4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸ → KN‍ → Snp → (P+E fluent) 🔝

KN Snp (P+E fluent)

KN Snp (fluent)
Uraga (snake) Vagga (1 of 5)
Cūla (smaller/shorter) Vagga (2 of 5)
Mahā (large) Vagga (3 of 5)
Aṭṭhaka (octets) Vagga (4 of 5)
Pārāyana (way to beyond) Vagga (5 of 5)

KN Snp (fluent)

(derived from B. Sujato‍ 2022 Feb.)


Sutta Nipāta	Anthology of Discourses

Uraga (snake) Vagga (1 of 5)

KN Snp 1.1 Uraga: The Snake


Sutta Nipāta 1.1
Uragasutta	1.1 The Snake
Yo uppatitaṁ vineti kodhaṁ,	When anger surges, they drive it out,
Visaṭaṁ sappavisaṁva osadhehi;	as with medicine a snake’s spreading venom.
So bhikkhu jahāti orapāraṁ,	Such a monk sheds this world and the next,
Urago jiṇṇamivattacaṁ purāṇaṁ.	as a snake its old worn-out skin.

Yo rāgamudacchidā asesaṁ,	They’ve cut off greed entirely,
Bhisapupphaṁva saroruhaṁ vigayha;	like a lotus plucked flower and stalk.
So bhikkhu jahāti orapāraṁ,	Such a monk sheds this world and the next,
Urago jiṇṇamivattacaṁ purāṇaṁ.	as a snake its old worn-out skin.

Yo taṇhamudacchidā asesaṁ,	They’ve cut off craving entirely,
Saritaṁ sīghasaraṁ visosayitvā;	drying up that swift-flowing stream.
So bhikkhu jahāti orapāraṁ,	Such a monk sheds this world and the next,
Urago jiṇṇamivattacaṁ purāṇaṁ.	as a snake its old worn-out skin.

Yo mānamudabbadhī asesaṁ,	They’ve swept away greed entirely,
Naḷasetuṁva sudubbalaṁ mahogho;	as a fragile bridge of reeds by a great flood.
So bhikkhu jahāti orapāraṁ,	Such a monk sheds this world and the next,
Urago jiṇṇamivattacaṁ purāṇaṁ.	as a snake its old worn-out skin.

Yo nājjhagamā bhavesu sāraṁ,	In future lives they find no substance,
Vicinaṁ pupphamivā udumbaresu;	as an inspector of fig trees finds no flower.
So bhikkhu jahāti orapāraṁ,	Such a monk sheds this world and the next,
Urago jiṇṇamivattacaṁ purāṇaṁ.	as a snake its old worn-out skin.

Yassantarato na santi kopā,	They hide no anger within,
Itibhavābhavatañca vītivatto;	gone beyond any kind of existence.
So bhikkhu jahāti orapāraṁ,	Such a monk sheds this world and the next,
Urago jiṇṇamivattacaṁ purāṇaṁ.	as a snake its old worn-out skin.

Yassa vitakkā vidhūpitā,	Their mental vibrations are cleared away, Both Bodhi and Norman implicitly accept the commentarial reading here, i.e. that this refers to “wrong thoughts”. However the identical line at Ud 6.7:4.1 clearly refers to jhāna. Both also follow the commentary in reading vidhūpitā as “burning up”, but vidhūpa refers to clearing the mist, smoke, or incense.
Ajjhattaṁ suvikappitā asesā;	internally clipped off entirely.
So bhikkhu jahāti orapāraṁ,	Such a monk sheds this world and the next,
Urago jiṇṇamivattacaṁ purāṇaṁ.	as a snake its old worn-out skin.

Yo nāccasārī na paccasārī,	They have not run too far nor run back,
Sabbaṁ accagamā imaṁ papañcaṁ;	but have gone beyond all this proliferation.
So bhikkhu jahāti orapāraṁ,	Such a monk sheds this world and the next,
Urago jiṇṇamivattacaṁ purāṇaṁ.	as a snake its old worn-out skin.

Yo nāccasārī na paccasārī,	They have not run too far nor run back,
Sabbaṁ vitathamidanti ñatva loke;	for they know that nothing in the world is what it seems. Bodhi, Norman, and Thanissaro all render vitatha as “unreal”. Normally it’s used in the context of “true” speech or the “reality” or “unerringness” of say dependent origination. To say the whole world is “unreal” seems overly idealistic for early Buddhism, so I translate in accord with the apparent sense.
So bhikkhu jahāti orapāraṁ,	Such a monk sheds this world and the next,
Urago jiṇṇamivattacaṁ purāṇaṁ.	as a snake its old worn-out skin.

Yo nāccasārī na paccasārī,	They have not run too far nor run back,
Sabbaṁ vitathamidanti vītalobho;	knowing nothing is what it seems, free of greed.
So bhikkhu jahāti orapāraṁ,	Such a monk sheds this world and the next,
Urago jiṇṇamivattacaṁ purāṇaṁ.	as a snake its old worn-out skin.

Yo nāccasārī na paccasārī,	They have not run too far nor run back,
Sabbaṁ vitathamidanti vītarāgo;	knowing nothing is what it seems, free of lust.
So bhikkhu jahāti orapāraṁ,	Such a monk sheds this world and the next,
Urago jiṇṇamivattacaṁ purāṇaṁ.	as a snake its old worn-out skin.

Yo nāccasārī na paccasārī,	They have not run too far nor run back,
Sabbaṁ vitathamidanti vītadoso;	knowing nothing is what it seems, free of hate.
So bhikkhu jahāti orapāraṁ,	Such a monk sheds this world and the next,
Urago jiṇṇamivattacaṁ purāṇaṁ.	as a snake its old worn-out skin.

Yo nāccasārī na paccasārī,	They have not run too far nor run back,
Sabbaṁ vitathamidanti vītamoho;	knowing nothing is what it seems, free of delusion.
So bhikkhu jahāti orapāraṁ,	Such a monk sheds this world and the next,
Urago jiṇṇamivattacaṁ purāṇaṁ.	as a snake its old worn-out skin.

Yassānusayā na santi keci,	They have no underlying tendencies at all,
Mūlā ca akusalā samūhatāse;	and are rid of unskillful roots,
So bhikkhu jahāti orapāraṁ,	Such a monk sheds this world and the next,
Urago jiṇṇamivattacaṁ purāṇaṁ.	as a snake its old worn-out skin.

Yassa darathajā na santi keci,	They have nothing born of distress at all,
Oraṁ āgamanāya paccayāse;	that might cause them to come back to this world.
So bhikkhu jahāti orapāraṁ,	Such a monk sheds this world and the next,
Urago jiṇṇamivattacaṁ purāṇaṁ.	as a snake its old worn-out skin.

Yassa vanathajā na santi keci,	They have nothing born of entanglement at all,
Vinibandhāya bhavāya hetukappā;	that would shackle them to a new life.
So bhikkhu jahāti orapāraṁ,	Such a monk sheds this world and the next,
Urago jiṇṇamivattacaṁ purāṇaṁ.	as a snake its old worn-out skin.

Yo nīvaraṇe pahāya pañca,	They’ve given up the five hindrances,
Anigho tiṇṇakathaṅkatho visallo;	untroubled, rid of doubt, free of thorns.
So bhikkhu jahāti orapāraṁ,	Such a monk sheds this world and the next,
Urago jiṇṇamivattacaṁ purāṇanti.	as a snake its old worn-out skin.

Uragasuttaṁ paṭhamaṁ.

KN Snp 1.2 Dhaniya: With Dhaniya the Cowherd


Sutta Nipāta 1.2
Dhaniyasutta	1.2 With Dhaniya the Cowherd
“Pakkodano duddhakhīrohamasmi,	“I’ve boiled my rice and drawn my milk,”
(iti dhaniyo gopo)	said Dhaniya the cowherd,
Anutīre mahiyā samānavāso;	“I stay with my family along the bank of the Mahī.
Channā kuṭi āhito gini,	My hut is roofed, my fire kindled:
Atha ce patthayasī pavassa deva”.	so rain, sky, if you wish.”

“Akkodhano vigatakhilohamasmi,	“I boil not with anger and have drawn out hard-heartedness,”
(iti bhagavā)	said the Buddha,
Anutīre mahiyekarattivāso;	“I stay for one night along the bank of the Mahī.
Vivaṭā kuṭi nibbuto gini,	My hut is wide open, my fire is nirvanaed:
Atha ce patthayasī pavassa deva”.	so rain, sky, if you wish.”

“Andhakamakasā na vijjare,	“No gadflies or mosquitoes are found,”
(iti dhaniyo gopo)	said Dhaniya,
Kacche rūḷhatiṇe caranti gāvo;	“cows graze on the lush meadow grass.
Vuṭṭhimpi saheyyumāgataṁ,	They get by even when the rain comes:
Atha ce patthayasī pavassa deva”.	so rain, sky, if you wish.”

“Baddhāsi bhisī susaṅkhatā,	“I bound a raft and made it well,”
(iti bhagavā)	said the Buddha, Norman points out that this verse is not a proper response to the previous and suggests that a verse has been lost. I agree, but I disagree there is a contradiction in the sense. Rather, the verse tells a story over time. I translate to bring out the meaning.
Tiṇṇo pāragato vineyya oghaṁ;	“and with it I crossed over, went beyond, and dispelled the flood.
Attho bhisiyā na vijjati,	Now I have no need for a raft:
Atha ce patthayasī pavassa deva”.	so rain, sky, if you wish.”

“Gopī mama assavā alolā,	“My wife is obedient, not wanton,”
(iti dhaniyo gopo)	said Dhaniya,
Dīgharattaṁ saṁvāsiyā manāpā;	“long have we lived together happily.
Tassā na suṇāmi kiñci pāpaṁ,	I hear nothing bad about her:
Atha ce patthayasī pavassa deva”.	so rain, sky, if you wish.”

“Cittaṁ mama assavaṁ vimuttaṁ,	“My mind is obedient and freed,”
(iti bhagavā)	said the Buddha,
Dīgharattaṁ paribhāvitaṁ sudantaṁ;	“long nurtured and well-tamed.
Pāpaṁ pana me na vijjati,	Nothing bad is found in me:
Atha ce patthayasī pavassa deva”.	so rain, sky, if you wish.”

“Attavetanabhatohamasmi,	“I am self-employed,”
(iti dhaniyo gopo)	said Dhaniya,
Puttā ca me samāniyā arogā;	“and my healthy children likewise. I’m not convinced by the commentary’s “not separated”. It doesn’t seem to occur in this meaning elsewhere, and lacks a connection with the opening line. Surely the whole verse must be about the children, which requires that there be a comparison made with the first line. The point is, I think, that the children follow the father and have become self-sufficient. This also echoes better with the Buddha’s response.
Tesaṁ na suṇāmi kiñci pāpaṁ,	I hear nothing bad about them:
Atha ce patthayasī pavassa deva”.	so rain, sky, if you wish.”

“Nāhaṁ bhatakosmi kassaci,	“I am no-one’s lackey,”
(iti bhagavā)	said the Buddha,
Nibbiṭṭhena carāmi sabbaloke;	“with what I have earned I wander the world.
Attho bhatiyā na vijjati,	I have no need for wages:
Atha ce patthayasī pavassa deva”.	so rain, sky, if you wish.”

“Atthi vasā atthi dhenupā,	“I have heifers and sucklings,”
(iti dhaniyo gopo)	said Dhaniya,
Godharaṇiyo paveṇiyopi atthi;	“cows in calf and breeding cows.
Usabhopi gavampatīdha atthi,	I’ve also got a bull, leader of the herd here:
Atha ce patthayasī pavassa deva”.	so rain, sky, if you wish.”

“Natthi vasā natthi dhenupā,	“I have no heifers or sucklings,”
(iti bhagavā)	said the Buddha,
Godharaṇiyo paveṇiyopi natthi;	“no cows in calf or breeding cows.
Usabhopi gavampatīdha natthi,	I haven’t got a bull, leader of the herd here:
Atha ce patthayasī pavassa deva”.	so rain, sky, if you wish.”

“Khilā nikhātā asampavedhī,	“The stakes are driven in, unshakable,”
(iti dhaniyo gopo)	said Dhaniya,
Dāmā muñjamayā navā susaṇṭhānā;	“The grass halters are new and well-woven,
Na hi sakkhinti dhenupāpi chettuṁ,	not even the sucklings can break them:
Atha ce patthayasī pavassa deva”.	so rain, sky, if you wish.”

“Usabhoriva chetva bandhanāni,	“Like a bull I broke the bonds,”
(iti bhagavā)	said the Buddha,
Nāgo pūtilataṁva dālayitvā;	“like an elephant I snapped the vine.
Nāhaṁ punupessaṁ gabbhaseyyaṁ,	I will never lie in a womb again:
Atha ce patthayasī pavassa deva”.	so rain, sky, if you wish.”

Ninnañca thalañca pūrayanto,	Right then a thundercloud rained down,
Mahāmegho pavassi tāvadeva;	soaking the uplands and valleys.
Sutvā devassa vassato,	Hearing the sky rain down,
Imamatthaṁ dhaniyo abhāsatha.	Dhaniya said this:

“Lābhā vata no anappakā,	“It is no small gain for us
Ye mayaṁ bhagavantaṁ addasāma;	that we have seen the Buddha.
Saraṇaṁ taṁ upema cakkhuma,	We come to you for refuge, Seer.
Satthā no hohi tuvaṁ mahāmuni.	O great sage, please be our Teacher.

Gopī ca ahañca assavā,	My wife and I, obedient,
Brahmacariyaṁ sugate carāmase;	shall lead the spiritual life under the Holy One Norman and Bodhi read the middle form carāmase as imperative, apparently, but that doesn’t make sense to me; in this context optative would make more sense, but I am not aware of this form. Rather, I take it as the present indicative in the sense of definite future.
Jātimaraṇassa pāragū,	Gone beyond birth and death,
Dukkhassantakarā bhavāmase”.	we shall make an end of suffering.”

“Nandati puttehi puttimā,	“Your children bring you delight!”
(iti māro pāpimā)	said Māra the Wicked,
Gomā gohi tatheva nandati;	“Your cattle also bring you delight!
Upadhī hi narassa nandanā,	For attachments are a man’s delight;
Na hi so nandati yo nirūpadhi”.	without attachments there’s no delight.”

“Socati puttehi puttimā,	“Your children bring you sorrow,”
(iti bhagavā)	said the Buddha,
Gomā gohi tatheva socati;	“Your cattle also bring you sorrow.
Upadhī hi narassa socanā,	For attachments are a man’s sorrow;
Na hi so socati yo nirūpadhī”ti.	without attachments there are no sorrows.”

Dhaniyasuttaṁ dutiyaṁ.

KN Snp 1.3 Khaggavisāṇa: The Rhinoceros Horn


Sutta Nipāta 1.3
Khaggavisāṇasutta	1.3 The Rhinoceros Horn
“Sabbesu bhūtesu nidhāya daṇḍaṁ,	When you've laid down arms toward all creatures,
Aviheṭhayaṁ aññatarampi tesaṁ;	not harming even a single one,
Na puttamiccheyya kuto sahāyaṁ,	don’t wish for a child, let alone a companion:
Eko care khaggavisāṇakappo”.	live alone like a rhino’s horn.

“Saṁsaggajātassa bhavanti snehā,	Those with close relationships have affection,
Snehanvayaṁ dukkhamidaṁ pahoti;	following which this pain arises.
Ādīnavaṁ snehajaṁ pekkhamāno,	Seeing this danger born of affection,
Eko care khaggavisāṇakappo”.	live alone like a rhino’s horn.

“Mitte suhajje anukampamāno,	When feelings for friends and loved ones
Hāpeti atthaṁ paṭibaddhacitto;	are tied up in selfish love, you miss out on the goal.
Etaṁ bhayaṁ santhave pekkhamāno,	Seeing this peril in intimacy,
Eko care khaggavisāṇakappo”.	live alone like a rhino’s horn.

“Vaṁso visālova yathā visatto,	As a spreading bamboo gets entangled,
Puttesu dāresu ca yā apekkhā;	so does concern for partners and children.
Vaṁsakkaḷīrova asajjamāno,	Like a bamboo shoot unimpeded,
Eko care khaggavisāṇakappo”.	live alone like a rhino’s horn.

“Migo araññamhi yathā abaddho,	As a wild deer loose in the forest
Yenicchakaṁ gacchati gocarāya;	grazes wherever it wants,
Viññū naro seritaṁ pekkhamāno,	a smart person looking for freedom would
Eko care khaggavisāṇakappo”.	live alone like a rhino’s horn.

“Āmantanā hoti sahāyamajjhe,	When among friends, whether staying in place
Vāse ṭhāne gamane cārikāya;	or going on a journey, you’re always on call.
Anabhijjhitaṁ seritaṁ pekkhamāno,	Looking for the uncoveted freedom,
Eko care khaggavisāṇakappo”.	live alone like a rhino’s horn.

“Khiḍḍā ratī hoti sahāyamajjhe,	Among friends you have fun and games,
Puttesu ca vipulaṁ hoti pemaṁ;	and for children you are full of love.
Piyavippayogaṁ vijigucchamāno,	Though loathe to depart from those you hold dear,
Eko care khaggavisāṇakappo”.	live alone like a rhino’s horn.

“Cātuddiso appaṭigho ca hoti,	At ease in any quarter, unresisting,
Santussamāno itarītarena;	content with whatever comes your way;
Parissayānaṁ sahitā achambhī,	prevailing over adversities, dauntless,
Eko care khaggavisāṇakappo”.	live alone like a rhino’s horn.

“Dussaṅgahā pabbajitāpi eke,	Even some renunciates are hard to please,
Atho gahaṭṭhā gharamāvasantā;	as are some layfolk dwelling at home.
Appossukko paraputtesu hutvā,	Don’t worry about others’ children,
Eko care khaggavisāṇakappo”.	live alone like a rhino’s horn.

“Oropayitvā gihibyañjanāni,	Having shed the marks of the home life,
Sañchinnapatto yathā koviḷāro;	like the fallen leaves of the Shady Orchid Tree;
Chetvāna vīro gihibandhanāni,	having cut the bonds of the home life, a hero would
Eko care khaggavisāṇakappo”.	live alone like a rhino’s horn.

“Sace labhetha nipakaṁ sahāyaṁ,	If you find an alert companion,
Saddhiṁ caraṁ sādhuvihāridhīraṁ;	a wise and virtuous friend,
Abhibhuyya sabbāni parissayāni,	then, overcoming all adversities,
Careyya tenattamano satīmā”.	wander with them, joyful and rememberful.

“No ce labhetha nipakaṁ sahāyaṁ,	If you find no alert companion,
Saddhiṁ caraṁ sādhuvihāridhīraṁ;	no wise and virtuous friend,
Rājāva raṭṭhaṁ vijitaṁ pahāya,	then, like a king who flees his conquered realm,
Eko care mātaṅgaraññeva nāgo”.	wander alone like a tusker in the wilds.

“Addhā pasaṁsāma sahāyasampadaṁ,	Clearly we praise the blessing of a friend,
Seṭṭhā samā sevitabbā sahāyā;	it’s good to be with friends your equal or better.
Ete aladdhā anavajjabhojī,	but failing to find them, eating blamelessly,
Eko care khaggavisāṇakappo”.	live alone like a rhino’s horn.

“Disvā suvaṇṇassa pabhassarāni,	Though made of shining gold, well-finished by a smith,
Kammāraputtena suniṭṭhitāni;	when two bracelets share the same arm
Saṅghaṭṭamānāni duve bhujasmiṁ,	they clash up against each other. Seeing this,
Eko care khaggavisāṇakappo”.	live alone like a rhino’s horn.

“Evaṁ dutīyena sahā mamassa,	Thinking, “So too, if I had a partner,
Vācābhilāpo abhisajjanā vā;	there’d be flattery or curses.” The exact nuance of this line is hard to pin down. Later Pali texts equate abhilāpa with “naming”, but it doesn’t seem to occur in any early texts with this sense. However lapanā is used in the sense of “flattery” in eg. MN 117:29.
Etaṁ bhayaṁ āyatiṁ pekkhamāno,	Seeing this peril in the future,
Eko care khaggavisāṇakappo”.	live alone like a rhino’s horn.

“Kāmā hi citrā madhurā manoramā,	Sensual pleasures are diverse, sweet, delightful,
Virūparūpena mathenti cittaṁ;	appearing in disguise they disturb the mind.
Ādīnavaṁ kāmaguṇesu disvā,	Seeing danger in the many kinds of sensual stimulation,
Eko care khaggavisāṇakappo”.	live alone like a rhino’s horn.

“Ītī ca gaṇḍo ca upaddavo ca,	This is a calamity, a boil, a disaster,
Rogo ca sallañca bhayañca metaṁ;	an illness, a dart, and a danger for me.
Etaṁ bhayaṁ kāmaguṇesu disvā,	Seeing this peril in sensuality,
Eko care khaggavisāṇakappo”.	live alone like a rhino’s horn.

“Sītañca uṇhañca khudaṁ pipāsaṁ,	Heat and cold, hunger and thirst,
Vātātape ḍaṁsasarīsape ca;	wind and sun, flies and snakes:
Sabbānipetāni abhisambhavitvā,	having put up with all these things,
Eko care khaggavisāṇakappo”.	live alone like a rhino’s horn.

“Nāgova yūthāni vivajjayitvā,	As a full-grown elephant, lotus-eating, magnificent,
Sañjātakhandho padumī uḷāro;	forsaking the herd, Padumī is uncertain, see Bodhi’s note 475. But other Sanskrit sources attribute the epithet to the elephant’s predeliction to bathing and eating in lotus ponds, which would seem much more likely.
Yathābhirantaṁ viharaṁ araññe,	stays where it wants in the forest,
Eko care khaggavisāṇakappo”.	live alone like a rhino’s horn.

“Aṭṭhānataṁ saṅgaṇikāratassa,	It’s impossible for one who delights in company
Yaṁ phassaye sāmayikaṁ vimuttiṁ;	to experience even temporary freedom.
Ādiccabandhussa vaco nisamma,	Heeding the speech of the Kinsman of the Sun,
Eko care khaggavisāṇakappo”.	live alone like a rhino’s horn.

“Diṭṭhīvisūkāni upātivatto,	Thinking, “I am one who has left warped views behind,
Patto niyāmaṁ paṭiladdhamaggo;	has reached the sure way, has gained the path,
Uppannañāṇomhi anaññaneyyo,	has given rise to knowledge, and needs no-one to guide me”,
Eko care khaggavisāṇakappo”.	live alone like a rhino’s horn.

“Nillolupo nikkuho nippipāso,	No greed, no guile, no thirst, no slur,
Nimmakkho niddhantakasāvamoho;	dross and delusion is smelted off; The reference is to the smelting of gold, AN 3.101:1.9.
Nirāsayo sabbaloke bhavitvā,	free of hoping for anything in the world,
Eko care khaggavisāṇakappo”.	live alone like a rhino’s horn.

“Pāpaṁ sahāyaṁ parivajjayetha,	Avoid a wicked companion,
Anatthadassiṁ visame niviṭṭhaṁ;	blind to the good, habitually immoral.
Sayaṁ na seve pasutaṁ pamattaṁ,	One ought not befriend the heedless and hankering, but
Eko care khaggavisāṇakappo”.	live alone like a rhino’s horn.

“Bahussutaṁ dhammadharaṁ bhajetha,	Spend time with a learned expert who has memorized the Dharmas,
Mittaṁ uḷāraṁ paṭibhānavantaṁ;	an eloquent and uplifting friend.
Aññāya atthāni vineyya kaṅkhaṁ,	When you understand the meanings and have dispelled doubt,
Eko care khaggavisāṇakappo”.	live alone like a rhino’s horn.

“Khiḍḍaṁ ratiṁ kāmasukhañca loke,	When you realize that worldly fun and games
Analaṅkaritvā anapekkhamāno;	and pleasure are unsatisfying, disregarding them,
Vibhūsanaṭṭhānā virato saccavādī,	as one unadorned, a speaker of truth,
Eko care khaggavisāṇakappo”.	live alone like a rhino’s horn.

“Puttañca dāraṁ pitarañca mātaraṁ,	Children, partner, father, mother,
Dhanāni dhaññāni ca bandhavāni;	wealth and grain and relatives:
Hitvāna kāmāni yathodhikāni,	having given up sensual pleasures to this extent,
Eko care khaggavisāṇakappo”.	live alone like a rhino’s horn.

“Saṅgo eso parittamettha sokhyaṁ,	“This is a snare. Here there’s hardly any happiness,
Appassādo dukkhamettha bhiyyo;	little gratification, and it’s full of drawbacks.
Gaḷo eso iti ñatvā matīmā,	It’s a hook.” Knowing this, a thoughtful person would
Eko care khaggavisāṇakappo”.	live alone like a rhino’s horn.

“Sandālayitvāna saṁyojanāni,	Having burst apart the fetters,
Jālaṁva bhetvā salilambucārī;	like a fish that tears the net and swims free,
Aggīva daḍḍhaṁ anivattamāno,	or a fire not returning to ground it has burned,
Eko care khaggavisāṇakappo”.	live alone like a rhino’s horn.

“Okkhittacakkhu na ca pādalolo,	Eyes downcast, not footloose,
Guttindriyo rakkhitamānasāno;	senses guarded, mind protected,
Anavassuto apariḍayhamāno,	uncorrupted, not burning with desire,
Eko care khaggavisāṇakappo”.	live alone like a rhino’s horn.

“Ohārayitvā gihibyañjanāni,	Having shed the marks of the home life,
Sañchannapatto yathā pārichatto;	like the fallen leaves of the Shady Orchid Tree,
Kāsāyavattho abhinikkhamitvā,	and gone forth in the ocher robe,
Eko care khaggavisāṇakappo”.	live alone like a rhino’s horn.

“Rasesu gedhaṁ akaraṁ alolo,	Not wanton, nor rousing greed for tastes,
Anaññaposī sapadānacārī;	providing for no other, wandering indiscriminately for alms,
Kule kule appaṭibaddhacitto,	not attached to this family or that,
Eko care khaggavisāṇakappo”.	live alone like a rhino’s horn.

“Pahāya pañcāvaraṇāni cetaso,	When you’ve given up five mental obstacles,
Upakkilese byapanujja sabbe;	and expelled all corruptions,
Anissito chetva sinehadosaṁ,	and cut off affection and hate, being independent,
Eko care khaggavisāṇakappo”.	live alone like a rhino’s horn.

“Vipiṭṭhikatvāna sukhaṁ dukhañca,	When you’ve put pleasure and pain behind you,
Pubbeva ca somanassadomanassaṁ;	and former happiness and sadness,
Laddhānupekkhaṁ samathaṁ visuddhaṁ,	and gained equanimous-observation serene and pure,
Eko care khaggavisāṇakappo”.	live alone like a rhino’s horn.

“Āraddhaviriyo paramatthapattiyā,	With energy roused to reach the ultimate goal,
Alīnacitto akusītavutti;	not sluggish in mind or lazy,
Daḷhanikkamo thāmabalūpapanno,	vigorous, strong and powerful,
Eko care khaggavisāṇakappo”.	live alone like a rhino’s horn.

“Paṭisallānaṁ jhānamariñcamāno,	Not neglecting retreat and jhāna,
Dhammesu niccaṁ anudhammacārī;	always living in line with the Dharmas,
Ādīnavaṁ sammasitā bhavesu,	comprehending the danger in rebirths,
Eko care khaggavisāṇakappo”.	live alone like a rhino’s horn.

“Taṇhakkhayaṁ patthayamappamatto,	One whose aim is the ending of craving—
Aneḷamūgo sutavā satīmā;	assiduous, clever, learned, rememberful, resolute—
Saṅkhātadhammo niyato padhānavā,	who has assessed The Dharma and is bound for awakening, should
Eko care khaggavisāṇakappo”.	live alone like a rhino’s horn.

“Sīhova saddesu asantasanto,	Like a lion not startled by sounds,
Vātova jālamhi asajjamāno;	like wind not caught in a net,
Padumaṁva toyena alippamāno,	like water not sticking to a lotus,
Eko care khaggavisāṇakappo”.	live alone like a rhino’s horn.

“Sīho yathā dāṭhabalī pasayha,	Like the fierce-fanged lion, king of beasts,
Rājā migānaṁ abhibhuyya cārī;	who wanders as victor and master,
Sevetha pantāni senāsanāni,	you should frequent remote lodgings, and
Eko care khaggavisāṇakappo”.	live alone like a rhino’s horn.

“Mettaṁ upekkhaṁ karuṇaṁ vimuttiṁ,	In time, cultivate freedom through
Āsevamāno muditañca kāle;	friendly-kindness, compassion, rejoicing [in skillful Dharmas], and equanimous-observation.
Sabbena lokena avirujjhamāno,	Not upset by anything in the world,
Eko care khaggavisāṇakappo”.	live alone like a rhino’s horn.

“Rāgañca dosañca pahāya mohaṁ,	Having given up greed, hate, and delusion,
Sandālayitvāna saṁyojanāni;	having burst apart the fetters,
Asantasaṁ jīvitasaṅkhayamhi,	unafraid at the end of life,
Eko care khaggavisāṇakappo”.	live alone like a rhino’s horn.

“Bhajanti sevanti ca kāraṇatthā,	They befriend you and serve you for their own sake;
Nikkāraṇā dullabhā ajja mittā;	these days it’s hard to find friends lacking ulterior motive.
Attaṭṭhapaññā asucī manussā,	Impure folk cleverly profit themselves—
Eko care khaggavisāṇakappo”.	live alone like a rhino’s horn.

Khaggavisāṇasuttaṁ tatiyaṁ.

KN Snp 1.4 Kasibhāradvāja: With Bhāradvāja the Farmer


Sutta Nipāta 1.4
Kasibhāradvājasutta	1.4 With Bhāradvāja the Farmer
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā magadhesu viharati dakkhiṇāgirismiṁ ekanāḷāyaṁ brāhmaṇagāme. Tena kho pana samayena kasibhāradvājassa brāhmaṇassa pañcamattāni naṅgalasatāni payuttāni honti vappakāle. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena kasibhāradvājassa brāhmaṇassa kammanto tenupasaṅkami. Tena kho pana samayena kasibhāradvājassa brāhmaṇassa parivesanā vattati. Atha kho bhagavā yena parivesanā tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi.	So I have heard. At one time the Buddha was staying in the land of the Magadhans in the Southern Hills near the brahmin village of Ekanāḷa. Now at that time the brahmin Bhāradvāja the Farmer had harnessed around five hundred plows, it being the season for sowing. Then the Buddha robed up in the morning and, taking his bowl and robe, went to where Bhāradvāja the Farmer was working. Now at that time Bhāradvāja the Farmer was distributing food. Then the Buddha went to where the distribution was taking place and stood to one side.

Addasā kho kasibhāradvājo brāhmaṇo bhagavantaṁ piṇḍāya ṭhitaṁ. Disvāna bhagavantaṁ etadavoca: “ahaṁ kho, samaṇa, kasāmi ca vapāmi ca; kasitvā ca vapitvā ca bhuñjāmi. Tvampi, samaṇa, kasassu ca vapassu ca; kasitvā ca vapitvā ca bhuñjassū”ti.	Bhāradvāja the Farmer saw him standing for alms and said to him, “I plough and sow, ascetic, and then I eat. You too should plough and sow, then you may eat.”

“Ahampi kho, brāhmaṇa, kasāmi ca vapāmi ca; kasitvā ca vapitvā ca bhuñjāmī”ti. “Na kho pana mayaṁ passāma bhoto gotamassa yugaṁ vā naṅgalaṁ vā phālaṁ vā pācanaṁ vā balībadde vā. Atha ca pana bhavaṁ gotamo evamāha: ‘ahampi kho, brāhmaṇa, kasāmi ca vapāmi ca; kasitvā ca vapitvā ca bhuñjāmī’”ti.	“I too plough and sow, brahmin, and then I eat.” “I don’t see Master Gotama with a yoke or plow or plowshare or goad or oxen, yet he says: “I too plough and sow, brahmin, and then I eat.”

Atha kho kasibhāradvājo brāhmaṇo bhagavantaṁ gāthāya ajjhabhāsi:	Then Bhāradvāja the Farmer addressed the Buddha in verse:

(verse)


“Kassako paṭijānāsi,	“You claim to be a farmer,
na ca passāma te kasiṁ;	but I don’t see your plough.
Kasiṁ no pucchito brūhi,	If you’re a farmer, declare to me:
yathā jānemu te kasiṁ”.	so that we can recognize a brahmin.”

“Saddhā bījaṁ tapo vuṭṭhi,	“earned-trust is my seed, austerity my rain,
paññā me yuganaṅgalaṁ;	and wisdom is my yoke and plough.
Hirī īsā mano yottaṁ,	Conscience is my pole, mind my strap,
sati me phālapācanaṁ.	remembering my plowshare and goad.

Kāyagutto vacīgutto,	Guarded in body and speech,
āhāre udare yato;	I restrict my intake of food.
Saccaṁ karomi niddānaṁ,	I use truth as my scythe,
soraccaṁ me pamocanaṁ.	and gentleness is my release.

Vīriyaṁ me dhuradhorayhaṁ,	Energy is my beast of burden,
yogakkhemādhivāhanaṁ;	transporting me to a place of sanctuary.
Gacchati anivattantaṁ,	It goes without turning back
yattha gantvā na socati.	where there is no sorrow.

Evamesā kasī kaṭṭhā,	That’s how to do the farming
Sā hoti amatapphalā;	that has the Deathless as its fruit.
Etaṁ kasiṁ kasitvāna,	When you finish this farming
Sabbadukkhā pamuccatī”ti.	you’re released from all suffering.”

Atha kho kasibhāradvājo brāhmaṇo mahatiyā kaṁsapātiyā pāyasaṁ vaḍḍhetvā bhagavato upanāmesi: “bhuñjatu bhavaṁ gotamo pāyasaṁ. Kassako bhavaṁ; yañhi bhavaṁ gotamo amatapphalaṁ kasiṁ kasatī”ti.	Then Bhāradvāja the Farmer filled a large bronze dish with milk-rice and presented it to the Buddha: “Eat the milk-rice, Master Gotama, you are truly a farmer. For Master Gotama does the farming that has the Deathless as its fruit.”

“Gāthābhigītaṁ me abhojaneyyaṁ,	“Food enchanted by a spell isn’t fit for me to eat.
Sampassataṁ brāhmaṇa nesa dhammo;	That’s not the dharma of those who see, brahmin.
Gāthābhigītaṁ panudanti buddhā,	The Buddhas reject things enchanted with spells.
Dhamme satī brāhmaṇa vuttiresā.	Since there is such a dharma, brahmin, that’s how they live.

Aññena ca kevalinaṁ mahesiṁ,	Serve with other food and drink
Khīṇāsavaṁ kukkuccavūpasantaṁ;	the consummate one, the great hermit,
Annena pānena upaṭṭhahassu,	with defilements ended and remorse stilled.
Khettaṁ hi taṁ puññapekkhassa hotī”ti.	For he is the field for the seeker of merit.”

“Atha kassa cāhaṁ, bho gotama, imaṁ pāyasaṁ dammī”ti? “Na khvāhaṁ taṁ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadeva-manussāya, yassa so pāyaso bhutto sammā pariṇāmaṁ gaccheyya, aññatra tathāgatassa vā tathāgatasāvakassa vā. Tena hi tvaṁ, brāhmaṇa, taṁ pāyasaṁ appaharite vā chaḍḍehi appāṇake vā udake opilāpehī”ti.	“Then, Master Gotama, to whom should I give the milk-rice?” “Brahmin, I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who can properly digest this milk-rice, except for the Realized One or one of his disciples. Well then, brahmin, throw out the milk-rice where there is little that grows, or drop it into water that has no living creatures.”

Atha kho kasibhāradvājo brāhmaṇo taṁ pāyasaṁ appāṇake udake opilāpesi. Atha kho so pāyaso udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati. Seyyathāpi nāma phālo divasaṁ santatto udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati; evamevaṁ so pāyaso udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati.	So Bhāradvāja the Farmer dropped the milk-rice in water that had no living creatures. And when the milk-rice was placed in the water, it sizzled and hissed, steaming and fuming. Suppose there was an iron cauldron that had been heated all day. If you placed it in the water, it would sizzle and hiss, steaming and fuming. In the same way, when the milk-rice was placed in the water, it sizzled and hissed, steaming and fuming.

Atha kho kasibhāradvājo brāhmaṇo saṁviggo lomahaṭṭhajāto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya, ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca, labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti.	Then Bhāradvāja the Farmer, shocked and awestruck, went up to the Buddha, bowed down with his head at the Buddha’s feet, and said, “Excellent, Master Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made The Dharma clear in many ways. I go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha. Sir, may I receive the going forth, the ordination in the Buddha’s presence?”

Alattha kho kasibhāradvājo brāhmaṇo bhagavato santike pabbajjaṁ, alattha upasampadaṁ. Acirūpasampanno kho panāyasmā bhāradvājo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā bhāradvājo arahataṁ ahosīti.	And Bhāradvāja the Farmer received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Bhāradvāja, living alone, withdrawn, assiduous, ardent, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” And Venerable Bhāradvāja became one of the perfected.

Kasibhāradvājasuttaṁ catutthaṁ.

