,
	fall headfirst into hell:
	This is a raw stench,
	not the eating of meat.
♦ 252.
♦ “na macchamaṃsānamanāsakattaṃ VAR,	No fish & meat,2
na naggiyaṃ na muṇḍiyaṃ jaṭājallaṃ.	no fasting, no nakedness,
♦ kharājināni nāggihuttassupasevanā,	no shaven head, no tangled hair,
ye vāpi loke amarā bahū tapā.	no rough animal skins,
♦ mantāhutī yaññamutūpasevanā,	no performance of fire oblations,
sodhenti maccaṃ avitiṇṇakaṅkhaṃ.	or the many austerities
	to become an immortal in the world,
	no chants, no oblations,
	no performance of sacrifices
	at the proper season—
	purify a mortal
	who hasn’t crossed over doubt.
♦ 253.
♦ “yo tesu VAR gutto viditindriyo care,	One should go about
dhamme ṭhito ajjavamaddave rato.	guarded
♦ saṅgātigo sabbadukkhappahīno,	with regard to those things,
na lippati VAR diṭṭhasutesu dhīro”.	one’s faculties understood,
	standing firm in the Dhamma,
	delighting in being straightforward
	& mild.
	Attachments past,
	all suffering abandoned,
	the enlightened one
	isn’t smeared
	by what’s heard or seen.”
♦ 254.
♦ iccetamatthaṃ bhagavā punappunaṃ,	Thus the Blessed One,
akkhāsi naṃ VAR vedayi mantapāragū.	explained the meaning again & again.
♦ citrāhi gāthāhi munī pakāsayi,	The one
nirāmagandho asito durannayo.	who had mastered chants
	understood it.
	With variegated verses
	the sage—
	free from raw stench,
	unfettered, indomitable3—
	proclaimed it.
♦ 255.
♦ sutvāna buddhassa subhāsitaṃ padaṃ,	Hearing the Awakened One’s
nirāmagandhaṃ sabbadukkhappanūdanaṃ.	well-spoken word—
♦ nīcamano vandi tathāgatassa,	free from raw stench,
tattheva pabbajjamarocayitthāti.	dispelling all stress—
	the one with lowered mind
	paid homage to the Tathāgata,
	chose the Going Forth right there.
♦ āmagandhasuttaṃ dutiyaṃ niṭṭhitaṃ.	vv. 239–252

Notes 1. Visama: See Sn 1:12, note 11. 2. According to SnA, this means “abstaining from fish & meat.” 3. Durannaya. Notice that being indomitable, a “raw stench” in a discordant person, becomes a positive trait in the awakened. This sort of contrast provides the basis for the wordplay that the Sutta Nipāta occasionally uses to describe the awakened in a paradoxical way. See, for instance, the conclusion to Sn 4:13. See also: MN 55

KN Snp 2.3 hiri (shame)

♦ 3. hirisuttaṃ (KN 5.15) n	2:3  Shame
♦ 256.	One who,
♦ hiriṃ tarantaṃ vijigucchamānaṃ,	flouting, despising
tavāhamasmi VAR iti bhāsamānaṃ.	a sense of shame,
♦ sayhāni kammāni anādiyantaṃ,	saying, “I am your friend,”
neso mamanti iti naṃ vijaññā.	but not grasping
	what he could do [to help]:
	Know him as
	“Not one of mine.”
♦ 257.	One who,
♦ ananvayaṃ VAR piyaṃ vācaṃ,	among friends,
yo mittesu pakubbati.	speaks endearing words
♦ akarontaṃ bhāsamānaṃ,	to which he doesn’t conform,
parijānanti paṇḍitā.	the wise recognize
	as speaking without doing.
♦ 258.	He’s not a friend
♦ na so mitto yo sadā appamatto,	who’s always wary,
bhedāsaṅkī randhamevānupassī.	suspecting a split,
♦ yasmiñca seti urasīva putto,	focusing just on your weakness.
sa ve mitto yo parehi abhejjo.	But him on whom you can depend,
	like a child on its parent’s breast:
	That’s a true friend
	whom others can’t split from you.
♦ 259.
♦ pāmujjakaraṇaṃ ṭhānaṃ,	Carrying one’s manly burden,
pasaṃsāvahanaṃ sukhaṃ.	the fruits & rewards develop
♦ phalānisaṃso bhāveti,	the conditions that make for joy,
vahanto porisaṃ dhuraṃ.	the bliss that brings praise.
♦ 260.
♦ pavivekarasaṃ pitvā,	Drinking the savor of seclusion,
rasaṃ upasamassa ca.	the savor of calm,
♦ niddaro hoti nippāpo,	one is freed from evil, devoid
dhammapītirasaṃ pivanti.	of distress,
	refreshed with the savor
	of rapture in the Dhamma.1
♦ hirisuttaṃ tatiyaṃ niṭṭhitaṃ.	vv. 253–257

Note 1. This last verse = Dhp 205. See also: AN 2:31–32; AN 2:118; AN 4:32; AN 6:12; AN 7:35; AN 8:54

KN Snp 2.4 maṅgala (protection)

♦ 4. maṅgalasuttaṃ (KN 5.16) n	2:4  Protection

This sutta is identical with Khp 5.

♦ evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ gāthāya ajjhabhāsi —	I have heard that at one time the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then a certain deva, in the far extreme of the night, her extreme radiance lighting up the entirety of Jeta’s Grove, went to the Blessed One. On arrival, having bowed down to him, she stood to one side. As she was standing there, she addressed him with a verse.

(verse)

♦ 261.
♦ “bahū devā manussā ca,	“Many devas & humans beings
maṅgalāni acintayuṃ.	give thought to protection,
♦ ākaṅkhamānā sotthānaṃ,	desiring well-being.
brūhi maṅgalamuttamaṃ”.	Tell, then, the highest protection.”
♦ 262.	The Buddha:
♦ “asevanā ca bālānaṃ,	“Not consorting with fools,
paṇḍitānañca sevanā.	consorting with the wise,
♦ pūjā ca pūjaneyyānaṃ VAR,	paying homage to those worthy of homage:
etaṃ maṅgalamuttamaṃ.	This is the highest protection.
♦ 263.
♦ “patirūpadesavāso ca,	Living in a civilized land,
pubbe ca katapuññatā.	having made merit in the past,
♦ attasammāpaṇidhi VAR ca,	directing oneself rightly1:
etaṃ maṅgalamuttamaṃ.	This is the highest protection.
♦ 264.
♦ “bāhusaccañca sippañca,	Broad knowledge, skill,
vinayo ca susikkhito.	well-mastered discipline,
♦ subhāsitā ca yā vācā,	well-spoken words:
etaṃ maṅgalamuttamaṃ.	This is the highest protection.
♦ 265.
♦ “mātāpitu upaṭṭhānaṃ,	Support for one’s mother & father,2
puttadārassa saṅgaho.	assistance to one’s wife and children,
♦ anākulā ca kammantā,	consistency in one’s work:
etaṃ maṅgalamuttamaṃ.	This is the highest protection.
♦ 266.
♦ “dānañca dhammacariyā ca,	Generosity, living in rectitude,
ñātakānañca saṅgaho.	assistance to one’s relatives,
♦ anavajjāni kammāni,	deeds that are blameless:
etaṃ maṅgalamuttamaṃ.	This is the highest protection.
♦ 267.
♦ “āratī viratī pāpā,	Avoiding, abstaining from evil;
majjapānā ca saṃyamo.	refraining from intoxicants,
♦ appamādo ca dhammesu,	being heedful of mental qualities:
etaṃ maṅgalamuttamaṃ.	This is the highest protection.
♦ 268.
♦ “gāravo ca nivāto ca,	Respect, humility,
santuṭṭhi ca kataññutā.	contentment, gratitude,
♦ kālena dhammassavanaṃ VAR,	hearing the Dhamma on timely occasions:
etaṃ maṅgalamuttamaṃ.	This is the highest protection.
♦ 269.
♦ “khantī ca sovacassatā,	Patience, composure,
samaṇānañca dassanaṃ.	seeing contemplatives,
♦ kālena dhammasākacchā,	discussing the Dhamma on timely occasions:
etaṃ maṅgalamuttamaṃ.	This is the highest protection.
♦ 270.
♦ “tapo ca brahmacariyañca,	Austerity, celibacy,
ariyasaccāna dassanaṃ.	seeing the noble truths,
♦ nibbānasacchikiriyā ca,	realizing unbinding:
etaṃ maṅgalamuttamaṃ.	This is the highest protection.
♦ 271.
♦ “phuṭṭhassa lokadhammehi,	A mind that, when touched
cittaṃ yassa na kampati.	by the ways of the world,3
♦ asokaṃ virajaṃ khemaṃ,	is unshaken, sorrowless, dustless, at rest:
etaṃ maṅgalamuttamaṃ.	This is the highest protection.
♦ 272.
♦ “etādisāni katvāna,	When acting in this way,
sabbatthamaparājitā.	everywhere undefeated,
♦ sabbattha sotthiṃ gacchanti,	people go everywhere in well-being:
taṃ tesaṃ maṅgalamuttaman”ti.	This is their highest protection.”
♦ maṅgalasuttaṃ catutthaṃ niṭṭhitaṃ.	vv. 258–269

Notes 1. These are three of the four “wheels” leading to wealth and prosperity. See AN 4:31. 2. See AN 2:31–32. 3. Ways of the world (lokadhamma): gain, loss, status, loss of status, praise, criticism, pleasure, pain. See AN 8:6 and AN 4:192. See also: SN 3:5; AN 3:110; AN 4:128; AN 10:17

KN Snp 2.5 sūciloma (name of a yakkha)

♦ 5. sūcilomasuttaṃ (KN 5.17)	2:5  Suciloma

This sutta is identical with SN 10:3.