KN Snp 1.5 Cunda: With Cunda


Sutta Nipāta 1.5
Cundasutta	1.5 With Cunda
“Pucchāmi muniṁ pahūtapaññaṁ,	“I ask the sage abounding in wisdom,”
(iti cundo kammāraputto)	said Cunda the smith,
Buddhaṁ dhammassāmiṁ vītataṇhaṁ;	“the Buddha, master of The Dharma, free of craving,
Dvipaduttamaṁ sārathīnaṁ pavaraṁ,	best of men, excellent charioteer, please tell me this:
Kati loke samaṇā tadiṅgha brūhi”.	how many ascetics are there in the world?”

“Caturo samaṇā na pañcamatthi,	“There are four ascetics, not a fifth.”
(cundāti bhagavā)	said the Buddha to Cunda,
Te te āvikaromi sakkhipuṭṭho;	“Being asked to bear witness, I will explain them to you: Sakkhipuṭṭho is only elsewhere used in the context of being asked to bear witness in court. I think the context is relevant here, as the Buddha is offering personal testimony on a matter that otherwise he may not speak.
Maggajino maggadesako ca,	the path-victor, the path-teacher,
Magge jīvati yo ca maggadūsī”.	the path-liver, and the path-wrecker.”

“Kaṁ maggajinaṁ vadanti buddhā,	“Who is a path-victor according to the Buddhas?”
(iti cundo kammāraputto)	said Cunda the smith,
Maggakkhāyī kathaṁ atulyo hoti;	“and how is one an unequaled path-explainer?
Magge jīvati me brūhi puṭṭho,	Tell me when asked about one who lives the path,
Atha me āvikarohi maggadūsiṁ”.	then declare the path-wrecker.”

“Yo tiṇṇakathaṅkatho visallo,	“Rid of doubt, free of thorns,
Nibbānābhirato anānugiddho;	delighting in nirvanaing, not fawning,
Lokassa sadevakassa netā,	a guide for the world with its gods.
Tādiṁ maggajinaṁ vadanti buddhā.	The Buddhas say one such is victor of the path.

Paramaṁ paramanti yodha ñatvā,	Knowing the ultimate as ultimate,
Akkhāti vibhajate idheva dhammaṁ;	they explain and analyze The Dharma right here.
Taṁ kaṅkhachidaṁ muniṁ anejaṁ,	That sage unstirred, with doubt cut off,
Dutiyaṁ bhikkhunamāhu maggadesiṁ.	is the second monk, I say, the path-teacher.

Yo dhammapade sudesite,	Living restrained and rememberful on the path
Magge jīvati saññato satīmā;	of the well-taught passages of teaching, Norman and Bodhi both read pada as “way”, but it surely means “passage” as eg. AN 4.191:1.7.
Anavajjapadāni sevamāno,	cultivating blameless states,
Tatiyaṁ bhikkhunamāhu maggajīviṁ.	is the third monk, I say, the path-liver.

Chadanaṁ katvāna subbatānaṁ,	Dressed like one true to their vows,
Pakkhandī kuladūsako pagabbho;	pushy, rude, a corrupter of families,
Māyāvī asaññato palāpo,	devious, unrestrained, chaff,
Patirūpena caraṁ sa maggadūsī.	the path-wrecker’s life is a sham.

Ete ca paṭivijjhi yo gahaṭṭho,	A layperson who gets this,
Sutavā ariyasāvako sapañño;	a learned, wise noble disciple,
Sabbe netādisāti ñatvā,	knows that ‘They are not all like that one’.
Iti disvā na hāpeti tassa saddhā;	So when they see them they don’t lose their earned-trust.
Kathaṁ hi duṭṭhena asampaduṭṭhaṁ,	For how could one equate them—
Suddhaṁ asuddhena samaṁ kareyyā”ti.	the corrupt with the uncorrupt, the pure with the impure?”

Cundasuttaṁ pañcamaṁ.

KN Snp 1.6 Parābhava: Downfalls


Sutta Nipāta 1.6
Parābhavasutta	1.6 Downfalls
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā bhagavantaṁ gāthāya ajjhabhāsi:	So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. Standing to one side, that deity addressed the Buddha in verse:

(verse)


“Parābhavantaṁ purisaṁ,	“We ask Gotama Several of the examples are gendered so I use “man”.
mayaṁ pucchāma gotama;	about a man’s downfall.
Bhavantaṁ puṭṭhumāgamma,	We have come to ask you sir: Reading bhavantaṁ which is the regular form used with Gotama.
kiṁ parābhavato mukhaṁ”.	what leads to downfall?” “Cause” or “reason” are not wrong, but they miss the force of the metaphor, which is about going from one state to another.

“Suvijāno bhavaṁ hoti,	“It’s easy to know success,
suvijāno parābhavo;	and downfall is just as easy.
Dhammakāmo bhavaṁ hoti,	One who loves The Dharma succeeds, Dhammakāmo is apparently always used in this sense.
dhammadessī parābhavo”.	but a hater of The Dharma meets their downfall.”

“Iti hetaṁ vijānāma,	“We get what you’re saying,
paṭhamo so parābhavo;	this is the first downfall.
Dutiyaṁ bhagavā brūhi,	Tell us the second, Blessed One:
kiṁ parābhavato mukhaṁ”.	what leads to downfall?”

“Asantassa piyā honti,	“The bad are dear to him,
sante na kurute piyaṁ;	he has no love for the good.
Asataṁ dhammaṁ roceti,	He believes The Dharma of the bad;
taṁ parābhavato mukhaṁ”.	and that leads to his downfall.”

“Iti hetaṁ vijānāma,	“We get what you’re saying,
dutiyo so parābhavo;	this is the second downfall.
Tatiyaṁ bhagavā brūhi,	Tell us the third, Blessed One:
kiṁ parābhavato mukhaṁ”.	what leads to downfall?”

“Niddāsīlī sabhāsīlī,	“Fond of sleep, fond of company,
anuṭṭhātā ca yo naro;	a man who does no work;
Alaso kodhapaññāṇo,	he’s lazy, marked by anger,
taṁ parābhavato mukhaṁ”.	and that leads to his downfall.”

“Iti hetaṁ vijānāma,	“We get what you’re saying,
tatiyo so parābhavo;	this is the third downfall.
Catutthaṁ bhagavā brūhi,	Tell us the fourth, Blessed One:
kiṁ parābhavato mukhaṁ”.	what leads to downfall?”

“Yo mātaraṁ pitaraṁ vā,	“Though able, he does not look after
jiṇṇakaṁ gatayobbanaṁ;	his mother and father
Pahu santo na bharati,	when elderly, past their prime,
taṁ parābhavato mukhaṁ”.	and that leads to his downfall.”

“Iti hetaṁ vijānāma,	“We get what you’re saying,
catuttho so parābhavo;	this is the fourth downfall.
Pañcamaṁ bhagavā brūhi,	Tell us the fifth, Blessed One:
kiṁ parābhavato mukhaṁ”.	what leads to downfall?”

“Yo brāhmaṇaṁ samaṇaṁ vā,	“He deceives with lies
Aññaṁ vāpi vanibbakaṁ;	ascetics and brahmins
Musāvādena vañceti,	and other renunciates,
Taṁ parābhavato mukhaṁ”.	and that leads to his downfall.”

“Iti hetaṁ vijānāma,	“We get what you’re saying,
Pañcamo so parābhavo;	this is the fifth downfall.
Chaṭṭhamaṁ bhagavā brūhi,	Tell us the sixth, Blessed One:
Kiṁ parābhavato mukhaṁ”.	what leads to downfall?”

“Pahūtavitto puriso,	“A man with plenty of wealth—
Sahirañño sabhojano;	gold and food—
Eko bhuñjati sādūni,	eats delicacies alone,
Taṁ parābhavato mukhaṁ”.	and that leads to his downfall.”

“Iti hetaṁ vijānāma,	“We get what you’re saying,
Chaṭṭhamo so parābhavo;	this is the sixth downfall.
Sattamaṁ bhagavā brūhi,	Tell us the seventh, Blessed One:
Kiṁ parābhavato mukhaṁ”.	what leads to downfall?”

“Jātitthaddho dhanatthaddho,	“Vain of caste, wealth,
Gottatthaddho ca yo naro;	and clan, a man
Saññātiṁ atimaññeti,	looks down on his own family,
Taṁ parābhavato mukhaṁ”.	and that leads to his downfall.”

“Iti hetaṁ vijānāma,	“We get what you’re saying,
Sattamo so parābhavo;	this is the seventh downfall.
Aṭṭhamaṁ bhagavā brūhi,	Tell us the eighth, Blessed One:
Kiṁ parābhavato mukhaṁ”.	what leads to downfall?”

“Itthidhutto surādhutto,	“In womanizing, drinking,
Akkhadhutto ca yo naro;	and gambling, a man
Laddhaṁ laddhaṁ vināseti,	wastes all that he has earned,
Taṁ parābhavato mukhaṁ”.	and that leads to his downfall.”

“Iti hetaṁ vijānāma,	“We get what you’re saying,
Aṭṭhamo so parābhavo;	this is the eighth downfall.
Navamaṁ bhagavā brūhi,	Tell us the ninth, Blessed One:
Kiṁ parābhavato mukhaṁ”.	what leads to downfall?”

“Sehi dārehi asantuṭṭho,	“Not content with his own partners,
Vesiyāsu padussati;	he debauches himself with prostitutes, Both Norman and Bodhi read dissati, I read dussati.
Dussati paradāresu,	and with others’ partners,
Taṁ parābhavato mukhaṁ”.	and that leads to his downfall.”

“Iti hetaṁ vijānāma,	“We get what you’re saying,
Navamo so parābhavo;	this is the ninth downfall.
Dasamaṁ bhagavā brūhi,	Tell us the tenth, Blessed One:
Kiṁ parābhavato mukhaṁ”.	what leads to downfall?”

“Atītayobbano poso,	“A man well past his prime
Āneti timbarutthaniṁ;	marries a girl with budding breasts;
Tassā issā na supati,	he cannot sleep for jealousy,
Taṁ parābhavato mukhaṁ”.	and that leads to his downfall.”

“Iti hetaṁ vijānāma,	“We get what you’re saying,
Dasamo so parābhavo;	this is the tenth downfall.
Ekādasamaṁ bhagavā brūhi,	Tell us the eleventh, Blessed One:
Kiṁ parābhavato mukhaṁ”.	what leads to downfall?”

“Itthiṁ soṇḍiṁ vikiraṇiṁ,	“He places in authority
Purisaṁ vāpi tādisaṁ;	a woman or a man
Issariyasmiṁ ṭhapeti,	who’s a drunkard and a spender,
Taṁ parābhavato mukhaṁ”.	and that leads to his downfall.”

“Iti hetaṁ vijānāma,	“We get what you’re saying,
Ekādasamo so parābhavo;	this is the eleventh downfall.
Dvādasamaṁ bhagavā brūhi,	Tell us the twelfth, Blessed One:
Kiṁ parābhavato mukhaṁ”.	what leads to downfall?”

“Appabhogo mahātaṇho,	“A man of little wealth and strong craving,
Khattiye jāyate kule;	born into an warrior-noble family,
So ca rajjaṁ patthayati,	sets his sights on kingship,
Taṁ parābhavato mukhaṁ.	and that leads to his downfall.

Ete parābhave loke,	Seeing these downfalls in the world,
Paṇḍito samavekkhiya;	an astute and noble person,
Ariyo dassanasampanno,	accomplished in vision,
Sa lokaṁ bhajate sivan”ti.	will enjoy a world of grace.”

Parābhavasuttaṁ chaṭṭhaṁ.

KN Snp 1.7 Vasala: The Lowlife


Sutta Nipāta 1.7
Vasalasutta	1.7 The Lowlife
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Tena kho pana samayena aggikabhāradvājassa brāhmaṇassa nivesane aggi pajjalito hoti āhuti paggahitā. Atha kho bhagavā sāvatthiyaṁ sapadānaṁ piṇḍāya caramāno yena aggikabhāradvājassa brāhmaṇassa nivesanaṁ tenupasaṅkami.	So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Now at that time in the brahmin Bhāradvāja the Fire-Worshipper’s home the sacred flame had been kindled and the oblation prepared. Wandering indiscriminately for almsfood in Sāvatthī, the Buddha approached Bhāradvāja the Fire-Worshiper’s house.

Addasā kho aggikabhāradvājo brāhmaṇo bhagavantaṁ dūratova āgacchantaṁ. Disvāna bhagavantaṁ etadavoca: “tatreva, muṇḍaka; tatreva, samaṇaka; tatreva, vasalaka, tiṭṭhāhī”ti.	Bhāradvāja the Fire-Worshiper saw the Buddha coming off in the distance and said to him, “Stop right there, shaveling! Right there, fake ascetic! Right there, lowlife!”

Evaṁ vutte, bhagavā aggikabhāradvājaṁ brāhmaṇaṁ etadavoca: “jānāsi pana tvaṁ, brāhmaṇa, vasalaṁ vā vasalakaraṇe vā dhamme”ti? “Na khvāhaṁ, bho gotama, jānāmi vasalaṁ vā vasalakaraṇe vā dhamme; sādhu me bhavaṁ gotamo tathā dhammaṁ desetu, yathāhaṁ jāneyyaṁ vasalaṁ vā vasalakaraṇe vā dhamme”ti. “Tena hi, brāhmaṇa, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. “Evaṁ, bho”ti kho aggikabhāradvājo brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca:	When he said this, the Buddha said to him, “But brahmin, do you know what is a lowlife or what are the qualities that make you a lowlife?” “No I do not, Master Gotama. Please, Master Gotama, teach me this matter so I can understand what is a lowlife or what are the qualities that make you a lowlife.” “Well then, brahmin, listen and pay close attention, I will speak.” “Yes sir,” Bhāradvāja the Fire-Worshiper replied. The Buddha said this:

“Kodhano upanāhī ca,	“Irritable and hostile,
pāpamakkhī ca yo naro;	wicked and offensive,
Vipannadiṭṭhi māyāvī,	a man deficient in view, deceitful:
taṁ jaññā vasalo iti.	know him as a lowlife.

Ekajaṁ vā dvijaṁ vāpi,	He harms living creatures
yodha pāṇaṁ vihiṁsati;	born of womb or of egg,
Yassa pāṇe dayā natthi,	and has no kindness for creatures:
taṁ jaññā vasalo iti.	know him as a lowlife.

Yo hanti parirundhati,	He destroys and devastates
gāmāni nigamāni ca;	villages and towns,
Niggāhako samaññāto,	a notorious oppressor:
taṁ jaññā vasalo iti.	know him as a lowlife.

Gāme vā yadi vā raññe,	Whether in village or wilderness,
yaṁ paresaṁ mamāyitaṁ;	he steals what belongs to others,
Theyyā adinnamādeti,	taking what has not been given:
taṁ jaññā vasalo iti.	know him as a lowlife.

Yo have iṇamādāya,	Having fallen into debt,
cujjamāno palāyati;	when pressed to pay up he flees, saying
Na hi te iṇamatthīti,	‘I don’t owe you anything!’:
taṁ jaññā vasalo iti.	know him as a lowlife.

Yo ve kiñcikkhakamyatā,	Wanting some item or other,
panthasmiṁ vajantaṁ janaṁ;	he attacks a person in the street
Hantvā kiñcikkhamādeti,	and takes it:
taṁ jaññā vasalo iti.	know him as a lowlife.

Attahetu parahetu,	For his own sake or the sake of another,
dhanahetu ca yo naro;	or for the sake of wealth, a man
Sakkhipuṭṭho musā brūti,	tells a lie when asked to bear witness:
taṁ jaññā vasalo iti.	know him as a lowlife.

Yo ñātīnaṁ sakhīnaṁ vā,	He is spied among the partners Both Norman and Bodhi add some term suggesting transgression here, in line with the commentary and the apparent sense. I don’t, as I suspect the text is corrupt. Could diss be duss?
dāresu paṭidissati;	of relatives and friends,
Sāhasā sampiyena vā,	by force or seduction:
taṁ jaññā vasalo iti.	know him as a lowlife.

Yo mātaraṁ pitaraṁ vā,	Though able, he does not look after
jiṇṇakaṁ gatayobbanaṁ;	his mother and father
Pahu santo na bharati,	when elderly, past their prime:
taṁ jaññā vasalo iti.	know him as a lowlife.

Yo mātaraṁ pitaraṁ vā,	He hits or verbally abuses
Bhātaraṁ bhaginiṁ sasuṁ;	his mother or father,
Hanti roseti vācāya,	brother, sister, or mother-in-law:
Taṁ jaññā vasalo iti.	know him as a lowlife.

Yo atthaṁ pucchito santo,	When asked about the good,
Anatthamanusāsati;	he teaches what is bad,
Paṭicchannena manteti,	giving secretive advice:
Taṁ jaññā vasalo iti.	know him as a lowlife.

Yo katvā pāpakaṁ kammaṁ,	Having done a bad deed, he wishes,
Mā maṁ jaññāti icchati;	‘May no-one find me out!’
Yo paṭicchannakammanto,	His deeds are underhand:
Taṁ jaññā vasalo iti.	know him as a lowlife.

Yo ve parakulaṁ gantvā,	When visiting another family
Bhutvāna sucibhojanaṁ;	he eats their delicious food,
Āgataṁ nappaṭipūjeti,	but does not return the honor:
Taṁ jaññā vasalo iti.	know him as a lowlife.

Yo brāhmaṇaṁ samaṇaṁ vā,	He deceives with lies
Aññaṁ vāpi vanibbakaṁ;	ascetics and brahmins
Musāvādena vañceti,	and other renunciates:
Taṁ jaññā vasalo iti.	know him as a lowlife.

Yo brāhmaṇaṁ samaṇaṁ vā,	When time comes to offer a meal
Bhattakāle upaṭṭhite;	to brahmins or ascetics,
Roseti vācā na ca deti,	he abuses them and does not give:
Taṁ jaññā vasalo iti.	know him as a lowlife.

Asataṁ yodha pabrūti,	He talks about what never happened,
Mohena paliguṇṭhito;	being wrapped up in delusion,
Kiñcikkhaṁ nijigīsāno,	chasing after some item or other:
Taṁ jaññā vasalo iti.	know him as a lowlife.

Yo cattānaṁ samukkaṁse,	He extols himself
Pare ca mavajānāti;	and disparages others,
Nihīno sena mānena,	brought down by his pride:
Taṁ jaññā vasalo iti.	know him as a lowlife.

Rosako kadariyo ca,	He’s a bully and a miser,
Pāpiccho maccharī saṭho;	of wicked desires, stingy, and devious,
Ahiriko anottappī,	shameless, imprudent:
Taṁ jaññā vasalo iti.	know him as a lowlife.

Yo buddhaṁ paribhāsati,	He insults the Buddha
Atha vā tassa sāvakaṁ;	or his disciple,
Paribbājaṁ gahaṭṭhaṁ vā,	whether lay or renunciate:
Taṁ jaññā vasalo iti.	know him as a lowlife.

Yo ve anarahaṁ santo,	He claims to be a perfected one,
Arahaṁ paṭijānāti;	when he really is no such thing.
Coro sabrahmake loke,	In the world with its Brahmās,
Eso kho vasalādhamo;	that crook is truly the lowest lowlife.
Ete kho vasalā vuttā,	These who are called lowlifes
Mayā yete pakāsitā.	I have explained to you.

Na jaccā vasalo hoti,	You’re not a lowlife by birth,
Na jaccā hoti brāhmaṇo;	nor by birth are you a brahmin.
Kammunā vasalo hoti,	You’re a lowlife by your deeds,
Kammunā hoti brāhmaṇo.	by deeds you’re a brahmin.

Tadamināpi jānātha,	And also you should know
Yathāmedaṁ nidassanaṁ;	according to this example.
Caṇḍālaputto sopāko,	Sopaka the outcaste’s son
Mātaṅgo iti vissuto.	became renowned as Mātaṅga.

So yasaṁ paramaṁ patto,	Mātaṅga achieved the highest fame
Mātaṅgo yaṁ sudullabhaṁ;	so very hard to find.
Āgacchuṁ tassupaṭṭhānaṁ,	Lots of warrior-nobles and brahmins
Khattiyā brāhmaṇā bahū.	came to serve him.

Devayānaṁ abhiruyha,	He ascended the stainless highway
Virajaṁ so mahāpathaṁ;	that leads to the heavens;
Kāmarāgaṁ virājetvā,	having discarded sensual desire,
Brahmalokūpago ahu;	he was reborn in a Brahmā realm.
Na naṁ jāti nivāresi,	His birth did not prevent him
Brahmalokūpapattiyā.	from rebirth in the Brahmā realm.

Ajjhāyakakule jātā,	Those born in a brahmin family
Brāhmaṇā mantabandhavā;	who recite as kinsmen of the hymns,
Te ca pāpesu kammesu,	are often discovered
Abhiṇhamupadissare.	in the midst of wicked deeds.

Diṭṭheva dhamme gārayhā,	Blameworthy in the present life,
Samparāye ca duggati;	and in the next, a bad destination.
Na ne jāti nivāreti,	Their birth does not prevent them
Duggatyā garahāya vā.	from blame or bad destiny.

Na jaccā vasalo hoti,	You’re not a lowlife by birth,
Na jaccā hoti brāhmaṇo;	nor by birth are you a brahmin.
Kammunā vasalo hoti,	You’re a lowlife by your deeds,
Kammunā hoti brāhmaṇo”ti.	by deeds you’re a brahmin.”

Evaṁ vutte, aggikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.	When he had spoken, the brahmin Bhāradvāja the Fire-Worshiper said to the Buddha, “Excellent, Master Gotama! Excellent! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

Vasalasuttaṁ sattamaṁ.

KN Snp 1.8 Metta: The Discourse on Friendly-kindness


Sutta Nipāta 1.8

(2022 SP-FLUENT translation by frankk‍ derived from B. Sujato‍ )


Metta-sutta	1.8 The Discourse on Friendly-kindness
“Karaṇīyamatthakusalena,	This is what should be done by those who are skilled in goodness,
Yanta santaṁ padaṁ abhisamecca;	and have known the state of peace.
Sakko ujū ca suhujū ca,	Let them be able and upright, very upright,
Sūvaco cassa mudu anatimānī.	easy to speak to, gentle and humble;

Santussako ca subharo ca,	content and unburdensome,
Appakicco ca sallahukavutti;	unbusied, living lightly,
Santindriyo ca nipako ca,	alert, with senses calmed,
Appagabbho kulesvananugiddho.	courteous, not fawning on families.

Na ca khuddamācare kiñci,	Let them not do the slightest thing
Yena viññū pare upavadeyyuṁ;	that others might blame with reason.
Sukhino va khemino hontu,	May they be happy and safe!
Sabbasattā bhavantu sukhitattā.	May all beings be happy!

Ye keci pāṇabhūtatthi,	Whatever living creatures there are
Tasā vā thāvarā vanavasesā;	with not a one left out—
Dīghā vā ye va mahantā,	frail or firm, long or large,
Majjhimā rassakā aṇukathūlā.	medium, small, tiny or round,

Diṭṭhā vā ye va adiṭṭhā,	visible or invisible,
Ye va dūre vasanti avidūre;	living far or near,
Bhūtā va sambhavesī va,	those born or to be born:
Sabbasattā bhavantu sukhitattā.	May all beings be happy!

Na paro paraṁ nikubbetha,	Let none turn from another,
Nātimaññetha katthaci na kañci;	nor look down on anyone anywhere.
Byārosanā paṭigha-sañña,	Though provoked or aggrieved,
Nāññamaññassa dukkham-iccheyya.	let them not wish pain on each other.

Mātā yathā niyaṁ puttam	Even as a mother would protect her own child,
Āyusā eka-puttam-anu-rakkhe;	her only child, at the risk of her own life,
Evam-pi sabba-bhūtesu,	so too towards all creatures [, for their safety and happiness, ]
Mānasaṁ bhāvaye aparimāṇaṁ.	[You] should develop [and protect your] unlimited heart.

Mettañca sabbalokasmi,	With Friendly-kindness for the whole world,
Mānasaṁ bhāvaye aparimāṇaṁ;	develop an unlimited heart.
Uddhaṁ adho ca tiriyañca,	Above, below, all round,
Asambādhaṁ a-veram-a-sapattaṁ.	unconstricted, without vengeful-animosity or hostility.

Tiṭṭhaṁ caraṁ nisinno va,	When standing, walking, sitting,
Sayāno yāvatāssa vitamiddho;	or lying down while yet unweary,
Etaṁ satiṁ adhiṭṭheyya,	One is strongly determined to maintain this remembrance [of Dharma on metta],
Brahmametaṁ vihāram-idhamāhu.	for this, they say, is a holy abiding in this life.

Diṭṭhiñca anupaggamma,	Avoiding harmful views,
Sīlavā dassanena sampanno;	virtuous, accomplished in insight,
Kāmesu vinaya gedhaṁ,	with greed for sensuality removed,
Na hi jātuggabbhaseyya punaretī”ti.	they never come back to a womb again.

(end of sutta⏹️)


Mettasuttaṁ aṭṭhamaṁ.	(metta sutta was the 8th sutta in this section)

KN Snp 1.9 Hemavata: With Hemavata


Sutta Nipāta 1.9
Hemavatasutta	1.9 With Hemavata
“Ajja pannaraso uposatho,	“Today is the fifteenth day sabbath,”
(iti sātāgiro yakkho)	said Sātāgira, the native spirit of mount Sātā,
Dibbā ratti upaṭṭhitā;	“a holy night is at hand.
Anomanāmaṁ satthāraṁ,	Come now, let us see Gotama,
Handa passāma gotamaṁ”.	the Teacher of peerless name.”

“Kacci mano supaṇihito,	“Isn’t his mind well-disposed,”
(iti hemavato yakkho)	said Hemavata, the native spirit of the Himalayas,
Sabbabhūtesu tādino;	“impartial towards all creatures?
Kacci iṭṭhe aniṭṭhe ca,	And aren’t his thoughts under control
Saṅkappassa vasīkatā”.	when it comes to likes and dislikes?”

“Mano cassa supaṇihito,	“His mind is well-disposed,”
(iti sātāgiro yakkho)	said Sātāgira,
Sabbabhūtesu tādino;	“impartial towards all creatures.
Atho iṭṭhe aniṭṭhe ca,	His thoughts are under control
Saṅkappassa vasīkatā”.	when it comes to his likes and dislikes.”

“Kacci adinnaṁ nādiyati,	“Doesn’t he not steal?”
(iti hemavato yakkho)	said Hemavata,
Kacci pāṇesu saññato;	“And doesn’t he harm not a creature?
Kacci ārā pamādamhā,	Isn’t he far from negligence?
Kacci jhānaṁ na riñcati”.	And doesn’t he not neglect jhāna?”

“Na so adinnaṁ ādiyati,	“He does not take what is not given,”
(iti sātāgiro yakkho)	said Sātāgira,
Atho pāṇesu saññato;	“and he harms not a creature.
Atho ārā pamādamhā,	He is far from negligence—
Buddho jhānaṁ na riñcati”.	the Buddha does not neglect jhāna.”

“Kacci musā na bhaṇati,	“Doesn’t he avoid lying?”
(iti hemavato yakkho)	said Hemavata,
Kacci na khīṇabyappatho;	“And doesn’t he not speak sharply?
Kacci vebhūtiyaṁ nāha,	Doesn’t he avoid divisive speech, Norman has “untruth”, Bodhi “destructive”. Neither notices vebhūtiyaṁ at DN 30:2.21.2 and DN 28:11.2, where “divisive” fits all cases.
Kacci samphaṁ na bhāsati”.	as well as speaking nonsense?”

“Musā ca so na bhaṇati,	“He does not lie,”
(iti sātāgiro yakkho)	said Sātāgira,
Atho na khīṇabyappatho;	“nor does he speak sharply.
Atho vebhūtiyaṁ nāha,	He avoids divisive speech,
Mantā atthañca bhāsati”.	and speaks words of wise counsel.” Lit. “the counselor speaks meaningfully.”

“Kacci na rajjati kāmesu,	“Doesn’t he find sensual pleasures unattractive?”
(iti hemavato yakkho)	said Hemavata,
Kacci cittaṁ anāvilaṁ;	“And isn’t his mind unclouded?
Kacci mohaṁ atikkanto,	Hasn’t he escaped delusion?
Kacci dhammesu cakkhumā”.	And isn’t he seer of truths?”

“Na so rajjati kāmesu,	“He does not find sensual pleasures attractive,”
(iti sātāgiro yakkho)	said Sātāgira,
Atho cittaṁ anāvilaṁ;	“and his mind is unclouded.
Sabbamohaṁ atikkanto,	He has escaped all delusion—
Buddho dhammesu cakkhumā”.	the Buddha is seer of truths.”

“Kacci vijjāya sampanno,	“Isn’t he accomplished in knowledge?”
(iti hemavato yakkho)	said Hemavata,
Kacci saṁsuddhacāraṇo;	“And doesn’t he live a pure life?
Kaccissa āsavā khīṇā,	Aren’t his defilements all ended?
Kacci natthi punabbhavo”.	Doesn’t he have no future lives?”

“Vijjāya ceva sampanno,	“He is accomplished in knowledge,”
(iti sātāgiro yakkho)	said Sātāgira,
Atho saṁsuddhacāraṇo;	“and he does live a pure life.
Sabbassa āsavā khīṇā,	His defilements are all ended,
Natthi tassa punabbhavo”.	there are no future lives for him.”

“Sampannaṁ munino cittaṁ,	“Accomplished is the sage’s mind
Kammunā byappathena ca;	in action and in speech,
Vijjācaraṇasampannaṁ,	and he’s accomplished in knowledge and conduct
Dhammato naṁ pasaṁsati”.	as per The Dharma you praise.” Read pasaṁsasi per PTS.

“Sampannaṁ munino cittaṁ,	“Accomplished is the sage’s mind
Kammunā byappathena ca;	in action and in speech,
Vijjācaraṇasampannaṁ,	and he’s accomplished in knowledge and conduct
Dhammato anumodasi.	as per The Dharma you rejoice in.

Sampannaṁ munino cittaṁ,	Accomplished is the sage’s mind
Kammunā byappathena ca;	in action and in speech,
Vijjācaraṇasampannaṁ,	and he’s accomplished in knowledge and conduct:
Handa passāma gotamaṁ”.	come now, let us see Gotama.”

“Eṇijaṅghaṁ kisaṁ vīraṁ,	“The hero so lean, with antelope calves,
Appāhāraṁ alolupaṁ;	not greedy, eating little,
Muniṁ vanasmiṁ jhāyantaṁ,	the sage meditating alone in the forest,
Ehi passāma gotamaṁ.	come now, let us see Gotama.

Sīhaṁvekacaraṁ nāgaṁ,	An elephant, wandering alone like a lion,
Kāmesu anapekkhinaṁ;	unconcerned for sensual pleasures,
Upasaṅkamma pucchāma,	let’s approach him and ask about
Maccupāsappamocanaṁ.	release from the snare of death.”

Akkhātāraṁ pavattāraṁ,	“The communicator, the instructor,
sabba-dhammāna pāraguṁ;	who has gone beyond all things,
Buddhaṁ verabhayātītaṁ,	Awakened, beyond enmity and fear,
Mayaṁ pucchāma gotamaṁ”.	let us ask Gotama.”

“Kismiṁ loko samuppanno,	“What has the world arisen in?”
(iti hemavato yakkho)	said Hemavata,
Kismiṁ kubbati santhavaṁ;	What does it get close to?
Kissa loko upādāya,	By grasping what
Kismiṁ loko vihaññati”.	is the world troubled in what?”

“Chasu loko samuppanno,	“The world’s arisen in six,”
(hemavatāti bhagavā)	said the Buddha to Hemavata.
Chasu kubbati santhavaṁ;	“It gets close to six.
Channameva upādāya,	By grasping at these six,
Chasu loko vihaññati”.	the world’s troubled in six.”

“Katamaṁ taṁ upādānaṁ,	“What is that grasping
Yattha loko vihaññati;	by which the world is troubled?
Niyyānaṁ pucchito brūhi,	Tell us the exit when asked:
Kathaṁ dukkhā pamuccati”.	how is one released from all suffering?”

“Pañca kāmaguṇā loke,	“There are five kinds of sensual stimulation in the world,
Manochaṭṭhā paveditā;	and the mind is said to be the sixth.
Ettha chandaṁ virājetvā,	When you’ve discarded desire for these,
Evaṁ dukkhā pamuccati.	you’re released from all suffering.

Etaṁ lokassa niyyānaṁ,	This is the exit from the world,
Akkhātaṁ vo yathātathaṁ;	explained in accord with the truth.
Etaṁ vo ahamakkhāmi,	The way I’ve explained it is how
Evaṁ dukkhā pamuccati”.	you’re released from all suffering.”

“Ko sūdha tarati oghaṁ,	“Who here crosses the flood,
Kodha tarati aṇṇavaṁ;	Who crosses the deluge?
Appatiṭṭhe anālambe,	Who, not standing and unsupported,
Ko gambhīre na sīdati”.	does not sink in the deep?”

“Sabbadā sīlasampanno,	“Someone who is always endowed with ethics,
Paññavā susamāhito;	wise and serene,
Ajjhattacintī satimā,	inwardly reflective, rememberful,
Oghaṁ tarati duttaraṁ.	crosses the flood so hard to cross.

Virato kāmasaññāya,	Someone who desists from sensual perception,
Sabbasaṁyojanātigo;	who has escaped all fetters,
Nandībhavaparikkhīṇo,	and is finished with relishing of rebirth,
So gambhīre na sīdati”.	does not sink in the deep.”

“Gambhīrapaññaṁ nipuṇatthadassiṁ,	“Behold him of wisdom deep who sees the subtle meaning,
Akiñcanaṁ kāmabhave asattaṁ;	who has nothing, unattached to sensual life,
Taṁ passatha sabbadhi vippamuttaṁ,	everywhere free,
Dibbe pathe kamamānaṁ mahesiṁ.	the great hermit treading the holy road.

Anomanāmaṁ nipuṇatthadassiṁ,	Behold him of peerless name who sees the subtle meaning,
Paññādadaṁ kāmālaye asattaṁ;	giver of wisdom, unattached to the realm of sensuality:
Taṁ passatha sabbaviduṁ sumedhaṁ,	see him, the all-knower, so very intelligent,
Ariye pathe kamamānaṁ mahesiṁ.	the great hermit treading the noble road.”

Sudiṭṭhaṁ vata no ajja,	“It was a fine sight for us today,
Suppabhātaṁ suhuṭṭhitaṁ;	a good dawn, a good rising,
Yaṁ addasāma sam-buddhaṁ,	to see the Awakened One,
Oghatiṇṇamanāsavaṁ.	the undefiled one who has crossed the flood.

Ime dasasatā yakkhā,	These thousand native spirits
Iddhimanto yasassino;	powerful and glorious,
Sabbe taṁ saraṇaṁ yanti,	all go to your for refuge,
Tvaṁ no satthā anuttaro.	you are our supreme Teacher.

Te mayaṁ vicarissāma,	We shall journey
Gāmā gāmaṁ nagā nagaṁ;	village to village, peak to peak,
Namassamānā sam-buddhaṁ,	paying homage to the Buddha,
Dhammassa ca sudhammatan”ti.	and the natural excellence of The Dharma!”

Hemavatasuttaṁ navamaṁ.

KN Snp 1.10 Āḷavaka: With Āḷavaka


Sutta Nipāta 1.10
Āḷavakasutta	1.10 With Āḷavaka
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā āḷaviyaṁ viharati āḷavakassa yakkhassa bhavane. Atha kho āḷavako yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “nikkhama, samaṇā”ti. “Sādhāvuso”ti bhagavā nikkhami. “Pavisa, samaṇā”ti. “Sādhāvuso”ti bhagavā pāvisi.	So I have heard. At one time the Buddha was staying near Āḷavī in the haunt of the native spirit Āḷavaka. Then the native spirit Āḷavaka went up to the Buddha, and said to him: “Get out, ascetic!” Saying, “All right, sir,” the Buddha went out. “Get in, ascetic!” Saying, “All right, sir,” the Buddha went in.

Dutiyampi kho …pe… tatiyampi kho āḷavako yakkho bhagavantaṁ etadavoca: “nikkhama, samaṇā”ti. “Sādhāvuso”ti bhagavā nikkhami. “Pavisa, samaṇā”ti. “Sādhāvuso”ti bhagavā pāvisi.	For a second time … And for a third time the native spirit Āḷavaka said to the Buddha, “Get out, ascetic!” Saying, “All right, sir,” the Buddha went out. “Get in, ascetic!” Saying, “All right, sir,” the Buddha went in.

Catutthampi kho āḷavako yakkho bhagavantaṁ etadavoca: “nikkhama, samaṇā”ti. “Na khvāhaṁ taṁ, āvuso, nikkhamissāmi. Yaṁ te karaṇīyaṁ, taṁ karohī”ti.	And for a fourth time the native spirit Āḷavaka said to the Buddha, “Get out, ascetic!” “No, sir, I won’t get out. Do what you must.”

“Pañhaṁ taṁ, samaṇa, pucchissāmi. Sace me na byākarissasi, cittaṁ vā te khipissāmi, hadayaṁ vā te phālessāmi, pādesu vā gahetvā pāragaṅgāya khipissāmī”ti.	“I will ask you a question, ascetic. If you don’t answer me, I’ll drive you insane, or explode your heart, or grab you by the feet and throw you to the far shore of the Ganges!”