♦ evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā gayāyaṃ viharati ṭaṅkitamañce sūcilomassa yakkhassa bhavane. tena kho pana samayena kharo ca yakkho sūcilomo ca yakkho bhagavato avidūre atikkamanti. atha kho kharo yakkho sūcilomaṃ yakkhaṃ etadavoca — “eso samaṇo”ti. “neso samaṇo,	In have heard that on one occasion the Blessed One was staying in Gayā at Ṭaṁkitamañca, the haunt of Suciloma [NeedleHair] the yakkha. And on that occasion Khara [Rough] the yakkha and Suciloma the yakkha passed by not far from the Blessed One.
samaṇako eso. yāvāhaṃ jānāmi VAR yadi vā so samaṇo VAR, yadi vā so samaṇako”ti VAR .	Khara the yakkha said to Suciloma the yakkha, “That’s a contemplative.”
♦ atha kho sūcilomo yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato kāyaṃ upanāmesi. atha kho bhagavā kāyaṃ apanāmesi. atha kho sūcilomo yakkho bhagavantaṃ etadavoca — “bhāyasi maṃ,	“That’s not a contemplative. That’s a fake contemplative. I’ll find out whether that’s a contemplative or a fake contemplative.”
samaṇā”ti? “na khvāhaṃ taṃ, āvuso, bhāyāmi; api ca te sapphasso pāpako”ti.	So Suciloma the yakkha approached the Blessed One and on arrival leaned his body up against the Blessed One. The Blessed One leaned his body away. So Suciloma the yakkha said to the Blessed One, “Are you afraid of me, contemplative?”
♦ “pañhaṃ taṃ,	“No, I’m not afraid of you, friend, just that your touch is evil.”
samaṇa, pucchissāmi. sace me na byākarissasi, cittaṃ vā te khipissāmi, hadayaṃ vā te phālessāmi, pādesu vā gahetvā pāragaṅgāya khipissāmī”ti.	“I will ask you a question, contemplative. If you can’t answer me, I will hurl out your mind or rip open your heart or, grabbing you by the feet, hurl you across the Ganges.”
♦ “na khvāhaṃ taṃ, āvuso, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo me cittaṃ vā khipeyya hadayaṃ vā phāleyya pādesu vā gahetvā pāragaṅgāya khipeyya. api ca tvaṃ, āvuso, puccha yadākaṅkhasī”ti.	“My friend, I see no one in the cosmos with its devas, Māras, & Brahmās, its contemplatives & brahmans, its royalty & commonfolk, who could hurl out my mind or rip open my heart or, grabbing me by the feet, hurl me across the Ganges. But nevertheless, ask me what you wish.”

(verse)

atha kho sūcilomo yakkho bhagavantaṃ gāthāya ajjhabhāsi —	So Suciloma the yakkha addressed the Blessed One in verse:
♦ 273.
♦ “rāgo ca doso ca kutonidānā,	Passion & aversion
aratī ratī lomahaṃso kutojā.	come from what cause?
♦ kuto samuṭṭhāya manovitakkā,	Displeasure, delight,
kumārakā dhaṅkamivossajanti”.	horripilation
	are born from what?
	Arising from what
	do thoughts fling the mind around,
	as boys, a (captive) crow?
♦ 274.	The Buddha:
♦ “rāgo ca doso ca itonidānā,	Passion & aversion
aratī ratī lomahaṃso itojā.	come from this1 as a cause;
♦ ito samuṭṭhāya manovitakkā,	displeasure, delight,
kumārakā dhaṅkamivossajanti.	horripilation
	are born from this;
	arising from this
	thoughts fling the mind around,
	as boys, a (captive) crow:
♦ 274.
♦ “snehajā attasambhūtā,	They’re born from affection
nigrodhasseva khandhajā.	arisen from     the mind,
♦ puthū visattā kāmesu,	from     oneself,2
māluvāva vitatāvane.	like the trunk-born (shoots)
	of a banyan tree,
	thick, attached to sensuality,
	like a māluva vine spread in a forest.
♦ 275.
♦ “ye naṃ pajānanti yatonidānaṃ,	Those who discern where it’s born
te naṃ vinodenti suṇohi yakkha.	drive it out—listen, yakkha!
♦ te duttaraṃ oghamimaṃ taranti,	They cross over this flood,
atiṇṇapubbaṃ apunabbhavāyā”ti.	so hard to cross,
	never crossed before,
	for the sake of no further becoming.
♦ sūcilomasuttaṃ pañcamaṃ niṭṭhitaṃ.	vv. 270–273

Notes 1. According to SnA, “this” is one’s own self-state (attabhāva), left unidentified in the verse. However, it seems more likely that “this” refers to the affection born, in turn, from one’s own mind/self (see note 2) as mentioned after the simile of the boys with the captive crow. See DN 21, Sn 4:11, and the introduction to MN 18. 2. “The mind, oneself”: Two meanings of the word, attan. See also: Dhp 1-2; Dhp 347; Ud 1:7; Ud 4:4

KN Snp 2.6 dhamma-cariya (the Dhamma-life)

♦ 6. dhammacariyasuttaṃ (KN 5.18) n	2:6  The Dhamma Life
♦ 276.
♦ dhammacariyaṃ brahmacariyaṃ,	Living the Dhamma life,
etadāhu vasuttamaṃ.	living the holy life:
♦ pabbajitopi ce hoti,	This, they say, is the highest power.
agārā anagāriyaṃ.	But if, having gone forth
	from home into homelessness,
♦ 277.
♦ so ce mukharajātiko,	you are harsh-mouthed,
vihesābhirato mago.	delighting in injury, a stupid beast,
♦ jīvitaṃ tassa pāpiyo,	your life is more evil.
rajaṃ vaḍḍheti attano.	You increase your own dust.
♦ 278.
♦ kalahābhirato bhikkhu,	A monk delighting in quarrels,
mohadhammena āvuto.	shrouded under delusion,
♦ akkhātampi na jānāti,	doesn’t know the Dhamma
dhammaṃ buddhena desitaṃ.	even when proclaimed by the Awakened One.
♦ 279.
♦ vihesaṃ bhāvitattānaṃ,	Injuring those developed in mind,1
avijjāya purakkhato.	he, surrounded by ignorance,
♦ saṃkilesaṃ na jānāti,	doesn’t know defilement
maggaṃ nirayagāminaṃ.	to be          the path
	that leads     to hell.
♦ 280.
♦ vinipātaṃ samāpanno,	Arriving at deprivation,
gabbhā gabbhaṃ tamā tamaṃ.	from womb     to womb,
♦ sa ve tādisako bhikkhu,	from darkness     to darkness,
pecca dukkhaṃ nigacchati.	a monk of this sort, after death,
	comes to suffering.
♦ 281.
♦ gūthakūpo yathā assa,	Just like a cesspit, full, used for many years,
sampuṇṇo gaṇavassiko.	one of this sort, befouled,
♦ yo ca evarūpo assa,	would be hard to clean.
dubbisodho hi sāṅgaṇo.
♦ 282.
♦ yaṃ evarūpaṃ jānātha,	Monks, whoever you know
bhikkhavo gehanissitaṃ.	to be like this,
♦ pāpicchaṃ pāpasaṅkappaṃ,	depending on homes,
pāpāacāragocaraṃ.	evil     in his desires,
	evil     in his resolves,
	evil     in behavior & range,
♦ 283.
♦ sabbe samaggā hutvāna,	all of you, united, shun him.
abhinibbajjiyātha VAR naṃ.	Sweep away the sweepings,
♦ kāraṇḍavaṃ VAR niddhamatha,	throw away the trash,
kasambuṃ apakassatha VAR .	then remove the chaff:
♦ 284.
♦ tato palāpe VAR vāhetha,	non-contemplatives
assamaṇe samaṇamānine.	who think they’re contemplatives.
♦ niddhamitvāna pāpicche,	Having swept away those of evil desires, evil
pāpāacāragocare.	in behavior & range,
♦ 285.
♦ suddhā suddhehi saṃvāsaṃ,	then pure, affiliate mindfully
kappayavho patissatā.	with the pure.
♦ tato samaggā nipakā,	Then, united, astute,
dukkhassantaṃ karissathāti.	you will put an end
	to suffering & stress.2
♦ dhammacariyasuttaṃ VAR chaṭṭhaṃ niṭṭhitaṃ.	vv. 274–283

Notes 1. According to MN 36, “developed in mind” means able to experience painful feelings without their invading and remaining in the mind. 2. These last two verses are quoted in the Milinda Pañhā. See also: SN 35:200; AN 3:83; AN 3:129; AN 8:13–14; Ud 5:5

KN Snp 2.7 brāhmaṇa-dhammika (brahmin-principles)

♦ 7. brāhmaṇadhammikasuttaṃ (KN 5.19) n	2:7  Brahman Principles
♦ evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. atha kho sambahulā kosalakā brāhmaṇamahāsālā jiṇṇā vuḍḍhā mahallakā addhagatā vayoanuppattā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu. sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. ekamantaṃ nisinnā kho te brāhmaṇamahāsālā bhagavantaṃ etadavocuṃ — “sandissanti nu kho, bho gotama, etarahi brāhmaṇā porāṇānaṃ brāhmaṇānaṃ brāhmaṇadhamme”ti? “na kho, brāhmaṇā, sandissanti etarahi brāhmaṇā porāṇānaṃ brāhmaṇānaṃ brāhmaṇadhamme”ti. “sādhu no bhavaṃ gotamo porāṇānaṃ brāhmaṇānaṃ brāhmaṇadhammaṃ bhāsatu, sace bhoto gotamassa agarū”ti. “tena hi, brāhmaṇā, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. “evaṃ, bho”ti kho te brāhmaṇamahāsālā bhagavato paccassosuṃ. bhagavā etadavoca —	I have heard that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then many Kosalan brahmans of great means—old, aged, advanced in years, having come to the last stage of life—approached the Blessed One. On arrival, they exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, they sat to one side. As they were sitting there, they said to him, “Master Gotama, do brahmans at present live in conformity with the brahman principles of ancient brahmans?”
	“No, brahmans. Brahmans at present don’t live in conformity with the brahman principles of ancient brahmans.”
	“It would be good if Master Gotama described the brahman principles of ancient brahmans, if it wouldn’t burden him.”
	“In that case, brahmans, listen and pay close attention. I will speak.”
	“As you say, master,” the brahmans of great means responded to the Blessed One.
	The Blessed One said:

(verse)

♦ 286.
♦ “isayo pubbakā āsuṃ,	Seers, before,     were austere
saññatattā tapassino.	& restrained in mind.
♦ pañca kāmaguṇe hitvā,	Abandoning the five strings of sensuality,
attadatthamacārisuṃ.	they practiced for their own benefit.
♦ 287.
♦ “na pasū brāhmaṇānāsuṃ,	They had          no cattle,
na hiraññaṃ na dhāniyaṃ.	no gold,
♦ sajjhāyadhanadhaññāsuṃ,	no wealth.
brahmaṃ nidhimapālayuṃ.	They had study
	as their wealth.
	They protected the Brahmā treasure.1
♦ 288.
♦ “yaṃ nesaṃ pakataṃ āsi,	They did not despise what was prepared for them:
dvārabhattaṃ upaṭṭhitaṃ.	food set at doors, prepared out of conviction
♦ saddhāpakatamesānaṃ,	for those who seek.
dātave tadamaññisuṃ.
♦ 289.
♦ “nānārattehi vatthehi,	Prosperous lands & kingdoms
sayanehāvasathehi ca.	honored brahmans with multi-colored clothes,
♦ phītā janapadā raṭṭhā,	bedding, & dwellings.
te namassiṃsu brāhmaṇe.
♦ 290.
♦ “avajjhā brāhmaṇā āsuṃ,	Brahmans
ajeyyā dhammarakkhitā.	protecting their principles,
♦ na ne koci nivāresi,	protected by law,2
kuladvāresu sabbaso.	were not to be violated,
	not to be beaten.
	No one could block them
	from the doors of any home.
♦ 291.
♦ “aṭṭhacattālīsaṃ vassāni,	For 48 years (young brahmans)
(komāra) brahmacariyaṃ cariṃsu te.	followed the holy life.
♦ vijjācaraṇapariyeṭṭhiṃ,	Brahmans of old practiced the search
acaruṃ brāhmaṇā pure.	for knowledge & conduct.
♦ 292.
♦ “na brāhmaṇā aññamagamuṃ,	Brahmans went to no other (caste),3
napi bhariyaṃ kiṇiṃsu te.	nor did they buy their wives.
♦ sampiyeneva saṃvāsaṃ,	Living together from mutual love,
saṅgantvā samarocayuṃ.	having come together, they found joy together.
♦ 293.
♦ “aññatra tamhā samayā,	Aside from the time
utuveramaṇiṃ pati.	after menstruation,
♦ antarā methunaṃ dhammaṃ,	brahmans didn’t engage
nāssu gacchanti brāhmaṇā.	in copulation.
♦ 294.
♦ “brahmacariyañca sīlañca,	They praised:
ajjavaṃ maddavaṃ tapaṃ.	the holy life, virtue,
♦ soraccaṃ avihiṃsañca,	being straightforward, mild, austere,
khantiñcāpi avaṇṇayuṃ.	composed, harmless, enduring.
♦ 295.
♦ “yo nesaṃ paramo āsi,	The foremost brahman among them,
brahmā daḷhaparakkamo.	firm in perseverance,
♦ sa vāpi methunaṃ dhammaṃ,	didn’t engage in copulation
supinantepi nāgamā.	even in a dream.
♦ 296.
♦ “tassa vattamanusikkhantā,	Those imitating his practice
idheke viññujātikā.	praised the holy life, virtue,
♦ brahmacariyañca sīlañca,	& endurance.
khantiñcāpi avaṇṇayuṃ.
♦ 297.
♦ “taṇḍulaṃ sayanaṃ vatthaṃ,	They asked for rice, bedding, cloth,
sappitelañca yāciya.	butter & oil.
♦ dhammena samodhānetvā,	Having collected all that
tato yaññamakappayuṃ.	in line with rectitude,
	from that
	they performed the sacrifice.
♦ 298.
♦ “upaṭṭhitasmiṃ yaññasmiṃ,	And in setting up the sacrifice,
nāssu gāvo haniṃsu te.	they didn’t harm cows.
♦ yathā mātā pitā bhātā,	“Like a mother, father,
aññe vāpi ca ñātakā.	brother, or other relative,
♦ gāvo no paramā mittā,	cows are our foremost friends.
yāsu jāyanti osadhā.	From them comes medicine.
♦ 299.
♦ “annadā baladā cetā,	They give food, strength,
vaṇṇadā sukhadā tathā VAR .	beauty, & happiness.”
♦ etamatthavasaṃ ñatvā,	Knowing this line of reasoning,
nāssu gāvo haniṃsu te.	they didn’t harm cows.
♦ 300.
♦ “sukhumālā mahākāyā,	Delicate, with large bodies,
vaṇṇavanto yasassino.	beautiful, prestigious,
♦ brāhmaṇā sehi dhammehi,	brahmans were committed to standards
kiccākiccesu ussukā.	of what should & shouldn’t be done
♦ yāva loke avattiṃsu,	in line with their principles.
sukhamedhitthayaṃ pajā.	As long as this lasted in the world,
	humanity prospered in happiness.
♦ 301.
♦ “tesaṃ āsi vipallāso,	But a perversion came among them.
disvāna aṇuto aṇuṃ.	Seeing, little by little,
♦ rājino ca viyākāraṃ,	the splendor of kings—
nāriyo samalaṅkatā.	women well-ornamented,
♦ 302.
♦ “rathe cājaññasaṃyutte,	chariots yoked to thoroughbreds,
sukate cittasibbane.	well-made, with elaborate embroideries,
♦ nivesane nivese ca,	houses & homes,
vibhatte bhāgaso mite.	well-proportioned, planned & laid out
	lavish human wealth,
♦ 303.
♦ “gomaṇḍalaparibyūḷhaṃ,	surrounded by circles of cows,
nārīvaragaṇāyutaṃ.	joined with groups of excellent women—
♦ uḷāraṃ mānusaṃ bhogaṃ,	the brahmans grew greedy.
abhijjhāyiṃsu brāhmaṇā.
♦ 304.
♦ “te tattha mante ganthetvā,	Having composed chants there,
okkākaṃ tadupāgamuṃ.	they went up to Okkāka.
♦ pahūtadhanadhaññosi,	“You have much wealth & grain.
yajassu bahu te vittaṃ.	Sacrifice! Much is your property!
♦ yajassu bahu te dhanaṃ.	Sacrifice! Much is your wealth!”
♦ 305.
♦ “tato ca rājā saññatto,	Then the king, lord of charioteers,
brāhmaṇehi rathesabho.	induced by the brahmans,
♦ assamedhaṃ purisamedhaṃ,	having performed these sacrifices—
sammāpāsaṃ vājapeyyaṃ niraggaḷaṃ.	the horse sacrifice, the human sacrifice,
♦ ete yāge yajitvāna,	sammāpāsa, vājapeyya, & niraggaḷa4—
brāhmaṇānamadā dhanaṃ.	gave the brahmans wealth:
♦ 306.
♦ “gāvo sayanañca vatthañca,	cows, bedding, clothes,
nāriyo samalaṅkatā.	women adorned,
♦ rathe cājaññasaṃyutte,	chariots yoked to thoroughbreds,
sukate cittasibbane.	well-made, with elaborate embroideries,
♦ 307.
♦ “nivesanāni rammāni,	Having had delightful homes,
suvibhattāni bhāgaso.	well-proportioned, filled throughout5
♦ nānādhaññassa pūretvā,	with various grains,
brāhmaṇānamadā dhanaṃ.	he gave the brahmans wealth.
♦ 308.
♦ “te ca tattha dhanaṃ laddhā,	And they, receiving the wealth there,
sannidhiṃ samarocayuṃ.	found joy together in hoarding it.
♦ tesaṃ icchāvatiṇṇānaṃ,	Overcome by desire,
bhiyyo taṇhā pavaḍḍhatha.	their craving grew more.
♦ te tattha mante ganthetvā,	Having composed chants there,
okkākaṃ punamupāgamuṃ.	they went up to Okkāka again.
♦ 309.
♦ “yathā āpo ca pathavī ca,	“Like water & earth,
hiraññaṃ dhanadhāniyaṃ.	gold, wealth, & grain,
♦ evaṃ gāvo manussānaṃ,	are cows to human beings.
parikkhāro so hi pāṇinaṃ.	This is a requisite for beings.
♦ yajassu bahu te vittaṃ,	Sacrifice! Much is your property!
yajassu bahu te dhanaṃ.	Sacrifice! Much is your wealth!”
♦ 310.
♦ “tato ca rājā saññatto,	Then the king, lord of charioteers,
brāhmaṇehi rathesabho.	induced by the brahmans,
♦ nekā satasahassiyo,	killed in a sacrifice
gāvo yaññe aghātayi.	many hundred-thousands of cows.
	The cows—
	meek like sheep,
	giving milk by the bucket—
♦ 311.	hadn’t,
♦ “na pādā na visāṇena,	with their hooves or horns or
nāssu hiṃsanti kenaci.	anything else, done
♦ gāvo eḷakasamānā,	anyone
soratā kumbhadūhanā.	any harm.
♦ tā visāṇe gahetvāna,	But the king,
rājā satthena ghātayi.	grabbing them by the horns,
	killed them with a knife.
♦ 312.
♦ “tato devā pitaro ca VAR,	Then the devas, the Fathers,
indo asurarakkhasā.	Indra, and rakkhasas
♦ adhammo iti pakkanduṃ,	cried out,
yaṃ satthaṃ nipatī gave.	“An injustice!”
	when the knife fell on the cows.
♦ 313.
♦ “tayo rogā pure āsuṃ,	Three were the diseases before then:
icchā anasanaṃ jarā.	desire, hunger, & aging.
♦ pasūnañca samārambhā,	But from violence against cattle
aṭṭhānavutimāgamuṃ.	came ninety-eight.
♦ 314.
♦ “eso adhammo daṇḍānaṃ,	This injustice of violence
okkanto purāṇo ahu.	has come down as ancient.
♦ adūsikāyo haññanti,	The innocent are killed;
dhammā dhaṃsanti VAR yājakā.	the sacrificers fall away
	from the Dhamma.
♦ 315.
♦ “evameso aṇudhammo,	This tradition—ancient, vile—
porāṇo viññugarahito.	is criticized by the observant.
♦ yattha edisakaṃ passati,	Where people see such a thing,
yājakaṃ garahatī VAR jano.	they criticize the sacrificer.
♦ 316.
♦ “evaṃ dhamme viyāpanne,	With the Dhamma perishing in this way,
vibhinnā suddavessikā.	merchants are split          from workers,
♦ puthū vibhinnā khattiyā,	noble warriors are split     far apart,
patiṃ bhariyāvamaññatha.	the wife despises the husband.
♦ 317.
♦ “khattiyā brahmabandhū ca,	Noble warriors, kinsman of Brahmā,
ye caññe gottarakkhitā.	and any others protected by clan,
♦ jātivādaṃ niraṃkatvā VAR,	repudiating the doctrine of their birth, fall
kāmānaṃ vasamanvagun”ti.	under sensuality’s
	sway.
♦ evaṃ vutte,	When this was said, those brahmans of great means said to the Blessed One: “Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear. We go to Master Gotama for refuge, to the Dhamma, & to the Saṅgha of monks. May Master Gotama remember us as lay followers who have gone for refuge from this day forward, for life.”
te brāhmaṇamahāsālā bhagavantaṃ etadavocuṃ — “abhikkantaṃ, bho gotama...pe. ... upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate”ti.
♦ brāhmaṇadhammikasuttaṃ sattamaṃ niṭṭhitaṃ.	vv. 284–315