“Na khvāhaṁ taṁ, āvuso, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadeva-manussāya yo me cittaṁ vā khipeyya hadayaṁ vā phāleyya pādesu vā gahetvā pāragaṅgāya khipeyya. Api ca tvaṁ, āvuso, puccha yadākaṅkhasī”ti. Atha kho āḷavako yakkho bhagavantaṁ gāthāya ajjhabhāsi:	“I don’t see anyone in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans who could do that to me. But anyway, ask what you wish.” Then the native spirit Āḷavaka addressed the Buddha in verse:

(verse)


“Kiṁ sūdha vittaṁ purisassa seṭṭhaṁ,	“What’s a person’s best wealth?
Kiṁ su suciṇṇaṁ sukhamāvahāti;	What brings happiness when practiced well?
Kiṁ su have sādutaraṁ rasānaṁ,	What’s the sweetest taste of all?
Kathaṁjīviṁ jīvitamāhu seṭṭhaṁ”.	The one who they say has the best life: how do they live?”

“Saddhīdha vittaṁ purisassa seṭṭhaṁ,	“earned-trust here is a person’s best wealth.
Dhammo suciṇṇo sukhamāvahāti;	The Dharma brings happiness when practiced well.
Saccaṁ have sādutaraṁ rasānaṁ,	Truth is the sweetest taste of all.
Paññājīviṁ jīvitamāhu seṭṭhaṁ”.	The one who they say has the best life lives by wisdom.”

“Kathaṁ su tarati oghaṁ,	“How do you cross the flood?
kathaṁ su tarati aṇṇavaṁ;	How do you cross the deluge?
Kathaṁ su dukkhamacceti,	How do you get over suffering?
kathaṁ su parisujjhati”.	How do you get purified?”

“Saddhāya tarati oghaṁ,	“By earned-trust you cross the flood,
appamādena aṇṇavaṁ;	and by assiduity the deluge.
Vīriyena dukkhamacceti,	By energy you get past suffering,
paññāya parisujjhati”.	and you’re purified by wisdom.”

“Kathaṁ su labhate paññaṁ,	“How do you get wisdom?
kathaṁ su vindate dhanaṁ;	How do you earn wealth?
Kathaṁ su kittiṁ pappoti,	How do you get a good reputation?
kathaṁ mittāni ganthati;	How do you hold on to friends?
Asmā lokā paraṁ lokaṁ,	How do the departed not grieve
kathaṁ pecca na socati”.	when passing from this world to the next?”

“Saddahāno arahataṁ,	“One who is assiduous and discerning
dhammaṁ nibbānapattiyā;	gains wisdom by wanting to learn,
Sussūsaṁ labhate paññaṁ,	having earned-trust in the perfected ones,
appamatto vicakkhaṇo.	and The Dharma for becoming nirvana'd.

Patirūpakārī dhuravā,	Being responsible, acting appropriately,
uṭṭhātā vindate dhanaṁ;	and working hard you earn wealth.
Saccena kittiṁ pappoti,	Truthfulness wins you a good reputation.
dadaṁ mittāni ganthati.	You hold on to friends by giving.

Yassete caturo dhammā,	an earned-trustful householder
saddhassa gharamesino;	who has these four qualities
Saccaṁ dhammo dhiti cāgo,	does not grieve after passing away:
sa ve pecca na socati.	truth, dharma, steadfastness, and generosity.

Iṅgha aññepi pucchassu,	Go ahead, ask others as well,
puthū samaṇabrāhmaṇe;	there are many ascetics and brahmins.
Yadi saccā damā cāgā,	See whether anything better is found
khantyā bhiyyodha vijjati”.	than truth, self-control, generosity, and patience.”

“Kathaṁ nu dāni puccheyyaṁ,	“Why now would I question
Puthū samaṇabrāhmaṇe;	the many ascetics and brahmins?
Yohaṁ ajja pajānāmi,	Today I understand
Yo attho samparāyiko.	what’s good for the next life.

Atthāya vata me buddho,	It was truly for my benefit
Vāsāyāḷavimāgamā;	that the Buddha came to stay at Āḷavī.
Yohaṁ ajja pajānāmi,	Today I understand
Yattha dinnaṁ mahapphalaṁ.	where a gift is very fruitful.

So ahaṁ vicarissāmi,	I myself will journey
Gāmā gāmaṁ purā puraṁ;	village to village, town to town,
Namassamāno sam-buddhaṁ,	paying homage to the Buddha,
Dhammassa ca sudhammatan”ti.	and the natural excellence of The Dharma!”

Āḷavakasuttaṁ dasamaṁ.

KN Snp 1.11 Vijaya: Victory


Sutta Nipāta 1.11
Vijayasutta	1.11 Victory
Caraṁ vā yadi vā tiṭṭhaṁ,	Walking and standing,
nisinno uda vā sayaṁ;	sitting and lying down,
Samiñjeti pasāreti,	extending and contracting the limbs:
esā kāyassa iñjanā.	these are the movements of the body.

Aṭṭhinahārusaṁyutto,	Linked together by bones and sinews,
tacamaṁsāvalepano;	plastered over with flesh and hide,
Chaviyā kāyo paṭicchanno,	and covered by the skin,
yathābhūtaṁ na dissati.	the body is not seen as it is.

Antapūro udarapūro,	It’s full of guts and belly,
yakanapeḷassa vatthino;	liver and bladder,
Hadayassa papphāsassa,	heart and lungs,
vakkassa pihakassa ca.	kidney and spleen,

Siṅghāṇikāya kheḷassa,	spit and snot,
sedassa ca medassa ca;	sweat and fat,
Lohitassa lasikāya,	blood and synovial fluid,
pittassa ca vasāya ca.	bile and grease.

Athassa navahi sotehi,	Then in nine streams
asucī savati sabbadā;	the filth is always flowing.
Akkhimhā akkhigūthako,	There is muck from the eyes,
kaṇṇamhā kaṇṇagūthako.	wax from the ears,

Siṅghāṇikā ca nāsato,	and snot from the nostrils.
mukhena vamatekadā;	The mouth sometimes vomits
Pittaṁ semhañca vamati,	bile and sometimes phlegm.
kāyamhā sedajallikā.	And from the body, sweat and dirt.

Athassa susiraṁ sīsaṁ,	Then there is the hollow head
matthaluṅgassa pūritaṁ;	all filled with brains.
Subhato naṁ maññati bālo,	Governed by ignorance,
avijjāya purakkhato.	the fool thinks it’s lovely.

Yadā ca so mato seti,	And when it lies dead,
Uddhumāto vinīlako;	bloated and livid,
Apaviddho susānasmiṁ,	discarded in a charnel ground,
Anapekkhā honti ñātayo.	the relatives forget it.

Khādanti naṁ suvānā ca,	It’s devoured by dogs,
siṅgālā ca vakā kimī;	by jackals, wolves, and worms.
Kākā gijjhā ca khādanti,	It’s devoured by crows and vultures,
ye caññe santi pāṇino.	and any other creatures there.

Sutvāna buddhavacanaṁ,	A wise monk here,
Bhikkhu paññāṇavā idha;	having heard the Buddha’s words,
So kho naṁ parijānāti,	fully understands it,
Yathābhūtañhi passati.	for they see it as it is.

Yathā idaṁ tathā etaṁ,	“As this is, so is that,
Yathā etaṁ tathā idaṁ;	as that is, so is this.”
Ajjhattañca bahiddhā ca,	They’d reject desire for the body
Kāye chandaṁ virājaye.	inside and out.

Chandarāgaviratto so,	That wise monk here
Bhikkhu paññāṇavā idha;	rid of desire and lust,
Ajjhagā amataṁ santiṁ,	has found the deathless peace,
Nibbānaṁ padamaccutaṁ.	nirvana, the imperishable state.

Dvipādakoyaṁ asuci,	This two-legged body is dirty and stinking,
Duggandho parihīrati;	full of different carcasses,
Nānākuṇapaparipūro,	and oozing all over the place—
Vissavanto tato tato.	but still it is cherished!

Etādisena kāyena,	And if, on account of this body,
Yo maññe uṇṇametave;	someone prides themselves
Paraṁ vā avajāneyya,	or looks down on others—
Kimaññatra adassanāti.	what is that but a failure to see?

Vijayasuttaṁ ekādasamaṁ.

KN Snp 1.12 Muni: The Sage


Sutta Nipāta 1.12
Munisutta	1.12 The Sage
Santhavāto bhayaṁ jātaṁ,	Peril stems from intimacy,
niketā jāyate rajo;	dust comes from a home.
Aniketamasanthavaṁ,	Freedom from home and intimacy:
etaṁ ve munidassanaṁ.	that is the sage’s vision.

Yo jātamucchijja na ropayeyya,	Having cut down what’s grown, they wouldn’t replant,
Jāyantamassa nānuppavecche;	nor would they nurture what’s growing.
Tamāhu ekaṁ muninaṁ carantaṁ,	That’s who they call a sage wandering alone,
Addakkhi so santipadaṁ mahesi.	the great hermit has seen the state of peace.

Saṅkhāya vatthūni pamāya bījaṁ,	Having assessed the fields and measured the seeds, The commentary, followed by Norman, Bodhi, and Ñāṇadīpa, all take pamāya here in the sense of “crushed” (Sanskrit: pramṛṇati). However, pamāya occurs at Snp 4.12:17.1, where, being beside vinicchaye (“judge, assess”), it is clearly an absolutive of pamiṇāti “having measured”. Here too it sits beside a word (saṅkhāya) having the sense to reckon or calculate. In the simile of rebirth and the field, the “seed” is consciousness, which belonging to the first noble truth is not “crushed” but “fully known”. If the seeds are already “crushed” then choosing not to water them (in the next line) is a tad redundant.
Sinehamassa nānuppavecche;	they wouldn’t nurture them with moisture.
Sa ve munī jātikhayantadassī,	Truly that sage sees the utter ending of rebirth;
Takkaṁ pahāya na upeti saṅkhaṁ.	when logic’s left behind, judgments no longer apply. Compare the stock idiom Saṅkhampi na upeti upanidhimpi na upeti kalabhāgampi na upeti at eg. SN 20.2:1.7; also Snp 5.7:6.3.

Aññāya sabbāni nivesanāni,	Understanding all the planes of rebirth,
Anikāmayaṁ aññatarampi tesaṁ;	not wanting a single one of them,
Sa ve munī vītagedho agiddho,	Truly that sage freed of greed
Nāyūhatī pāragato hi hoti.	need not strive, for they have reached the far shore.

Sabbābhibhuṁ sabbaviduṁ sumedhaṁ,	The champion, all-knower, so very intelligent,
Sabbesu dhammesu anūpalittaṁ;	unsullied in the midst of all things,
Sabbañjahaṁ taṇhakkhaye vimuttaṁ,	has given up all, freed in the ending of craving:
Taṁ vāpi dhīrā muni vedayanti.	that’s who the wise know as a sage.

Paññābalaṁ sīlavatūpapannaṁ,	Strong in wisdom, with precepts and observances intact,
Samāhitaṁ jhānarataṁ satīmaṁ;	serene, loving jhāna, rememberful,
Saṅgā pamuttaṁ akhilaṁ anāsavaṁ,	released from chains, kind, undefiled:
Taṁ vāpi dhīrā muni vedayanti.	that’s who the wise know as a sage.

Ekaṁ carantaṁ munimappamattaṁ,	The assiduous sage wandering alone,
Nindāpasaṁsāsu avedhamānaṁ;	is unaffected by praise and blame—
Sīhaṁva saddesu asantasantaṁ,	like a lion not startled by sounds,
Vātaṁva jālamhi asajjamānaṁ;	like wind not caught in a net,
Padmaṁva toyena alippamānaṁ,	like water not sticking to a lotus.
Netāramaññesamanaññaneyyaṁ;	Leader of others, not by others led:
Taṁ vāpi dhīrā muni vedayanti.	that’s who the wise know as a sage.

Yo ogahaṇe thambhorivābhijāyati,	Steady as a post in a bathing-place
Yasmiṁ pare vācāpariyantaṁ vadanti;	when others speak endlessly against them,
Taṁ vītarāgaṁ susamāhitindriyaṁ,	freed of greed, with senses stilled:
Taṁ vāpi dhīrā muni vedayanti.	that’s who the wise know as a sage.

Yo ve ṭhitatto tasaraṁva ujju,	Steadfast, straight as a shuttle,
Jigucchati kammehi pāpakehi;	horrified by wicked deeds,
Vīmaṁsamāno visamaṁ samañca,	discerning the just and the unjust:
Taṁ vāpi dhīrā muni vedayanti.	that’s who the wise know as a sage.

Yo saññatatto na karoti pāpaṁ,	Restrained, they do no evil,
Daharo majjhimo ca muni yatatto;	young or middle-aged, the sage is self-controlled.
Arosaneyyo na so roseti kañci,	Irreproachable, he does not insult anyone:
Taṁ vāpi dhīrā muni vedayanti.	that’s who the wise know as a sage.

Yadaggato majjhato sesato vā,	When one who lives on charity receives alms,
Piṇḍaṁ labhetha paradattūpajīvī;	from the top, the middle, or the leftovers,
Nālaṁ thutuṁ nopi nipaccavādī,	they think it unworthy to praise or put down:
Taṁ vāpi dhīrā muni vedayanti.	that’s who the wise know as a sage.

Muniṁ carantaṁ virataṁ methunasmā,	The sage lives refraining from sex,
Yo yobbane nopanibajjhate kvaci;	even when young is not tied down,
Madappamādā virataṁ vippamuttaṁ,	refraining from indulgence and negligence, freed:
Taṁ vāpi dhīrā muni vedayanti.	that’s who the wise know as a sage.

Aññāya lokaṁ paramatthadassiṁ,	Understanding the world, the seer of the ultimate goal,
Oghaṁ samuddaṁ atitariya tādiṁ;	the poised one who has crossed the flood and the ocean,
Taṁ chinnaganthaṁ asitaṁ anāsavaṁ,	has cut the ties, unattached and undefiled:
Taṁ vāpi dhīrā muni vedayanti.	that’s who the wise know as a sage.

Asamā ubho dūravihāravuttino,	The two are not the same, far apart in lifestyle and conduct—
Gihī dāraposī amamo ca subbato;	the householder providing for a wife, and the selfless one true to their vows.
Parapāṇarodhāya gihī asaññato,	The unrestrained householder kills other creatures,
Niccaṁ munī rakkhati pāṇine yato.	while the restrained sage always protects living creatures.

Sikhī yathā nīlagīvo vihaṅgamo,	As the crested blue-necked peacock flying through the sky
Haṁsassa nopeti javaṁ kudācanaṁ;	never approaches the speed of the swan,
Evaṁ gihī nānukaroti bhikkhuno,	so the householder cannot compete with the monk,
Munino vivittassa vanamhi jhāyatoti.	the sage meditating secluded in the woods.

Munisuttaṁ dvādasamaṁ.

Uragavaggo paṭhamo.

Tassuddānaṁ

Urago dhaniyo ceva,
visāṇañca tathā kasi;
Cundo parābhavo ceva,
vasalo mettabhāvanā.

Sātāgiro āḷavako,
Vijayo ca tathā muni;
Dvādasetāni suttāni,
Uragavaggoti vuccatīti.

Cūla (smaller/shorter) Vagga (2 of 5)

KN Snp 2.1 Ratana: Gems


Sutta Nipāta 2.1
Ratanasutta	2.1 Gems
Yānīdha bhūtāni samāgatāni,	Whatever beings have gathered here,
Bhummāni vā yāni va antalikkhe;	on the ground or in the sky:
Sabbeva bhūtā sumanā bhavantu,	may beings all be of happy heart,
Athopi sakkacca suṇantu bhāsitaṁ.	and listen carefully to what is said.

Tasmā hi bhūtā nisāmetha sabbe,	So pay heed, all you beings,
Mettaṁ karotha mānusiyā pajāya;	have Friendly-kindness for humankind,
Divā ca ratto ca haranti ye baliṁ,	who day and night bring offerings;
Tasmā hi ne rakkhatha appamattā.	please protect them assiduously.

Yaṁ kiñci vittaṁ idha vā huraṁ vā,	There’s no wealth here or beyond,
Saggesu vā yaṁ ratanaṁ paṇītaṁ;	no sublime gem in the heavens,
Na no samaṁ atthi tathāgatena,	that equals the Realized One.
Idampi buddhe ratanaṁ paṇītaṁ;	This sublime gem is in the Buddha:
Etena saccena suvatthi hotu. Variant: hotu → idaṁ gāthā bj potthake	by this truth, may you be well!

(verse)


Khayaṁ virāgaṁ amataṁ paṇītaṁ,	Ending, dispassion, the undying, the sublime,
Yadajjhagā sakyamunī samāhito;	attained by the Sakyan Sage undistractified-&-lucidified in samādhi;
Na tena dhammena samatthi kiñci,	there is nothing equal to that Dhamma.
Idampi dhamme ratanaṁ paṇītaṁ;	This sublime gem is in the Dhamma:
Etena saccena suvatthi hotu.	by this truth, may you be well!

Yaṁ buddhaseṭṭho parivaṇṇayī suciṁ,	The purity praised by the highest Buddha
Samādhimānantarikaññamāhu;	is said to be the “undistractible-lucidity with immediate fruit”;
Samādhinā tena samo na vijjati,	no equal to that undistractible-lucidity is found.
Idampi dhamme ratanaṁ paṇītaṁ;	This sublime gem is in the Dhamma:
Etena saccena suvatthi hotu.	by this truth, may you be well!

Ye puggalā aṭṭha sataṁ pasatthā,	The eight individuals praised by the good,
Cattāri etāni yugāni honti;	are the four pairs of the Holy One’s disciples;
Te dakkhiṇeyyā sugatassa sāvakā,	they are worthy of religious donations,
Etesu dinnāni mahapphalāni;	what’s given to them is very fruitful.
Idampi saṅghe ratanaṁ paṇītaṁ,	This sublime gem is in the Saṅgha:
Etena saccena suvatthi hotu.	by this truth, may you be well!

Ye suppayuttā manasā daḷhena,	Dedicated to Gotama’s dispensation,
Nikkāmino gotamasāsanamhi;	strong-minded, free of sense desire,
Te pattipattā amataṁ vigayha,	they’ve attained the goal, plunged into the deathless,
Laddhā mudhā nibbutiṁ bhuñjamānā;	and enjoy the nirvanaing they’ve freely gained.
Idampi saṅghe ratanaṁ paṇītaṁ,	This sublime gem is in the Saṅgha:
Etena saccena suvatthi hotu.	by this truth, may you be well!

Yathindakhīlo pathavissito siyā,	As a well planted boundary-pillar
Catubbhi vātehi asampakampiyo;	is not shaken by the four winds,
Tathūpamaṁ sappurisaṁ vadāmi,	I say a good person is like this,
Yo ariyasaccāni avecca passati;	who sees the noble truths in experience.
Idampi saṅghe ratanaṁ paṇītaṁ,	This sublime gem is in the Saṅgha:
Etena saccena suvatthi hotu.	by this truth, may you be well!

Ye ariyasaccāni vibhāvayanti,	Those who fathom the noble truths
Gambhīrapaññena sudesitāni;	taught by the one of deep wisdom,
Kiñcāpi te honti bhusaṁ pamattā,	do not take an eighth life,
Na te bhavaṁ aṭṭhamamādiyanti;	even if they are hugely negligent.
Idampi saṅghe ratanaṁ paṇītaṁ,	This sublime gem is in the Saṅgha:
Etena saccena suvatthi hotu.	by this truth, may you be well!

Sahāvassa dassanasampadāya,	When they attain to vision
Tayassu dhammā jahitā bhavanti;	they give up three things:
Sakkāyadiṭṭhī vicikicchitañca,	identity view, doubt, and any
Sīlabbataṁ vāpi yadatthi kiñci.	attachment to precepts and observances.

Catūhapāyehi ca vippamutto,	They’re freed from the four places of loss,
Chaccābhiṭhānāni abhabba kātuṁ;	and unable to perform the six grave crimes.
Idampi saṅghe ratanaṁ paṇītaṁ,	This sublime gem is in the Saṅgha:
Etena saccena suvatthi hotu.	by this truth, may you be well!

Kiñcāpi so kamma karoti pāpakaṁ,	Even if they do a bad deed
Kāyena vācā uda cetasā vā;	by body, speech, or mind,
Abhabba so tassa paṭicchadāya,	they are unable to conceal it;
Abhabbatā diṭṭhapadassa vuttā;	they say this inability applies to one who has seen the truth.
Idampi saṅghe ratanaṁ paṇītaṁ,	This sublime gem is in the Saṅgha:
Etena saccena suvatthi hotu.	by this truth, may you be well!

Vanappagumbe yatha phussitagge,	Like a tall forest tree crowned with flowers
Gimhānamāse paṭhamasmiṁ gimhe;	in the first month of summer;
Tathūpamaṁ dhammavaraṁ adesayi,	that’s how he taught the superb Dhamma,
Nibbānagāmiṁ paramaṁ hitāya;	leading to nirvanaing, the ultimate benefit.
Idampi buddhe ratanaṁ paṇītaṁ,	This sublime gem is in the Buddha:
Etena saccena suvatthi hotu.	by this truth, may you be well!

Varo varaññū varado varāharo,	The superb, knower of the superb, giver of the superb, bringer of the superb;
Anuttaro dhammavaraṁ adesayi;	taught the superb Dhamma supreme.
Idampi buddhe ratanaṁ paṇītaṁ,	This sublime gem is in the Buddha:
Etena saccena suvatthi hotu.	by this truth, may you be well!

Khīṇaṁ purāṇaṁ nava natthi sambhavaṁ,	The old is ended, nothing new is produced.
Virattacittāyatike bhavasmiṁ;	their minds have no desire for future rebirth.
Te khīṇabījā avirūḷhichandā,	Withered are the seeds, there’s no desire for growth,
Nibbanti dhīrā yathāyaṁ padīpo;	those wise ones are nirvana'd just like this lamp.
Idampi saṅghe ratanaṁ paṇītaṁ,	This sublime gem is in the Saṅgha:
Etena saccena suvatthi hotu.	by this truth, may you be well!

Yānīdha bhūtāni samāgatāni,	Whatever beings have gathered here,
Bhummāni vā yāni va antalikkhe;	on the ground or in the sky:
Tathāgataṁ deva-manussapūjitaṁ,	the Realized One is honored by gods and humans!
Buddhaṁ namassāma suvatthi hotu.	We bow to the Buddha! May you be safe!

Yānīdha bhūtāni samāgatāni,	Whatever beings have gathered here,
Bhummāni vā yāni va antalikkhe;	on the ground or in the sky:
Tathāgataṁ deva-manussapūjitaṁ,	the Realized One is honored by gods and humans!
Dhammaṁ namassāma suvatthi hotu.	We bow to the Dhamma! May you be safe!

Yānīdha bhūtāni samāgatāni,	Whatever beings have gathered here,
Bhummāni vā yāni va antalikkhe;	on the ground or in the sky:
Tathāgataṁ deva-manussapūjitaṁ,	the Realized One is honored by gods and humans!
Saṅghaṁ namassāma suvatthi hotūti.	We bow to the Saṅgha! May you be safe!

Ratanasuttaṁ paṭhamaṁ.

KN Snp 2.2 Āmagandha: Carrion


Sutta Nipāta 2.2
Āmagandhasutta	2.2 Carrion
“Sāmākaciṅgūlakacīnakāni ca,	“The good eat properly obtained
Pattapphalaṁ mūlaphalaṁ gavipphalaṁ;	millet, wild grains, broomcorn,
Dhammena laddhaṁ satamasnamānā,	greens, tubers, and squashes.
Na kāmakāmā alikaṁ bhaṇanti.	They don’t lie to get what they want.

Yadasnamāno sukataṁ suniṭṭhitaṁ,	But what you eat is nicely cooked and prepared,
Parehi dinnaṁ payataṁ paṇītaṁ;	delicious food that others have given.
Sālīnamannaṁ paribhuñjamāno,	Enjoying a dish of fine rice,
So bhuñjasī kassapa āmagandhaṁ.	Kassapa, you eat carrion.

Na āmagandho mama kappatīti,	‘Carrion is not appropriate for me’;
Icceva tvaṁ bhāsasi brahmabandhu;	so you said, kinsman of Brahmā.
Sālīnamannaṁ paribhuñjamāno,	Yet here you are enjoying a dish of fine rice,
Sakuntamaṁsehi susaṅkhatehi;	nicely cooked with the flesh of fowl.
Pucchāmi taṁ kassapa etamatthaṁ,	I’m asking you this, Kassapa:
Kathaṁpakāro tava āmagandho”.	what do you take to be carrion?”

“Pāṇātipāto vadhachedabandhanaṁ,	“Killing living creatures, mutilation, murder, abduction;
Theyyaṁ musāvādo nikativañcanāni ca;	stealing, lying, cheating and fraud,
Ajjhenakuttaṁ paradārasevanā,	learning crooked spells, adultery: Read kujja.
Esāmagandho na hi maṁsabhojanaṁ.	this is carrion, not eating meat.

Ye idha kāmesu asaññatā janā,	People here with unbridled sensuality,
Rasesu giddhā asucibhāvamassitā;	greedy for tastes, mixed up in impurity,
Natthikadiṭṭhī visamā durannayā,	nihilists, immoral, intractable:
Esāmagandho na hi maṁsabhojanaṁ.	this is carrion, not eating meat.

Ye lūkhasā dāruṇā piṭṭhimaṁsikā,	Brutal and rough backbiters,
Mittadduno nikkaruṇātimānino;	pitiless and arrogant betrayers of friends,
Adānasīlā na ca denti kassaci,	misers who never give anything:
Esāmagandho na hi maṁsabhojanaṁ.	this is carrion, not eating meat.

Kodho mado thambho paccupaṭṭhāpanā,	Anger, vanity, obstinacy, contrariness,
Māyā usūyā bhassasamussayo ca;	deceit, jealousy, boastfulness,
Mānātimāno ca asabbhi santhavo,	haughtiness, wicked associates:
Esāmagandho na hi maṁsabhojanaṁ.	this is carrion, not eating meat.

Ye pāpasīlā iṇaghātasūcakā,	The ill-behaved, debt-evaders, slanderers,
Vohārakūṭā idha pāṭirūpikā;	business cheats and con-artists,
Narādhamā yedha karonti kibbisaṁ,	vile men committing depravity:
Esāmagandho na hi maṁsabhojanaṁ.	this is carrion, not eating meat.

Ye idha pāṇesu asaññatā janā,	People here who can’t stop harming living creatures,
Paresamādāya vihesamuyyutā;	taking from others, intent on hurting,
Dussīlaluddā pharusā anādarā,	immoral, cruel, harsh, lacking regard for others:
Esāmagandho na hi maṁsabhojanaṁ.	this is carrion, not eating meat.

Etesu giddhā viruddhātipātino,	Greedy, hostile, aggressive to others,
Niccuyyutā pecca tamaṁ vajanti ye;	and addicted to evil—those beings pass into darkness,
Patanti sattā nirayaṁ avaṁsirā,	falling headlong into hell:
Esāmagandho na hi maṁsabhojanaṁ.	this is carrion, not eating meat.

Na macchamaṁsānamanāsakattaṁ,	Not fish or flesh or fasting,
Na naggiyaṁ na muṇḍiyaṁ jaṭājallaṁ;	being naked or shaven, or dreadlocks or dirt,
Kharājināni nāggihuttassupasevanā,	not rough hides or serving the sacred flame,
Ye vāpi loke amarā bahū tapā;	or the many austerities in the world aimed at immortality,
Mantāhutī yaññamutūpasevanā,	not hymns or oblations, sacrifices or seasonal observances,
Sodhenti maccaṁ avitiṇṇakaṅkhaṁ.	will cleanse a mortal not free of doubt.

Sotesu gutto viditindriyo care,	Guarding the streams of sense impressions, wander with faculties conquered,
Dhamme ṭhito ajjavamaddave rato;	standing on The Dharma, delighting in sincerity and gentleness.
Saṅgātigo sabbadukkhappahīno,	The wise have escaped their chains and given up all pain;
Na lippati diṭṭhasutesu dhīro”.	they don’t cling to the seen and the heard.”

Iccetamatthaṁ bhagavā Puna-p-punaṁ,	The Buddha explained this matter to him again and again,
Akkhāsi naṁ vedayi mantapāragū;	until the master of hymns understood it.
Citrāhi gāthāhi munī pakāsayi,	It was illustrated with colorful verses
Nirāmagandho asito durannayo.	by the carrion-free sage, unattached, hard to trace.

Sutvāna buddhassa subhāsitaṁ padaṁ,	Having heard the fine words of the Buddha,
Nirāmagandhaṁ sabbadukkhappanūdanaṁ;	that are carrion-free, getting rid of all suffering;
Nīcamano vandi tathāgatassa,	humbled, he bowed to the Realized One,
Tattheva pabbajjamarocayitthāti.	and right away begged to go forth.

Āmagandhasuttaṁ dutiyaṁ.

KN Snp 2.3 Hiri: Conscience


Sutta Nipāta 2.3
Hirisutta	2.3 Conscience
Hiriṁ tarantaṁ vijigucchamānaṁ,	Flouting conscience, loathing it,
Tavāhamasmi iti bhāsamānaṁ;	saying “I’m on your side”,
Sayhāni kammāni anādiyantaṁ,	but not following up in deeds,
Neso mamanti iti naṁ vijaññā.	you must know that they’re not on your side.

Ananvayaṁ piyaṁ vācaṁ,	Some say nice things to their friends
yo mittesu pakubbati;	without following it up.
Akarontaṁ bhāsamānaṁ,	The wise will recognize
parijānanti paṇḍitā.	one who talks without doing.

Na so mitto yo sadā appamatto,	No true friend relentlessly
Bhedāsaṅkī randhamevānupassī;	suspects betrayal, looking for fault.
Yasmiñca seti urasīva putto,	A true friend is one on whom you can lie like a child at the breast,
Sa ve mitto yo parehi abhejjo.	who cannot be turned against you by others.

Pāmujjakaraṇaṁ ṭhānaṁ,	While carrying out their duty,
pasaṁsāvahanaṁ sukhaṁ;	one hoping for fruit and profit
Phalānisaṁso bhāveti,	develops the basis for gladness,
vahanto porisaṁ dhuraṁ.	the happiness that attracts praise.

Pavivekarasaṁ pitvā,	Having drunk the nectar of seclusion
Rasaṁ upasamassa ca;	and the nectar of peace,
Niddaro hoti nippāpo,	free of stress, free of evil,
Dhammapītirasaṁ pivanti.	one drinks the joyous nectar of Dhamma.

Hirisuttaṁ tatiyaṁ.

KN Snp 2.4 Maṅgala: Blessings


Sutta Nipāta 2.4
Maṅgalasutta	2.4 Blessings
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā bhagavantaṁ gāthāya ajjhabhāsi:	So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. Standing to one side, that deity addressed the Buddha in verse:

(verse)


“Bahū devā manussā ca,	“Many gods and humans
maṅgalāni acintayuṁ;	have thought about blessings
Ākaṅkhamānā sotthānaṁ,	desiring well-being:
brūhi maṅgalamuttamaṁ”.	declare the highest blessing.”

“Asevanā ca bālānaṁ,	“Not to fraternize with fools,
paṇḍitānañca sevanā;	but to fraternize with the wise,
Pūjā ca pūjaneyyānaṁ,	and honoring those worthy of honor:
etaṁ maṅgalamuttamaṁ.	this is the highest blessing.

Patirūpadesavāso ca,	Living in a suitable region,
pubbe ca katapuññatā;	having made merit in the past,
Attasammāpaṇidhi ca,	being rightly resolved in oneself,
etaṁ maṅgalamuttamaṁ.	this is the highest blessing.

Bāhusaccañca sippañca,	Education and a craft,
vinayo ca susikkhito;	discipline and training,
Subhāsitā ca yā vācā,	and well-spoken speech:
etaṁ maṅgalamuttamaṁ.	this is the highest blessing.

Mātāpitu upaṭṭhānaṁ,	Caring for mother and father,
puttadārassa saṅgaho;	kindness to children and partners,
Anākulā ca kammantā,	and unstressful work:
etaṁ maṅgalamuttamaṁ.	this is the highest blessing.

Dānañca dhammacariyā ca,	Giving and righteous conduct,
ñātakānañca saṅgaho;	kindness to relatives,
Anavajjāni kammāni,	blameless deeds:
etaṁ maṅgalamuttamaṁ.	this is the highest blessing.

Āratī viratī pāpā,	Desisting and abstaining from evil,
majjapānā ca saṁyamo;	avoiding alcoholic drinks,
Appamādo ca dhammesu,	assiduity in good qualities:
etaṁ maṅgalamuttamaṁ.	this is the highest blessing.

Gāravo ca nivāto ca,	Respect and humility,
santuṭṭhi ca kataññutā;	contentment and gratitude,
Kālena dhammassavanaṁ,	and timely listening to The Dharma:
etaṁ maṅgalamuttamaṁ.	this is the highest blessing.

Khantī ca sovacassatā,	Patience, being easy to admonish,
samaṇānañca dassanaṁ;	the sight of ascetics,
Kālena dhammasākacchā,	and timely discussion of The Dharma:
etaṁ maṅgalamuttamaṁ.	this is the highest blessing.

Tapo ca brahmacariyañca,	Austerity and celibacy
Ariyasaccāna dassanaṁ;	seeing the noble truths,
Nibbānasacchikiriyā ca,	and realization of nirvana:
Etaṁ maṅgalamuttamaṁ.	this is the highest blessing.

Phuṭṭhassa lokadhammehi,	Though touched by worldly things,
Cittaṁ yassa na kampati;	their mind does not tremble;
Asokaṁ virajaṁ khemaṁ,	sorrowless, stainless, secure,
Etaṁ maṅgalamuttamaṁ.	this is the highest blessing.

Etādisāni katvāna,	Having completed these things,
Sabbattha maparājitā;	undefeated everywhere;
Sabbattha sotthiṁ gacchanti,	everywhere they go in safety:
Taṁ tesaṁ maṅgalamuttaman”ti.	this is their highest blessing.”

Maṅgalasuttaṁ catutthaṁ.

KN Snp 2.5 Sūciloma: With Spiky


Sutta Nipāta 2.5
Sūcilomasutta	2.5 With Spiky
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā gayāyaṁ viharati ṭaṅkitamañce sūcilomassa yakkhassa bhavane. Tena kho pana samayena kharo ca yakkho sūcilomo ca yakkho bhagavato avidūre atikkamanti. Atha kho kharo yakkho sūcilomaṁ yakkhaṁ etadavoca: “eso samaṇo”ti. “Neso samaṇo, samaṇako eso. Yāvāhaṁ jānāmi yadi vā so samaṇo, yadi vā so samaṇako”ti.	So I have heard. At one time the Buddha was staying near Gayā on the cut-stone ledge in the haunt of Spiky the native spirit. Now at that time the native spirits Shaggy and Spiky were passing by not far from the Buddha. So Shaggy said to Spiky, “That’s an ascetic.” “That’s no ascetic, he’s a faker! I’ll soon find out whether he’s an ascetic or a faker.”

Atha kho sūcilomo yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato kāyaṁ upanāmesi. Atha kho bhagavā kāyaṁ apanāmesi. Atha kho sūcilomo yakkho bhagavantaṁ etadavoca: “bhāyasi maṁ, samaṇā”ti? “Na khvāhaṁ taṁ, āvuso, bhāyāmi; api ca te samphasso pāpako”ti.	Then Spiky went up to the Buddha and leaned up against his body, but the Buddha pulled away. Then Spiky said to the Buddha, “Are you afraid, ascetic?” “No, sir, I’m not afraid. But your touch is nasty.”

“Pañhaṁ taṁ, samaṇa, pucchissāmi. Sace me na byākarissasi, cittaṁ vā te khipissāmi, hadayaṁ vā te phālessāmi, pādesu vā gahetvā pāragaṅgāya khipissāmī”ti.	“I will ask you a question, ascetic. If you don’t answer me, I’ll drive you insane, or explode your heart, or grab you by the feet and throw you to the far shore of the Ganges!”

“Na khvāhaṁ taṁ, āvuso, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadeva-manussāya yo me cittaṁ vā khipeyya hadayaṁ vā phāleyya pādesu vā gahetvā pāragaṅgāya khipeyya. Api ca tvaṁ, āvuso, puccha yadākaṅkhasī”ti. Atha kho sūcilomo yakkho bhagavantaṁ gāthāya ajjhabhāsi:	“I don’t see anyone in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans who could do that to me. But anyway, ask what you wish.” Then Spiky said to the Buddha,

(verse)


“Rāgo ca doso ca kutonidānā,	“Where do greed and hate come from?
Aratī ratī lomahaṁso kutojā;	From where do discontent, desire, and terror spring?
Kuto samuṭṭhāya manovitakkā,	Where do the mind’s thoughts originate,
Kumārakā dhaṅkamivossajanti”.	like a crow let loose by boys.”

“Rāgo ca doso ca itonidānā,	“Greed and hate come from here;
Aratī ratī lomahaṁso itojā;	from here spring discontent, desire, and terror;
Ito samuṭṭhāya manovitakkā,	here’s where the mind’s thoughts originate,
Kumārakā dhaṅkamivossajanti.	like a crow let loose by boys.

Snehajā attasambhūtā,	Born of affection, originating in oneself,
Nigrodhasseva khandhajā;	like the shoots from a banyan’s trunk;
Puthū visattā kāmesu,	the many kinds of attachment to sensual pleasures
Māluvāva vitatāvane.	are like camel’s foot creeper strung through the woods.

Ye naṁ pajānanti yatonidānaṁ,	Those who understand where they come from
Te naṁ vinodenti suṇohi yakkha;	get rid of them—listen up, spirit!
Te duttaraṁ oghamimaṁ taranti,	They cross this flood so hard to cross,
Atiṇṇapubbaṁ apunabbhavāyā”ti.	not crossed before, so as to not be reborn.”