Notes 1. According to SnA, “Brahmā treasure” refers to such mind states as the development of goodwill. See Sn 1:8, note 1. 2. “Protecting their principles, protected by law”: two possible meanings of dhamma-rakkhitā. SnA explains this term with reference to the Dhamma passage, “The Dhamma protects those who live by the Dhamma.” (Thag 4:10) 3. I.e., in choosing their wives. See AN 5:191. 4. Three types of sacrifice defined by details in the equipment used. 5. Reading sabbaso with the Thai edition. The other editions read bhāgaso, “laid out.” See also: MN 60; MN 93; SN 3:9; AN 5:191

KN Snp 2.8 nāvā (boat)

♦ 8. nāvāsuttaṃ (KN 5.20) n n	2:8  A Boat

Although often lost in translation, the overall structure of this poem is clearly articulated in the Pali. The first seven verses—coming under the “because” (yasmā)—state reasons, while the last verse, under the “so” (tasmā), draws the conclusion: Find a good teacher and practice the Dhamma.

♦ 318.	Because:
♦ yasmā hi dhammaṃ puriso vijaññā,	When you honor
indaṃva naṃ devatā pūjayeyya.	—as the devas, Indra—
♦ so pūjito tasmi pasannacitto,	one from whom
bahussuto pātukaroti dhammaṃ.	you might learn the Dhamma,
	he, learned, honored,
	confident in you,
	shows you the Dhamma.
♦ 319.
♦ tadaṭṭhikatvāna nisamma dhīro,	You, enlightened, heedful,
dhammānudhammaṃ paṭipajjamāno.	befriending a teacher like that,
♦ viññū vibhāvī nipuṇo ca hoti,	practicing the Dhamma
yo tādisaṃ bhajati appamatto.	in line with the Dhamma,
	pondering,
	giving it priority,
	become
	knowledgeable,
	clear-minded,
	subtle.
♦ 320.
♦ khuddañca bālaṃ upasevamāno,	But if you consort with a piddling fool
anāgatatthañca usūyakañca.	who’s     envious,
♦ idheva dhammaṃ avibhāvayitvā,	hasn’t come to the goal,
avitiṇṇakaṅkho maraṇaṃ upeti.	you’ll go to death
	without
	having cleared up
	the Dhamma right here,
	with
	your doubts unresolved.
♦ 321.
♦ yathā naro āpagamotaritvā,	Like a man gone down to a river—
mahodakaṃ salilaṃ sīghasotaṃ.	turbulent, flooding, swift-flowing—
♦ so vuyhamāno anusotagāmī,	and swept away in the current:
kiṃ so pare sakkhati tārayetuṃ.	How can he help others across?
♦ 322.	Even so:
♦ tatheva dhammaṃ avibhāvayitvā,	He who hasn’t
bahussutānaṃ anisāmayatthaṃ.	cleared up the Dhamma,
♦ sayaṃ ajānaṃ avitiṇṇakaṅkho,	attended to the meaning
kiṃ so pare sakkhati nijjhapetuṃ.	of what the learned say,
	crossed over his own doubts:
	How can he get others
	to comprehend?
♦ 323.
♦ yathāpi nāvaṃ daḷhamāruhitvā,	But as one who’s embarked
phiyena VAR rittena samaṅgibhūto.	on a sturdy boat,
♦ so tāraye tattha bahūpi aññe,	with rudder & oars,
tatrūpayaññū kusalo mutīmā VAR .	would—thoughtful, skillful,
	knowing the needed techniques—
	carry many others across,
♦ 324.
♦ evampi yo vedagu bhāvitatto,	even so
bahussuto hoti avedhadhammo.	an attainer-of-knowledge, learned,
♦ so kho pare nijjhapaye pajānaṃ,	developed in mind,1 unwavering
sotāvadhānūpanisūpapanne.	can get other people to comprehend—
	when the conditions have arisen
	for them to lend ear.
♦ 325.	So:
♦ tasmā have sappurisaṃ bhajetha,	You should befriend
medhāvinañceva bahussutañca.	a person of integrity—
♦ aññāya atthaṃ paṭipajjamāno,	learned, intelligent.
viññātadhammo sa sukhaṃ VAR labhethāti.	Practicing so
	as to know the goal,
	when you’ve experienced the Dhamma,
	you get bliss.
♦ nāvāsuttaṃ aṭṭhamaṃ niṭṭhitaṃ.	vv. 316–323

Note 1. According to MN 36, “developed in mind” means able to experience painful feelings without their invading and remaining in the mind. See also: MN 22; SN 35:197; Sn 4:1

KN Snp 2.9 kiṃ-sīla (with What-Virtue?)

♦ 9. kiṃsīlasuttaṃ (KN 5.21) n	2:9  With What Virtue?

This sutta mentions the metaphorical notion of “heartwood” (sāra) three times. Although sāra as a metaphor is often translated as “essence,” this misses some of the metaphor’s implications. When x is said to have y as its heartwood, that means that the proper development of x yields y, and that y is the most valuable part of x—just as a tree, as it matures, develops heartwood, and the heartwood is the most valuable part of the tree.

♦ 326.
♦ “kiṃsīlo kiṃsamācāro,	“With     what virtue,
kāni kammāni brūhayaṃ.	what behavior,
♦ naro sammā niviṭṭhassa,	nurturing     what actions,
uttamatthañca pāpuṇe”.	would a person become rightly based
	and attain the ultimate goal?”
♦ 327.
♦ “vuḍḍhāpacāyī anusūyako siyā,	“One should be respectful
kālaññū VAR cassa garūnaṃ VAR dassanāya.	of one’s superiors1
♦ dhammiṃ kathaṃ erayitaṃ khaṇaññū,	& not envious;
suṇeyya sakkacca subhāsitāni.	should have a sense of the time
	for seeing teachers;2
	should value the opportunity
	when a talk on Dhamma’s in progress;
	should listen intently
	to well-spoken words;
♦ 328.
♦ “kālena gacche garūnaṃ sakāsaṃ,	should go at the proper time,
thambhaṃ niraṃkatvā VAR nivātavutti.	humbly, casting off arrogance,
♦ atthaṃ dhammaṃ saṃyamaṃ brahmacariyaṃ,	to one’s teacher’s presence;
anussare ceva samācare ca.	should both recollect & follow
	the Dhamma, its meaning,
	restraint, & the holy life.
♦ 329.
♦ “dhammārāmo dhammarato,	Delighting in     Dhamma,
dhamme ṭhito dhammavinicchayaññū.	savoring     Dhamma,
♦ nevācare dhammasandosavādaṃ,	established in     Dhamma,
tacchehi nīyetha subhāsitehi.	with a sense of how
	to investigate     Dhamma,
	one should not speak in ways
	destructive     of Dhamma,3
	should guide oneself
	with true, well-spoken words.
♦ 330.	Shedding
♦ “hassaṃ jappaṃ paridevaṃ padosaṃ,	laughter,chattering,
māyākataṃ kuhanaṃ giddhi mānaṃ.	lamentation,     hatred,
♦ sārambhaṃ kakkasaṃ kasāvañca mucchaṃ VAR,	deception,     deviousness,
hitvā care vītamado ṭhitatto.	greed,     pride,
	confrontation,     roughness,
	astringency,               infatuation,
	one should go about free
	of intoxication,
	with steadfast mind.
♦ 331.
♦ “viññātasārāni subhāsitāni,	Understanding’s the heartwood
sutañca viññāta-samādhi-sāraṃ.	of well-spoken words;
♦ na tassa paññā ca sutañca vaḍḍhati,	concentration, the heartwood
yo sāhaso hoti naro pamatto.	of learning & understanding.
	When a person is hasty & heedless
	his discernment & learning
	don’t grow.
♦ 332.
♦ “dhamme ca ye ariyapavedite ratā,	While those who delight
	in the Dhamma taught by the noble ones,
♦ anuttarā te vacasā manasā kammunā ca.	are unsurpassed
	in word, action, & mind.
♦ te santisoraccasamādhisaṇṭhitā,	They, established in
	calm,
♦ sutassa paññāya ca sāramajjhagū”ti.	composure, &
	concentration,
	have reached
	what discernment & learning
	have as their heartwood.”4
♦ kiṃsīlasuttaṃ navamaṃ niṭṭhitaṃ.	vv. 324–330

Notes 1. According to SnA, one’s superiors include those who have more wisdom than oneself, more skill in concentration and other aspects of the path than oneself, and those senior to oneself. 2. SnA says that the right time to see a teacher is when one is overcome with passion, aversion, and delusion, and cannot find a way out on one’s own. This echoes a passage in AN 6:26, in which Ven. Mahā Kaccāna says that the right time to visit a “monk worthy of esteem” is when one needs help in overcoming any of the five hindrances or when one doesn’t yet have an appropriate theme to focus on to put an end to the mind’s effluents. 3. SnA equates “words destructive of the Dhamma” with “animal talk.” See the discussion under Pācittiya 85 in The Buddhist Monastic Code. 4. The heartwood of learning & discernment is release. See MN 29 and 30. See also: MN 29–30; AN 5:151; AN 5:202; AN 6:86; AN 8:53; AN 10:58; Thag 5:10

KN Snp 2.10 uṭṭhāna (Initiative)

♦ 10. uṭṭhānasuttaṃ (KN 5.22) n	2:10  Initiative
♦ 333.	Get up!
♦ uṭṭhahatha nisīdatha,	Sit up!
ko attho supitena vo.	What’s your need for sleep?
♦ āturānañhi kā niddā,	And what sleep is there for the afflicted,
sallaviddhāna ruppataṃ.	pierced by the arrow,
	oppressed?
♦ 334.	Get up!
♦ uṭṭhahatha nisīdatha,	Sit up!
daḷhaṃ sikkhatha santiyā.	Train firmly for the sake of peace.
♦ mā vo pamatte viññāya,	Don’t let the king of death,
maccurājā amohayittha vasānuge.	—seeing you heedless—
	deceive you,
	bring you under his sway.
♦ 335.
♦ yāya devā manussā ca,	Cross over the attachment
sitā tiṭṭhanti atthikā.	to which human & heavenly beings
♦ tarathetaṃ visattikaṃ,	remain,     desiring,
khaṇo vo VAR mā upaccagā.	tied.
♦ khaṇātītā hi socanti,	Don’t let the moment pass by.
nirayamhi samappitā.	Those for whom the moment is past
	grieve, consigned to hell.
♦ 336.
♦ pamādo rajo pamādo,	Heedlessness is
pamādānupatito rajo.	dust, dust
♦ appamādena vijjāya,	comes from heedlessness,
abbahe VAR sallamattanoti.	has heedlessness
	on its heels.
	Through heedfulness & clear knowing
	you’d remove
	your own arrow.
♦ uṭṭhānasuttaṃ dasamaṃ niṭṭhitaṃ.	vv. 331–334

See also: Dhp 21–32; Dhp 315; SN 3:17; SN 36:6; AN 4:37; Thag 1:84; Thag 2:37

KN Snp 2.11 rāhula

♦ 11. rāhulasuttaṃ (KN 5.23)	2:11  Rāhula
♦ 337.	“From living with him often
♦ “kacci abhiṇhasaṃvāsā,	do you not despise the wise man?
nāvajānāsi paṇḍitaṃ.	Is the one who holds up the torch
♦ ukkādhāro VAR manussānaṃ,	for human beings
kacci apacito tayā” VAR .	honored by you?”
♦ 338.
♦ “nāhaṃ abhiṇhasaṃvāsā,	“From living with him often
avajānāmi paṇḍitaṃ.	I don’t despise the wise man.
♦ ukkādhāro manussānaṃ,	The one who holds up the torch
niccaṃ apacito mayā”.	for human beings
	is honored by me.”
	* * *
♦ 339.
♦ “pañca kāmaguṇe hitvā,	“Abandoning the five strings of sensuality,
piyarūpe manorame.	endearing, charming,
♦ saddhāya gharā nikkhamma,	going forth from home
dukkhassantakaro bhava.	through conviction,
	be one who puts an end
	to suffering & stress.
♦ 340.
♦ “mitte bhajassu kalyāṇe,	Cultivate admirable friends
pantañca sayanāsanaṃ.	and an isolated dwelling,
♦ vivittaṃ appanigghosaṃ,	secluded, with next-to-no noise.
mattaññū hohi bhojane.	Know moderation in eating.
♦ 341.
♦ “cīvare piṇḍapāte ca,	Robe, alms-food,
paccaye sayanāsane.	requisites, dwellings:
♦ etesu taṇhaṃ mākāsi,	Don’t create craving for these.
mā lokaṃ punarāgami.	Don’t be one who returns to the world.
♦ 342.
♦ “saṃvuto pātimokkhasmiṃ,	Restrained in the Pāṭimokkha
indriyesu ca pañcasu.	and the five faculties,
♦ sati kāyagatātyatthu,	have mindfulness immersed in the body,
nibbidābahulo bhava.	be one who’s cultivated disenchantment.
♦ 343.
♦ “nimittaṃ parivajjehi,	Avoid the theme of beauty,
subhaṃ rāgūpasañhitaṃ.	connected with passion.
♦ asubhāya cittaṃ bhāvehi,	Develop the mind in the unattractive—
ekaggaṃ susamāhitaṃ.	gathered into one,1 well-centered.
♦ 344.
♦ “animittañca bhāvehi,	Develop the themeless.2
mānānusayamujjaha.	Give up obsession with conceit.
♦ tato mānābhisamayā,	Then, from having broken through conceit,
upasanto carissatī”ti.	you will go about,
	stilled.”
♦ itthaṃ sudaṃ bhagavā āyasmantaṃ rāhulaṃ imāhi gāthāhi abhiṇhaṃ ovadatīti.	In this way, the Blessed One often instructed Ven. Rāhula3 with these verses.
♦ rāhulasuttaṃ ekādasamaṃ niṭṭhitaṃ.	vv. 335–342

Notes 1. Ek’agga, reading agga in the sense of “gathering place.” 2. On the themeless concentration, see MN 121 and SN 41:7. 3. At AN 1:148 (1:209) the Buddha cites Ven. Rāhula, his son, as being foremost among the monks in his desire for training. See also: MN 61; MN 62; MN 147; Thag 4:8

KN Snp 2.12 nigrodhakappa (Vangisa's preceptor)

♦ 12. nigrodhakappasuttaṃ (KN 5.24)	2:12  Vaṅgīsa
♦ evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati aggāḷave cetiye. tena kho pana samayena āyasmato vaṅgīsassa upajjhāyo nigrodhakappo nāma thero aggāḷave cetiye aciraparinibbuto hoti. atha kho āyasmato vaṅgīsassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi — “parinibbuto nu kho me upajjhāyo udāhu no parinibbuto”ti?	I have heard that on one occasion the Blessed One was staying near Āḷavī at the Aggāḷava shrine. And on that occasion Ven. Vaṅgīsa’s1 preceptor, an elder named Nigrodha Kappa, had recently totally unbound at the Aggāḷava shrine. Then as Ven. Vaṅgīsa was alone in seclusion, this train of thought arose in his awareness: “Has my preceptor totally unbound, or has he not totally unbound?”
atha kho āyasmā vaṅgīso sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho āyasmā vaṅgīso bhagavantaṃ etadavoca — “idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi — ‘parinibbuto nu kho me upajjhāyo, udāhu no parinabbuto’”ti.	Then, emerging from his seclusion in the late afternoon, Ven. Vaṅgīsa went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One, “Just now, as I was alone in seclusion, this train of thought arose in my awareness: ‘Has my preceptor totally unbound, or has he not totally unbound?’”
atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ gāthāya ajjhabhāsi —	Then, arranging his robe over one shoulder and placing his hands palm-to-palm over his heart toward the Blessed One, Ven. Vaṅgīsa addressed the Blessed One in verses:

(verse)