Sūcilomasuttaṁ pañcamaṁ.

KN Snp 2.6 Kapilasutta (dhammacariyasutta): A Righteous Life


Sutta Nipāta 2.6
Kapilasutta (dhammacariyasutta)	2.6 A Righteous Life
Dhammacariyaṁ brahmacariyaṁ,	A righteous life, a spiritual life,
Etadāhu vasuttamaṁ;	they call this the supreme treasure.
Pabbajitopi ce hoti,	But if someone goes forth
Agārā anagāriyaṁ.	from the lay life to homelessness

So ce mukharajātiko,	who is of scurrilous character,
vihesābhirato mago;	a beast and a bully,
Jīvitaṁ tassa pāpiyo,	their life gets worse,
rajaṁ vaḍḍheti attano.	as poison grows inside them.

Kalahābhirato bhikkhu,	A monk who loves to argue,
Mohadhammena āvuto;	wrapped in delusion,
Akkhātampi na jānāti,	doesn’t even know what’s been explained
Dhammaṁ buddhena desitaṁ.	in the Dhamma taught by the Buddha.

Vihesaṁ bhāvitattānaṁ,	Harassing those who are evolved,
avijjāya purakkhato;	governed by ignorance,
Saṅkilesaṁ na jānāti,	they don’t know that corruption
maggaṁ nirayagāminaṁ.	is the path that leads to hell.

Vinipātaṁ samāpanno,	Entering the underworld,
gabbhā gabbhaṁ tamā tamaṁ;	passing from womb to womb, from darkness to darkness,
Sa ve tādisako bhikkhu,	such a monk
pecca dukkhaṁ nigacchati.	falls into suffering after death.

Gūthakūpo yathā assa,	One such as that is
sampuṇṇo gaṇavassiko;	like a sewer
Yo ca evarūpo assa,	brimful with years of filth
dubbisodho hi sāṅgaṇo.	for it’s hard to clean one full of grime.

Yaṁ evarūpaṁ jānātha,	monks, knowing that someone is like this,
bhikkhavo gehanissitaṁ;	attached to the lay life,
Pāpicchaṁ pāpasaṅkappaṁ,	of wicked desires and wicked intent,
pāpaācāragocaraṁ.	of bad behavior and alms-resort,

Sabbe samaggā hutvāna,	then having gathered in harmony,
abhinibbajjiyātha naṁ;	you should expel them.
Kāraṇḍavaṁ niddhamatha,	Throw out the trash!
kasambuṁ apakassatha.	Get rid of the rubbish!

Tato palāpe vāhetha,	And sweep away the scraps—
Assamaṇe samaṇamānine;	they’re not ascetics, they just think they are.
Niddhamitvāna pāpicche,	When you’ve thrown out those of wicked desires,
Pāpaācāragocare.	of bad behavior and alms-resort,

Suddhā suddhehi saṁvāsaṁ,	dwell in communion, ever rememberful,
Kappayavho patissatā;	the pure with the pure.
Tato samaggā nipakā,	Then in harmony, alert,
Dukkhassantaṁ karissathāti.	you’ll make an end to suffering.”

Dhammacariyasuttaṁ chaṭṭhaṁ.

KN Snp 2.7 Brāhmaṇadhammika: Brahmanical Traditions

Sutta Nipāta 2.7
Brāhmaṇadhammikasutta	2.7 Brahmanical Traditions
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho sambahulā kosalakā brāhmaṇamahāsālā jiṇṇā vuḍḍhā mahallakā addhagatā vayoanuppattā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te brāhmaṇamahāsālā bhagavantaṁ etadavocuṁ: “sandissanti nu kho, bho gotama, etarahi brāhmaṇā porāṇānaṁ brāhmaṇānaṁ brāhmaṇadhamme”ti? “Na kho, brāhmaṇā, sandissanti etarahi brāhmaṇā porāṇānaṁ brāhmaṇānaṁ brāhmaṇadhamme”ti. “Sādhu no bhavaṁ gotamo porāṇānaṁ brāhmaṇānaṁ brāhmaṇadhammaṁ bhāsatu, sace bhoto gotamassa agarū”ti. “Tena hi, brāhmaṇā, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. “Evaṁ, bho”ti kho te brāhmaṇamahāsālā bhagavato paccassosuṁ. Bhagavā etadavoca:	So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then several old and well-to-do brahmins of Kosala—elderly and senior, who were advanced in years and had reached the final stage of life—went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side and said to the Buddha: “Master Gotama, are the ancient traditions of the brahmins seen these days among brahmins?” “No brahmins, they are not.” “If you wouldn’t mind, Master Gotama, please teach us the ancient traditions of the brahmins.” “Well then, brahmins, listen and pay close attention, I will speak.” “Yes, sir,” they replied. The Buddha said this:

“Isayo pubbakā āsuṁ,	“The ancient hermits used to be
saññatattā tapassino;	restrained and austere.
Pañca kāmaguṇe hitvā,	Having given up the five sensual titillations,
attadatthamacārisuṁ.	they lived for their own true good.

Na pasū brāhmaṇānāsuṁ,	Brahmins used to own no cattle,
na hiraññaṁ na dhāniyaṁ;	nor gold or grain.
Sajjhāyadhanadhaññāsuṁ,	Chanting was their wealth and grain,
brahmaṁ nidhimapālayuṁ.	which they guarded as a gift from god.

Yaṁ nesaṁ pakataṁ āsi,	Food was prepared for them
dvārabhattaṁ upaṭṭhitaṁ;	and left beside their doors.
Saddhāpakatamesānaṁ,	People believed that food prepared in earned-trust
dātave tadamaññisuṁ.	should be given to them.

Nānārattehi vatthehi,	With colorful clothes,
sayanehāvasathehi ca;	clothes and bedding,
Phītā janapadā raṭṭhā,	prosperous nations and countries
te namassiṁsu brāhmaṇe.	honored those brahmins.

Avajjhā brāhmaṇā āsuṁ,	Brahmins used to be inviolable and
ajeyyā dhammarakkhitā;	invincible, protected by dharma.
Na ne koci nivāresi,	No-one ever turned them away
kuladvāresu sabbaso.	from the doors of families.

Aṭṭhacattālīsaṁ vassāni,	For forty-eight years
(komāra) Brahmacariyaṁ cariṁsu te;	they lead the virginal spiritual life.
Vijjācaraṇapariyeṭṭhiṁ,	The brahmins of old pursued
Acaruṁ brāhmaṇā pure.	their quest for knowledge and conduct.

Na brāhmaṇā aññamagamuṁ,	The brahmins did not marry outside their caste,
napi bhariyaṁ kiṇiṁsu te;	nor did they purchase a wife.
Sampiyeneva saṁvāsaṁ,	They lived together in love,
saṅgantvā samarocayuṁ.	joining together by mutual consent.

Aññatra tamhā samayā,	Brahmins never approached their wives for sex
utuveramaṇiṁ pati;	during the time outside
Antarā methunaṁ dhammaṁ,	the fertile half of the month
nāssu gacchanti brāhmaṇā.	after menstruation.

Brahmacariyañca sīlañca,	They praised celibacy and morality,
ajjavaṁ maddavaṁ tapaṁ;	integrity, gentleness, and austerity,
Soraccaṁ avihiṁsañca,	gentleness and harmlessness,
khantiñcāpi avaṇṇayuṁ.	and also patience.

Yo nesaṁ paramo āsi,	He who was supreme among them,
Brahmā daḷhaparakkamo;	godlike, staunchly vigorous,
Sa vāpi methunaṁ dhammaṁ,	did not engage in sex
Supinantepi nāgamā.	even in a dream.

Tassa vattamanusikkhantā,	Training in line with their duties,
Idheke viññujātikā;	many smart people here
Brahmacariyañca sīlañca,	praised celibacy and morality,
Khantiñcāpi avaṇṇayuṁ.	and also patience.

Taṇḍulaṁ sayanaṁ vatthaṁ,	They begged for rice,
Sappitelañca yāciya;	bedding, clothes, ghee, and oil.
Dhammena samodhānetvā,	Having collected them legitimately,
Tato yaññamakappayuṁ.	they arranged a sacrifice.

Upaṭṭhitasmiṁ yaññasmiṁ,	But they slew no cows
Nāssu gāvo haniṁsu te;	while serving at the sacrifice.
Yathā mātā pitā bhātā,	Like a mother, father, or brother,
Aññe vāpi ca ñātakā;	or some other relative,
Gāvo no paramā mittā,	cows are our best friends,
Yāsu jāyanti osadhā.	the fonts of medicine.

Annadā baladā cetā,	They give food and health,
Vaṇṇadā sukhadā tathā;	and beauty and happiness.
Etamatthavasaṁ ñatvā,	Knowing these benefits,
Nāssu gāvo haniṁsu te.	they slew no cows.

Sukhumālā mahākāyā,	The brahmins were delicate and tall,
Vaṇṇavanto yasassino;	beautiful and glorious.
Brāhmaṇā sehi dhammehi,	They were ardent on all the duties
Kiccākiccesu ussukā;	required by their own traditions. Kiccākicca means “all kinds of duties, various business”, not “what is to be done and not done” (per both Norman and Bodhi). See eg. Thag 16.10:20.2.
Yāva loke avattiṁsu,	So long as they continued in the world,
Sukhamedhitthayaṁ pajā.	people flourished happily.

Tesaṁ āsi vipallāso,	But perversion crept into them
Disvāna aṇuto aṇuṁ;	little by little when they saw
Rājino ca viyākāraṁ,	the splendor of the king
Nāriyo samalaṅkatā.	and the ladies in all their finery.

Rathe cājaññasaṁyutte,	Their chariots were harnessed with thoroughbreds,
Sukate cittasibbane;	well-made with bright canopies,
Nivesane nivese ca,	and their homes and houses were
Vibhatte bhāgaso mite.	neatly laid out in measured rows. A line elsewhere only used to describe hell. Perhaps the Buddha was no fan of the suburbs.

Gomaṇḍalaparibyūḷhaṁ,	They were lavished with herds of cattle,
Nārīvaragaṇāyutaṁ;	and furnished with bevies of lovely ladies.
Uḷāraṁ mānusaṁ bhogaṁ,	This extravagant human wealth
Abhijjhāyiṁsu brāhmaṇā.	was coveted by the brahmins.

Te tattha mante ganthetvā,	They compiled hymns to that end, I’m not entirely convinced that ganthetvā means “composed” here. It’s the only early usage in this sense, and the reading is derived from the highly polemical commentary. It may mean just that they “put together” i.e. “selected” favorable passages. This would be less nasty to the brahmins and more historically plausible (as we know that the Vedas are, in fact, old.)
Okkākaṁ tadupāgamuṁ;	approached King Okkāka and said,
Pahūtadhanadhaññosi,	‘You have plenty of wealth and grain.
Yajassu bahu te vittaṁ;	Sacrifice! For you have much treasure.
Yajassu bahu te dhanaṁ.	Sacrifice! For you have much wealth.’

Tato ca rājā saññatto,	Persuaded by the brahmins,
Brāhmaṇehi rathesabho;	the king, chief of charioteers, performed
Assamedhaṁ purisamedhaṁ,	horse sacrifice, human sacrifice,
Sammāpāsaṁ vājapeyyaṁ niraggaḷaṁ;	the sacrifices of the ‘stick-casting’, the ‘royal soma drinking’, and the ‘unbarred’.
Ete yāge yajitvāna,	When he had carried out these sacrifices,
Brāhmaṇānamadā dhanaṁ.	he gave riches to the brahmins.

Gāvo sayanañca vatthañca,	There were cattle, bedding, and clothes,
Nāriyo samalaṅkatā;	and ladies in all their finery;
Rathe cājaññasaṁyutte,	chariots harnessed with thoroughbreds,
Sukate cittasibbane.	well-made with bright canopies;

Nivesanāni rammāni,	and lovely homes, all
Suvibhattāni bhāgaso;	neatly laid out in measured rows.
Nānādhaññassa pūretvā,	Having furnished them with different grains,
Brāhmaṇānamadā dhanaṁ.	he gave riches to the brahmins.

Te ca tattha dhanaṁ laddhā,	When they got hold of that wealth,
Sannidhiṁ samarocayuṁ;	they arranged to store it up.
Tesaṁ icchāvatiṇṇānaṁ,	Falling under the sway of desire,
Bhiyyo taṇhā pavaḍḍhatha;	their craving grew and grew.
Te tattha mante ganthetvā,	They compiled hymns to that end,
Okkākaṁ puna mupāgamuṁ.	approached King Okkāka once more and said,

Yathā āpo ca pathavī ca,	‘Like water and earth,
Hiraññaṁ dhanadhāniyaṁ;	gold, riches, and grain,
Evaṁ gāvo manussānaṁ,	are cows for humankind,
Parikkhāro so hi pāṇinaṁ;	as they are essential for creatures.
Yajassu bahu te vittaṁ,	Sacrifice! For you have much treasure.
Yajassu bahu te dhanaṁ.	Sacrifice! For you have much wealth.’

Tato ca rājā saññatto,	Persuaded by the brahmins,
Brāhmaṇehi rathesabho;	the king, chief of charioteers,
Nekā satasahassiyo,	had many hundred thousand cows No doubt an exaggeration, but sacrifices on this scale have been performed in modern times.
Gāvo yaññe aghātayi.	slain at the sacrifice.

Na pādā na visāṇena,	Neither with feet nor with horns
Nāssu hiṁsanti kenaci;	do cows harm anyone at all.
Gāvo eḷakasamānā,	Cows meek as lambs,
Soratā kumbhadūhanā;	supply buckets of milk.
Tā visāṇe gahetvāna,	But taking them by the horns,
Rājā satthena ghātayi.	the king slew them with a sword.

Tato devā pitaro ca,	At that the gods and the ancestors,
Indo asurarakkhasā;	with Indra, the titans and monsters,
Adhammo iti pakkanduṁ,	roared out: ‘This is a crime against nature!’
Yaṁ satthaṁ nipatī gave.	as the sword fell on the cows.

Tayo rogā pure āsuṁ,	There used to be three kinds of illness:
Icchā anasanaṁ jarā;	greed, starvation, and old age.
Pasūnañca samārambhā,	But due to the slaughter of cows,
Aṭṭhānavutimāgamuṁ.	this grew to be ninety-eight.

Eso adhammo daṇḍānaṁ,	This unnatural violence
Okkanto purāṇo ahu;	has been passed down as an ancient custom.
Adūsikāyo haññanti,	Killing innocent creatures,
Dhammā dhaṁsanti yājakā.	the sacrificers forsake righteousness.

Evameso aṇudhammo,	And that is how this petty ancient thing
Porāṇo viññugarahito;	is criticized by sensible people
Yattha edisakaṁ passati,	Wherever they see such a thing,
Yājakaṁ garahatī jano.	folk criticize the sacrificer.

Evaṁ dhamme viyāpanne,	With righteousness gone,
Vibhinnā suddavessikā;	merchants and workers were split,
Puthū vibhinnā khattiyā,	as were many warrior-nobles,
Patiṁ bhariyāvamaññatha.	and wives looked down on their husbands.

Khattiyā brahmabandhū ca,	warrior-nobles and Brahmā’s kinsmen
Ye caññe gottarakkhitā;	and others protected by their clan,
Jātivādaṁ nirākatvā,	rejecting the doctrine of caste,
Kāmānaṁ vasamanvagun”ti.	fell under the sway of sensual pleasures.”

Evaṁ vutte, te brāhmaṇamahāsālā bhagavantaṁ etadavocuṁ: “abhikkantaṁ, bho gotama …pe… upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.	When he had spoken, those well-to-do brahmins said to the Buddha, “Excellent, Master Gotama! Excellent! … From this day forth, may Master Gotama remember us as lay followers who have gone for refuge for life.”

Brāhmaṇadhammikasuttaṁ sattamaṁ.

KN Snp 2.8 Dhamma (nāvā) : The Boat

Sutta Nipāta 2.8
Dhamma (nāvā) sutta	2.8 The Boat
Yasmā hi dhammaṁ puriso vijaññā,	Honor the person from whom you would learn The Dharma,
Indaṁva naṁ devatā pūjayeyya;	as the gods honor Inda.
So pūjito tasmi pasannacitto,	Then they will have confidence in you,
Bahussuto pātukaroti dhammaṁ.	and being learned, they reveal The Dharma.

Tadaṭṭhikatvāna nisamma dhīro,	Heeding well, a wise pupil
Dhammānudhammaṁ paṭipajjamāno;	practicing in line with that Dharma
Viññū vibhāvī nipuṇo ca hoti,	grows intelligent, discerning, and subtle
Yo tādisaṁ bhajati appamatto.	through assiduously sticking close to such a person.

Khuddañca bālaṁ upasevamāno,	But associating with a petty fool
Anāgatatthañca usūyakañca;	who falls short of the goal, jealous,
Idheva dhammaṁ avibhāvayitvā,	then unable to discern The Dharma in this life,
Avitiṇṇakaṅkho maraṇaṁ upeti.	one proceeds to death still plagued by doubts.

Yathā naro āpagamotaritvā,	It’s like a man who has plunged into a river,
Mahodakaṁ salilaṁ sīghasotaṁ;	a rushing torrent in spate.
So vuyhamāno anusotagāmī,	As they are swept away downstream,
Kiṁ so pare sakkhati tārayetuṁ.	how could they help others across?

Tatheva dhammaṁ avibhāvayitvā,	Just so, one unable to discern The Dharma,
Bahussutānaṁ anisāmayatthaṁ;	who hasn’t studied the meaning under the learned,
Sayaṁ ajānaṁ avitiṇṇakaṅkho,	not knowing it oneself, still plagued by doubts,
Kiṁ so pare sakkhati nijjhapetuṁ.	how could they help others to contemplate?

Yathāpi nāvaṁ daḷhamāruhitvā,	But one who has embarked on a strong boat
Phiyena rittena samaṅgibhūto;	equipped with rudder and oar,
So tāraye tattha bahūpi aññe,	would bring many others across there
Tatrūpayaññū kusalo mutīmā.	with skill, care, and intelligence.

Evampi yo vedagu bhāvitatto,	So too one who understands—a knowledge master,
Bahussuto hoti avedhadhammo;	evolved, learned, and unflappable—
So kho pare nijjhapaye pajānaṁ,	can help others to contemplate,
Sotāvadhānūpanisūpapanne.	so long as they are prepared to listen carefully.

Tasmā have sappurisaṁ bhajetha,	That’s why you should spend time with a good person,
Medhāvinañceva bahussutañca;	intelligent and learned.
Aññāya atthaṁ paṭipajjamāno,	Having understood the meaning, putting it into practice,
Viññātadhammo sa sukhaṁ labhethāti.	one who has realized The Dharma may find happiness.

Nāvāsuttaṁ aṭṭhamaṁ.

KN Snp 2.9 Kiṁsīla: What Morality?

Sutta Nipāta 2.9
Kiṁsīlasutta	2.9 What Morality?
“Kiṁsīlo kiṁsamācāro,	“With what morality, what conduct,
kāni kammāni brūhayaṁ;	fostering what deeds,
Naro sammā niviṭṭhassa,	would a person lay the foundations right,
uttamatthañca pāpuṇe”.	and reach the highest goal?”

“Vuḍḍhāpacāyī anusūyako siyā,	“Honoring elders without jealousy,
Kālaññū cassa garūnaṁ dassanāya;	they’d know the time to visit their teachers.
Dhammiṁ kathaṁ erayitaṁ khaṇaññū,	Treasuring the chance for a Dhamma talk,
Suṇeyya sakkacca subhāsitāni.	they’d listen carefully to the well-spoken words.

Kālena gacche garūnaṁ sakāsaṁ,	At the right time, they’d humbly enter
Thambhaṁ niraṅkatvā nivātavutti;	the teachers’ presence, leaving obstinacy behind.
Atthaṁ dhammaṁ saṁyamaṁ brahmacariyaṁ,	They’d call to mind and put into practice
Anussare ceva samācare ca.	the meaning, The Dharma, self-control, and the spiritual life.

Dhammārāmo dhammarato,	Delighting in The Dharma, enjoying The Dharma,
Dhamme ṭhito dhammavinicchayaññū;	standing on The Dharma, investigating The Dharma,
Nevācare dhammasandosavādaṁ,	they’d never say anything that degraded The Dharma,
Tacchehi nīyetha subhāsitehi.	but would be guided by genuine words well-spoken.

Hassaṁ jappaṁ paridevaṁ padosaṁ,	Giving up mirth, prayer, weeping, ill will,
Māyākataṁ kuhanaṁ giddhi mānaṁ;	deception, fraud, greed, conceit,
Sārambhaṁ kakkasaṁ kasāvañca mucchaṁ,	aggression, crudeness, stains, and indulgence,
Hitvā care vītamado ṭhitatto.	they’d wander free of vanity, steadfast.

Viññātasārāni subhāsitāni,	Understanding is the essence of well-spoken words,
Sutañca viññātasamādhisāraṁ;	stillness is the essence of learning and understanding.
Na tassa paññā ca sutañca vaḍḍhati,	Wisdom and learning do not flourish
Yo sāhaso hoti naro pamatto.	in a hasty and negligent person.

Dhamme ca ye ariyapavedite ratā,	Those happy with The Dharma proclaimed by the Noble One
Anuttarā te vacasā manasā kammunā ca;	are supreme in speech, mind, and deed.
Te santisoraccasamādhisaṇṭhitā,	Settled in peace, gentleness, and stillness,
Sutassa paññāya ca sāramajjhagū”ti.	they’ve realized the essence of learning and wisdom.”

Kiṁsīlasuttaṁ navamaṁ.

KN Snp 2.10 Uṭṭhāna: Get Up!

Sutta Nipāta 2.10
Uṭṭhānasutta	2.10 Get Up!
Uṭṭhahatha nisīdatha,	Get up and meditate!
ko attho supitena vo;	What’s the point in your sleeping?
Āturānañhi kā niddā,	How can the afflicted slumber
sallaviddhāna ruppataṁ.	when injured by an arrow strike?

Uṭṭhahatha nisīdatha,	Get up and meditate!
Daḷhaṁ sikkhatha santiyā;	Train hard for peace!
Mā vo pamatte viññāya,	The King of Death has caught you heedless—
Maccurājā amohayittha vasānuge.	don’t let him fool you under his sway.

Yāya devā manussā ca,	Needy gods and humans
sitā tiṭṭhanti atthikā;	are held back by clinging:
Tarathetaṁ visattikaṁ,	get over it.
khaṇo vo mā upaccagā;	Don’t let the moment pass you by.
Khaṇātītā hi socanti,	For if you miss your moment
nirayamhi samappitā.	you’ll grieve when sent to hell.

Pamādo rajo pamādo,	Negligence is always dust;
Pamādānupatito rajo;	dust follows right behind negligence.
Appamādena vijjāya,	Through assiduity and knowledge,
Abbahe sallamattanoti.	pluck out the dart from yourself.

Uṭṭhānasuttaṁ dasamaṁ.

KN Snp 2.11 Rāhula: With Rāhula

Sutta Nipāta 2.11
Rāhulasutta	2.11 With Rāhula
“Kacci abhiṇhasaṁvāsā,	“Does familiarity breed contempt,
nāvajānāsi paṇḍitaṁ;	even for the man of wisdom?
Ukkādhāro manussānaṁ,	Do you honor he who holds aloft
kacci apacito tayā”.	the torch for all humanity?”

“Nāhaṁ abhiṇhasaṁvāsā,	“Familiarity breeds no contempt
avajānāmi paṇḍitaṁ;	for the man of wisdom.
Ukkādhāro manussānaṁ,	I always honor he who holds aloft
niccaṁ apacito mayā”.	the torch for all humanity.”

“Pañca kāmaguṇe hitvā,	“One who’s given up the five sensual stimulations,
piyarūpe manorame;	so pleasing and delightful,
Saddhāya gharā nikkhamma,	and who’s left the home life out of earned-trust—
dukkhassantakaro bhava.	let them make an end to suffering!

Mitte bhajassu kalyāṇe,	Mix with spiritual friends,
pantañca sayanāsanaṁ;	stay in remote lodgings,
Vivittaṁ appanigghosaṁ,	secluded and quiet,
mattaññū hohi bhojane.	and eat in moderation.

Cīvare piṇḍapāte ca,	Robes, almsfood,
paccaye sayanāsane;	requisites and lodgings:
Etesu taṇhaṁ mākāsi,	don’t crave such things;
mā lokaṁ punarāgami.	don’t come back to this world again.

Saṁvuto pātimokkhasmiṁ,	Be restrained in the monastic code,
indriyesu ca pañcasu;	and the five sense faculties,
Sati kāyagatā tyatthu,	With remembering undistractified-&-lucidified in the body,
nibbidābahulo bhava.	be full of disenchantment.

Nimittaṁ parivajjehi,	Turn away from the feature of things
subhaṁ rāgūpasañhitaṁ;	that’s attractive, provoking lust.
Asubhāya cittaṁ bhāvehi,	With mind unified and serene,
ekaggaṁ susamāhitaṁ.	meditate on the ugly aspects of the body.

Animittañca bhāvehi,	Meditate on the signless,
Mānānusayamujjaha;	give up the tendency to conceit;
Tato mānābhisamayā,	and when you comprehend conceit,
Upasanto carissatī”ti.	you will live at peace.”

Itthaṁ sudaṁ bhagavā āyasmantaṁ rāhulaṁ imāhi gāthāhi abhiṇhaṁ ovadatīti.	That is how the Buddha regularly advised Venerable Rāhula with these verses.

Rāhulasuttaṁ ekādasamaṁ.

KN Snp 2.12 Nigrodhakappa (vaṅgīsa) : Vaṅgīsa and his Mentor Nigrodhakappa

Sutta Nipāta 2.12
Nigrodhakappa (vaṅgīsa) sutta	2.12 Vaṅgīsa and his Mentor Nigrodhakappa
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā āḷaviyaṁ viharati aggāḷave cetiye. Tena kho pana samayena āyasmato vaṅgīsassa upajjhāyo nigrodhakappo nāma thero aggāḷave cetiye aciraparinibbuto hoti. Atha kho āyasmato vaṅgīsassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi— parinibbuto nu kho me upajjhāyo udāhu no parinibbutoti? Atha kho āyasmā vaṅgīso sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā vaṅgīso bhagavantaṁ etadavoca— idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi— parinibbuto nu kho me upajjhāyo, udāhu no parinibbutoti. Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṁsaṁ cīvaraṁ katvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ gāthāya ajjhabhāsi:	So I have heard. At one time the Buddha was staying near Āḷavī, at the Aggāḷava Tree-shrine. Now at that time it was not long after Venerable Vaṅgīsa’s mentor, the senior monk named Nigrodhakappa, had become nirvana'd. Then as Vaṅgīsa was in private retreat this thought came to his mind: “Has my mentor become nirvana'd or not?” Then in the late afternoon, Venerable Vaṅgīsa came out of retreat and went to the Buddha. He bowed, sat down to one side, and said to him: “Just now, sir, as I was in private retreat this thought came to mind. ‘Has my mentor become nirvana'd or not?’ Then Venerable Vaṅgīsa got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and addressed him in verse:

(verse)


“Pucchāmi satthāramanomapaññaṁ,	“I ask the teacher unrivaled in wisdom,
Diṭṭheva dhamme yo vicikicchānaṁ chettā;	who has cut off all doubts in this very life—
Aggāḷave kālamakāsi bhikkhu,	has a monk died at Aggāḷava, who was
Ñāto yasassī abhinibbutatto.	well-known, famous, and nirvanaed?

Nigrodhakappo iti tassa nāmaṁ,	Nigrodhakappa was his name;
Tayā kataṁ bhagavā brāhmaṇassa;	it was given to that brahmin by you, Blessed One.
So taṁ namassaṁ acari mutyapekkho,	He wandered in your honor, yearning for freedom,
Āraddhaviriyo daḷhadhammadassī.	energetic, a resolute Seer of Truth.

Taṁ sāvakaṁ sakya mayampi sabbe,	O Sakyan, all-seer,
Aññātumicchāma samantacakkhu;	all of us wish to know about that disciple.
Samavaṭṭhitā no savanāya sotā,	Our ears are eager to hear,
Tuvaṁ no satthā tvamanuttarosi.	for you are truly the most excellent teacher.

Chindeva no vicikicchaṁ brūhi metaṁ,	Cut off our doubt, declare this to us;
Parinibbutaṁ vedaya bhūripañña;	your wisdom is vast, tell us of his nirvanaing!
Majjheva no bhāsa samantacakkhu,	All-seer, speak among us,
Sakkova devāna sahassanetto.	like the thousand-eyed Sakka in the midst of the gods!

Ye keci ganthā idha mohamaggā,	Whatever ties there are, or paths to delusion,
Aññāṇapakkhā vicikicchaṭhānā;	or things on the side of unknowing, or that are bases of doubt
Tathāgataṁ patvā na te bhavanti,	vanish on reaching a Realized One,
Cakkhuñhi etaṁ paramaṁ narānaṁ.	for his eye is the best of all people’s.

No ce hi jātu puriso kilese,	For if no man were ever to disperse corruptions,
Vāto yathā abbhaghanaṁ vihāne;	like the wind dispersing a mass of clouds,
Tamovassa nivuto sabbaloko,	darkness would shroud the whole world;
Na jotimantopi narā tapeyyuṁ.	not even brilliant men would shine.

Dhīrā ca pajjotakarā bhavanti,	The wise are makers of light;
Taṁ taṁ ahaṁ vīra tatheva maññe;	my hero, that is what I think of you.
Vipassinaṁ jānamupāgamumhā,	We’ve come to you for your discernment and knowledge:
Parisāsu no āvikarohi kappaṁ.	here in this assembly, declare to us about Kappāyana.

Khippaṁ giraṁ eraya vaggu vagguṁ,	Swiftly send forth your graceful voice,
Haṁsova paggayha saṇikaṁ nikūja;	like a goose stretching its neck, gently honking,
Bindussarena suvikappitena,	smooth in sound, with a lovely tone:
Sabbeva te ujjugatā suṇoma.	alert, we are all listening to you.

Pahīnajātimaraṇaṁ asesaṁ,	You have entirely abandoned birth and death;
Niggayha dhonaṁ vadessāmi dhammaṁ;	restrained and pure, I urge you to speak the Dhamma!
Na kāmakāro hi puthujjanānaṁ,	For ordinary people have no wish-maker, Kāmakāro: “wish-maker”. At Kv 23.3 issariyakāmakārikā means a “sovereign act of will”. Commentary here says ordinary people may not simply know or say what they want.
Saṅkheyyakāro ca tathāgatānaṁ.	but Realized Ones have a comprehensibility-maker. Saṅkheyyakāro: “comprehensibility-maker”. Saṅkheyya is always used in the sense of “calculable, comprehensible”, not “after comprehension”. The point, in line with the previous and succeeding verses, is that the Buddha explains things in a way that makes them clear. It’s a clever pair of lines, best served by sticking close to the literal form.

Sampannaveyyākaraṇaṁ tavedaṁ,	Your answer is definitive, and we will adopt it,
Samujjupaññassa samuggahītaṁ;	for you have perfect understanding.
Ayamañjalī pacchimo suppaṇāmito,	We raise our joined palms one last time,
Mā mohayī jānamanomapañña.	one of unrivaled wisdom, don’t deliberately confuse us.

Parovaraṁ ariyadhammaṁ viditvā,	Knowing the noble teaching from top to bottom,
Mā mohayī jānamanomavīra;	unrivaled hero, don’t deliberately confuse us.
Vāriṁ yathā ghammani ghammatatto,	As a man in the baking summer sun would long for water,
Vācābhikaṅkhāmi sutaṁ pavassa.	I long for your voice, so let the sound rain down.

Yadatthikaṁ brahmacariyaṁ acarī,	Surely Kappāyana did not lead the spiritual life in vain?
Kappāyano kaccissa taṁ amoghaṁ;	Did he realize nirvanaing,
Nibbāyi so ādu saupādiseso,	or did he still have a remnant of defilement?
Yathā vimutto ahu taṁ suṇoma”.	Let us hear what kind of liberation he had!”

“Acchecchi taṇhaṁ idha Nāma-rūpe,	“He cut off craving for mind and body in this very life,”
(iti bhagavā)	said the Buddha,
Kaṇhassa sotaṁ dīgharattānusayitaṁ;	“The river of darkness that had long lain within him.
Atāri jātiṁ maraṇaṁ asesaṁ”,	He has entirely crossed over birth and death.”
Iccabravī bhagavā pañcaseṭṭho.	So declared the Blessed One, the leader of the five.

“Esa sutvā pasīdāmi,	“Now that I have heard your words,
Vaco te isisattama;	seventh of sages, I am confident.
Amoghaṁ kira me puṭṭhaṁ,	My question, it seems, was not in vain,
Na maṁ vañcesi brāhmaṇo.	the brahmin did not deceive me.

Yathāvādī tathākārī,	As he said, so he did—
Ahu buddhassa sāvako;	he was a disciple of the Buddha.
Acchidā maccuno jālaṁ,	He cut the net of death the deceiver,
Tataṁ māyāvino daḷhaṁ.	so extended and strong.

Addasā bhagavā ādiṁ,	Blessed One, Kappāyana saw
Upādānassa kappiyo;	the starting point of grasping.
Accagā vata kappāyano,	He has indeed gone far beyond
Maccudheyyaṁ suduttaran”ti.	Death’s domain so hard to pass.

Nigrodhakappasuttaṁ dvādasamaṁ.

KN Snp 2.13 Sammāparibbājanīya: The Right Way to Wander

Sutta Nipāta 2.13
Sammāparibbājanīyasutta	2.13 The Right Way to Wander
“Pucchāmi muniṁ pahūtapaññaṁ,	“I ask the sage abounding in wisdom—
Tiṇṇaṁ pāraṅgataṁ parinibbutaṁ ṭhitattaṁ;	crossed-over, gone beyond, nirvanaed, steadfast:
Nikkhamma gharā panujja kāme,	when a monk has left home, expelling sensuality,
Kathaṁ bhikkhu sammā so loke paribbajeyya”.	what’s the right way to wander the world?”

“Yassa maṅgalā samūhatā,	“When they’ve eradicated superstitions,”
(iti bhagavā)	said the Buddha,
Uppātā supinā ca lakkhaṇā ca;	“about celestial portents, dreams, or bodily marks;
So maṅgaladosavippahīno,	with the stain of superstitions left behind,
Sammā so loke paribbajeyya.	they’d rightly wander the world.

Rāgaṁ vinayetha mānusesu,	A monk ought dispel desire
Dibbesu kāmesu cāpi bhikkhu;	for pleasures human or divine;
Atikkamma bhavaṁ samecca dhammaṁ,	with rebirth transcended and truth comprehended,
Sammā so loke paribbajeyya.	they’d rightly wander the world.

Vipiṭṭhikatvāna pesuṇāni,	Putting divisiveness behind them,
Kodhaṁ kadarīyaṁ jaheyya bhikkhu;	a monk gives up anger and stinginess;
Anurodhavirodhavippahīno,	with favoring and opposing left behind,
Sammā so loke paribbajeyya.	they’d rightly wander the world.

Hitvāna piyañca appiyañca,	When the loved and the unloved are both left behind,
Anupādāya anissito kuhiñci;	not grasping or dependent on anything;
Saṁyojaniyehi vippamutto,	freed from all things that fetter,
Sammā so loke paribbajeyya.	they’d rightly wander the world.

Na so upadhīsu sārameti,	Finding no substance in attachments,
Ādānesu vineyya chandarāgaṁ;	rid of desire for things they’ve acquired,
So anissito anaññaneyyo,	independent, needing no-one to guide them,
Sammā so loke paribbajeyya.	they’d rightly wander the world.

Vacasā manasā ca kammunā ca,	Not hostile in speech, mind, or deed,
Aviruddho sammā viditvā dhammaṁ;	they’ve rightly understood The Dharma.
Nibbānapadābhipatthayāno,	Aspiring to the state of nirvanaing,
Sammā so loke paribbajeyya.	they’d rightly wander the world.

Yo vandati manti nunnameyya,	Not pridefully thinking, ‘they bow to me’;
Akkuṭṭhopi na sandhiyetha bhikkhu;	though reviled, they’d still stay in touch; Neither Norman nor Bodhi note sandhiyatimeva in identical context at AN 3.132:3.2. There Bodhi has “remains on friendly terms”, I have “stay in touch”. I assume there is a confusion of the negative which is required to give the correct sense. If I’m right, the corruption must predate the commentary.
Laddhā parabhojanaṁ na majje,	not besotted when getting food from others,
Sammā so loke paribbajeyya.	they’d rightly wander the world.

Lobhañca bhavañca vippahāya,	When greed and craving to live again are cast off,
Virato chedanabandhanā ca bhikkhu;	a monk refrains from violence and abduction;
So tiṇṇakathaṅkatho visallo,	rid of doubt, free of thorns,
Sammā so loke paribbajeyya.	they’d rightly wander the world.

Sāruppaṁ attano viditvā,	Knowing what is suitable for themselves,
No ca bhikkhu hiṁseyya kañci loke;	a monk would hurt no-one in the world;
Yathātathiyaṁ viditvā dhammaṁ,	understanding The Dharma in accord with reality,
Sammā so loke paribbajeyya.	they’d rightly wander the world.

Yassānusayā na santi keci,	They have no underlying tendencies at all,
Mūlā ca akusalā samūhatāse;	and are rid of unskillful roots;
So nirāso anāsisāno,	free of hope, with no need for hope,
Sammā so loke paribbajeyya.	they’d rightly wander the world.