♦ 345.
♦ “pucchāma VAR satthāramanomapaññaṃ,	“We ask the Teacher of supreme discernment,
diṭṭheva dhamme yo vicikicchānaṃ chettā.	who has cut off uncertainty in the here-&-now:
♦ aggāḷave kālamakāsi bhikkhu,	A monk has died at the Aggāḷava shrine—
ñāto yasassī abhinibbutatto.	well-known, prestigious, with mind fully unbound.
♦ 346.
♦ “nigrodhakappo iti tassa nāmaṃ,	Nigrodha Kappa was his name,
tayā kataṃ bhagavā brāhmaṇassa.	given by you, Blessed One, to that brahman.
♦ so taṃ namassaṃ acari mutyapekkho,	He went about revering you—
āraddhavīriyo daḷhadhammadassī.	who sees the firm Dhamma—
	intent on release, with persistence aroused.
♦ 347.
♦ “taṃ sāvakaṃ sakya VAR mayampi sabbe,	Sakyan, All-around Eye,2
aññātumicchāma samantacakkhu.	we all, too, want to know of that disciple:
♦ samavaṭṭhitā no savanāya sotā,	Ready to hear are our ears.
tuvaṃ no satthā tvamanuttarosi.	You, our teacher: You are unexcelled.
♦ 348.
♦ “chindeva no vicikicchaṃ brūhi metaṃ,	Cut through our uncertainty. Tell me this,
parinibbutaṃ vedaya bhūripañña.	make known, One of discernment deep,
♦ majjheva VAR no bhāsa samantacakkhu,	that he was totally unbound.
sakkova devāna sahassanetto.	Like Thousand-eyed Sakka, in the midst of the devas,3
	speak, All-around Eye, in ours.
♦ 349.
♦ “ye keci ganthā idha mohamaggā,	Here, whatever snares there are, paths
aññāṇapakkhā vicikicchaṭhānā.	of delusion, siding
♦ tathāgataṃ patvā na te bhavanti,	with not-knowing, bases
cakkhuñhi etaṃ paramaṃ narānaṃ.	of uncertainty:
	On reaching the Tathāgata, they don’t exist,
	as that Eye is the foremost of men.
♦ 350.
♦ “no ce hi jātu puriso kilese,	For if no man were ever to disperse defilements—
vāto yathā abbhadhanaṃ vihāne.	as the wind, a dark mass of clouds—
♦ tamovassa nivuto sabbaloko,	the whole world would be enveloped in darkness.
na jotimantopi narā tapeyyuṃ.	Even brilliant people wouldn’t shine bright.
♦ 351.
♦ “dhīrā ca pajjotakarā bhavanti,	But the enlightened are makers of light.
taṃ taṃ ahaṃ vīra VAR tatheva maññe.	Thus I think you’re that, enlightened one.
♦ vipassinaṃ jānamupāgamumhā VAR,	We have come to one who knows through clear-seeing.
parisāsu no āvikarohi kappaṃ.	Make Kappa shine in our assembly.
♦ 352.
♦ “khippaṃ giraṃ eraya vaggu vagguṃ,	Quickly, handsome one, stir your handsome voice.
haṃsova paggayha saṇikaṃ VAR nikūja.	Like a swan,4 stretching out (its neck), call gently
♦ bindussarena suvikappitena,	with rounded tones, well-modulated.
sabbeva te ujjugatā suṇoma.	We all listen to you, sitting upright.
♦ 353.
♦ “pahīnajātimaraṇaṃ asesaṃ,	Pleading, I shall get the pure one to speak,
niggayha dhonaṃ VAR vadessāmi dhammaṃ.	he whose birth & death are abandoned.
♦ na kāmakāro hi puthujjanānaṃ,	For people run-of-the-mill haven’t the power
saṅkheyyakāro ca VAR tathāgatānaṃ.	to bring about what they desire,
	but Tathāgatas do have the power
	to bring about what they have pondered.
♦ 354.
♦ “sampannaveyyākaraṇaṃ tavedaṃ,	This, your consummate explanation,
samujjupaññassa VAR samuggahītaṃ.	is rightly-grasped, you of discernment
♦ ayamañjalī pacchimo suppaṇāmito,	rightly straight.
mā mohayī jānamanomapañña.	This last salutation is offered:
♦ 355.
♦ “parovaraṃ VAR ariyadhammaṃ viditvā,	Knowing, don’t delude us,
mā mohayī jānamanomavīra.	one of discernment supreme.
♦ vāriṃ yathā ghammani ghammatatto,	Understanding the noble Dhamma
vācābhikaṅkhāmi sutaṃ pavassa VAR .	from high to low,
	knowing, don’t delude us,
	hero supreme.
♦ 356.
♦ “yadatthikaṃ VAR brahmacariyaṃ acarī,	I long for the water of your speech
kappāyano kaccissa taṃ amoghaṃ.	as if distressed in mind by the heat in the summer.
♦ nibbāyi so ādu saupādiseso,	Rain down a torrent.5
yathā vimutto ahu taṃ suṇoma”.	Was the holy life, as led by Kappa
	in line with his aim? Was it not in any way in vain?
	Did he unbind with no fuel remaining?6
	Let us hear how               he was released.”
♦ 357.
(iti bhagavā)
♦ “acchecchi VAR taṇhaṃ idha nāmarūpe,	“Here he cut off craving for name-&-form,
♦ kaṇhassa VAR sotaṃ dīgharattānusayitaṃ.	the current of the Dark One, the long-time obsession.
♦ atāri jātiṃ maraṇaṃ asesaṃ,”	He has crossed over birth & death.”
♦ iccabravī bhagavā pañcaseṭṭho.	So spoke the Blessed One, excelling in five.7
♦ 358.
♦ “esa sutvā pasīdāmi,	“Hearing this, your word,
vaco te isisattama.	highest of seers,
♦ amoghaṃ kira me puṭṭhaṃ,	I am brightened & calmed.
na maṃ vañcesi brāhmaṇo.	Surely, my question was not in vain,
	nor was I deceived by the brahman.
♦ 359.
♦ “yathāvādī tathākārī,	As he spoke, so he acted:
ahu buddhassa sāvako.	He was a disciple
♦ acchidā maccuno jālaṃ,	of the One Awakened.
tataṃ māyāvino daḷhaṃ.	He has cut through
	the tough, stretched-out net
	of deceitful Death.
♦ 360.
♦ “addasā bhagavā ādiṃ,	He, Kappiya, saw, Blessed One,
upādānassa kappiyo.	the beginning of clinging.
♦ accagā vata kappāyano,	He, Kappayāna,8 has gone beyond
maccudheyyaṃ suduttaran”ti.	the realm of Death
	so very hard to cross.”
♦ nigrodhakappasuttaṃ dvādasamaṃ niṭṭhitaṃ.	vv. 343–358

Notes 1. Cited in AN 1:148 (1:212) as foremost among the monks in having extemporaneous inspiration. His verses are collected in SN 8 and in Thag 21. He appears in Sn both here and at Sn 3:3. 2. From Vedic times it was customary to believe that divine beings had total vision of reality because they could see with all parts of their bodies—thus they were “all-around eyes.” At the same time, there was a belief that it was auspicious to gaze into a divine being’s eye, which meant that worshippers were content to see any part of the divine being’s body. Both of these beliefs carried over into Buddhist devotional practice. For more on this point, see DN 16, note 44. See also, Jan Gonda, Eye and Gaze in the Veda. 3. The word majjhe—“in the midst”—functions as a lamp here. 4. Reading haṁso’va with the Burmese edition. 5. Reading sutaṁ pavassa, interpreting the “u” as an “o” shortened to fit the meter. 6. The unbinding element of the arahant who has passed away. See Iti 44. 7. According to SnA, “five” here stands for the five faculties and other sets of five qualities that led to the Buddha’s awakening. 8. Kappiya, Kappayāna: Honorific forms of Kappa. See also: DN 16; AN 6:43

KN Snp 2.13 sammā-paribbājanīya (right-wandering)