Āsavakhīṇo pahīnamāno,	Defilements ended, conceit given up,
Sabbaṁ rāgapathaṁ upātivatto;	beyond all manner of desire;
Danto parinibbuto ṭhitatto,	tamed, nirvanaed, and steadfast,
Sammā so loke paribbajeyya.	they’d rightly wander the world.

Saddho sutavā niyāmadassī,	earned-trustful, learned, seer of the sure path,
Vaggagatesu na vaggasāri dhīro;	the wise one takes no side among factions;
Lobhaṁ dosaṁ vineyya paṭighaṁ,	rid of greed, hate, and repulsion,
Sammā so loke paribbajeyya.	they’d rightly wander the world.

Saṁsuddhajino vivaṭṭacchado,	A purified victor with veil drawn back,
Dhammesu vasī pāragū anejo;	among worldly things master, transcendent, stilled;
Saṅkhāranirodhañāṇakusalo,	expert in knowledge of conditions’ cessation,
Sammā so loke paribbajeyya.	they’d rightly wander the world.

Atītesu anāgatesu cāpi,	They’re over speculating on the future or past,
Kappātīto aticcasuddhipañño;	and understand what it means to be pure;
Sabbāyatanehi vippamutto,	freed from all the sense fields,
Sammā so loke paribbajeyya.	they’d rightly wander the world.

Aññāya padaṁ samecca dhammaṁ,	The state of peace is understood, the truth is comprehended,
Vivaṭaṁ disvāna pahānamāsavānaṁ;	they’ve openly seen defilements cast off;
Sabbupadhīnaṁ parikkhayāno,	and with the ending of all attachments,
Sammā so loke paribbajeyya”.	they’d rightly wander the world.”

“Addhā hi bhagavā tatheva etaṁ,	“Clearly, Blessed One, it is just as you say.
Yo so evaṁvihārī danto bhikkhu;	One who lives like this is a tamed monk,
Sabbasaṁyojanayogavītivatto,	beyond all fetters and yokes:
Sammā so loke paribbajeyyā”ti.	they’d rightly wander the world.”

Sammāparibbājanīyasuttaṁ terasamaṁ.

KN Snp 2.14 Dhammika: With Dhammika

Sutta Nipāta 2.14
Dhammikasutta	2.14 With Dhammika
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho dhammiko upāsako pañcahi upāsakasatehi saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho dhammiko upāsako bhagavantaṁ gāthāhi ajjhabhāsi:	So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the lay follower Dhammika, together with five hundred lay followers, went up to the Buddha, bowed, sat down to one side, and addressed him in verse:

(verse)


“Pucchāmi taṁ gotama bhūripañña,	“I ask you, Gotama, whose wisdom is vast:
Kathaṅkaro sāvako sādhu hoti;	what does one do to become a good disciple,
Yo vā agārā anagārameti,	both one who has left the home,
Agārino vā panupāsakāse.	and the lay followers staying at home?

Tuvañhi lokassa sadevakassa,	For you understand the course and destiny
Gatiṁ pajānāsi parāyaṇañca;	of the world with all its gods.
Na catthi tulyo nipuṇatthadassī,	There is no equal to you who sees the subtle meaning,
Tuvañhi buddhaṁ pavaraṁ vadanti.	for you are the Buddha most excellent, they say.

Sabbaṁ tuvaṁ ñāṇamavecca dhammaṁ,	Having experienced all knowledge,
Pakāsesi satte anukampamāno;	you explain The Dharma out of compassion for beings.
Vivaṭṭacchadosi samantacakkhu,	All-seer, you have drawn back the veil,
Virocasi vimalo sabbaloke.	and immaculate, you shine on the whole world.

Āgañchi te santike nāgarājā,	The dragon king Erāvaṇa, hearing you called ‘Victor’,
Erāvaṇo nāma jinoti sutvā;	came into your presence.
Sopi tayā mantayitvājjhagamā,	He consulted with you then, having heard your words,
Sādhūti sutvāna patītarūpo.	left consoled, saying ‘Excellent!’

Rājāpi taṁ vessavaṇo kuvero,	And King Vessavaṇa Kuvero, too,
Upeti dhammaṁ paripucchamāno;	approached to ask about The Dharma.
Tassāpi tvaṁ pucchito brūsi dhīra,	You also answered him, O wise one,
So cāpi sutvāna patītarūpo.	and hearing you he too was consoled.

Ye kecime titthiyā vādasīlā,	Those teachers of other paths given to debate,
Ājīvakā vā yadi vā nigaṇṭhā;	whether Ājīvakas or Jains,
Paññāya taṁ nātitaranti sabbe,	all fail to overtake you in wisdom,
Ṭhito vajantaṁ viya sīghagāmiṁ.	like a standing man next to a sprinter.

Ye kecime brāhmaṇā vādasīlā,	Those brahmins given to debate,
Vuddhā cāpi brāhmaṇā santi keci;	some of whom are quite senior,
Sabbe tayi atthabaddhā bhavanti,	all end up beholden to you for the meaning,
Ye cāpi aññe vādino maññamānā.	and others too who think themselves debaters.

Ayañhi dhammo nipuṇo sukho ca,	So subtle and pleasant is The Dharma
Yoyaṁ tayā bhagavā suppavutto;	that is well proclaimed by you, Blessed One.
Tameva sabbepi sussūsamānā,	It’s all we long to hear. So when asked,
Taṁ no vada pucchito buddhaseṭṭha.	O Best of Buddhas, tell us!

Sabbepime bhikkhavo sannisinnā,	All these monks have gathered,
Upāsakā cāpi tatheva sotuṁ;	and the layfolk too are here to listen.
Suṇantu dhammaṁ vimalenānubuddhaṁ,	Let them hear The Dharma the immaculate one discovered,
Subhāsitaṁ vāsavasseva devā”.	like gods listening to the fine words of Vāsava.”

“Suṇātha me bhikkhavo sāvayāmi vo,	“Listen to me, monks, I will educate you
Dhammaṁ dhutaṁ tañca carātha sabbe;	in the cleansing teaching; all bear it in mind.
Iriyāpathaṁ pabbajitānulomikaṁ,	An intelligent person, seeing the meaning,
Sevetha naṁ atthadaso mutīmā.	would adopt the deportment proper to a renunciate. Atthadaso: Bodhi follows comm in “seeing the good”, Norman has “seeing the goal”. I usually have “seeing the meaning”, and I think that is supported here. It is at the start of the practice, after several lines talking about The Dharma. The point is, I think, that a reflective person doesn't just hear The Dharma, but understands the point of it and puts it into practice.

No ve vikāle vicareyya bhikkhu,	No way a monk would go out at the wrong time;
Gāme ca piṇḍāya careyya kāle;	at the right time, they’d walk the village for alms.
Akālacāriñhi sajanti saṅgā,	For chains bind one who wanders outside the right time,
Tasmā vikāle na caranti buddhā.	which is why the Buddhas avoid it.

Rūpā ca saddā ca rasā ca gandhā,	Sights, sounds, tastes, smells, and touches,
Phassā ca ye sammadayanti satte;	which drive beings mad—
Etesu dhammesu vineyya chandaṁ,	dispel desire for such things,
Kālena so pavise pātarāsaṁ.	and enter for the morning meal at the right time.

Piṇḍañca bhikkhu samayena laddhā,	After receiving alms for the day,
Eko paṭikkamma raho nisīde;	on returning a monk would sit in private alone.
Ajjhattacintī na mano bahiddhā,	Inwardly reflective, they’d curb their mind
Nicchāraye saṅgahitattabhāvo.	from outside things, keeping themselves collected.

Sacepi so sallape sāvakena,	Should they converse with a disciple,
Aññena vā kenaci bhikkhunā vā;	with anyone else, or with a monk,
Dhammaṁ paṇītaṁ tamudāhareyya,	they’d bring up only the sublime teaching,
Na pesuṇaṁ nopi parūpavādaṁ.	not dividing or blaming.

Vādañhi eke paṭiseniyanti,	For some contend in debate,
Na te pasaṁsāma parittapaññe;	but we praise not those of little wisdom.
Tato tato ne pasajanti saṅgā,	In place after place they are bound in chains,
Cittañhi te tattha gamenti dūre.	for they send their mind over there far away.

Piṇḍaṁ vihāraṁ sayanāsanañca,	Alms, a dwelling, a bed and seat,
Āpañca saṅghāṭirajūpavāhanaṁ;	and water for rinsing the dust from the cloak—
Sutvāna dhammaṁ sugatena desitaṁ,	after hearing The Dharma of the Holy One,
Saṅkhāya seve varapaññasāvako.	a disciple of splendid wisdom would use these after appraisal.

Tasmā hi piṇḍe sayanāsane ca,	That’s why, when it comes to alms and lodgings,
Āpe ca saṅghāṭirajūpavāhane;	and water for rinsing the dust from the cloak,
Etesu dhammesu anūpalitto,	a monk is unsullied in the midst of these things,
Bhikkhu yathā pokkhare vāribindu.	like a droplet on a lotus-leaf.

Gahaṭṭhavattaṁ pana vo vadāmi,	Now I shall tell you the householder’s duty,
Yathākaro sāvako sādhu hoti;	doing which one becomes a good disciple.
Na hesa labbhā sapariggahena,	For one burdened with possessions does not get to realize
Phassetuṁ yo kevalo bhikkhudhammo.	the whole of the monk’s practice.

Pāṇaṁ na hane na ca ghātayeyya,	They’d not kill any creature, nor have them killed,
Na cānujaññā hanataṁ paresaṁ;	nor grant permission for others to kill.
Sabbesu bhūtesu nidhāya daṇḍaṁ,	They’ve laid aside violence towards all creatures
Ye thāvarā ye ca tasā santi loke.	frail or firm that there are in the world.

Tato adinnaṁ parivajjayeyya,	Next, a disciple would avoid knowingly
Kiñci kvaci sāvako bujjhamāno;	taking anything not given at all,
Na hāraye harataṁ nānujaññā,	they’d not get others to do it, nor grant them permission to steal;
Sabbaṁ adinnaṁ parivajjayeyya.	they’d avoid all theft.

Abrahmacariyaṁ parivajjayeyya,	A sensible person would avoid the unchaste life,
Aṅgārakāsuṁ jalitaṁva viññū;	like a burning pit of coals.
Asambhuṇanto pana brahmacariyaṁ,	But if unable to remain chaste,
Parassa dāraṁ na atikkameyya.	they’d not transgress with another’s partner.

Sabhaggato vā parisaggato vā,	In a council or assembly,
Ekassa veko na musā bhaṇeyya;	or one on one, they would not lie.
Na bhāṇaye bhaṇataṁ nānujaññā,	They’d not get others to lie, nor grant them permission to lie;
Sabbaṁ abhūtaṁ parivajjayeyya.	they’d avoid all untruths.

Majjañca pānaṁ na samācareyya,	A householder espousing this Dharma
Dhammaṁ imaṁ rocaye yo gahaṭṭho;	would not consume liquor or drink.
Na pāyaye pivataṁ nānujaññā,	They’d not get others to drink, nor grant them permission to drink;
Ummādanantaṁ iti naṁ viditvā.	knowing that ends in intoxication.

Madā hi pāpāni karonti bālā,	For drunken fools do bad things,
Kārenti caññepi jane pamatte;	and encourage other heedless folk.
Etaṁ apuññāyatanaṁ vivajjaye,	Reject this field of demerit,
Ummādanaṁ mohanaṁ bālakantaṁ.	the maddening, deluding frolic of fools.

Pāṇaṁ na hane na cādinnamādiye,	You shouldn’t kill living creatures, or steal,
Musā na bhāse na ca majjapo siyā;	or lie, or drink alcohol.
Abrahmacariyā virameyya methunā,	Be celibate, refraining from sex,
Rattiṁ na bhuñjeyya vikālabhojanaṁ.	and don’t eat at night, the wrong time.

Mālaṁ na dhāre na ca gandhamācare,	Not wearing garlands or applying perfumes,
Mañce chamāyaṁ va sayetha santhate;	you should sleep on a low bed, or a mat on the ground.
Etañhi aṭṭhaṅgikamāhuposathaṁ,	This is the eight-factored sabbath, they say,
Buddhena dukkhantagunā pakāsitaṁ.	explained by the Buddha, who has gone to suffering’s end.

Tato ca pakkhassupavassuposathaṁ,	Then having observed the sabbath
Cātuddasiṁ pañcadasiñca aṭṭhamiṁ;	complete in all its eight factors
Pāṭihāriyapakkhañca pasannamānaso,	on the fourteenth, fifteenth, and eighth of the fortnight,
Aṭṭhaṅgupetaṁ susamattarūpaṁ.	as well as on the fortnightly special displays,

Tato ca pāto upavutthuposatho,	on the morning after the sabbath
Annena pānena ca bhikkhusaṅghaṁ;	a clever person, rejoicing with confident heart,
Pasannacitto anumodamāno,	would distribute food and drink
Yathārahaṁ saṁvibhajetha viññū.	to the monk Saṅgha as is fitting.

Dhammena mātāpitaro bhareyya,	One should rightfully support one’s parents,
Payojaye dhammikaṁ so vaṇijjaṁ;	and undertake a legitimate business.
Etaṁ gihī vattayamappamatto,	A assiduous layperson observing these duties
Sayampabhe nāma upeti deve”ti.	ascends to the gods called Self-luminous.”

Dhammikasuttaṁ cuddasamaṁ.

Cūḷavaggo dutiyo.

Tassuddānaṁ

Ratanāmagandho hiri ca,
maṅgalaṁ sūcilomena;
Dhammacariyañca brāhmaṇo,
nāvā kiṁsīlamuṭṭhānaṁ.

Rāhulo puna kappo ca,
paribbājaniyaṁ tathā;
Dhammikañca viduno āhu,
cūḷavagganti cuddasāti.

Mahā (large) Vagga (3 of 5)

KN Snp 3.1 Pabbajjā: Going Forth

Sutta Nipāta 3.1
Pabbajjāsutta	3.1 Going Forth
“Pabbajjaṁ kittayissāmi,	“I shall extol going forth
yathā pabbaji cakkhumā;	with the example of the seer,
Yathā vīmaṁsamāno so,	the course of inquiry that led to
pabbajjaṁ samarocayi.	his co-doing to go forth.

Sambādhoyaṁ gharāvāso,	‘This life at home is cramped,
rajassāyatanaṁ iti;	a realm of dirt.’
Abbhokāsova pabbajjā,	‘The life of one gone forth is like an open space.’
iti disvāna pabbaji.	Seeing this, he went forth.

Pabbajitvāna kāyena,	Having gone forth, he shunned
pāpakammaṁ vivajjayi;	bad deeds of body.
Vacīduccaritaṁ hitvā,	And leaving verbal misconduct behind,
ājīvaṁ parisodhayi.	he purified his livelihood.

Agamā rājagahaṁ buddho,	The Buddha went to Rājagaha,
magadhānaṁ giribbajaṁ;	the Mountainfold of the Magadhans.
Piṇḍāya abhihāresi,	He betook himself for alms,
ākiṇṇavaralakkhaṇo”.	replete with auspicious marks.

Tamaddasā bimbisāro,	Bimbisāra saw him
pāsādasmiṁ patiṭṭhito;	while standing atop his longhouse.
Disvā lakkhaṇasampannaṁ,	Noticing that he was endowed with marks,
imamatthaṁ abhāsatha.	he said the following:

“Imaṁ bhonto nisāmetha,	‘Pay heed, sirs, to this one,
abhirūpo brahā suci;	handsome, majestic, radiant; Suci here refers to his appearance, as agreed by the commentary, so “pure” is not very useful.
Caraṇena ca sampanno,	accomplished in deportment,
yugamattañca pekkhati.	he looks just a plough’s length in front.

Okkhittacakkhu satimā,	Eyes downcast, rememberful,
nāyaṁ nīcakulāmiva;	unlike one from a low family.
Rājadūtābhidhāvantu,	Let the king’s messengers run out,
kuhiṁ bhikkhu gamissati”.	and find where the monk will go.’

Te pesitā rājadūtā,	The messengers sent out
piṭṭhito anubandhisuṁ;	followed right behind, thinking
Kuhiṁ gamissati bhikkhu,	‘Where will the monk go?
kattha vāso bhavissati.	Where shall he find a place to stay?’

Sapadānaṁ caramāno,	Wandering indiscriminately for alms,
guttadvāro susaṁvuto;	sense-doors guarded and well restrained,
Khippaṁ pattaṁ apūresi,	his bowl was quickly filled,
sampajāno paṭissato.	aware and rememberful.

Piṇḍacāraṁ caritvāna,	Having wandered for alms,
Nikkhamma nagarā muni;	the sage left the city.
Paṇḍavaṁ abhihāresi,	He betook himself to Mount Paṇḍava,
Ettha vāso bhavissati.	thinking, ‘Here is the place I shall stay.’

Disvāna vāsūpagataṁ,	Seeing that’d he arrived at a place to stay,
Tayo dūtā upāvisuṁ;	the messengers withdrew nearby, Reading tato.
Tesu ekova āgantvā,	but one of them returned
Rājino paṭivedayi.	to inform the king.

“Esa bhikkhu mahārāja,	‘Great king, the monk
Paṇḍavassa puratthato;	is on the east flank of Mount Paṇḍava.
Nisinno byagghusabhova,	There he sits, like a tiger or a bull,
Sīhova girigabbhare”.	like a lion in a mountain cave.’

Sutvāna dūtavacanaṁ,	Hearing the messenger’s report,
Bhaddayānena khattiyo;	the warrior-noble set out
Taramānarūpo niyyāsi,	hurriedly in his fine chariot
Yena paṇḍavapabbato.	towards Mount Paṇḍava.

Sa yānabhūmiṁ yāyitvā,	He went as far as vehicles could go,
Yānā oruyha khattiyo;	then dismounted from his chariot,
Pattiko upasaṅkamma,	approached on foot,
Āsajja naṁ upāvisi.	and reaching him, drew near.

Nisajja rājā sammodi,	Seated, the king greeted him
Kathaṁ sāraṇīyaṁ tato;	and made polite conversation.
Kathaṁ so vītisāretvā,	When the courtesies were over,
Imamatthaṁ abhāsatha.	he said the following:

“Yuvā ca daharo cāsi,	‘You are young, just a youth,
Paṭhamuppattiko susu; ; paṭhamuppattito (sya-all)	a lad in the prime of life.
Vaṇṇārohena sampanno,	You are endowed with beauty and stature,
Jātimā viya khattiyo.	like an warrior-noble of good lineage

Sobhayanto anīkaggaṁ,	in glory at the army’s head,
Nāgasaṅghapurakkhato;	surrounded by a troop of elephants.
Dadāmi bhoge bhuñjassu,	I shall give you wealth to enjoy.
Jātiṁ akkhāhi pucchito”.	But please tell me your lineage by birth.’

“Ujuṁ janapado rāja,	‘Up north lies a nation, great king,
Himavantassa passato;	on the slope of the Himalayas,
Dhanaviriyena sampanno,	full of wealth and strength,
Kosalesu niketino.	led by one loyal to the Kosalans. Following the suggestion in PTS dict under niketa that it is related to ketu.

Ādiccā nāma gottena,	They are of the Solar clan, Ādiccas;
Sākiyā nāma jātiyā;	their lineage is the Sakyans.
Tamhā kulā pabbajitomhi,	I have gone forth from that family—
Na kāme abhipatthayaṁ.	I do not yearn for sensual pleasures.

Kāmesvādīnavaṁ disvā,	Seeing the danger in sensual pleasures,
Nekkhammaṁ daṭṭhu khemato;	seeing renunciation as sanctuary,
Padhānāya gamissāmi,	I shall go on to strive;
Ettha me rañjatī mano”ti.	that is where my mind delights.’”

Pabbajjāsuttaṁ paṭhamaṁ.

KN Snp 3.2 Padhāna: Striving

Sutta Nipāta 3.2
Padhānasutta	3.2 Striving
“Taṁ maṁ padhānapahitattaṁ,	“During my time of resolute striving
nadiṁ nerañjaraṁ pati;	on the bank of the Nerañjara River,
Viparakkamma jhāyantaṁ,	I was meditating very hard
yogakkhemassa pattiyā.	for the sake of finding sanctuary.

Namucī karuṇaṁ vācaṁ,	Namucī came to me,
bhāsamāno upāgami;	speaking words of kindness:
‘Kiso tvamasi dubbaṇṇo,	‘You’re thin, discolored,
santike maraṇaṁ tava.	on the verge of death.

Sahassabhāgo maraṇassa,	Death has a thousand parts of you,
ekaṁso tava jīvitaṁ;	one fraction is left to life.
Jīva bho jīvitaṁ seyyo,	Live sir! Life is better!
jīvaṁ puññāni kāhasi.	Living, you can make merits.

Carato ca te brahmacariyaṁ,	While leading the spiritual life
Aggihuttañca jūhato;	and serving the sacred flame,
Pahūtaṁ cīyate puññaṁ,	you can pile up abundant merit—
Kiṁ padhānena kāhasi.	so what will striving do for you?

Duggo maggo padhānāya,	Hard to walk is the path of striving,
dukkaro durabhisambhavo’”;	hard to do, a hard challenge to win.’”
Imā gāthā bhaṇaṁ māro,	These are the verses Māra spoke
aṭṭhā buddhassa santike.	as he stood beside the Buddha.

Taṁ tathāvādinaṁ māraṁ,	When Māra had spoken in this way,
bhagavā etadabravi;	the Buddha said this:
“Pamattabandhu pāpima,	“O Wicked One, kinsman of the negligent,
yenatthena idhāgato.	you’re here for your own purpose.

Aṇumattopi puññena,	I have no need for
Attho mayhaṁ na vijjati;	the slightest bit of merit.
Yesañca attho puññena,	Those with need for merit
Te māro vattumarahati.	are fit for Māra to address.

Atthi saddhā tathā viriyaṁ,	I have earned-trust and energy too,
paññā ca mama vijjati;	and wisdom is found in me.
Evaṁ maṁ pahitattampi,	When I am so resolute,
kiṁ jīvamanupucchasi.	why do you beg me to live?

Nadīnamapi sotāni,	The rivers and streams
ayaṁ vāto visosaye;	might be dried by the wind,
Kiñca me pahitattassa,	so why, when I am resolute,
lohitaṁ nupasussaye.	should it not dry up my blood?

Lohite sussamānamhi,	And while the blood is drying up,
Pittaṁ semhañca sussati;	the bile and phlegm dry too.
Maṁsesu khīyamānesu,	And as my muscles waste away,
Bhiyyo cittaṁ pasīdati;	my mind grows more serene.
Bhiyyo sati ca paññā ca,	And all the stronger grow remembering
Samādhi mama tiṭṭhati.	and wisdom and undistractible-lucidity.

Tassa mevaṁ viharato,	As I meditate like this,
Pattassuttamavedanaṁ;	I have experienced the ultimate feeling. While this whole sutta flirts with the idea of self-mortification, the commentary, followed by Bodhi, takes it to the next level here, identifying vedanā as extreme suffering. No doubt in the previous verse such suffering might apply, but we have just been told that the faculties, including samādhi have grown strong. The next line indicates freedom from sensuality. All this agrees with the normal Sutta description of the feeling in jhāna.
Kāmesu nāpekkhate cittaṁ,	My mind has no interest in sensual pleasures:
Passa sattassa suddhataṁ.	behold a being’s purity!

Kāmā te paṭhamā senā,	Sensual pleasures are your first army,
Dutiyā arati vuccati;	the second is called discontent,
Tatiyā khuppipāsā te,	hunger and thirst are the third,
Catutthī taṇhā pavuccati.	and the fourth is said to be craving.

Pañcamaṁ thinamiddhaṁ te,	Your fifth is dullness and drowsiness,
Chaṭṭhā bhīrū pavuccati;	the sixth is said to be cowardice,
Sattamī vicikicchā te,	your seventh is doubt,
Makkho thambho te aṭṭhamo.	contempt and obstinacy are your eighth.

Lābho siloko sakkāro,	Profit, praise, and honor,
Micchāladdho ca yo yaso;	and misbegotten fame;
Yo cattānaṁ samukkaṁse,	the extolling of oneself
Pare ca avajānati.	while scorning others.

Esā namuci te senā,	This is your army, Namucī,
Kaṇhassābhippahārinī;	the strike force of the Dark One.
Na naṁ asūro jināti,	Only a hero can defeat it,
Jetvā ca labhate sukhaṁ.	but in victory there lies pleasure.

Esa muñjaṁ parihare,	Let me gird myself—The meaning of these lines is quite obscure. The muñja was used for the brahmin’s girdle, and as such became an epithet of Vishnu and Shiva. The sense of “girdle” in English conveys the idea of preparing oneself for a righteous challenge, “gird thy loins”. I take parihare as optative.
Dhiratthu mama jīvitaṁ;	so what if I die! Dhiratthu is a curse, lit. “damn my life”. But it's hard to render as a literal curse without sounding like it’s weird, swearing, or casting a spell.
Saṅgāme me mataṁ seyyo,	I’d rather die in battle
Yañce jīve parājito.	than live on in defeat.

Pagāḷhettha na dissanti,	Here some ascetics and brahmins
Eke samaṇabrāhmaṇā;	are swallowed up, not to be seen again.
Tañca maggaṁ na jānanti,	They do not know the path
Yena gacchanti subbatā.	traveled by those true to their vows.

Samantā dhajiniṁ disvā,	Seeing Māra ready on his mount,
Yuttaṁ māraṁ savāhanaṁ;	surrounded by his bannered forces,
Yuddhāya paccuggacchāmi,	I shall meet them in battle—
Mā maṁ ṭhānā acāvayi.	they’ll never make me retreat!

Yaṁ te taṁ nappasahati,	That army of yours has never been beaten
Senaṁ loko sadevako;	by the world with all its gods.
Taṁ te paññāya bhecchāmi,	Yet I shall smash it with wisdom,
Āmaṁ pattaṁva asmanā.	like an unfired pot with a stone. And unfired pot also used as simile for weakness at MN 122:27.1.

Vasīkaritvā saṅkappaṁ,	When my thoughts are under control,
Satiñca sūpatiṭṭhitaṁ;	and remembering is well established,
Raṭṭhā raṭṭhaṁ vicarissaṁ,	I shall wander from country to country,
Sāvake vinayaṁ puthū.	guiding many disciples.

Te appamattā pahitattā,	assiduous and resolute,
Mama sāsanakārakā;	following my instructions,
Akāmassa te gamissanti,	they will proceed despite your will,
Yattha gantvā na socare”.	to where there is no sorrow.”

“Satta vassāni bhagavantaṁ,	“For seven years I followed
Anubandhiṁ padāpadaṁ;	step by step behind the Blessed One.
Otāraṁ nādhigacchissaṁ,	I found no vulnerability
sam-buddhassa satīmato.	in the rememberful Awakened One.

Medavaṇṇaṁva pāsāṇaṁ,	A crow once circled a stone
Vāyaso anupariyagā;	that looked like a lump of fat.
Apettha muduṁ vindema,	‘Perhaps I’ll find something tender,’ it thought,
Api assādanā siyā.	‘perhaps there’s something tasty.’

Aladdhā tattha assādaṁ,	But finding nothing tasty,
Vāyasetto apakkami;	the crow left that place.
Kākova selamāsajja,	Like the crow that pecked the stone,
Nibbijjāpema gotamaṁ”.	I leave Gotama disappointed.”

Tassa sokaparetassa,	So stricken with sorrow
Vīṇā kacchā abhassatha;	that his harp dropped from his armpit,
Tato so dummano yakkho,	that spirit, downcast,
Tatthevantaradhāyathāti.	vanished right there.

Padhānasuttaṁ dutiyaṁ.

KN Snp 3.3 Subhāsita: Well-Spoken Words

Sutta Nipāta 3.3
Subhāsitasutta	3.3 Well-Spoken Words
Evaṁ me sutaṁ— eka samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:	So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the monks, “monks!” “Venerable sir,” they replied. The Buddha said this:

“Catūhi, bhikkhave, aṅgehi samannāgatā vācā subhāsitā hoti, na dubbhāsitā, anavajjā ca ananuvajjā ca viññūnaṁ. Katamehi catūhi? Idha, bhikkhave, bhikkhu subhāsitaṁyeva bhāsati no dubbhāsitaṁ, dhammaṁyeva bhāsati no adhammaṁ, piyaṁyeva bhāsati no appiyaṁ, saccaṁyeva bhāsati no alikaṁ. Imehi kho, bhikkhave, catūhi aṅgehi samannāgatā vācā subhāsitā hoti, no dubbhāsitā, anavajjā ca ananuvajjā ca viññūnan”ti. Idamavoca bhagavā. Idaṁ vatvāna sugato, athāparaṁ etadavoca satthā:	“monks, speech that has four factors is well spoken, not poorly spoken. It’s blameless and is not criticized by sensible people. What four? It’s when a monk speaks well, not poorly; they speak on The Dharma, not against The Dharma; they speak pleasantly, not unpleasantly; and they speak truthfully, not falsely. Speech with these four factors is well spoken, not poorly spoken. It’s blameless and is not criticized by sensible people.” That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“Subhāsitaṁ uttamamāhu santo,	“Good people say that well-spoken words are foremost;
Dhammaṁ bhaṇe nādhammaṁ taṁ dutiyaṁ;	second, speak on The Dharma, not against it;
Piyaṁ bhaṇe nāppiyaṁ taṁ tatiyaṁ,	third, speak pleasantly, not unpleasantly;
Saccaṁ bhaṇe nālikaṁ taṁ catutthan”ti.	and fourth, speak truthfully, not falsely.”

Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṁsaṁ cīvaraṁ katvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: “paṭibhāti maṁ, bhagavā, paṭibhāti maṁ, sugatā”ti. “Paṭibhātu taṁ, vaṅgīsā”ti bhagavā avoca. Atha kho āyasmā vaṅgīso bhagavantaṁ sammukhā sāruppāhi gāthāhi abhitthavi:	Then Venerable Vaṅgīsa got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said, “I feel inspired to speak, Blessed One! I feel inspired to speak, Holy One!” “Then speak as you feel inspired,” said the Buddha. Then Vaṅgīsa extolled the Buddha in his presence with fitting verses:

(verse)


“Tameva vācaṁ bhāseyya,	“Speak only such words
yāyattānaṁ na tāpaye;	that do not hurt yourself
Pare ca na vihiṁseyya,	nor harm others;
sā ve vācā subhāsitā.	such speech is truly well spoken.

Piyavācameva bhāseyya,	Speak only pleasing words,
yā vācā paṭinanditā;	words gladly welcomed.
Yaṁ anādāya pāpāni,	Pleasing words are those
paresaṁ bhāsate piyaṁ.	that bring nothing bad to others.

Saccaṁ ve amatā vācā,	Truth itself is the undying word:
esa dhammo sanantano;	this is an ancient law.
Sacce atthe ca dhamme ca,	Good people say that The Dharma and its meaning
āhu santo patiṭṭhitā.	are grounded in the truth.

Yaṁ buddho bhāsati vācaṁ,	The words spoken by the Buddha
Khemaṁ nibbānapattiyā;	for realizing the sanctuary, nirvana,
Dukkhassantakiriyāya,	for the attainment of vision,
Sā ve vācānamuttamā”ti.	this really is the best kind of speech.”

Subhāsitasuttaṁ tatiyaṁ.

KN Snp 3.4 Pūraḷāsa (sundarikabhāradvāja) : With Bhāradvāja of Sundarika on the Sacrificial Cake

Sutta Nipāta 3.4
Pūraḷāsa (sundarikabhāradvāja) sutta	3.4 With Bhāradvāja of Sundarika on the Sacrificial Cake
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosalesu viharati sundarikāya nadiyā tīre. Tena kho pana samayena sundarikabhāradvājo brāhmaṇo sundarikāya nadiyā tīre aggiṁ juhati, aggihuttaṁ paricarati. Atha kho sundarikabhāradvājo brāhmaṇo aggiṁ juhitvā aggihuttaṁ paricaritvā uṭṭhāyāsanā samantā catuddisā anuvilokesi: “ko nu kho imaṁ habyasesaṁ bhuñjeyyā”ti? Addasā kho sundarikabhāradvājo brāhmaṇo bhagavantaṁ avidūre aññatarasmiṁ rukkhamūle sasīsaṁ pārutaṁ nisinnaṁ; disvāna vāmena hatthena habyasesaṁ gahetvā dakkhiṇena hatthena kamaṇḍaluṁ gahetvā yena bhagavā tenupasaṅkami.	So I have heard. At one time the Buddha was staying in the Kosalan lands on the bank of the Sundarika river. Now at that time the brahmin Bhāradvāja of Sundarika was serving the sacred flame and performing the fire sacrifice on the bank of the river Sundarika. Then he looked all around the four directions, wondering, “Now who might eat the leftovers of this offering?” He saw the Buddha meditating at the root of a certain tree with his robe pulled over his head. Taking the leftovers of the offering in his left hand and a pitcher in the right he approached the Buddha.

Atha kho bhagavā sundarikabhāradvājassa brāhmaṇassa padasaddena sīsaṁ vivari. Atha kho sundarikabhāradvājo brāhmaṇo: “muṇḍo ayaṁ bhavaṁ, muṇḍako ayaṁ bhavan”ti tatova puna nivattitukāmo ahosi. Atha kho sundarikabhāradvājassa brāhmaṇassa etadahosi: “muṇḍāpi hi idhekacce brāhmaṇā bhavanti, yannūnāhaṁ upasaṅkamitvā jātiṁ puccheyyan”ti. Atha kho sundarikabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “kiṁjacco bhavan”ti?	When he heard Sundarika’s footsteps the Buddha uncovered his head. Sundarika thought, “This man is shaven, he is shaven!” And he wanted to turn back. But he thought, “Even some brahmins are shaven. Why don’t I go to him and ask about his birth?” Then Sundarika the brahmin went up to the Buddha and said to him, “Sir, in what caste were you born?”

Atha kho bhagavā sundarikabhāradvājaṁ brāhmaṇaṁ gāthāhi ajjhabhāsi:	Then the Buddha addressed Sundarika in verse:

(verse)


“Na brāhmaṇo nomhi na rājaputto,	“I am no brahmin, nor am I a prince,
Na vessāyano uda koci nomhi;	nor merchant nor anything else.
Gottaṁ pariññāya puthujjanānaṁ,	Fully understanding the clan of ordinary people,
Akiñcano manta carāmi loke.	I wander in the world owning nothing, reflective.

Saṅghāṭivāsī agaho carāmi,	Clad in my cloak, I wander without home,
Nivuttakeso abhinibbutatto;	my hair shorn, nirvanaed.
Alippamāno idha māṇavehi,	Since I’m unburdened by youngsters, Norman and Bodhi both follow comm. here without comment: manussehi. But māṇava is not used elsewhere in this sense (PTS Dict’s ref to Thig 7.1 notwithstanding), nor does such a sense seem to be attested in the Sanskrit dictionaries. The context is the Buddha’s unattachment to “clan” and it surely has the sense here of “youngling”, either children or students.
Akallaṁ maṁ brāhmaṇa pucchasi gottapañhaṁ”.	it’s inappropriate to ask me about clan.”

“Pucchanti ve bho brāhmaṇā brāhmaṇebhi,	“Actually sir, when brahmins meet they politely
Saha brāhmaṇo no bhavan”ti.	ask each other whether they are brahmins.”

“Brāhmaṇo hi ce tvaṁ brūsi,	“Well, if you say that you’re a brahmin,
Mañca brūsi abrāhmaṇaṁ;	and that I am not,
Taṁ taṁ sāvittiṁ pucchāmi,	I shall question you on the Gāyatrī Mantra, It’s a translation: we should use the normal word used these days.
Tipadaṁ catuvīsatakkharaṁ”.	with its three lines and twenty-four syllables.”

“Kiṁ nissitā isayo manujā,	“On what grounds have hermits and men,
Khattiyā brāhmaṇā devatānaṁ;	warrior-nobles and brahmins here in the world
Yaññamakappayiṁsu puthū idha loke”.	performed so many different sacrifices to the gods?”

“Yadantagū vedagū yaññakāle,	“During a sacrifice, should a past master, a knowledge master,
Yassāhutiṁ labhe tassijjheti brūmi”.	receive an oblation, it profits the donor, I say.”

“Addhā hi tassa hutamijjhe,	“Then clearly my oblation will be profitable,”
(iti brāhmaṇo)	said the brahmin,
Yaṁ tādisaṁ vedagumaddasāma;	“since I have met such a knowledge master.
Tumhādisānañhi adassanena,	It’s because I’d never met anyone like you
Añño jano bhuñjati pūraḷāsaṁ”.	that others ate the sacrificial cake.”

“Tasmātiha tvaṁ brāhmaṇa atthena,	“So then, brahmin, since you have approached me
Atthiko upasaṅkamma puccha;	as a seeker of the good, ask. Norman and Bodhi both have “approach and ask”, but upasaṅkamma is absolutive: he is already there.
Santaṁ vidhūmaṁ an-īghaṁ nirāsaṁ,	Perhaps you may find here someone intelligent,
Appevidha abhivinde sumedhaṁ”.	peaceful, unclouded, untroubled, with no need for hope.”

“Yaññe ratohaṁ bho gotama,	“Master Gotama, I like to sacrifice
Yaññaṁ yiṭṭhukāmo nāhaṁ pajānāmi;	and wish to perform a sacrifice. Please advise me,
Anusāsatu maṁ bhavaṁ,	for I do not understand
Yattha hutaṁ ijjhate brūhi me taṁ”.	where an oblation is profitable; tell me this.”