♦ 13. sammā-paribbājanīya-suttaṃ (KN 5.25)	2:13  Right Wandering
♦ 361.
♦ “pucchāmi muniṃ pahūtapaññaṃ,	“I ask the sage of abundant discernment,
♦ tiṇṇaṃ pāraṅgataṃ parinibbutaṃ ṭhitattaṃ.	crossed over to the far shore,
♦ nikkhamma gharā panujja kāme, kathaṃ bhikkhu	totally unbound, steadfast in mind:
♦ sammā so loke paribbajeyya”.	Leaving home, rejecting sensuality,
	how does one wander rightly in the world?”1
♦ 362.
(iti bhagavā)	The Buddha:
♦ “yassa maṅgalā samūhatā,	“Whoever’s omens are uprooted,
♦ uppātā supinā ca lakkhaṇā ca.	as are meteors, dreams, & marks,2
♦ so maṅgaladosavippahīno,	whose fault of omens is completely abandoned:
♦ sammā so loke paribbajeyya.	He would wander rightly in the world.
♦ 363.
♦ “rāgaṃ vinayetha mānusesu,	A monk should subdue passion
dibbesu kāmesu cāpi bhikkhu.	for sensualities human
♦ atikkamma bhavaṃ samecca dhammaṃ,	& even divine.
sammā so loke paribbajeyya.	Having gone past becoming,
	and met with the Dhamma,
	he would wander rightly in the world.
♦ 364.
♦ “vipiṭṭhikatvāna pesuṇāni,	Putting behind him
kodhaṃ kadariyaṃ jaheyya bhikkhu.	divisive tale-bearing,
♦ anurodhavirodhavippahīno,	a monk should abandon anger & meanness.
sammā so loke paribbajeyya.	With favoring & opposing
	totally abandoned,
	he would wander rightly in the world.
♦ 365.
♦ “hitvāna piyañca appiyañca,	Having abandoned dear & undear,
anupādāya anissito kuhiñci.	independent—through no-clinging—of anything at all,
♦ saṃyojaniyehi vippamutto,	fully released from fetters,
sammā so loke paribbajeyya.	he would wander rightly in the world.
♦ 366.
♦ “na so upadhīsu sārameti,	He finds no essence in acquisitions,
ādānesu vineyya chandarāgaṃ.	having subdued passion-desire for graspings,
♦ so anissito anaññaneyyo,	independent is he, by others unled:
sammā so loke paribbajeyya.	He would wander rightly in the world.
♦ 367.
♦ “vacasā manasā ca kammunā ca,	Having rightly found the Dhamma,
aviruddho sammā viditvā dhammaṃ.	he is unobstructed in speech, mind, & act.
♦ nibbānapadābhipatthayāno,	Aspiring to unbinding,
sammā so loke paribbajeyya.	he would wander rightly in the world.
♦ 368.
♦ “yo vandati manti nuṇṇameyya VAR,	A monk who’d not gloat, “He venerates me,”
akkuṭṭhopi na sandhiyetha bhikkhu.	or brood when insulted,
♦ laddhā parabhojanaṃ na majje,	or be elated on receiving food from another:
sammā so loke paribbajeyya.	He would wander rightly in the world.
♦ 369.
♦ “lobhañca bhavañca vippahāya,	Fully abandoning greed & becoming,
virato chedanabandhanā ca VAR bhikkhu.	abstaining from cutting & binding (other beings),
♦ so tiṇṇakathaṃkatho visallo,	he, having crossed over doubt, de-arrowed,
sammā so loke paribbajeyya.	he would wander rightly in the world.
♦ 370.
♦ “sāruppaṃ attano viditvā,	Having found what’s appropriate for himself,
no ca bhikkhu hiṃseyya kañci loke.	the monk wouldn’t harm anyone in the world,
♦ yathā tathiyaṃ viditvā dhammaṃ,	Having found the Dhamma as it actually is,
sammā so loke paribbajeyya.	he would wander rightly in the world.
♦ 371.
♦ “yassānusayā na santi keci,	In whom there are no obsessions,
mūlā ca VAR akusalā samūhatāse.	his unskillful roots uprooted,
♦ so nirāso VAR anāsisāno VAR,	with no longing, no
sammā so loke paribbajeyya.	expectations:
	He would wander rightly in the world.
♦ 372.
♦ “āsavakhīṇo pahīnamāno,	His effluents ended, conceit abandoned,
sabbaṃ rāgapathaṃ upātivatto.	beyond reach of every road to passion,
♦ danto parinibbuto ṭhitatto,	tamed, totally unbound, steadfast in mind:
sammā so loke paribbajeyya.	He would wander rightly in the world.
♦ 373.
♦ “saddho sutavā niyāmadassī,	Convinced, learned, having seen certainty,
vaggagatesu na vaggasāri dhīro.	not following factions among those who are factious,
♦ lobhaṃ dosaṃ vineyya paṭighaṃ,	enlightened; his greed, aversion, & irritation subdued:
sammā so loke paribbajeyya.	He would wander rightly in the world.
♦ 374.
♦ “saṃsuddhajino vivaṭṭacchado,	Victorious, pure, his roof opened up,3
dhammesu vasī pāragū anejo.	a master of dhammas, gone beyond
♦ saṅkhāranirodhañāṇakusalo,	& unperturbed,
sammā so loke paribbajeyya.	skilled in the knowledge of fabrication-cessation:
	He would wander rightly in the world.
♦ 375.
♦ “atītesu anāgatesu cāpi,	Gone beyond speculations
kappātīto aticcasuddhipañño.	about futures & pasts,
♦ sabbāyatanehi vippamutto,	and—having passed by—
sammā so loke paribbajeyya.	purified in his discernment,
	fully released from all sense-media4:
♦ 376.
♦ “aññāya padaṃ samecca dhammaṃ,	He would wander rightly in the world.
vivaṭaṃ disvāna pahānamāsavānaṃ.	Knowing          the state,
♦ sabbupadhīnaṃ parikkhayāno VAR,	meeting          the Dhamma,
sammā so loke paribbajeyya”.	seeing          the opened-up
	when his effluents
	are abandoned
	from the ending
	of all acquisitions:
	He would wander rightly in the world.”
♦ 377.
♦ “addhā hi bhagavā tatheva etaṃ,	“Yes, Blessed One, that’s just how it is.
yo so evaṃvihārī danto bhikkhu.	Any monk dwelling thus,
♦ sabbasaṃyojanayogavītivatto VAR,	tamed, gone totally beyond
sammā so loke paribbajeyyā”ti.	all things
	conducive for fetters5:
	He would wander rightly in the world.”
♦ sammāparibbājanīyasuttaṃ terasamaṃ niṭṭhitaṃ.	vv. 359–375

Notes 1. SnA maintains that this sutta took place on the same day as the Mahāsamaya Sutta (The Great Meeting, DN 20). 2. DN 2 lists various forms of fortune telling dealing with omens, meteors, dreams, and marks as types of wrong livelihood for a monk. 3. See Ud 5:5 and Thag 6:13: Rain soddens what’s covered & doesn’t sodden what’s open. So open up what’s covered up, so that it won’t get soddened by the rain. 4. See SN 35:117 and AN 4:173. 5. Reading sabba-saṁyojaniye vītivatto with the Thai edition. The Burmese edition reads sabba-saṁyojanayoga vīticatto, “totally released from all yoking to fetters.”

KN Snp 2.14 dhammika (name of lay follower)

♦ 14. dhammikasuttaṃ (KN 5.26) n	2:14  Dhammika
♦ evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. atha kho dhammiko upāsako pañcahi upāsakasatehi saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho dhammiko upāsako bhagavantaṃ gāthāhi ajjhabhāsi —	I have heard that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Dhammika the lay follower, together with 500 other lay followers, approached the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he addressed the Blessed One in verses:

(verse)