“Tena hi tvaṁ, brāhmaṇa, odahassu sotaṁ; dhammaṁ te desessāmi—	“Well then, brahmin, lend an ear, I will teach you the Dhamma.

Mā jātiṁ pucchī caraṇañca puccha,	Don’t ask about birth, ask about conduct;
Kaṭṭhā have jāyati jātavedo;	for any wood can surely generate fire.
Nīcākulīnopi munī dhitīmā,	A steadfast sage, even though from a low class family,
Ājāniyo hoti hirīnisedho.	is a thoroughbred checked by conscience.

Saccena danto damasā upeto,	Tamed by truth, fulfilled by taming,
Vedantagū vūsitabrahmacariyo;	a complete knowledge master who has completed the spiritual journey—
Kālena tamhi habyaṁ pavecche,	that is where a brahmin seeking merit
Yo brāhmaṇo puññapekkho yajetha.	should bestow a timely offering as sacrifice.

Ye kāme hitvā agahā caranti,	Those who have left sensuality behind, wandering homeless,
Susaññatattā tasaraṁva ujjuṁ;	self-controlled, straight as a shuttle—
Kālena tesu habyaṁ pavecche,	that is where a brahmin seeking merit
Yo brāhmaṇo puññapekkho yajetha.	should bestow a timely offering as sacrifice.

Ye vītarāgā susamāhitindriyā,	Those freed of greed, with senses stilled,
Candova rāhuggahaṇā pamuttā;	like the moon released from the eclipse—
Kālena tesu habyaṁ pavecche,	that is where a brahmin seeking merit
Yo brāhmaṇo puññapekkho yajetha.	should bestow a timely offering as sacrifice.

Asajjamānā vicaranti loke,	They wander the world unimpeded,
Sadā satā hitvā mamāyitāni;	always rememberful, calling nothing their own—
Kālena tesu habyaṁ pavecche,	that is where a brahmin seeking merit
Yo brāhmaṇo puññapekkho yajetha.	should bestow a timely offering as sacrifice.

Yo kāme hitvā abhibhuyyacārī,	Having left sensuality behind, wandering triumphant,
Yo vedi jātīmaraṇassa antaṁ;	knowing the end of rebirth and death,
Parinibbuto udakarahadova sīto,	nirvana'd and cool as a lake:
Tathāgato arahati pūraḷāsaṁ.	the Realized One is worthy of the sacrificial cake.

Samo samehi visamehi dūre,	Good among the good, far from the bad,
Tathāgato hoti anantapañño;	the Realized One has infinite wisdom.
Anūpalitto idha vā huraṁ vā,	Unsullied in this world and the next:
Tathāgato arahati pūraḷāsaṁ.	the Realized One is worthy of the sacrificial cake.

Yamhi na māyā vasati na māno,	In whom dwells no deceit or conceit,
Yo vītalobho amamo nirāso;	rid of greed, unselfish, with no need for hope,
Paṇunnakodho abhinibbutatto,	with anger eliminated, nirvanaed,
Yo brāhmaṇo sokamalaṁ ahāsi;	a brahmin rid of sorrow’s stain:
Tathāgato arahati pūraḷāsaṁ.	the Realized One is worthy of the sacrificial cake.

Nivesanaṁ yo manaso ahāsi,	He has given up the mind’s home,
Pariggahā yassa na santi keci;	and has no possessions at all.
Anupādiyāno idha vā huraṁ vā,	Not grasping to this world or the next:
Tathāgato arahati pūraḷāsaṁ.	the Realized One is worthy of the sacrificial cake.

Samāhito yo udatāri oghaṁ,	Serene, he has crossed the flood,
Dhammaṁ caññāsi paramāya diṭṭhiyā;	and has understood The Dharma with ultimate view.
Khīṇāsavo antimadehadhārī,	With defilements ended, bearing his final body:
Tathāgato arahati pūraḷāsaṁ.	the Realized One is worthy of the sacrificial cake.

Bhavāsavā yassa vacī kharā ca,	In whom desire to be reborn, and caustic speech
Vidhūpitā atthagatā na santi;	are cleared and ended, they are no more;
Sa vedagū sabbadhi vippamutto,	that knowledge master, everywhere free:
Tathāgato arahati pūraḷāsaṁ.	the Realized One is worthy of the sacrificial cake.

Saṅgātigo yassa na santi saṅgā,	They’ve escaped their chains, they’re chained no more,
Yo mānasattesu amānasatto;	among those caught in conceit he is free of conceit;
Dukkhaṁ pariññāya sakhettavatthuṁ,	he has fully understood suffering with its field and ground:
Tathāgato arahati pūraḷāsaṁ.	the Realized One is worthy of the sacrificial cake.

Āsaṁ anissāya vivekadassī,	Not relying on hope, seeing seclusion,
Paravediyaṁ diṭṭhimupātivatto;	well past the views proclaimed by others.
Ārammaṇā yassa na santi keci,	In him there are no supporting conditions at all:
Tathāgato arahati pūraḷāsaṁ.	the Realized One is worthy of the sacrificial cake.

Paroparā yassa samecca dhammā,	He has comprehended all things, high and low,
Vidhūpitā atthagatā na santi;	cleared them and ended them, so they are no more.
Santo upādānakhaye vimutto,	Peaceful, freed in the ending of grasping:
Tathāgato arahati pūraḷāsaṁ.	the Realized One is worthy of the sacrificial cake.

Saṁyojanaṁ jātikhayantadassī,	He sees the utter ending of rebirth’s fetter,
Yopānudi rāgapathaṁ asesaṁ;	and has swept away all manner of desire.
Suddho nidoso vimalo akāco,	Pure, stainless, immaculate, flawless:
Tathāgato arahati pūraḷāsaṁ.	the Realized One is worthy of the sacrificial cake.

Yo attano attānaṁ nānupassati,	Not seeing himself in terms of a self,
Samāhito ujjugato ṭhitatto;	he is stilled, upright, and steadfast.
Sa ve anejo akhilo akaṅkho,	Imperturbable, kind, wishless:
Tathāgato arahati pūraḷāsaṁ.	the Realized One is worthy of the sacrificial cake.

Mohantarā yassa na santi keci,	He harbors no delusions within at all,
Sabbesu dhammesu ca ñāṇadassī;	he has insight into all things.
Sarīrañca antimaṁ dhāreti,	He bears his final body,
Patto ca sambodhimanuttaraṁ sivaṁ;	attained to the state of grace, the supreme awakening.
Ettāvatā yakkhassa suddhi,	That’s how the purity of a spirit is defined:
Tathāgato arahati pūraḷāsaṁ”.	the Realized One is worthy of the sacrificial cake.”

“Hutañca mayhaṁ hutamatthu saccaṁ,	“Let my oblation be a true offering,
Yaṁ tādisaṁ vedagunaṁ alatthaṁ;	since I have found such a knowledge master!
Brahmā hi sakkhi paṭigaṇhātu me bhagavā,	I see Brahmā in person! Accept my offering, Blessed One:
Bhuñjatu me bhagavā pūraḷāsaṁ”.	please eat my sacrificial cake.”

“Gāthābhigītaṁ me abhojaneyyaṁ,	“Food enchanted by a spell isn’t fit for me to eat.
Sampassataṁ brāhmaṇa nesa dhammo;	That’s not the dharma of those who see, brahmin.
Gāthābhigītaṁ panudanti buddhā,	The Buddhas reject things enchanted with spells.
Dhamme satī brāhmaṇa vuttiresā.	Since there is such a dharma, brahmin, that’s how they live.

Aññena ca kevalinaṁ mahesiṁ,	Serve with other food and drink
Khīṇāsavaṁ kukkuccavūpasantaṁ;	the consummate one, the great hermit,
Annena pānena upaṭṭhahassu,	with defilements ended and remorse stilled.
Khettañhi taṁ puññapekkhassa hoti”.	For he is the field for the seeker of merit.”

“Sādhāhaṁ bhagavā tathā vijaññaṁ,	“Please, Blessed One, help me understand:
Yo dakkhiṇaṁ bhuñjeyya mādisassa;	now that I have encountered your teaching,
Yaṁ yaññakāle pariyesamāno,	when I look for someone during a sacrifice,
Pappuyya tava sāsanaṁ”.	who should eat the religious donation of one like me?”

“Sārambhā yassa vigatā,	“One who is rid of aggression,
Cittaṁ yassa anāvilaṁ;	whose mind is unclouded,
Vippamutto ca kāmehi,	who is liberated from sensual pleasures,
Thinaṁ yassa panūditaṁ.	and who has dispelled dullness.

Sīmantānaṁ vinetāraṁ,	One who has erased boundaries and limits,
Jātimaraṇakovidaṁ;	expert in birth and death,
Muniṁ moneyyasampannaṁ,	a sage, blessed with sagacity.
Tādisaṁ yaññamāgataṁ.	When such a person comes to the sacrifice,

Bhakuṭiṁ vinayitvāna,	get rid of your scowl!
Pañjalikā namassatha;	Honor them with joined palms,
Pūjetha annapānena,	and venerate them with food and drink,
Evaṁ ijjhanti dakkhiṇā”.	and in this way your religious donation will succeed.”

“Buddho bhavaṁ arahati pūraḷāsaṁ,	“The Buddha is worthy of the sacrificial cake,
Puññakhettamanuttaraṁ;	he is the supreme field of merit,
Āyāgo sabbalokassa,	Recipient of gifts from the whole world,
Bhoto dinnaṁ mahapphalan”ti.	what’s given to the worthy one is very fruitful.”

Atha kho sundarikabhāradvājo brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti. Alattha kho sundarikabhāradvājo brāhmaṇo …pe… arahataṁ ahosīti.	Then Sundarika the brahmin said to the Buddha, “Excellent, Master Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made The Dharma clear in many ways. I go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha. Sir, may I receive the going forth, the ordination in the Buddha’s presence?” And the brahmin Sundarika Bhāradvāja received the going forth, the ordination in the Buddha’s presence. And soon after, he became one of the perfected.

Sundarikabhāradvājasuttaṁ catutthaṁ.

KN Snp 3.5 Māgha: With Māgha

Sutta Nipāta 3.5
Māghasutta	3.5 With Māgha
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho māgho māṇavo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho māgho māṇavo bhagavantaṁ etadavoca:	So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Then the brahmin student Māgha approached the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and said to the Buddha:

“Ahañhi, bho gotama, dāyako dānapati vadaññū yācayogo; dhammena bhoge pariyesāmi; dhammena bhoge pariyesitvā dhammaladdhehi bhogehi dhammādhigatehi ekassapi dadāmi dvinnampi tiṇṇampi catunnampi pañcannampi channampi sattannampi aṭṭhannampi navannampi dasannampi dadāmi, vīsāyapi tiṁsāyapi cattālīsāyapi paññāsāyapi dadāmi, satassapi dadāmi, bhiyyopi dadāmi. Kaccāhaṁ, bho gotama, evaṁ dadanto evaṁ yajanto bahuṁ puññaṁ pasavāmī”ti?	“I’m a giver, Master Gotama, a donor; I am bountiful and committed to charity. I seek wealth in a Dharmic manner, and with that legitimate wealth I give to one person, to two, three, four, five, six, seven, eight, nine, ten, twenty, thirty, forty, fifty, a hundred people or even more. Giving and sacrificing like this, Master Gotama, do I accrue much merit?”

“Taggha tvaṁ, māṇava, evaṁ dadanto evaṁ yajanto bahuṁ puññaṁ pasavasi. Yo kho, māṇava, dāyako dānapati vadaññū yācayogo; dhammena bhoge pariyesati; dhammena bhoge pariyesitvā dhammaladdhehi bhogehi dhammādhigatehi ekassapi dadāti …pe… satassapi dadāti, bhiyyopi dadāti, bahuṁ so puññaṁ pasavatī”ti. Atha kho māgho māṇavo bhagavantaṁ gāthāya ajjhabhāsi—	“Indeed you do, student. A giver or donor who is bountiful and committed to charity, who seeks wealth in a Dharmic manner, and with that legitimate wealth gives to one person, or up to a hundred people or even more, accrues much merit.” Then Māgha addressed the Buddha in verse:

(verse)


“Pucchāmahaṁ gotamaṁ vadaññuṁ,	“I ask the bountiful Gotama,”
(iti māgho māṇavo)	said Māgha,
Kāsāyavāsiṁ agahaṁ carantaṁ;	“wearing an ochre robe, wandering homeless.
Yo yācayogo dānapati gahaṭṭho,	Suppose a lay donor who is committed to charity
Puññatthiko yajati puññapekkho;	makes a sacrifice seeking merit, looking for merit.
Dadaṁ paresaṁ idha annapānaṁ,	Giving food and drink to others here,
Kathaṁ hutaṁ yajamānassa sujjhe”.	how is their offering purifed?”

“Yo yācayogo dānapati gahaṭṭho,	“Suppose a lay donor who is committed to charity,”
(māghāti bhagavā)	replied the Buddha,
Puññatthiko yajati puññapekkho;	“makes a sacrifice seeking merit, looking for merit,
Dadaṁ paresaṁ idha annapānaṁ,	giving food and drink to others here:
Ārādhaye dakkhiṇeyyebhi tādi”.	such a one would succeed due to those who are worthy of donations.” Bodhi translates ārādhaye as simple present tense here (“succeeds”) and in the identical line below as imperative (“should accomplish”). Norman has the optative mood in both cases, which is surely correct.

“Yo yācayogo dānapati gahaṭṭho,	“Suppose a lay donor who is committed to charity,”
(iti māgho māṇavo)	said Māgha,
Puññatthiko yajati puññapekkho;	“makes a sacrifice seeking merit, looking for merit,
Dadaṁ paresaṁ idha annapānaṁ,	giving food and drink to others here:
Akkhāhi me bhagavā dakkhiṇeyye”.	explain to me who is worthy of donations.”

“Ye ve asattā vicaranti loke,	“Those who wander the world unattached,
Akiñcanā kevalino yatattā;	consummate, restrained, owning nothing:
Kālena tesu habyaṁ pavecche,	that is where a brahmin seeking merit
Yo brāhmaṇo puññapekkho yajetha.	should bestow a timely offering as sacrifice.

Ye sabbasaṁyojanabandhanacchidā,	Those who have cut off all fetters and bonds,
Dantā vimuttā an-īghā nirāsā;	tamed, liberated, untroubled, with no need for hope:
Kālena tesu habyaṁ pavecche,	that is where a brahmin seeking merit
Yo brāhmaṇo puññapekkho yajetha.	should bestow a timely offering as sacrifice.

Ye sabbasaṁyojanavippamuttā,	Those who are released from all fetters,
Dantā vimuttā an-īghā nirāsā;	tamed, liberated, untroubled, with no need for hope:
Kālena tesu habyaṁ pavecche,	that is where a brahmin seeking merit
Yo brāhmaṇo puññapekkho yajetha.	should bestow a timely offering as sacrifice.

Rāgañca dosañca pahāya mohaṁ,	Having given up greed, hate, and delusion,
Khīṇāsavā vūsitabrahmacariyā;	with defilements ended, the spiritual journey completed:
Kālena tesu habyaṁ pavecche,	that is where a brahmin seeking merit
Yo brāhmaṇo puññapekkho yajetha.	should bestow a timely offering as sacrifice.

Yesu na māyā vasati na māno,	Those in whom dwells no deceit or conceit,
Khīṇāsavā vūsitabrahmacariyā;	with defilements ended, the spiritual journey completed:
Kālena tesu habyaṁ pavecche,	that is where a brahmin seeking merit
Yo brāhmaṇo puññapekkho yajetha.	should bestow a timely offering as sacrifice.

Ye vītalobhā amamā nirāsā,	Those rid of greed, unselfish, with no need for hope,
Khīṇāsavā vūsitabrahmacariyā;	with defilements ended, the spiritual journey completed:
Kālena tesu habyaṁ pavecche,	that is where a brahmin seeking merit
Yo brāhmaṇo puññapekkho yajetha.	should bestow a timely offering as sacrifice.

Ye ve na taṇhāsu upātipannā,	Those not fallen prey to cravings,
Vitareyya oghaṁ amamā caranti;	who, having crossed the flood, live unselfishly:
Kālena tesu habyaṁ pavecche,	that is where a brahmin seeking merit
Yo brāhmaṇo puññapekkho yajetha.	should bestow a timely offering as sacrifice.

Yesaṁ taṇhā natthi kuhiñci loke,	Those with no craving at all in the world
Bhavābhavāya idha vā huraṁ vā;	to any form of existence in this life or the next:
Kālena tesu habyaṁ pavecche,	that is where a brahmin seeking merit
Yo brāhmaṇo puññapekkho yajetha.	should bestow a timely offering as sacrifice.

Ye kāme hitvā agahā caranti,	Those who have left sensuality behind, wandering homeless,
Susaññatattā tasaraṁva ujjuṁ;	self-controlled, straight as a shuttle:
Kālena tesu habyaṁ pavecche,	that is where a brahmin seeking merit
Yo brāhmaṇo puññapekkho yajetha.	should bestow a timely offering as sacrifice.

Ye vītarāgā susamāhitindriyā,	Those freed of greed, with senses stilled,
Candova rāhuggahaṇā pamuttā;	like the moon released from the eclipse:
Kālena tesu habyaṁ pavecche,	that is where a brahmin seeking merit
Yo brāhmaṇo puññapekkho yajetha.	should bestow a timely offering as sacrifice.

Samitāvino vītarāgā akopā,	Those peaceful ones free of greed and anger,
Yesaṁ gatī natthidha vippahāya;	for whom there are no destinies, being rid of them in this life:
Kālena tesu habyaṁ pavecche,	that is where a brahmin seeking merit
Yo brāhmaṇo puññapekkho yajetha.	should bestow a timely offering as sacrifice.

Jahitvā jātimaraṇaṁ asesaṁ,	They’ve given up rebirth and death completely,
Kathaṅkathiṁ sabbamupātivattā;	and have gone beyond all doubt:
Kālena tesu habyaṁ pavecche,	that is where a brahmin seeking merit
Yo brāhmaṇo puññapekkho yajetha.	should bestow a timely offering as sacrifice.

Ye attadīpā vicaranti loke,	Those who live as their own island,
Akiñcanā sabbadhi vippamuttā;	everywhere free, owning nothing:
Kālena tesu habyaṁ pavecche,	that is where a brahmin seeking merit
Yo brāhmaṇo puññapekkho yajetha.	should bestow a timely offering as sacrifice.

Ye hettha jānanti yathā tathā idaṁ,	Those here who know this to be true:
Ayamantimā natthi punabbhavoti;	‘This is my last life, there are no future lives’:
Kālena tesu habyaṁ pavecche,	that is where a brahmin seeking merit
Yo brāhmaṇo puññapekkho yajetha.	should bestow a timely offering as sacrifice.

Yo vedagū jhānarato satīmā,	A knowledge master, loving jhāna, rememberful,
Sambodhipatto saraṇaṁ bahūnaṁ;	who has reached awakening and is a refuge for many:
Kālena tamhi habyaṁ pavecche,	that is where a brahmin seeking merit
Yo brāhmaṇo puññapekkho yajetha”.	should bestow a timely offering as sacrifice.”

“Addhā amoghā mama pucchanā ahu,	“Clearly my questions were not in vain!”
(iti māgho māṇavo)	said Māgha,
Akkhāsi me bhagavā dakkhiṇeyye;	“The Buddha has explained to me who is worthy of donations.
Tvañhettha jānāsi yathā tathā idaṁ,	You are the one here who knows this to be true,
Tathā hi te vidito esa dhammo.	for truly you understand this matter.

Yo yācayogo dānapati gahaṭṭho,	Suppose a lay donor who is committed to charity
Puññatthiko yajati puññapekkho;	makes a sacrifice seeking merit, looking for merit,
Dadaṁ paresaṁ idha annapānaṁ,	giving food and drink to others here:
Akkhāhi me bhagavā yaññasampadaṁ”.	explain to me how to accomplish the sacrifice.”

“Yajassu yajamāno,	“Sacrifice, and while doing so,” The “speaker’s mark” is in MS treated as part of the line, which is unusual if not unique. According to Norman’s note here however, we should consider this line a seven-syllable sloka (perhaps restoring the variant ca to make it eight). I have adjusted the Pali punctuation accordingly.
(māghāti bhagavā)	replied the Buddha,
Sabbattha ca vippasādehi cittaṁ;	“be clear and confident in every way.
Ārammaṇaṁ yajamānassa yañño,	Sacrifice is the ground standing upon which
Ettha patiṭṭhāya jahāti dosaṁ.	the sacrificer sheds their flaws.

So vītarāgo pavineyya dosaṁ,	One free of greed, rid of anger,
Mettaṁ cittaṁ bhāvayamappamāṇaṁ;	developing a heart of limitless Friendly-kindness,
Rattindivaṁ satatamappamatto,	spreads that limitlessness in every direction,
Sabbā disā pharati appamaññaṁ”.	ever assiduous day and night.”

“Ko sujjhati muccati bajjhatī ca,	“Who is purified, freed, awake? Bajjhati (“bound”) seems odd to me in this line. I think it’s more likely these are three semi-synonyms. As it stands, the Buddha does not actually answer the question, since he only discusses the positive side. PTS notes a reading bujjhati in the commentary, which I follow. However the commentary reads bajjhati in the VRI edition, and the comment itself supports this, since it treats it as a bad thing. If it is a mistake, then, it is an old one.
Kenattanā gacchati brahmalokaṁ;	How can one go to the Brahmā realm oneself?
Ajānato me muni brūhi puṭṭho,	I do not know, so please tell me when asked,
Bhagavā hi me sakkhi brahmajjadiṭṭho;	for the Buddha is the Brahmā I see in person today!
Tuvañhi no brahmasamosi saccaṁ,	To us you are truly the equal of Brahmā.
Kathaṁ upapajjati brahmalokaṁ jutima”.	Splendid One, how is one reborn in the Brahmā realm?”

“Yo yajati tividhaṁ yaññasampadaṁ,	“One who accomplishes the sacrifice with three modes,”
(māghāti bhagavā)	replied the Buddha,
Ārādhaye dakkhiṇeyyebhi tādi;	“such a one would succeed due to those who are worthy of donations.
Evaṁ yajitvā sammā yācayogo,	Sacrificing like this, one rightly committed to charity
Upapajjati brahmalokanti brūmī”ti.	is reborn in the Brahmā realm, I say.”

Evaṁ vutte, māgho māṇavo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.	When he had spoken, the student Māgha said to the Buddha, “Excellent, Master Gotama! Excellent! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

Māghasuttaṁ pañcamaṁ.

KN Snp 3.6 Sabhiya: With Sabhiya

Sutta Nipāta 3.6
Sabhiyasutta	3.6 With Sabhiya
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena sabhiyassa paribbājakassa purāṇasālohitāya devatāya pañhā uddiṭṭhā honti: “yo te, sabhiya, samaṇo vā brāhmaṇo vā ime pañhe puṭṭho byākaroti tassa santike brahmacariyaṁ careyyāsī”ti.	So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. Now at that time the wanderer Sabhiya had been presented with a question by a deity who was a former relative, saying: “Sabhiya, you should practice the spiritual life with whatever ascetic or brahmin answers this question.”

Atha kho sabhiyo paribbājako tassā devatāya santike te pañhe uggahetvā ye te samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṁ— pūraṇo kassapo makkhaligosālo ajito kesakambalo pakudho kaccāno sañcayo belaṭṭhaputto nigaṇṭho nāṭaputto— te upasaṅkamitvā te pañhe pucchati. Te sabhiyena paribbājakena pañhe puṭṭhā na sampāyanti; asampāyantā kopañca dosañca appaccayañca pātukaronti. Api ca sabhiyaṁyeva paribbājakaṁ paṭipucchanti.	Then Sabhiya, after learning that question in the presence of that deity, approached those ascetics and brahmins who led an order and a community, and taught a community, who were well-known and famous religious founders, regarded as holy by many people. That is, Pūraṇa Kassapa, Makkhali Gosāla, Nigaṇṭha Nāṭaputta, Sañjaya Belaṭṭhiputta, Pakudha Kaccāyana, and Ajita Kesakambala. And he asked them that question, by they were stumped by it, Displaying annoyance, hate, and bitterness, they questioned Sabiya in return.

Atha kho sabhiyassa paribbājakassa etadahosi: “ye kho te bhonto samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṁ— pūraṇo kassapo …pe… nigaṇṭho nāṭaputto— te mayā pañhe puṭṭhā na sampāyanti, asampāyantā kopañca dosañca appaccayañca pātukaronti; api ca maññevettha paṭipucchanti. Yannūnāhaṁ hīnāyāvattitvā kāme paribhuñjeyyan”ti.	Then Sabhiya thought, “Those famous ascetics and brahmins were stumped by my question. Displaying annoyance, hate, and bitterness, they questioned me in return on that matter. Why don’t I return to a lesser life so I can enjoy sensual pleasures?”

Atha kho sabhiyassa paribbājakassa etadahosi: “ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; yannūnāhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā ime pañhe puccheyyan”ti.	Then Sabhiya thought, “This ascetic Gotama also leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, regarded as holy by many people. Why don’t I ask him this question?”

Atha kho sabhiyassa paribbājakassa etadahosi: “yepi kho te bhonto samaṇabrāhmaṇā jiṇṇā vuḍḍhā mahallakā addhagatā vayoanuppattā therā rattaññū cirapabbajitā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṁ— pūraṇo kassapo …pe… nigaṇṭho nāṭaputto— tepi mayā pañhe puṭṭhā na sampāyanti, asampāyantā kopañca dosañca appaccayañca pātukaronti, api ca maññevettha paṭipucchanti; kiṁ pana me samaṇo gotamo ime pañhe puṭṭho byākarissati. Samaṇo hi gotamo daharo ceva jātiyā, navo ca pabbajjāyā”ti.	Then he thought, “Even those ascetics and brahmins who elderly and senior, who are advanced in years and have reached the final stage of life; who are senior, long standing, long gone forth; who lead an order and a community, and teach a community; who are well-known and famous religious founders, regarded as holy by many people—that is Pūraṇa Kassapa and the rest—were stumped by my question. They displayed annoyance, hate, and bitterness, and even questioned me in return. How can the ascetic Gotama possibly answer my question, since he is so young in age and newly gone forth?”

Atha kho sabhiyassa paribbājakassa etadahosi: “samaṇo kho daharoti na uññātabbo na paribhotabbo. Daharopi cesa samaṇo gotamo mahiddhiko hoti mahānubhāvo, yannūnāhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā ime pañhe puccheyyan”ti.	Then he thought, “An ascetic should not be looked down upon or disparaged because they are young. Though young, the ascetic Gotama has great psychic power and might. Why don’t I ask him this question?”

Atha kho sabhiyo paribbājako yena rājagahaṁ tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena rājagahaṁ veḷuvanaṁ kalandakanivāpo, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sabhiyo paribbājako bhagavantaṁ gāthāya ajjhabhāsi—	Then Sabhiya set out for Rājagaha. Traveling stage by stage, he came to Rājagaha, the Bamboo Grove, the squirrels’ feeding ground. He went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and addressed the Buddha in verse:

(verse)


“Kaṅkhī vecikicchī āgamaṁ,	“I’ve come full of doubts and uncertainties,”
(iti sabhiyo)	said Sabhiya,
Pañhe pucchituṁ abhikaṅkhamāno;	“wishing to ask a question.
Tesantakaro bhavāhi pañhe me puṭṭho,	Please solve them for me.
Anupubbaṁ anudhammaṁ byākarohi me”.	Answer my questions in turn, in accordance with the truth.”

“Dūrato āgatosi sabhiya,	“You have come from afar, Sabhiya,”
(iti bhagavā)	said the Buddha,
Pañhe pucchituṁ abhikaṅkhamāno;	“wishing to ask a question.
Tesantakaro bhavāmi pañhe te puṭṭho,	I shall solve them for you,
Anupubbaṁ anudhammaṁ byākaromi te.	answering your questions in turn, in accordance with the truth.

Puccha maṁ sabhiya pañhaṁ,	Ask me your question, Sabhiya,
Yaṁ kiñci manasicchasi;	whatever you want.
Tassa tasseva pañhassa,	I’ll solve each and every
Ahaṁ antaṁ karomi te”ti.	question you have.”

Atha kho sabhiyassa paribbājakassa etadahosi: “acchariyaṁ vata bho, abbhutaṁ vata bho. Yaṁ vatāhaṁ aññesu samaṇabrāhmaṇesu okāsakammamattampi nālatthaṁ taṁ me idaṁ samaṇena gotamena okāsakammaṁ katan”ti. Attamano pamudito udaggo pītisomanassajāto bhagavantaṁ pañhaṁ apucchi—	Then Sabhiya thought, “It’s incredible, it’s amazing! Where those other ascetics and brahmins didn’t even give me a chance, the Buddha has invited me.” Uplifted and elated, full of rapture and happiness, he asked this question.

“Kiṁpattinamāhu bhikkhunaṁ,	“What must one attain to be called a monk?”
(iti sabhiyo)	said Sabhiya,
Sorataṁ kena kathañca dantamāhu;	“How is one ‘sweet’, how said to be ‘tamed’?
Buddhoti kathaṁ pavuccati,	How is one declared to be ‘awakened’?
Puṭṭho me bhagavā byākarohi”.	May the Buddha please answer my question.”

“Pajjena katena attanā,	“When by the path they have walked themselves,”
(sabhiyāti bhagavā)	said the Buddha to Sabhiya,
Parinibbānagato vitiṇṇakaṅkho;	“they reach nirvanaing, with doubt overcome;
Vibhavañca bhavañca vippahāya,	giving up desire to continue existence or to end it,
Vusitavā khīṇapunabbhavo sa bhikkhu.	their journey complete, their rebirths ended: that is a monk.

Sabbattha upekkhako satimā,	Equanimous towards everything, rememberful,
Na so hiṁsati kañci sabbaloke;	they don’t harm anyone in the world.
Tiṇṇo samaṇo anāvilo,	An ascetic who has crossed over, unclouded,
Ussadā yassa na santi sorato so.	not full of themselves, is sweet-natured.

Yassindriyāni bhāvitāni,	Their faculties have been developed
Ajjhattaṁ bahiddhā ca sabbaloke;	inside and out in the whole world.
Nibbijjha imaṁ parañca lokaṁ,	Having pierced through this world and the next,
Kālaṁ kaṅkhati bhāvito sa danto.	tamed, they bide their time.

Kappāni viceyya kevalāni,	They have examined the aeons in their entirety, Comm allows kappa in the sense of both “mental activity” and “aeon” here. For the sake of consistency with later uses of the term, it might seem prudent to use “mental activity” here, and most translators have done so. Yet the context in this verse suggests it is about the aeons of transmigration.
Saṁsāraṁ dubhayaṁ cutūpapātaṁ;	and both sides of transmigration—passing away and rebirth.
Vigatarajamanaṅgaṇaṁ visuddhaṁ,	Rid of dust, unblemished, purified:
Pattaṁ jātikhayaṁ tamāhu buddhan”ti.	the one they call ‘awakened’ has attained the end of rebirth.”

Atha kho sabhiyo paribbājako bhagavato bhāsitaṁ abhinanditvā anumoditvā attamano pamudito udaggo pītisomanassajāto bhagavantaṁ uttariṁ pañhaṁ apucchi—	And then, having approved and agreed with what the Buddha said, uplifted and elated, full of rapture and happiness, Sabhiya asked another question:

“Kiṁpattinamāhu brāhmaṇaṁ,	“What must one attain to be called ‘brahmin’?”
(iti sabhiyo)	said Sabhiya.
Samaṇaṁ kena kathañca nhātakoti;	“Why is one an ‘ascetic’, and how a ‘bathed initiate’?
Nāgoti kathaṁ pavuccati,	How is one declared to be a ‘giant’?
Puṭṭho me bhagavā byākarohi”.	May the Buddha please answer my question.”

“Bāhitvā sabbapāpakāni,	“Having banished all bad things,”
(sabhiyāti bhagavā)	said the Buddha to Sabhiya,
Vimalo sādhusamāhito ṭhitatto;	“immaculate, well-composed, steadfast,
Saṁsāramaticca kevalī so,	consummate, they’ve left transmigration behind:
Asito tādi pavuccate sa brahmā.	such an unattached one is called ‘brahmin’.

Samitāvi pahāya puññapāpaṁ,	A peaceful one who has given up good and evil,
Virajo ñatvā imaṁ parañca lokaṁ;	stainless, understanding this world and the next,
Jātimaraṇaṁ upātivatto,	gone beyond rebirth and death:
Samaṇo tādi pavuccate tathattā.	such an one is rightly called ‘ascetic’.

Ninhāya sabbapāpakāni,	Having washed off all bad things
Ajjhattaṁ bahiddhā ca sabbaloke;	inside and out in the whole world,
deva-manussesu kappiyesu,	among gods and humans bound to creations,
Kappaṁ neti tamāhu nhātakoti.	the one they call ‘washed’ does not return to creation.

Āguṁ na karoti kiñci loke,	They do nothing monstrous at all in the world,
Sabbasaṁyoge visajja bandhanāni;	discarding all fetters and bonds,
Sabbattha na sajjatī vimutto,	everywhere not stuck, freed:
Nāgo tādi pavuccate tathattā”ti.	such an one is rightly called ‘giant’.”

Atha kho sabhiyo paribbājako …pe… bhagavantaṁ uttariṁ pañhaṁ apucchi—	And then Sabhiya asked another question:

“Kaṁ khettajinaṁ vadanti buddhā,	“Who is a ‘field-victor’ according to the Buddhas?” I think Norman’s reconstruction of this to root ñā (followed by Bodhi) is too speculative. The word makes fine sense as is, and is more metaphorically connected with the sense of khetta.
(iti sabhiyo)	said Sabhiya,
Kusalaṁ kena kathañca paṇḍitoti;	“Why is one ‘skillful’, and how ‘a wise scholar’?
Muni nāma kathaṁ pavuccati,	How is one declared to be a ‘sage’?
Puṭṭho me bhagavā byākarohi”.	May the Buddha please answer my question.”

“Khettāni viceyya kevalāni,	“They are victorious over the fields of deeds in their entirety,” Reading vijeyya; both viceyya and vijeyya are accepted in the commentary.
(sabhiyāti bhagavā)	said the Buddha to Sabhiya,
Dibbaṁ mānusakañca brahmakhettaṁ;	“the fields of gods, humans, and Brahmas;
Sabbakhettamūlabandhanā pamutto,	released from the root bondage to all fields:
Khettajino tādi pavuccate tathattā.	such an one is rightly called ‘field-victor’.

Kosāni viceyya kevalāni,	They have examined the stockpiles of deeds in their entirety,
Dibbaṁ mānusakañca brahmakosaṁ;	the stockpiles of gods, humans, and Brahmas;
Sabbakosamūlabandhanā pamutto,	released from the root bondage to all stockpiles:
Kusalo tādi pavuccate tathattā.	such an one is rightly called ‘skillful’.

Dubhayāni viceyya paṇḍarāni,	They have examined whiteness The commentary has led translators astray here. Paṇḍarāni means not “senses” per commentary (followed without remark by Norman); nor “translucencies” per Bodhi; nor “white flowers” per Thanissaro. In the EBTs, paṇḍara simply means “white, pure” and is a synonym for suddhi in the next line. A true paṇḍita is pure both inside and out.
Ajjhattaṁ bahiddhā ca suddhipañño;	both inside and out; understanding purity,
Kaṇhaṁ sukkaṁ upātivatto,	they have left dark and bright behind:
Paṇḍito tādi pavuccate tathattā.	such an one is rightly called ‘a wise scholar’.” Using ‘wise scholar’ rather than my normal ‘astute’ to capture, albeit lamely, a pun with paṇḍara.

Asatañca satañca ñatvā dhammaṁ,	Understanding the nature of the bad and the good
Ajjhattaṁ bahiddhā ca sabbaloke;	inside and out in the whole world;
deva-manussehi pūjanīyo,	one worthy of honor by gods and humans,
Saṅgaṁ jālamaticca so munī”ti.	who has escaped from the net and the snare: that is a sage.”

Atha kho sabhiyo paribbājako …pe… bhagavantaṁ uttariṁ pañhaṁ apucchi—	And then Sabhiya asked another question:

“Kiṁpattinamāhu vedaguṁ,	“What must one attain to be called ‘knowledge master’?”
(iti sabhiyo)	said Sabhiya,
Anuviditaṁ kena kathañca viriyavāti;	“Why is one ‘studied’, and how is one ‘heroic’?
Ājāniyo kinti nāma hoti,	How to gain the name ‘thoroughbred’?
Puṭṭho me bhagavā byākarohi”.	May the Buddha please answer my question.”

“Vedāni viceyya kevalāni,	“They have examined knowledges in their entirety,”
(sabhiyāti bhagavā)	said the Buddha to Sabhiya,
Samaṇānaṁ yānidhatthi brāhmaṇānaṁ;	“those that are current among ascetics and brahmins;
Sabbavedanāsu vītarāgo,	rid of greed for all feelings,
Sabbaṁ vedamaticca vedagū so.	having left all knowledges behind: that is a knowledge master.

Anuvicca papañcaNāma-rūpaṁ,	Having studied proliferation and name & form
Ajjhattaṁ bahiddhā ca rogamūlaṁ;	inside and out—the root of disease;
Sabbarogamūlabandhanā pamutto,	released from the root bondage to all disease:
Anuvidito tādi pavuccate tathattā.	such an one is rightly called ‘studied’.