♦ 378.
♦ “pucchāmi taṃ gotama bhūripañña,	“I ask you, Gotama, Deeply Discerning:
kathaṃkaro sāvako sādhu hoti.	How-acting does one become a good disciple—
♦ yo vā agārā anagārameti,	either one gone from home into homelessness,
agārino vā panupāsakāse.	or a lay follower with a home?
♦ 379.
♦ “tuvañhi lokassa sadevakassa,	For you discern the destination & future course
gatiṃ pajānāsi parāyaṇañca.	of the world along with its devas
♦ na catthi tulyo nipuṇatthadassī,	—there is no one equal to you
tuvañhi buddhaṃ pavaraṃ vadanti.	in seeing the subtle goal;
	for they call you foremost, awakened.
♦ 380.
♦ “sabbaṃ tuvaṃ ñāṇamavecca dhammaṃ,	Understandingall knowledge
pakāsesi satte anukampamāno.	the whole Dhamma,1
♦ vivaṭṭacchadosi samantacakkhu,	you proclaim it to beings with sympathetic mind.
virocasi vimalo sabbaloke.	Your roof opened up,2 All-around Eye,3
	you, stainless, illumine the whole world.
♦ 381.
♦ “āgañchi te santike nāgarājā,	He came to your presence—
erāvaṇo nāma jinoti sutvā.	Erāvaṇa, the nāga king,4
♦ sopi tayā mantayitvājjhagamā,	having heard, ‘Conqueror.’
sādhūti sutvāna patītarūpo.	Having consulted with you, having heard,
	he understood and, satisfied,
	(thought,) ‘Good.’
♦ 382.
♦ “rājāpi taṃ vessavaṇo kuvero,	And King Vessavaṇa Kuvera5
upeti dhammaṃ paripucchamāno.	came, inquiring about the Dhamma.
♦ tassāpi tvaṃ pucchito brūsi dhīra,	To him, too, you spoke when asked.
so cāpi sutvāna patītarūpo.	And he too, having heard, was satisfied.
♦ 383.
♦ “ye kecime titthiyā vādasīlā,	And these sectarians, debaters by habit,
ājīvakā vā yadi vā nigaṇṭhā.	whether Ājīvakas or Nigaṇṭhas,
♦ paññāya taṃ nātitaranti sabbe,	don’t overtake you in terms of discernment,
ṭhito vajantaṃ viya sīghagāmiṃ.	as a person standing
	doesn’t catch up
	with one going quickly.
♦ 384.
♦ “ye kecime brāhmaṇā vādasīlā,	And these brahmans, debaters by habit,
vuddhā cāpi brāhmaṇā santi keci.	any elderly brahmans,
♦ sabbe tayi atthabaddhā bhavanti,	and any others who consider themselves debaters,
ye cāpi aññe vādino maññamānā.	all depend on you for the meaning.
♦ 385.
♦ “ayañhi dhammo nipuṇo sukho ca,	For this Dhamma is subtle & blissful.
yoyaṃ tayā bhagavā suppavutto.	This, Blessed One, well set-forth by you:
♦ tameva sabbepi VAR sussūsamānā,	We all want to hear it.
taṃ no vada pucchito buddhaseṭṭha.	Tell it to us, Excellent Awakened, when asked.
♦ 386.
♦ “sabbepi me bhikkhavo sannisinnā,	All these monks are sitting together—
upāsakā cāpi tatheva sotuṃ.	and the lay followers, right there—to hear.
♦ suṇantu dhammaṃ vimalenānubuddhaṃ,	Let them listen to the Dhamma
subhāsitaṃ vāsavasseva devā”.	awakened to by one who is stainless,
	as the devas listen to Vasavant’s6 well-spoken word.”
♦ 387.	The Buddha:
♦ “suṇātha me bhikkhavo sāvayāmi vo,	“Listen to me, monks. I will let you hear
dhammaṃ dhutaṃ tañca carātha sabbe.	the Dhamma of polishing away. Live by it,7 all of you.
♦ iriyāpathaṃ pabbajitānulomikaṃ,	May those who are thoughtful, seeing the purpose,
sevetha naṃ atthadaso mutīmā.	partake of the duties proper for one gone forth.
♦ 388.
♦ “no ve vikāle vicareyya bhikkhu,	A monk should surely not wander
gāme ca piṇḍāya careyya kāle.	at the wrong time.
♦ akālacāriñhi sajanti saṅgā,	He should go for alms in the village
tasmā vikāle na caranti buddhā.	at the right time.
	For attachments get attached to one going
	at the wrong time.
	That’s why they don’t wander at the wrong time,
	the awakened.
♦ 389.
♦ “rūpā ca saddā ca rasā ca gandhā,	Sights, sounds, tastes,
phassā ca ye sammadayanti satte.	smells, & tactile sensations
♦ etesu dhammesu vineyya chandaṃ,	intoxicate beings.
kālena so pavise pātarāsaṃ.	Subduing desire for these things,
	one should, at the right time, enter for alms.
♦ 390.
♦ “piṇḍañca bhikkhu samayena laddhā,	Having received alms in proper season,
eko paṭikkamma raho nisīde.	a monk, returning alone, should sit down in solitude.
♦ ajjhattacintī na mano bahiddhā,	Pondering what’s inside, his mind-state collected,
nicchāraye saṅgahitattabhāvo.	he should not let his heart wander outside.
♦ 391.
♦ “sacepi so sallape sāvakena,	If he should converse with a disciple,
aññena vā kenaci bhikkhunā vā.	a monk, or anyone else,
♦ dhammaṃ paṇītaṃ tamudāhareyya,	he should utter the exquisite Dhamma,
na pesuṇaṃ nopi parūpavādaṃ.	and not divisive speech or disparagement of others.
♦ 392.
♦ “vādañhi eke paṭiseniyanti,	For some retaliate against arguments.
na te pasaṃsāma parittapaññe.	We don’t praise those of limited discernment.
♦ tato tato ne pasajanti saṅgā,	Attachments get attached on account of this & that,
cittañhi te tattha gamenti dūre.	for they send their minds far away from there.
♦ 393.
♦ “piṇḍaṃ vihāraṃ sayanāsanañca,	Having heard the Dhamma taught by the One Well-Gone,
āpañca saṅghāṭirajūpavāhanaṃ.	the disciple of foremost discernment, having considered it,
♦ sutvāna dhammaṃ sugatena desitaṃ,	should resort to almsfood, a dwelling, a place to sit & lie down,
saṅkhāya seve varapaññasāvako.	and water for washing dust from his robe.
♦ 394.
♦ “tasmā hi piṇḍe sayanāsane ca,	So a monk should stay unsmeared by these things—
āpe ca saṅghāṭirajūpavāhane.	almsfood, a dwelling, a place to sit & lie down,
♦ etesu dhammesu anūpalitto,	and water for washing dust from his robe—
bhikkhu yathā pokkhare vāribindu.	like a water-drop on a lotus.
♦ 395.
♦ “gahaṭṭhavattaṃ pana vo vadāmi,	As for the householder protocol,
yathākaro sāvako sādhu hoti.	I will tell you how-acting
♦ na hesa VAR labbhā sapariggahena,	one becomes a good disciple,
phassetuṃ yo kevalo bhikkhudhammo.	since the entire monk-practice
	can’t be managed by those wealthy in property.
♦ 396.
♦ “pāṇaṃ na hane VAR na ca ghātayeyya,	Laying aside violence toward all living creatures,
na cānujaññā hanataṃ paresaṃ.	both the firm & unfirm in the world,
♦ sabbesu bhūtesu nidhāya daṇḍaṃ,	one should not kill a living being, nor have it killed,
ye thāvarā ye ca tasā santi VAR loke.	nor condone killing by others.
♦ 397.
♦ “tato adinnaṃ parivajjayeyya,	Then the disciple should avoid
kiñci kvaci sāvako bujjhamāno.	consciously (taking) what’s not given,
♦ na hāraye harataṃ nānujaññā,	—anything, anywhere—
sabbaṃ adinnaṃ parivajjayeyya.	should not have it taken
	nor condone its taking.
	He should avoid all (taking of) what’s not given.
♦ 398.
♦ “abrahmacariyaṃ parivajjayeyya,	The observant person should avoid uncelibate behavior
aṅgārakāsuṃ jalitaṃva viññū.	like a pit of glowing embers.
♦ asambhuṇanto pana brahmacariyaṃ,	But if he’s incapable of celibate behavior,
parassa dāraṃ na atikkameyya.	he should not transgress with the wife of another.
♦ 399.
♦ “sabhaggato vā parisaggato vā,	When gone to an audience hall or assembly,
ekassa veko VAR na musā bhaṇeyya.	or one-on-one, he should not tell a lie,
♦ na bhāṇaye bhaṇataṃ nānujaññā,	nor have it told, nor condone it’s being told.
sabbaṃ abhūtaṃ parivajjayeyya.	He should avoid every untruth.
♦ 400.
♦ “majjañca pānaṃ na samācareyya,	Any householder who approves of this Dhamma
dhammaṃ imaṃ rocaye yo gahaṭṭho.	should not take intoxicating drink,
♦ na pāyaye pivataṃ nānujaññā,	nor have others drink it, nor condone its being drunk,
ummādanantaṃ iti naṃ viditvā.	knowing that it ends in madness.
♦ 401.
♦ “madā hi pāpāni karonti bālā,	For from intoxication, fools do evil things
kārenti caññepi jane pamatte.	and get others, heedless, to do them.
♦ etaṃ apuññāyatanaṃ vivajjaye,	One should avoid this opening to demerit—
ummādanaṃ mohanaṃ bālakantaṃ.	madness, delusion—appealing to fools.
♦ 402.
♦ “pāṇaṃ na hane na cādinnamādiye,	One should not kill a living being,
musā na bhāse na ca majjapo siyā.	take what’s not given, tell a lie, nor be a drinker.
♦ abrahmacariyā virameyya methunā,	One should abstain from uncelibate behavior—
rattiṃ na bhuñjeyya vikālabhojanaṃ.	sexual intercourse—should not eat at night,
	a meal at the wrong time,
♦ 403.
♦ “mālaṃ na dhāre na ca gandhamācare,	should not wear a garland or use scents,
mañce chamāyaṃ va sayetha santhate.	should sleep on a bed, on the ground, or on a mat,
♦ etañhi aṭṭhaṅgikamāhuposathaṃ,	For this, they say, is the eightfold uposatha,
buddhena dukkhantagunā pakāsitaṃ.	proclaimed by the Awakened One
	who has gone to the end of suffering & stress.
♦ 404.
♦ “tato ca pakkhassupavassuposathaṃ,	Then, having kept, well-accomplished,
cātuddasiṃ pañcadasiñca aṭṭhamiṃ.	the eightfold uposatha
♦ pāṭihāriyapakkhañca pasannamānaso,	on the fourteenth, fifteenth, & eighth
aṭṭhaṅgupetaṃ susamattarūpaṃ.	of the fortnight,8
	and on special days of the fortnight,
	with clear & confident mind,
	the observant person
♦ 405.
♦ “tato ca pāto upavutthuposatho,	at dawn after the uposatha,
annena pānena ca bhikkhusaṅghaṃ.	confident, rejoicing,
♦ pasannacitto anumodamāno,	should share food & drink, as is proper,
yathārahaṃ saṃvibhajetha viññū.	with the Saṅgha of monks.
♦ 406.
♦ “dhammena mātāpitaro bhareyya,	One should righteously support mother & father,
payojaye dhammikaṃ so vaṇijjaṃ.	should engage in righteous9 trade,
♦ etaṃ gihī vattayamappamatto,	One heedful in this householder protocol
sayampabhe nāma upeti deve”ti.	goes to the devas called
	Self-radiant.”
♦ dhammikasuttaṃ cuddasamaṃ niṭṭhitaṃ.	vv. 376–404
♦ cūḷavaggo dutiyo niṭṭhito.	(end of second chapter)
♦ tassuddānaṃ —	(names of sutta titles in this chapter)
♦ ratanāmagandho hiri ca,	…
maṅgalaṃ sūcilomena.
♦ dhammacariyañca brāhmaṇo VAR,
nāvā kiṃsīlamuṭṭhānaṃ.
♦ rāhulo puna kappo ca,
paribbājaniyaṃ tathā.
♦ dhammikañca viduno āhu,
cūḷavagganti cuddasāti.
∴

Notes 1. “All… the whole”: two meanings of the lamp-word, sabba. 2. See Sn 2:13, note 3. 3. See Sn 2:12, note 2. 4. According to SnA, Erāvaṇa was one of the devas dwelling in the heaven of the Thirty-three. An elephant in a previous life, he enjoyed taking on the form of a gigantic magical elephant (one of the meanings of “nāga”), displaying many powers, for the entertainment of the other devas in that heaven. 5. One of the four Great Kings, ruling over the yakkhas. See DN 20 and DN 32. Neither Erāvaṇa’s nor Kuvera’s visit to the Buddha is mentioned elsewhere in the Canon, although SnA insists that Kuvera’s took place soon after the events reported in AN 7:53, in which he conversed with the lay woman, Nandamātā. 6. An epithet of Sakka, king of the devas in the heaven of the Thirty-three. 7. Reading carātha with the Thai edition. The PTS and Sinhalese edition have dharātha, remember. 8. The fourteen- or fifteen-day lunar cycle. The fourteenth/fifteenth days correspond to the days of the new and full moon. The eighth day, to the half-moon. 9. Dhammika, a reference to the interlocutor’s name. See also: MN 66; MN 70; AN 3:71; AN 10:46

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