Virato idha sabbapāpakehi,	Refraining from all evil here,
Nirayadukkhaṁ aticca viriyavāso;	heroic, he escapes from the suffering of hell; Commentarial “abode of energy” for viriyavāso doesn’t sound right to me, though followed by Bodhi and Norman. I read viriyavā so.
So vīriyavā padhānavā,	he is heroic and energetic:
Dhīro tādi pavuccate tathattā.	such an one is rightly called ‘hero’. Reading vīro.

Yassassu lunāni bandhanāni,	Whoever’s bonds are cut,
Ajjhattaṁ bahiddhā ca saṅgamūlaṁ;	the root of clinging inside and out;
Sabbasaṅgamūlabandhanā pamutto,	released from the root bondage to all clinging:
Ājāniyo tādi pavuccate tathattā”ti.	such an one is rightly called ‘thoroughbred’.”

Atha kho sabhiyo paribbājako …pe… bhagavantaṁ uttariṁ pañhaṁ apucchi—	And then Sabhiya asked another question:

“Kiṁpattinamāhu sottiyaṁ,	“What must one attain to be called ‘scholar’?”
(iti sabhiyo)	said Sabhiya,
Ariyaṁ kena kathañca caraṇavāti;	“Why is one ‘noble’, and how is one ‘well conducted’?
Paribbājako kinti nāma hoti,	How to gain the name ‘wanderer’?
Puṭṭho me bhagavā byākarohi”.	May the Buddha please answer my question.”

“Sutvā sabba-dhammaṁ abhiññāya loke,	“One who has learned every teaching,” Earlier translations misconstrued this verse. The gerunds sutvā and abhiññāya apply to their respective following accusatives sabba-dhammaṁ and sāvajjānavajjaṁ, not both to sabba-dhammaṁ per Norman and Bodhi. Dhamma means “Dharmas” here, not “dharma” per Bodhi. The sense is that to be a “scholar” it is not enough to have “learned” the Dharmas, one must know for oneself. The commentary well explains this sense, but it doesn’t come through in the translations. Thanissaro attempts this sense, but only by adding an unsupported reading of abhiññāya as dative.
(sabhiyāti bhagavā)	said the Buddha to Sabhiya,
Sāvajjānavajjaṁ yadatthi kiñci;	“and has known for themselves whatever is blameworthy and blameless in the world;
Abhibhuṁ akathaṅkathiṁ vimuttaṁ,	a champion, decided, liberated,
Anighaṁ sabbadhimāhu sottiyoti.	untroubled everywhere: they call them ‘scholar’.

Chetvā āsavāni ālayāni,	Having cut off defilements and attachments,
Vidvā so na upeti gabbhaseyyaṁ;	being wise, they enter no womb.
Saññaṁ tividhaṁ panujja paṅkaṁ,	They’ve expelled the bog of the three perceptions, The three perceptions are sensuality, malice, and cruelty. Since paṅka is regularly said to be a term for kāma, it seems we should read “the bog of the three perceptions” rather than “the three perceptions and the bog” per Bodhi and Thanissaro.
Kappaṁ neti tamāhu ariyoti.	the one they call ‘noble’ does not return to creation.

Yo idha caraṇesu pattipatto,	One here who is accomplished and skillful in all forms of good conduct; It seems to me that the syntax reads more cleanly if the nominatives in this line and the next are read together; and the clauses following sabb- are likewise read in parallel.
Kusalo sabbadā ājānāti dhammaṁ;	always understanding The Dharma,
Sabbattha na sajjati vimuttacitto,	everywhere not stuck, freed in mind,
Paṭighā yassa na santi caraṇavā so.	who has no repulsion: they are ‘well-conducted’.

Dukkhavepakkaṁ yadatthi kammaṁ,	Avoiding any deed that results in suffering—
Uddhamadho tiriyaṁ vāpi majjhe;	above, below, all round, between:
Paribbājayitvā pariññacārī,	deceit and conceit, as well as greed and anger, Following Norman and Bodhi in reading parivajjayitā here.
Māyaṁ mānamathopi lobhakodhaṁ;	they live full of wisdom.
Pariyantamakāsi Nāma-rūpaṁ,	They have made a limit on name & form; I think Bodhi, Norman, and Thanissaro have missed two related points. First, pariyanta means “limit, boundary” not “end”; and second, Nāma-rūpa is not ended in this life but rather “limited”. An arahant still has name & form but only until parinibbāna; it is “limited”. This further highlights the rather awkward inclusion of Nāma-rūpa in the list of defilements, which are ended. I think we should, rather, include the defilements with the “deeds causing suffering”. This has the further advantage of dividing this long verse into 4 + 2 lines rather than 3 + 3.
Taṁ paribbājakamāhu pattipattan”ti.	the one they call a ‘wanderer’ has reached their destination.” I think pattipatta is a play on words here.

Atha kho sabhiyo paribbājako bhagavato bhāsitaṁ abhinanditvā anumoditvā attamano pamudito udaggo pītisomanassajāto uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ sammukhā sāruppāhi gāthāhi abhitthavi:	And then, having approved and agreed with what the Buddha said, uplifted and elated, full of rapture and happiness, Sabhiya got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and extolled the Buddha in his presence with fitting verses:

(verse)


“Yāni ca tīṇi yāni ca saṭṭhi,	“O one of vast wisdom, there are three & sixty opinions
Samaṇappavādasitāni bhūripañña;	based on the doctrines of ascetics:
Saññakkharasaññanissitāni,	they are expressions of perception, based on perception.
Osaraṇāni vineyya oghatamagā.	Having dispelled them all, you passed over the dark flood.

Antagūsi pāragū dukkhassa,	You have gone to the end, gone beyond suffering,
Arahāsi sammāsam-buddho khīṇāsavaṁ taṁ maññe;	you are perfected, a fully awakened Buddha; I think you have ended defilements.
Jutimā mutimā pahūtapañño,	Splendid, intelligent, abounding in wisdom,
Dukkhassantakara atāresi maṁ.	ender of suffering—you brought me across!

Yaṁ me kaṅkhitamaññāsi,	When you understood my uncertainty,
Vicikicchā maṁ tārayi namo te;	you brought me beyond doubt—homage to you!
Muni monapathesu pattipatta,	A sage, accomplished in the ways of sagacity,
Akhila ādiccabandhu soratosi.	you are gentle, not hardhearted, O Kinsman of the Sun. Oddly, at AN 5.38:5.4 we find sorata with sakhila in a similar sense to akhila here.

Yā me kaṅkhā pure āsi,	Any doubts that I once had,
Taṁ me byākāsi cakkhumā;	you have answered for me, O Seer.
Addhā munīsi sam-buddho,	Clearly you are a sage, an Awakened One,
Natthi nīvaraṇā tava.	there are no hindrances in you.

Upāyāsā ca te sabbe,	All your distress
Viddhastā vinaḷīkatā;	is blown away and mown down.
Sītibhūto damappatto,	Cooled, tamed, steadfast:
Dhitimā saccanikkamo.	truth is your strength.

Tassa te nāganāgassa,	O giant among giants, O great hero,
Mahāvīrassa bhāsato;	when you are speaking
Sabbe devānumodanti,	all the gods rejoice,
Ubho nāradapabbatā.	including both Nārada and Pabbata. The commentary says these were two groups of wise devas. But it seems it refers to the legendary sages Nārada and his nephew Parvata, whose friendship, estrangement, and reconciliation is told in the Viṣṇu Purāṇa. Nārada is known for his learning and wisdom, which supports the commentary to an extent. Why these two are invoked here is a mystery; presumably they were important to Sabhiya. They occur in a similar context, but with many more gods, in Ja 547.

Namo te purisājañña,	Homage to you, O thoroughbred!
Namo te purisuttama;	Homage to you, supreme among men!
Sadevakasmiṁ lokasmiṁ,	In the world with its gods,
Natthi te paṭipuggalo.	you have no counterpart.

Tuvaṁ buddho tuvaṁ satthā,	You are the Buddha, you are the Teacher,
Tuvaṁ mārābhibhū muni;	you are the sage who has overcome Māra;
Tuvaṁ anusaye chetvā,	you have cut off the underlying tendencies,
Tiṇṇo tāresimaṁ pajaṁ.	you’ve crossed over, and you bring humanity across.

Upadhī te samatikkantā,	You have transcended attachments,
Āsavā te padālitā;	your defilements are shattered;
Sīhosi anupādāno,	you are a lion, free of grasping,
Pahīnabhayabheravo.	with fear and dread given up.

Puṇḍarīkaṁ yathā vaggu,	Like a graceful lotus
Toye na upalimpati;	to which water does not stick,
Evaṁ puññe ca pāpe ca,	so both good and evil
Ubhaye tvaṁ na limpasi;	do not stick to you.
Pāde vīra pasārehi,	Stretch out your feet, great hero:
Sabhiyo vandati satthuno”ti.	Sabhiya bows to the Teacher.”

Atha kho sabhiyo paribbājako bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca: “abhikkantaṁ, bhante …pe… esāhaṁ bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca; labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.	Then the wanderer Sabhiya bowed with his head at the Buddha’s feet and said, “Excellent, sir! Excellent! … I go for refuge to the Buddha, to The Dharma, and to the monk Saṅgha. Sir, may I receive the going forth, the ordination in the Buddha’s presence?”

“Yo kho, sabhiya, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati; catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. Api ca mettha puggalavemattatā viditā”ti.	“Seniya, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this Dharma and training, they must spend four months on probation. When four months have passed, if the monks are satisfied, they’ll give the going forth, the ordination into monkhood. However, I have recognized individual differences in this matter.”

“Sace, bhante, aññatitthiyapubbā imasmiṁ dhammavinaye ākaṅkhantā pabbajjaṁ, ākaṅkhantā upasampadaṁ cattāro māse parivasanti, catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya, ahaṁ cattāri vassāni parivasissāmi; catunnaṁ vassānaṁ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā”ti. Alattha kho sabhiyo paribbājako bhagavato santike pabbajjaṁ alattha upasampadaṁ …pe… aññataro kho panāyasmā sabhiyo arahataṁ ahosīti.	“Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the monks are satisfied, let them give me the going forth, the ordination into monkhood.” And the wanderer Sabhiya received the going forth, the ordination in the Buddha’s presence. And Venerable Sabhiya became one of the perfected.

Sabhiyasuttaṁ chaṭṭhaṁ.

KN Snp 3.7 Sela: With Sela

Sutta Nipāta 3.7
Selasutta	3.7 With Sela
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi yena āpaṇaṁ nāma aṅguttarāpānaṁ nigamo tadavasari. Assosi kho keṇiyo jaṭilo: “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi āpaṇaṁ anuppatto. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsam-buddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā deva-manussānaṁ buddho bhagavā’ti. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadeva-manussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.	So I have heard. At one time the Buddha was wandering in the land of the Northern Āpaṇas together with a large Saṅgha of 1,250 monks when he arrived at a town of the Northern Āpaṇas named Āpaṇa. The matted-hair ascetic Keṇiya heard: “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Āpaṇa, together with a large Saṅgha of 1,250 monks. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.”

Atha kho keṇiyo jaṭilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho keṇiyaṁ jaṭilaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho keṇiyo jaṭilo bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavantaṁ etadavoca: “adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Evaṁ vutte, bhagavā keṇiyaṁ jaṭilaṁ etadavoca: “mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni; tvañca brāhmaṇesu abhippasanno”ti.	So Keṇiya approached the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk. Then he said to the Buddha, “Would Master Gotama together with the monk Saṅgha please accept tomorrow’s meal from me?” When he said this, the Buddha said to him, “The Saṅgha is large, Keṇiya; there are 1,250 monks. And you are devoted to the brahmins.”

Dutiyampi kho keṇiyo jaṭilo bhagavantaṁ etadavoca: “kiñcāpi, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno; adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Dutiyampi kho bhagavā keṇiyaṁ jaṭilaṁ etadavoca: “mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni; tvañca brāhmaṇesu abhippasanno”ti.	For a second time, Keṇiya asked the Buddha to accept a meal offering. “Never mind that the Saṅgha is large, with 1,250 monks, and that I am devoted to the brahmins. Would Master Gotama together with the monk Saṅgha please accept tomorrow’s meal from me?” And for a second time, the Buddha gave the same reply.

Tatiyampi kho keṇiyo jaṭilo bhagavantaṁ etadavoca: “kiñcāpi, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno, adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho keṇiyo jaṭilo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā yena sako assamo tenupasaṅkami; upasaṅkamitvā mittāmacce ñātisālohite āmantesi: “suṇantu me bhavanto mittāmaccā ñātisālohitā, samaṇo me gotamo nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṅghena, yena me kāyaveyyāvaṭikaṁ kareyyāthā”ti. “Evaṁ, bho”ti kho keṇiyassa jaṭilassa mittāmaccā ñātisālohitā keṇiyassa jaṭilassa paṭissutvā appekacce uddhanāni khaṇanti, appekacce kaṭṭhāni phālenti, appekacce bhājanāni dhovanti, appekacce udakamaṇikaṁ patiṭṭhāpenti, appekacce āsanāni paññāpenti. Keṇiyo pana jaṭilo sāmaṁyeva maṇḍalamāḷaṁ paṭiyādeti.	For a third time, Keṇiya asked the Buddha to accept a meal offering. “Never mind that the Saṅgha is large, with 1,250 monks, and that I am devoted to the brahmins. Would Master Gotama together with the monk Saṅgha please accept tomorrow’s meal from me?” The Buddha consented in silence. Then, knowing that the Buddha had consented, Keṇiya got up from his seat and went to his own hermitage. There he addressed his friends and colleagues, relatives and family members, “Gentlemen, please listen. The ascetic Gotama together with the monk Saṅgha has been invited by me for tomorrow’s meal. Please help me with the preparations.” “Yes, sir,” they replied. Some dug ovens, some chopped wood, some washed dishes, some set out a water jar, and some spread out seats. Meanwhile, Keṇiya set up the pavilion himself.

Tena kho pana samayena selo brāhmaṇo āpaṇe paṭivasati, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahā-purisalakkhaṇesu anavayo, tīṇi ca māṇavakasatāni mante vāceti.	Now at that time the brahmin Sela was residing in Āpaṇa. He had mastered the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knew philology and grammar, and was well versed in cosmology and the marks of a great man. And he was teaching three hundred students to recite the hymns.

Tena kho pana samayena keṇiyo jaṭilo sele brāhmaṇe abhippasanno hoti. Atha kho selo brāhmaṇo tīhi māṇavakasatehi parivuto jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena keṇiyassa jaṭilassa assamo tenupasaṅkami. Addasā kho selo brāhmaṇo keṇiyassa jaṭilassa assame appekacce uddhanāni khaṇante …pe… appekacce āsanāni paññapente, keṇiyaṁ pana jaṭilaṁ sāmaṁyeva maṇḍalamāḷaṁ paṭiyādentaṁ. Disvāna keṇiyaṁ jaṭilaṁ etadavoca: “kiṁ nu kho bhoto keṇiyassa āvāho vā bhavissati, vivāho vā bhavissati, mahāyañño vā paccupaṭṭhito, rājā vā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyenā”ti?	And at that time Keṇiya was devoted to Sela. Then Sela, while going for a walk escorted by the three hundred students, approached Keṇiya’s hermitage. He saw the preparations going on, and said to Keṇiya, “Keṇiya, is your son or daughter being married? Or are you setting up a big sacrifice? Or has King Seniya Bimbisāra of Magadha been invited for tomorrow’s meal?”

“Na me, bho sela, āvāho vā bhavissati vivāho vā, nāpi rājā māgadho seniyo bimbisāro nimantito svātanāya saddhiṁ balakāyena; api ca kho me mahāyañño paccupaṭṭhito. Atthi samaṇo gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi āpaṇaṁ anuppatto. Taṁ kho pana bhavantaṁ gotamaṁ …pe… buddho bhagavāti. So me nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. “Buddhoti, bho keṇiya, vadesi”? “Buddhoti, bho sela, vadāmi”. “Buddhoti, bho keṇiya, vadesi”? “Buddhoti, bho sela, vadāmī”ti.	“There is no marriage, Sela, and the king is not coming. Rather, I am setting up a big sacrifice. The ascetic Gotama has arrived at Āpaṇa, together with a large Saṅgha of 1,250 monks. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ He has been invited by me for tomorrow’s meal together with the monk Saṅgha.” “Mister Keṇiya, did you say ‘the awakened one’?” “I said ‘the awakened one’.” “Mister Keṇiya, did you say ‘the awakened one’?” “I said ‘the awakened one’.”

Atha kho selassa brāhmaṇassa etadahosi: “ghosopi kho eso dullabho lokasmiṁ, yadidaṁ buddhoti. Āgatāni kho panamhākaṁ mantesu dvattiṁsamahāpurisalakkhaṇāni, yehi samannāgatassa mahā-purisassa dveva gatiyo bhavanti anaññā. Sace agāraṁ ajjhāvasati rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Tassimāni satta ratanāni bhavanti, seyyathidaṁ— cakkaratanaṁ, hatthiratanaṁ, assaratanaṁ, maṇiratanaṁ, itthiratanaṁ, gahapatiratanaṁ, pariṇāyakaratanameva sattamaṁ. Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsam-buddho loke vivaṭṭacchado. Kahaṁ pana, bho keṇiya, etarahi so bhavaṁ gotamo viharati arahaṁ sammāsam-buddho”ti?	Then Sela thought, “It’s hard to even find the word ‘awakened one’ in the world. The thirty-two marks of a great man have been handed down in our hymns. A great man who possesses these has only two possible destinies, no other. If he stays at home he becomes a king, a wheel-turning monarch, a just and Dharmic king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures. He has the following seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea, he reigns by dharma, without rod or sword. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world. “But Keṇiya, where is the Blessed One at present, the perfected one, the fully awakened Buddha?”

Evaṁ vutte, keṇiyo jaṭilo dakkhiṇaṁ bāhuṁ paggahetvā selaṁ brāhmaṇaṁ etadavoca: “yenesā, bho sela, nīlavanarājī”ti. Atha kho selo brāhmaṇo tīhi māṇavakasatehi saddhiṁ yena bhagavā tenupasaṅkami. Atha kho selo brāhmaṇo te māṇavake āmantesi: “appasaddā bhonto āgacchantu, pade padaṁ nikkhipantā. Durāsadā hi te bhagavanto sīhāva ekacarā. Yadā cāhaṁ, bho, samaṇena gotamena saddhiṁ manteyyaṁ, mā me bhonto antarantarā kathaṁ opātetha; kathāpariyosānaṁ me bhavanto āgamentū”ti.	When he said this, Keṇiya pointed with his right arm and said, “There, Mister Sela, at that line of blue forest.” Then Sela, together with his students, approached the Buddha. He said to his students, “Come quietly, gentlemen, tread gently. For the Buddhas are intimidating, like a lion living alone. When I’m consulting with the ascetic Gotama, don’t interrupt. Wait until I’ve finished speaking.”

Atha kho selo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho selo brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi. Addasā kho selo brāhmaṇo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahā-purisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati— kosohite ca vatthaguyhe pahūtajivhatāya cāti.	Then Sela went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. and scrutinized the Buddha’s body for the thirty-two marks of a great man. He saw all of them except for two, which he has doubts about: whether the private parts are covered in a foreskin, and the largeness of the tongue.

Atha kho bhagavato etadahosi: “passati kho me ayaṁ selo brāhmaṇo dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. Dvīsu mahā-purisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati— kosohite ca vatthaguyhe pahūtajivhatāya cā”ti. Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi, yathā addasa selo brāhmaṇo bhagavato kosohitaṁ vatthaguyhaṁ. Atha kho bhagavā jivhaṁ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṁ jivhāya chādesi.	Then it occurred to the Buddha, “Sela sees all the marks except for two, which he has doubts about: whether the private parts are covered in a foreskin, and the largeness of the tongue.” The Buddha used his psychic power to will that Sela would see his private parts covered in a foreskin. And he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his entire forehead with his tongue.

Atha kho selassa brāhmaṇassa etadahosi: “samannāgato kho samaṇo gotamo dvattiṁsamahāpurisalakkhaṇehi paripuṇṇehi, no aparipuṇṇehi. No ca kho naṁ jānāmi buddho vā no vā. Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: ‘ye te bhavanti arahanto sammāsam-buddhā, te sake vaṇṇe bhaññamāne attānaṁ pātukarontī’ti. Yannūnāhaṁ samaṇaṁ gotamaṁ sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti. Atha kho selo brāhmaṇo bhagavantaṁ sammukhā sāruppāhi gāthāhi abhitthavi:	Then Sela thought, “The ascetic Gotama possesses the thirty-two marks completely, lacking none. But I don’t know whether or not he is an awakened one. I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said, ‘Those who are perfected ones, fully awakened Buddhas reveal themselves when praised.’ Why don’t I extoll him in his presence with fitting verses?” Then Sela extolled the Buddha in his presence with fitting verses:

(verse)


“Paripuṇṇakāyo suruci,	“O Blessed One, your body’s perfect,
Sujāto cārudassano;	you’re radiant, handsome, lovely to behold;
Suvaṇṇavaṇṇosi bhagavā,	golden colored,
Susukkadāṭhosi vīriyavā.	with teeth so white; you’re strong.

Narassa hi sujātassa,	The characteristics
ye bhavanti viyañjanā;	of a handsome man,
Sabbe te tava kāyasmiṁ,	the marks of a great man,
mahā-purisalakkhaṇā.	are all found on your body.

Pasannanetto sumukho,	Your eyes are clear, your face is fair,
brahā uju patāpavā;	you’re formidable, upright, majestic.
Majjhe samaṇasaṅghassa,	In the midst of the Saṅgha of ascetics,
ādiccova virocasi.	you shine like the sun.

Kalyāṇadassano bhikkhu,	You’re a monk fine to see,
kañcanasannibhattaco;	with skin of golden sheen.
Kiṁ te samaṇabhāvena,	But with such excellent appearance,
evaṁ uttamavaṇṇino.	what do you want with the ascetic life?

Rājā arahasi bhavituṁ,	You’re fit to be a king,
cakkavattī rathesabho;	a wheel-turning monarch, chief of charioteers,
Cāturanto vijitāvī,	victorious in the four directions,
jambusaṇḍassa issaro.	lord of all India.

Khattiyā bhogirājāno,	warrior-nobles, nobles, and kings
anuyantā bhavantu te;	ought follow your rule.
Rājābhirājā manujindo,	Gotama, you should reign
rajjaṁ kārehi gotama”.	as king of kings, lord of men!”

“Rājāhamasmi selāti,	“I am a king, Sela”,
(bhagavā)	said the Buddha,
Dhammarājā anuttaro;	“the supreme king of The Dharma.
Dhammena cakkaṁ vattemi,	By The Dharma I roll forth the wheel
Cakkaṁ appaṭivattiyaṁ”.	which cannot be rolled back.”

“sam-buddho paṭijānāsi,	“You claim to be awakened,”
(iti selo brāhmaṇo)	said Sela the brahmin,
Dhammarājā anuttaro;	“the supreme king of The Dharma.
‘Dhammena cakkaṁ vattemi’,	‘I roll forth The Dharma’:
Iti bhāsasi gotama.	so you say, Gotama.

Ko nu senāpati bhoto,	Then who is your general,
Sāvako satthuranvayo;	the disciple who follows the Teacher’s way?
Ko te tamanuvatteti,	Who keeps rolling the wheel
Dhammacakkaṁ pavattitaṁ”.	of The Dharma you rolled forth?”

“Mayā pavattitaṁ cakkaṁ,	“By me the wheel was rolled forth,”
(selāti bhagavā)	said the Buddha,
Dhammacakkaṁ anuttaraṁ;	“the supreme wheel of The Dharma.
Sāriputto anuvatteti,	Sāriputta, taking after the Realized One,
Anujāto tathāgataṁ.	keeps it rolling on.

Abhiññeyyaṁ abhiññātaṁ,	I have known what should be known,
Bhāvetabbañca bhāvitaṁ;	and developed what should be developed,
Pahātabbaṁ pahīnaṁ me,	and given up what should be given up:
Tasmā buddhosmi brāhmaṇa.	and so, brahmin, I am a Buddha.

Vinayassu mayi kaṅkhaṁ,	Dispel your doubt in me—
Adhimuccassu brāhmaṇa;	make up your mind, brahmin!
Dullabhaṁ dassanaṁ hoti,	The sight of a Buddha
sam-buddhānaṁ abhiṇhaso.	is hard to find again.

Yesaṁ ve dullabho loke,	I am a Buddha, brahmin,
Pātubhāvo abhiṇhaso;	the supreme surgeon,
Sohaṁ brāhmaṇa sam-buddho,	one of those whose appearance in the world
Sallakatto anuttaro.	is hard to find again.

Brahmabhūto atitulo,	Holy, unequaled,
Mārasenappamaddano;	crusher of Māra’s army;
Sabbāmitte vasīkatvā,	having subdued all my opponents,
Modāmi akutobhayo”.	I rejoice, fearing nothing from any quarter.”

“Imaṁ bhavanto nisāmetha,	“Pay heed, sirs, to what
Yathā bhāsati cakkhumā;	is spoken by the seer.
Sallakatto mahāvīro,	The surgeon, the great hero,
Sīhova nadatī vane.	roars like a lion in the jungle.

Brahmabhūtaṁ atitulaṁ,	Holy, unequaled,
Mārasenappamaddanaṁ;	crusher of Māra’s army;
Ko disvā nappasīdeyya,	who would not be inspired by him,
Api kaṇhābhijātiko.	even one whose nature is dark?

Yo maṁ icchati anvetu,	Those who wish may follow me;
Yo vā nicchati gacchatu;	those who don’t may go.
Idhāhaṁ pabbajissāmi,	Right here, I’ll go forth in his presence,
Varapaññassa santike”.	the one of such splendid wisdom.”

“Evañce ruccati bhoto,	“Sir, if you like
Sammāsambuddhasāsane;	in The Dharma of the Buddha,
Mayampi pabbajissāma,	we’ll also go forth in his presence,
Varapaññassa santike”.	the one of such splendid wisdom.”

Brāhmaṇā tisatā ime,	“These three hundred brahmins
Yācanti pañjalīkatā;	with joined palms held up, ask:
“Brahmacariyaṁ carissāma,	‘May we lead the spiritual life
Bhagavā tava santike”.	in your presence, Blessed One?’”

“Svākkhātaṁ brahmacariyaṁ,	“The spiritual life is well explained,”
(selāti bhagavā)	said the Buddha,
Sandiṭṭhikamakālikaṁ;	“visible in this very life, immediately effective.
Yattha amoghā pabbajjā,	Here the going forth isn’t in vain
Appamattassa sikkhato”ti.	for one who trains with assiduity.”

Alattha kho selo brāhmaṇo sapariso bhagavato santike pabbajjaṁ, alattha upasampadaṁ. Atha kho keṇiyo jaṭilo tassā rattiyā accayena sake assame paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi: “kālo, bho gotama, niṭṭhitaṁ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena keṇiyassa jaṭilassa assamo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena.	And the brahmin Sela together with his assembly received the going forth, the ordination in the Buddha’s presence. And when the night had passed Keṇiya had a variety of delicious foods prepared in his own home. Then he had the Buddha informed of the time, saying, “Itʼs time, Master Gotama, the meal is ready.” Then the Buddha robed up in the morning and, taking his bowl and robe, went to Keṇiya’s hermitage, where he sat on the seat spread out, together with the Saṅgha of monks.

Atha kho keṇiyo jaṭilo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho keṇiyo jaṭilo bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho keṇiyaṁ jaṭilaṁ bhagavā imāhi gāthāhi anumodi:	Then Keṇiya served and satisfied the monk Saṅgha headed by the Buddha with his own hands with a variety of delicious foods. When the Buddha had eaten and washed his hand and bowl, Keṇiya took a low seat and sat to one side. The Buddha expressed his appreciation with these verses:

(verse)


“Aggihuttamukhā yaññā,	“The foremost of sacrifices is offering to the sacred flame;
Sāvittī chandaso mukhaṁ;	the Gāyatrī Mantra is the foremost of poetic meters;
Rājā mukhaṁ manussānaṁ,	of humans, the king is the foremost;
Nadīnaṁ sāgaro mukhaṁ.	the ocean’s the foremost of rivers;

Nakkhattānaṁ mukhaṁ cando,	the foremost of stars is the moon;
Ādicco tapataṁ mukhaṁ;	the sun is the foremost of lights;
Puññaṁ ākaṅkhamānānaṁ,	for those who sacrifice seeking merit,
Saṅgho ve yajataṁ mukhan”ti.	the Saṅgha is the foremost.”

Atha kho bhagavā keṇiyaṁ jaṭilaṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi. Atha kho āyasmā selo sapariso eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva …pe… aññataro kho panāyasmā selo sapariso arahataṁ ahosi.	When the Buddha had expressed his appreciation to Keṇiya the matted-hair ascetic with these verses, he got up from his seat and left. Then Venerable Sela and his assembly, living alone, withdrawn, assiduous, ardent, and resolute, soon realized the supreme end of the spiritual path in this very life. They lived having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. And Venerable Sela together with his assembly became perfected.

Atha kho āyasmā selo sapariso yena bhagavā tenupasaṅkami, upasaṅkamitvā ekaṁsaṁ cīvaraṁ katvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ gāthāya ajjhabhāsi:	Then Sela with his assembly went to see the Buddha. He arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said:

(verse)


“Yaṁ taṁ saraṇamāgamha,	“This is the eighth day since
Ito aṭṭhami cakkhuma;	we went for refuge, O seer.
Sattarattena bhagavā,	In these seven days, Blessed One,
Dantamha tava sāsane.	we’ve become tamed in your teaching.

Tuvaṁ buddho tuvaṁ satthā,	You are the Buddha, you are the Teacher,
Tuvaṁ mārābhibhū muni;	you are the sage who has overcome Māra;
Tuvaṁ anusaye chetvā,	you have cut off the underlying tendencies,
Tiṇṇo tāresimaṁ pajaṁ.	you’ve crossed over, and you bring humanity across.

Upadhī te samatikkantā,	You have transcended attachments,
Āsavā te padālitā;	your defilements are shattered;
Sīhosi anupādāno,	you are a lion, free of grasping,
Pahīnabhayabheravo.	with fear and dread given up.

Bhikkhavo tisatā ime,	These three hundred monks
Tiṭṭhanti pañjalīkatā;	stand with joined palms raised.
Pāde vīra pasārehi,	Stretch out your feet, great hero:
Nāgā vandantu satthuno”ti.	let these giants bow to the Teacher.”

Selasuttaṁ sattamaṁ.

KN Snp 3.8 Salla: The Dart

Sutta Nipāta 3.8
Sallasutta	3.8 The Dart
Animittamanaññātaṁ,	Unforeseen and unknown I can’t find any translation or note that captures this line properly. A nimitta is a sign or portent, and is commonly used in the context of omens, prophecy, or fortune-telling. Here it means that there is no portent or omen by which one can predict the extent of life.
maccānaṁ idha jīvitaṁ;	is the extent of this mortal life—
Kasirañca parittañca,	hard and short
tañca dukkhena saṁyutaṁ.	and bound to pain.

Na hi so upakkamo atthi,	There is no way that
yena jātā na miyyare;	those born will not die.
Jarampi patvā maraṇaṁ,	On reaching old age death follows:
evaṁdhammā hi pāṇino.	such is the nature of living creatures.

Phalānamiva pakkānaṁ,	As ripe fruit
pāto patanato bhayaṁ;	are always in danger of falling, Accepting niccaṁ per Norman and Bodhi.
Evaṁ jātāna maccānaṁ,	so mortals once born
niccaṁ maraṇato bhayaṁ.	are always in danger of death.

Yathāpi kumbhakārassa,	As clay pots
katā mattikabhājanā;	made by a potter
Sabbe bhedanapariyantā,	all end up being broken,
evaṁ maccāna jīvitaṁ.	so is the life of mortals.

Daharā ca mahantā ca,	Young and old,
ye bālā ye ca paṇḍitā;	foolish and wise—
Sabbe maccuvasaṁ yanti,	all go under the sway of death;
sabbe maccuparāyaṇā.	all are destined to die.

Tesaṁ maccuparetānaṁ,	When those overcome by death
gacchataṁ paralokato;	leave this world for the next,
Na pitā tāyate puttaṁ,	a father cannot protect his son,
ñātī vā pana ñātake.	nor relatives their kin.

Pekkhataṁyeva ñātīnaṁ,	See how, while relatives look on,
passa lālapataṁ puthu;	wailing profusely,
Ekamekova maccānaṁ,	mortals are led away one by one,
govajjho viya nīyati.	like a cow to the slaughter.

Evamabbhāhato loko,	And so the world is stricken
Maccunā ca jarāya ca;	by old age and by death.
Tasmā dhīrā na socanti,	That is why the wise do not grieve,
Viditvā lokapariyāyaṁ.	for they understand the way of the world.

Yassa maggaṁ na jānāsi,	For one whose path you do not know—
āgatassa gatassa vā;	not whence they came nor where they went—
Ubho ante asampassaṁ,	you lament in vain,
niratthaṁ paridevasi.	seeing neither end.

Paridevayamāno ce,	If a bewildered person,
Kiñcidatthaṁ udabbahe;	lamenting and self-harming,
Sammūḷho hiṁsamattānaṁ,	could extract any good from that,
Kayirā ce naṁ vicakkhaṇo.	then those who see clearly would do the same.

Na hi ruṇṇena sokena,	For not by weeping and wailing
Santiṁ pappoti cetaso;	will you find peace of heart.
Bhiyyassuppajjate dukkhaṁ,	It just gives rise to more suffering,
Sarīraṁ cupahaññati.	and distresses your body.

Kiso vivaṇṇo bhavati,	Growing thin and pale,
Hiṁsamattānamattanā;	you hurt yourself.
Na tena petā pālenti,	It does nothing to help the dead:
Niratthā paridevanā.	your lamentation is in vain.

Sokamappajahaṁ jantu,	Unless a person gives up grief,
Bhiyyo dukkhaṁ nigacchati;	they fall into suffering all the more.
Anutthunanto kālaṅkataṁ,	Bewailing those whose time has come,
Sokassa vasamanvagū.	you fall under the sway of grief.

Aññepi passa gamine,	See, too, other folk departing
Yathākammupage nare;	to fare after their deeds;
Maccuno vasamāgamma,	fallen under the sway of death,
Phandantevidha pāṇino.	beings flounder while still here.

Yena yena hi maññanti,	For whatever you imagine it is,
Tato taṁ hoti aññathā;	it turns out to be something else.
Etādiso vinābhāvo,	Such is separation:
Passa lokassa pariyāyaṁ.	see the way of the world!

Api vassasataṁ jīve,	Even if a human lives
Bhiyyo vā pana māṇavo;	a hundred years or more,
Ñātisaṅghā vinā hoti,	they are parted from their family circle,
Jahāti idha jīvitaṁ.	they leave this life behind.

Tasmā arahato sutvā,	Therefore, having learned from the Perfected One,
Vineyya paridevitaṁ;	dispel lamentation.
Petaṁ kālaṅkataṁ disvā,	Seeing the dead and departed, think:
Neso labbhā mayā iti.	“I cannot escape this.” Commentary says this means, “I cannot bring back the dead” followed by Norman, Bodhi, and Thanissaro. But I think that reading is suspect. I think the text elides a second negative and should read: na eso alabbhā, literally “This is not not-to-be-gotten by me”, i.e. “I cannot escape this”.

Yathā saraṇamādittaṁ,	As one would extinguish
Vārinā parinibbaye;	a blazing refuge with water,
Evampi dhīro sapañño,	so too a sage—a wise,
Paṇḍito kusalo naro;	astute, and skilled person—
Khippamuppatitaṁ sokaṁ,	would swiftly blow away grief that comes up,
Vāto tūlaṁva dhaṁsaye.	like the wind a tuft of cotton.

Paridevaṁ pajappañca,	One who seeks their own happiness
Domanassañca attano;	would pluck out the dart from themselves—
Attano sukhamesāno,	the wailing and moaning,
Abbahe sallamattano.	and sadness inside.

Abbūḷhasallo asito,	With dart plucked out, unattached,
santiṁ pappuyya cetaso;	having found peace of mind,
Sabbasokaṁ atikkanto,	overcoming all sorrow,
asoko hoti nibbutoti.	one is sorrowless and nirvana'd.”

Sallasuttaṁ aṭṭhamaṁ.

KN Snp 3.9 Vāseṭṭha: With Vāseṭṭha

Sutta Nipāta 3.9
Vāseṭṭhasutta	3.9 With Vāseṭṭha
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Tena kho pana samayena sambahulā abhiññātā abhiññātā brāhmaṇamahāsālā icchānaṅgale paṭivasanti, seyyathidaṁ— caṅkī brāhmaṇo, tārukkho brāhmaṇo, pokkharasāti brāhmaṇo, jāṇussoṇi brāhmaṇo, todeyyo brāhmaṇo, aññe ca abhiññātā abhiññātā brāhmaṇamahāsālā. Atha kho vāseṭṭhabhāradvājānaṁ māṇavānaṁ jaṅghāvihāraṁ anucaṅkamantānaṁ anuvicarantānaṁ ayamantarākathā udapādi: “kathaṁ, bho, brāhmaṇo hotī”ti?	So I have heard. At one time the Buddha was staying in a forest near Icchānaṅgala. Now at that time several very well-known well-to-do brahmins were residing in Icchānaṅgala. They included the brahmins Caṅkī, Tārukkha, Pokkharasāti, Jāṇussoṇi, Todeyya, and others. Then as the brahmin students Vāseṭṭha and Bhāradvāja were going for a walk they began to discuss the question: “How do you become a brahmin?”

Bhāradvājo māṇavo evamāha: “yato kho, bho, ubhato sujāto hoti mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena,	Bhāradvāja said this: “When you’re well born on both your mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation—

ettāvatā kho bho brāhmaṇo hotī”ti.	then you’re a brahmin.”
Vāseṭṭho māṇavo evamāha: “yato kho, bho, sīlavā ca hoti vatasampanno ca, ettāvatā kho, bho, brāhmaṇo hotī”ti. Neva kho asakkhi bhāradvājo māṇavo vāseṭṭhaṁ māṇavaṁ saññāpetuṁ, na pana asakkhi vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ saññāpetuṁ.	Vāseṭṭha said this: “When you’re ethical and accomplished in doing your duties—then you’re a brahmin.” But neither was able to persuade the other.

Atha kho vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ āmantesi: “ayaṁ kho, bho bhāradvāja, samaṇo gotamo sakyaputto sakyakulā pabbajito icchānaṅgale viharati icchānaṅgalavanasaṇḍe; taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi …pe… buddho bhagavā’ti. Āyāma, bho bhāradvāja, yena samaṇo gotamo tenupasaṅkamissāma; upasaṅkamitvā samaṇaṁ gotamaṁ etamatthaṁ pucchissāma. Yathā no samaṇo gotamo byākarissati tathā naṁ dhāressāmā”ti. “Evaṁ, bho”ti kho bhāradvājo māṇavo vāseṭṭhassa māṇavassa paccassosi.	So Vāseṭṭha said to Bhāradvāja, “Master Bhāradvāja, the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—is staying in a forest near Icchānaṅgala. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ Come, let’s go to see him and ask him about this matter. As he answers, so we’ll remember it.” “Yes, sir,” replied Bhāradvāja.

Atha kho vāseṭṭhabhāradvājā māṇavā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho vāseṭṭho māṇavo bhagavantaṁ gāthāhi ajjhabhāsi:	So they went to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side, and Vāseṭṭha addressed the Buddha in verse:

(verse)


“Anuññātapaṭiññātā,	“We’re both authorized masters
tevijjā mayamasmubho;	of the three Vedas.
Ahaṁ pokkharasātissa,	I’m a student of Pokkharasāti,
tārukkhassāyaṁ māṇavo.	and he of Tārukkha.

Tevijjānaṁ yadakkhātaṁ,	We’re fully qualified
Tatra kevalinosmase;	in all the Vedic experts teach.
Padakasma veyyākaraṇā,	As philologists and grammarians,
Jappe ācariyasādisā.	we match our teachers in recitation.

Tesaṁ no jātivādasmiṁ,	We have a dispute
vivādo atthi gotama;	regarding the question of ancestry.
Jātiyā brāhmaṇo hoti,	For Bhāradvāja says that
bhāradvājo iti bhāsati;	one is a brahmin due to birth,
Ahañca kammunā brūmi,	but I declare it’s because of one’s actions.
evaṁ jānāhi cakkhuma.	Oh seer, know this as our debate.

Te na sakkoma saññāpetuṁ,	Since neither of us was able
aññamaññaṁ mayaṁ ubho;	to convince the other,
Bhavantaṁ puṭṭhumāgamhā,	we’ve come to ask you, sir,
sam-buddhaṁ iti vissutaṁ.	renowned as the awakened one.

Candaṁ yathā khayātītaṁ,	As people honor with joined palms
pecca pañjalikā janā;	the moon on the cusp of waxing,
Vandamānā namassanti,	bowing, they revere
evaṁ lokasmi gotamaṁ.	Gotama in the world.

Cakkhuṁ loke samuppannaṁ,	We ask this of Gotama,
mayaṁ pucchāma gotamaṁ;	the eye arisen in the world:
Jātiyā brāhmaṇo hoti,	is one a brahmin due to birth,
udāhu bhavati kammunā;	or else because of actions?
Ajānataṁ no pabrūhi,	We don’t know, please tell us,
yathā jānemu brāhmaṇaṁ”.	so that we can recognize a brahmin.”

“Tesaṁ vo ahaṁ byakkhissaṁ,	“I shall explain to you,”
(vāseṭṭhāti bhagavā)	said the Buddha,
Anupubbaṁ yathātathaṁ;	“accurately and in sequence,
Jātivibhaṅgaṁ pāṇānaṁ,	the taxonomy of living creatures,
Aññamaññā hi jātiyo.	for species are indeed diverse.

Tiṇarukkhepi jānātha,	Know the grass and trees,
na cāpi paṭijānare;	though they lack self-awareness.
Liṅgaṁ jātimayaṁ tesaṁ,	They’re defined by birth,
aññamaññā hi jātiyo.	for species are indeed diverse.

Tato kīṭe paṭaṅge ca,	Next there are bugs and moths,
yāva kunthakipillike;	and so on, to ants and termites.
Liṅgaṁ jātimayaṁ tesaṁ,	They’re defined by birth,
aññamaññā hi jātiyo.	for species are indeed diverse.

Catuppadepi jānātha,	Know the quadrupeds, too,
Khuddake ca mahallake;	both small and large.
Liṅgaṁ jātimayaṁ tesaṁ,	They’re defined by birth,
Aññamaññā hi jātiyo.	for species are indeed diverse.

Pādūdarepi jānātha,	Know, too, the long-backed snakes,
Urage dīghapiṭṭhike;	crawling on their bellies.
Liṅgaṁ jātimayaṁ tesaṁ,	They’re defined by birth,
Aññamaññā hi jātiyo.	for species are indeed diverse.

Tato macchepi jānātha,	Next know the fish,
Odake vārigocare;	whose habitat is the water.
Liṅgaṁ jātimayaṁ tesaṁ,	They’re defined by birth,
Aññamaññā hi jātiyo.	for species are indeed diverse.

Tato pakkhīpi jānātha,	Next know the birds,
Pattayāne vihaṅgame;	flying with wings as chariots.
Liṅgaṁ jātimayaṁ tesaṁ,	They’re defined by birth,
Aññamaññā hi jātiyo.	for species are indeed diverse.

Yathā etāsu jātīsu,	While the differences between these species
Liṅgaṁ jātimayaṁ puthu;	are defined by birth,
Evaṁ natthi manussesu,	the differences between humans
Liṅgaṁ jātimayaṁ puthu.	are not defined by birth.

Na kesehi na sīsena,	Not by hair nor by head,
Na kaṇṇehi na akkhibhi;	not by ear nor by eye,
Na mukhena na nāsāya,	not by mouth nor by nose,
Na oṭṭhehi bhamūhi vā.	not by lips nor by eyebrow,

Na gīvāya na aṁsehi,	not by shoulder nor by neck,
Na udarena na piṭṭhiyā;	not by belly nor by back,
Na soṇiyā na urasā,	not by buttocks nor by breast,
Na sambādhe na methune.	not by groin nor by genitals,

Na hatthehi na pādehi,	not by hands nor by feet,
Nāṅgulīhi nakhehi vā;	not by fingers nor by nails,
Na jaṅghāhi na ūrūhi,	not by knees nor by thighs,
Na vaṇṇena sarena vā;	not by color nor by voice:
Liṅgaṁ jātimayaṁ neva,	none of these are defined by birth
Yathā aññāsu jātisu.	as it is for other species.

Paccattañca sarīresu,	In individual human bodies
Manussesvetaṁ na vijjati;	you can’t find such distinctions.
Vokārañca manussesu,	The distinctions among humans
Samaññāya pavuccati.	are spoken of by convention.

Yo hi koci manussesu,	Anyone among humans
Gorakkhaṁ upajīvati;	who lives off keeping cattle:
Evaṁ vāseṭṭha jānāhi,	know them, Vāseṭṭha,
Kassako so na brāhmaṇo.	as a farmer, not a brahmin.

Yo hi koci manussesu,	Anyone among humans
Puthusippena jīvati;	who lives off various professions:
Evaṁ vāseṭṭha jānāhi,	know them, Vāseṭṭha,
Sippiko so na brāhmaṇo.	as a professional, not a brahmin.

Yo hi koci manussesu,	Anyone among humans
Vohāraṁ upajīvati;	who lives off trade:
Evaṁ vāseṭṭha jānāhi,	know them, Vāseṭṭha,
Vāṇijo so na brāhmaṇo.	as a trader, not a brahmin.

Yo hi koci manussesu,	Anyone among humans
Parapessena jīvati;	who lives off serving others:
Evaṁ vāseṭṭha jānāhi,	know them, Vāseṭṭha,
Pessiko so na brāhmaṇo.	as an employee, not a brahmin.

Yo hi koci manussesu,	Anyone among humans
Adinnaṁ upajīvati;	who lives off stealing:
Evaṁ vāseṭṭha jānāhi,	know them, Vāseṭṭha,
Coro eso na brāhmaṇo.	as a bandit, not a brahmin.

Yo hi koci manussesu,	Anyone among humans
Issatthaṁ upajīvati;	who lives off archery:
Evaṁ vāseṭṭha jānāhi,	know them, Vāseṭṭha,
Yodhājīvo na brāhmaṇo.	as a soldier, not a brahmin.

Yo hi koci manussesu,	Anyone among humans
Porohiccena jīvati;	who lives off priesthood:
Evaṁ vāseṭṭha jānāhi,	know them, Vāseṭṭha,
Yājako eso na brāhmaṇo.	as a sacrificer, not a brahmin.

Yo hi koci manussesu,	Anyone among humans
Gāmaṁ raṭṭhañca bhuñjati;	who taxes village and nation,
Evaṁ vāseṭṭha jānāhi,	know them, Vāseṭṭha,
Rājā eso na brāhmaṇo.	as a ruler, not a brahmin.

Na cāhaṁ brāhmaṇaṁ brūmi,	I don’t call someone a brahmin
Yonijaṁ mattisambhavaṁ;	after the mother or womb they came from.
Bhovādi nāma so hoti,	If they still have attachments,
Sace hoti sakiñcano;	they’re just someone who says ‘sir’.
Akiñcanaṁ anādānaṁ,	Having nothing, taking nothing:
Tamahaṁ brūmi brāhmaṇaṁ.	that’s who I call a brahmin.

Sabbasaṁyojanaṁ chetvā,	Having cut off all fetters
Yo ve na paritassati;	they have no anxiety;
Saṅgātigaṁ visaṁyuttaṁ,	they’ve got over clinging, and are detached:
Tamahaṁ brūmi brāhmaṇaṁ.	that’s who I call a brahmin.

Chetvā naddhiṁ varattañca,	They’ve cut the strap and harness,
Sandānaṁ sahanukkamaṁ;	the reins and bridle too;
Ukkhittapalighaṁ buddhaṁ,	with cross-bar lifted, they’re awakened:
Tamahaṁ brūmi brāhmaṇaṁ.	that’s who I call a brahmin.

Akkosaṁ vadhabandhañca,	Abuse, killing, caging:
Aduṭṭho yo titikkhati;	they endure these without anger.
Khantībalaṁ balānīkaṁ,	Patience is their powerful army:
Tamahaṁ brūmi brāhmaṇaṁ.	that’s who I call a brahmin.

Akkodhanaṁ vatavantaṁ,	Not irritable or stuck up,
Sīlavantaṁ anussadaṁ;	dutiful in precepts and observances,
Dantaṁ antimasārīraṁ,	tamed, bearing their final body:
Tamahaṁ brūmi brāhmaṇaṁ.	that’s who I call a brahmin.

Vāri pokkharapatteva,	Like water from a lotus leaf,
Āraggeriva sāsapo;	like a mustard seed off a pin-point,
Yo na limpati kāmesu,	sensual pleasures slip off them:
Tamahaṁ brūmi brāhmaṇaṁ.	that’s who I call a brahmin.

Yo dukkhassa pajānāti,	They understand for themselves
Idheva khayamattano;	the end of suffering in this life;
Pannabhāraṁ visaṁyuttaṁ,	with burden put down, detached:
Tamahaṁ brūmi brāhmaṇaṁ.	that’s who I call a brahmin.

Gambhīrapaññaṁ medhāviṁ,	Deep in wisdom, intelligent,
Maggāmaggassa kovidaṁ;	expert in the variety of paths;
Uttamatthamanuppattaṁ,	arrived at the highest goal:
Tamahaṁ brūmi brāhmaṇaṁ.	that’s who I call a brahmin.

Asaṁsaṭṭhaṁ gahaṭṭhehi,	Socializing with neither
Anāgārehi cūbhayaṁ;	householders nor the homeless;
Anokasārimappicchaṁ,	a migrant with no shelter, few in wishes:
Tamahaṁ brūmi brāhmaṇaṁ.	that’s who I call a brahmin.

Nidhāya daṇḍaṁ bhūtesu,	They’ve laid aside violence
Tasesu thāvaresu ca;	against creatures firm and frail;
Yo na hanti na ghāteti,	not killing or making others kill:
Tamahaṁ brūmi brāhmaṇaṁ.	that’s who I call a brahmin.

Aviruddhaṁ viruddhesu,	Not fighting among those who fight,
Attadaṇḍesu nibbutaṁ;	nirvana'd among those who are armed,
Sādānesu anādānaṁ,	not taking among those who take:
Tamahaṁ brūmi brāhmaṇaṁ.	that’s who I call a brahmin.

Yassa rāgo ca doso ca,	They’ve discarded greed and hate,
Māno makkho ca pātito;	along with conceit and contempt,
Sāsaporiva āraggā,	like a mustard seed off the point of a pin:
Tamahaṁ brūmi brāhmaṇaṁ.	that’s who I call a brahmin.

Akakkasaṁ viññāpaniṁ,	The words they utter
Giraṁ saccamudīraye;	are sweet, informative, and true,
Yāya nābhisaje kañci,	and don’t offend anyone:
Tamahaṁ brūmi brāhmaṇaṁ.	that’s who I call a brahmin.

Yodha dīghaṁ va rassaṁ vā,	They don’t steal anything in the world,
Aṇuṁ thūlaṁ subhāsubhaṁ;	long or short,
Loke adinnaṁ nādiyati,	fine or coarse, beautiful or ugly:
Tamahaṁ brūmi brāhmaṇaṁ.	that’s who I call a brahmin.

Āsā yassa na vijjanti,	They have no hope
Asmiṁ loke paramhi ca;	in this world and the next.
Nirāsāsaṁ visaṁyuttaṁ,	with no need for hope, detached:
Tamahaṁ brūmi brāhmaṇaṁ.	that’s who I call a brahmin.

Yassālayā na vijjanti,	They have no clinging,
Aññāya akathaṅkathī;	knowledge has freed them of indecision,
Amatogadhamanuppattaṁ,	they’ve plunged right into the deathless:
Tamahaṁ brūmi brāhmaṇaṁ.	that’s who I call a brahmin.

Yodha puññañca pāpañca,	They’ve escaped clinging
Ubho saṅgamupaccagā;	to both good and bad deeds;
Asokaṁ virajaṁ suddhaṁ,	sorrowless, stainless, pure:
Tamahaṁ brūmi brāhmaṇaṁ.	that’s who I call a brahmin.

Candaṁva vimalaṁ suddhaṁ,	Pure as the spotless moon,
Vippasannamanāvilaṁ;	clear and undisturbed,
Nandībhavaparikkhīṇaṁ,	they’ve ended desire to be reborn:
Tamahaṁ brūmi brāhmaṇaṁ.	that’s who I call a brahmin.

Yomaṁ palipathaṁ duggaṁ,	They’ve got past this grueling swamp
Saṁsāraṁ mohamaccagā;	of delusion, transmigration.
Tiṇṇo pāraṅgato jhāyī,	They’ve crossed over to the far shore,
Anejo akathaṅkathī;	stilled and free of indecision.
Anupādāya nibbuto,	They’re nirvana'd by not grasping:
Tamahaṁ brūmi brāhmaṇaṁ.	that’s who I call a brahmin.

Yodha kāme pahantvāna,	They’ve given up sensual stimulations,
Anāgāro paribbaje;	and have gone forth from lay life;
Kāmabhavaparikkhīṇaṁ,	they’ve ended rebirth in the sensual realm:
Tamahaṁ brūmi brāhmaṇaṁ.	that’s who I call a brahmin.

Yodha taṇhaṁ pahantvāna,	They’ve given up craving,
Anāgāro paribbaje;	and have gone forth from lay life;
Taṇhābhavaparikkhīṇaṁ,	they’ve ended craving to be reborn:
Tamahaṁ brūmi brāhmaṇaṁ.	that’s who I call a brahmin.

Hitvā mānusakaṁ yogaṁ,	They’ve given up human bonds,
Dibbaṁ yogaṁ upaccagā;	and gone beyond heavenly bonds;
Sabbayogavisaṁyuttaṁ,	detached from all attachments:
Tamahaṁ brūmi brāhmaṇaṁ.	that’s who I call a brahmin.

Hitvā ratiñca aratiṁ,	Giving up discontent and desire,
Sītibhūtaṁ nirūpadhiṁ;	they’re cooled and free of attachments;
Sabbalokābhibhuṁ vīraṁ,	a hero, master of the whole world:
Tamahaṁ brūmi brāhmaṇaṁ.	that’s who I call a brahmin.

Cutiṁ yo vedi sattānaṁ,	They know the passing away
Upapattiñca sabbaso;	and rebirth of all beings;
Asattaṁ sugataṁ buddhaṁ,	unattached, holy, awakened:
Tamahaṁ brūmi brāhmaṇaṁ.	that’s who I call a brahmin.

Yassa gatiṁ na jānanti,	Gods, fairies, and humans
Devā gandhabbamānusā;	don’t know their destiny;
Khīṇāsavaṁ arahantaṁ,	the perfected ones with defilements ended:
Tamahaṁ brūmi brāhmaṇaṁ.	that’s who I call a brahmin.

Yassa pure ca pacchā ca,	They have nothing before or after,
Majjhe ca natthi kiñcanaṁ;	or even in between.
Akiñcanaṁ anādānaṁ,	Having nothing, taking nothing:
Tamahaṁ brūmi brāhmaṇaṁ.	that’s who I call a brahmin.

Usabhaṁ pavaraṁ vīraṁ,	Leader of the herd, excellent hero,
Mahesiṁ vijitāvinaṁ;	great hermit and victor;
Anejaṁ nhātakaṁ buddhaṁ,	unstirred, washed, awakened:
Tamahaṁ brūmi brāhmaṇaṁ.	that’s who I call a brahmin.

Pubbenivāsaṁ yo vedi,	They know their past lives,
Saggāpāyañca passati;	and sees heaven and places of loss,
Atho jātikkhayaṁ patto,	and has attained the ending of rebirth,
Tamahaṁ brūmi brāhmaṇaṁ.	that’s who I call a brahmin.

Samaññā hesā lokasmiṁ,	For name and clan are formulated
Nāmagottaṁ pakappitaṁ;	as mere convention in the world.
Sammuccā samudāgataṁ,	Produced by mutual agreement,
Tattha tattha pakappitaṁ.	they’re formulated for each individual.

Dīgharattamanusayitaṁ,	For a long time this misconception
Diṭṭhigatamajānataṁ;	has prejudiced those who don’t understand.
Ajānantā no pabruvanti,	Ignorant, they declare
Jātiyā hoti brāhmaṇo.	that one is a brahmin by birth.

Na jaccā brāhmaṇo hoti,	You’re not a brahmin by birth,
Na jaccā hoti abrāhmaṇo;	nor by birth a non-brahmin.
Kammunā brāhmaṇo hoti,	You’re a brahmin by your deeds,
Kammunā hoti abrāhmaṇo.	and by deeds a non-brahmin.

Kassako kammunā hoti,	You’re a farmer by your deeds,
Sippiko hoti kammunā;	by deeds you’re a professional;
Vāṇijo kammunā hoti,	you’re a trader by your deeds,
Pessiko hoti kammunā.	by deeds are you an employee;

Coropi kammunā hoti,	you’re a bandit by your deeds,
Yodhājīvopi kammunā;	by deeds you’re a soldier;
Yājako kammunā hoti,	you’re a sacrificer by your deeds,
Rājāpi hoti kammunā.	by deeds you’re a ruler.

Evametaṁ yathābhūtaṁ,	In this way the astute regard deeds
Kammaṁ passanti paṇḍitā;	in accord with truth.
Paṭiccasamuppādadassā,	Seeing dependent origination,
Kammavipākakovidā.	they’re expert in deeds and their results.

Kammunā vattati loko,	Deeds make the world go on,
Kammunā vattati pajā;	deeds make people go on;
Kammanibandhanā sattā,	sentient beings are bound by deeds,
Rathassāṇīva yāyato.	like a moving chariot’s linchpin.

Tapena brahmacariyena,	By austerity and spiritual practice,
Saṁyamena damena ca;	by restraint and by self-control:
Etena brāhmaṇo hoti,	that’s how to become a brahmin,
Etaṁ brāhmaṇamuttamaṁ.	this is the supreme brahmin.

Tīhi vijjāhi sampanno,	Accomplished in the three knowledges,
santo khīṇapunabbhavo;	peaceful, with rebirth ended,
Evaṁ vāseṭṭha jānāhi,	know them, Vāseṭṭha,
brahmā sakko vijānatan”ti.	as Brahmā and Sakka to the wise.”

Evaṁ vutte, vāseṭṭhabhāradvājā māṇavā bhagavantaṁ etadavocuṁ: “abhikkantaṁ, bho gotama …pe… upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.	When he had spoken, Vāseṭṭha and Bhāradvāja said to him, “Excellent, Master Gotama! Excellent! … From this day forth, may Master Gotama remember us as lay followers who have gone for refuge for life.”

Vāseṭṭhasuttaṁ navamaṁ.

KN Snp 3.10 Kokālika: With Kokālika

Sutta Nipāta 3.10
Kokālikasutta	3.10 With Kokālika
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho kokāliko bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kokāliko bhikkhu bhagavantaṁ etadavoca: “pāpicchā, bhante, sāriputtamoggallānā, pāpikānaṁ icchānaṁ vasaṁ gatā”ti.	So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the monk Kokālika went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, Sāriputta and Moggallāna have wicked desires. They’ve fallen under the sway of wicked desires.”

Evaṁ vutte, bhagavā kokālikaṁ bhikkhuṁ etadavoca: “mā hevaṁ, kokālika, mā hevaṁ, kokālika. Pasādehi, kokālika, sāriputtamoggallānesu cittaṁ. Pesalā sāriputtamoggallānā”ti.	When this was said, the Buddha said to Kokālika, “Don’t say that, Kokālika! Don’t say that, Kokālika! Have confidence in Sāriputta and Moggallāna, they’re good monks.”

Dutiyampi kho …pe… tatiyampi kho kokāliko bhikkhu bhagavantaṁ etadavoca: “kiñcāpi me, bhante, bhagavā saddhāyiko paccayiko, atha kho pāpicchāva sāriputtamoggallānā, pāpikānaṁ icchānaṁ vasaṁ gatā”ti. Tatiyampi kho bhagavā kokālikaṁ bhikkhuṁ etadavoca: “mā hevaṁ, kokālika, mā hevaṁ, kokālika. Pasādehi, kokālika, sāriputtamoggallānesu cittaṁ. Pesalā sāriputtamoggallānā”ti.	For a second time … For a third time Kokālika said to the Buddha, “Despite my earned-trust and trust in the Buddha, Sāriputta and Moggallāna have wicked desires. They’ve fallen under the sway of wicked desires.” For a third time, the Buddha said to Kokālika, “Don’t say that, Kokālika! Don’t say that, Kokālika! Have confidence in Sāriputta and Moggallāna, they’re good monks.”

Atha kho kokāliko bhikkhu uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Acirappakkantassa ca kokālikassa bhikkhuno sāsapamattīhi piḷakāhi sabbo kāyo phuṭo ahosi; sāsapamattiyo hutvā muggamattiyo ahesuṁ; muggamattiyo hutvā kaḷāyamattiyo ahesuṁ; kaḷāyamattiyo hutvā kolaṭṭhimattiyo ahesuṁ; kolaṭṭhimattiyo hutvā kolamattiyo ahesuṁ; kolamattiyo hutvā āmalakamattiyo ahesuṁ; āmalakamattiyo hutvā beḷuvasalāṭukamattiyo ahesuṁ; beḷuvasalāṭukamattiyo hutvā billamattiyo ahesuṁ; billamattiyo hutvā pabhijjiṁsu; pubbañca lohitañca pagghariṁsu. Atha kho kokāliko bhikkhu tenevābādhena kālamakāsi. Kālaṅkato ca kokāliko bhikkhu padumaṁ nirayaṁ upapajji sāriputtamoggallānesu cittaṁ āghātetvā.	Then Kokālika got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Not long after he left his body erupted with boils the size of mustard seeds. The boils grew to the size of mung beans, then chickpeas, then jujube seeds, then jujubes, then myrobalans, then unripe wood apples, then ripe wood apples. Finally they burst open, and pus and blood oozed out. Then the monk Kokālika died of that illness. He was reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.

Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho brahmā sahampati bhagavantaṁ etadavoca: “kokāliko, bhante, bhikkhu kālaṅkato; kālaṅkato ca, bhante, kokāliko bhikkhu padumaṁ nirayaṁ upapanno sāriputtamoggallānesu cittaṁ āghātetvā”ti. Idamavoca brahmā sahampati; idaṁ vatvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi.	Then, late at night, the beautiful Brahmā Sahampati, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him, “Sir, the monk Kokālika has passed away. He was reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.” That’s what Brahmā Sahampati said. Then he bowed and respectfully circled the Buddha, keeping him on his right side, before vanishing right there.

Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi: “imaṁ, bhikkhave, rattiṁ brahmā sahampati abhikkantāya rattiyā …pe… idamavoca, bhikkhave, brahmā sahampati, idaṁ vatvā maṁ padakkhiṇaṁ katvā tatthevantaradhāyī”ti.	Then, when the night had passed, the Buddha told the monks all that had happened.

Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: “kīvadīghaṁ nu kho, bhante, padume niraye āyuppamāṇan”ti? “Dīghaṁ kho, bhikkhu, padume niraye āyuppamāṇaṁ; taṁ na sukaraṁ saṅkhātuṁ ettakāni vassāni iti vā ettakāni vassasatāni iti vā ettakāni vassasahassāni iti vā ettakāni vassasatasahassāni iti vā”ti. “Sakkā pana, bhante, upamā kātun”ti? “Sakkā, bhikkhū”ti bhagavā avoca:	When he said this, one of the monks said to the Buddha, “Sir, how long is the life span in the Pink Lotus hell?” “It’s long, monk. It’s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it lasts.” “But sir, is it possible to give a simile?” “It’s possible,” said the Buddha.

“Seyyathāpi, bhikkhu, vīsatikhāriko kosalako tilavāho; tato puriso vassasatassa vassasatassa accayena ekamekaṁ tilaṁ uddhareyya. Khippataraṁ kho so bhikkhu vīsatikhāriko kosalako tilavāho iminā upakkamena parikkhayaṁ pariyādānaṁ gaccheyya, na tveva eko abbudo nirayo. Seyyathāpi, bhikkhu, vīsati abbudā nirayā evameko nirabbudo nirayo. Seyyathāpi, bhikkhu, vīsati nirabbudā nirayā evameko ababo nirayo. Seyyathāpi, bhikkhu, vīsati ababā nirayā evameko aṭaṭo nirayo. Seyyathāpi, bhikkhu, vīsati aṭaṭā nirayā evameko ahaho nirayo. Seyyathāpi, bhikkhu, vīsati ahahā nirayā evameko kumudo nirayo. Seyyathāpi, bhikkhu, vīsati kumudā nirayā evameko sogandhiko nirayo. Seyyathāpi, bhikkhu, vīsati sogandhikā nirayā evameko uppalako nirayo. Seyyathāpi, bhikkhu, vīsati uppalakā nirayā evameko puṇḍarīko nirayo. Seyyathāpi, bhikkhu, vīsati puṇḍarīkā nirayā evameko padumo nirayo. Padumaṁ kho pana bhikkhu nirayaṁ kokāliko bhikkhu upapanno sāriputtamoggallānesu cittaṁ āghātetvā”ti. Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:	“Suppose there was a Kosalan cartload of twenty bushels of sesame seed. And at the end of every hundred years someone would remove a single seed from it. By this means the Kosalan cartload of twenty bushels of sesame seed would run out faster than a single lifetime in the Abbuda hell. Now, twenty lifetimes in the Abbuda hell equal one lifetime in the Nirabbuda hell. Twenty lifetimes in the Nirabbuda hell equal one lifetime in the Ababa hell. Twenty lifetimes in the Ababa hell equal one lifetime in the Aṭaṭa hell. Twenty lifetimes in the Aṭaṭa hell equal one lifetime in the Ahaha hell. Twenty lifetimes in the Ahaha hell equal one lifetime in the Yellow Lotus hell. Twenty lifetimes in the Yellow Lotus hell equal one lifetime in the Sweet-Smelling hell. Twenty lifetimes in the Sweet-Smelling hell equal one lifetime in the Blue Water Lily hell. Twenty lifetimes in the Blue Water Lily hell equal one lifetime in the White Lotus hell. Twenty lifetimes in the White Lotus hell equal one lifetime in the Pink Lotus hell. The monk Kokālika has been reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.” That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“Purisassa hi jātassa,	“A person is born
kuṭhārī jāyate mukhe;	with an axe in their mouth.
Yāya chindati attānaṁ,	A fool cuts themselves with it
bālo dubbhāsitaṁ bhaṇaṁ.	when they say bad words.

Yo nindiyaṁ pasaṁsati,	When you praise someone worthy of criticism,
Taṁ vā nindati yo pasaṁsiyo;	or criticize someone worthy of praise,
Vicināti mukhena so kaliṁ,	you choose bad luck with your own mouth:
Kalinā tena sukhaṁ na vindati.	you’ll never find happiness that way.

Appamatto ayaṁ kali,	Bad luck at dice is a trivial thing,
Yo akkhesu dhanaparājayo;	if all you lose is your money
Sabbassāpi sahāpi attanā,	and all you own, even yourself.
Ayameva mahattaro kali;	What’s really terrible luck
Yo sugatesu manaṁ padosaye.	is to hate the holy ones.

Sataṁ sahassānaṁ nirabbudānaṁ,	For more than two quinquadecillion years,
Chattiṁsati pañca ca abbudāni;	and another five quattuordecillion years,
Yamariyagarahī nirayaṁ upeti,	a slanderer of noble ones goes to hell,
Vācaṁ manañca paṇidhāya pāpakaṁ.	having aimed bad words and thoughts at them.

Abhūtavādī nirayaṁ upeti,	A liar goes to hell,
Yo vāpi katvā na karomicāha;	as does one who denies what they did.
Ubhopi te pecca samā bhavanti,	Both are equal in the hereafter,
Nihīnakammā manujā parattha.	those men of base deeds.

Yo appaduṭṭhassa narassa dussati,	Whoever wrongs a man who has done no wrong,
Suddhassa posassa anaṅgaṇassa;	a pure man who has not a blemish,
Tameva bālaṁ pacceti pāpaṁ,	the evil backfires on the fool,
Sukhumo rajo paṭivātaṁva khitto.	like fine dust thrown upwind.

Yo lobhaguṇe anuyutto,	One addicted to the way of greed,
So vacasā paribhāsati aññe;	abuses others with their speech,
Asaddho kadariyo avadaññū,	earned-trustless, miserly, uncharitable,
Macchari pesuṇiyaṁ anuyutto.	stingy, addicted to backbiting.

Mukhadugga vibhūta anariya,	Foul-mouthed, divisive, ignoble, I can’t find any evidence to support the commentary’s gloss as “liar”. I assume it is shorthand for vebhūtiya which is a synonym of pesuṇiya (DN 30:2.21.2 and DN 28:11.2).
Bhūnahu pāpaka dukkaṭakāri;	a life-destroyer, wicked, wrongdoer,
Purisanta kalī avajāta,	worst of men, cursed, base-born—
Mā bahubhāṇidha nerayikosi.	quiet now, for you are bound for hell. I can’t find any explanation for the shift to direct address in second person here. Perhaps these verses were inserted from a separate source.

Rajamākirasī ahitāya,	You stir up dust, causing harm, Norman and Bodhi both accept commentary’s kilesarajaṃ attani pakkhipasi, but this seems too narrow; their deeds harmed others too.
Sante garahasi kibbisakārī;	when you, evildoer, malign the good.
Bahūni duccaritāni caritvā,	Having done many bad deeds,
Gacchasi kho papataṁ cirarattaṁ.	you’ll go to the pit for a long time.

Na hi nassati kassaci kammaṁ,	For no-one’s deeds are ever lost,
Eti hataṁ labhateva suvāmi;	they return to their owner.
Dukkhaṁ mando paraloke,	In the next life that stupid evildoer
Attani passati kibbisakārī.	sees suffering in themselves.

Ayosaṅkusamāhataṭṭhānaṁ,	They approach the place of impalement,
Tiṇhadhāramayasūlamupeti;	with its iron spikes, sharp blades, and iron stakes.
Atha tattaayoguḷasannibhaṁ,	Then there is the food, which appropriately,
Bhojanamatthi tathā patirūpaṁ.	is like a red-hot iron ball.

Na hi vaggu vadanti vadantā,	For the speakers speak not sweetly, Commentary says the hell-keepers are the subject here, hell-dwellers the subject of the next line. But this seems forced and unnecessary. Those going to hell are screaming, not uttering sweet words.
Nābhijavanti na tāṇamupenti;	they don’t hurry there, or find shelter.
Aṅgāre santhate sayanti,	They lie upon a spread of coals,
Ginisampajjalitaṁ pavisanti.	they enter a blazing mass of fire. Read aggini-samaṁ jalitaṁ, as at Snp 3.10:22.2 below.

Jālena ca onahiyāna,	Wrapping them in a net,
Tattha hananti ayomayakuṭebhi;	they strike them there with iron hammers.
Andhaṁva timisamāyanti,	They come to blinding darkness,
Taṁ vitatañhi yathā mahikāyo.	which spreads about them like a fog.

Atha lohamayaṁ pana kumbhiṁ,	Next they enter a copper pot,
Ginisampajjalitaṁ pavisanti;	a blazing mass of fire.
Paccanti hi tāsu cirarattaṁ,	There they roast for a long time,
Agginisamāsu samuppilavāte.	writhing in the masses of fire.

Atha pubbalohitamisse,	Then the evildoer roasts there
Tattha kiṁ paccati kibbisakārī;	in a mixture of pus and blood.
Yaṁ yaṁ disakaṁ adhiseti,	No matter where they settle,
Tattha kilissati samphusamāno.	everything they touch there hurts them.

Puḷavāvasathe salilasmiṁ,	The evildoer roasts in
Tattha kiṁ paccati kibbisakārī;	worm-infested water.
Gantuṁ na hi tīramapatthi,	There’s not even a shore to go to,
Sabbasamā hi samantakapallā.	for all around are the same kind of pots.

Asipattavanaṁ pana tiṇhaṁ,	They enter the Wood of Sword-Leaves,
Taṁ pavisanti samucchidagattā;	so sharp they cut their body to pieces.
Jivhaṁ balisena gahetvā,	Having grabbed the tongue with a hook,
Ārajayārajayā vihananti.	they stab it, slashing back and forth.

Atha vetaraṇiṁ pana duggaṁ,	Then they approach the impassable Vetaraṇi River,
Tiṇhadhārakhuradhāramupenti;	with its sharp blades, its razor blades.
Tattha mandā papatanti,	Idiots fall into it,
Pāpakarā pāpāni karitvā.	the wicked who have done wicked deeds.

Khādanti hi tattha rudante,	There dogs all brown and spotted,
Sāmā sabalā kākolagaṇā ca;	and raven flocks, and greedy jackals
Soṇā siṅgālā paṭigiddhā,	devour them as they wail,
Kulalā vāyasā ca vitudanti.	while hawks and crows attack them.

Kicchā vatayaṁ idha vutti,	Hard, alas, is the life here
Yaṁ jano phusati kibbisakārī;	that evildoers endure.
Tasmā idha jīvitasese,	That’s why for the rest of this life
Kiccakaro siyā naro na cappamajje.	a person ought do their duty without fail.

Te gaṇitā vidūhi tilavāhā,	Experts have counted the loads of sesame The commentary says that these two verses are absent from the old “Great Commentary”. Bodhi takes this as a sign they were a later addition. Norman thinks otherwise, arguing that these verses answer the question asked in the prose introduction. But that question has already been answered in the prose, so I don’t think this is a compelling reason. Norman also argues on the basis of metre, which I’m not competent to assess. On the whole, however, I tend to agree with Bodhi here.
Ye padume niraye upanītā;	as compared to the Pink Lotus Hell.
Nahutāni hi koṭiyo pañca bhavanti,	They amount to 50,000,000 times 10,000,
Dvādasa koṭisatāni punaññā.	plus another 12,000,000,000.

Yāva dukhā nirayā idha vuttā,	As painful as life is said to be in hell,
Tatthapi tāva ciraṁ vasitabbaṁ;	that’s how long one must dwell there.
Tasmā sucipesalasādhuguṇesu,	That’s why, for those who are pure, well-behaved, full of good qualities,
Vācaṁ manaṁ satataṁ parirakkhe”ti.	one should always guard one’s speech and mind.

Kokālikasuttaṁ dasamaṁ.

KN Snp 3.11 Nālaka: About Nālaka

Sutta Nipāta 3.11
Nālakasutta	3.11 About Nālaka
Ānandajāte tidasagaṇe patīte,	The hermit Asita in his daily meditation
Sakkañca indaṁ sucivasane ca deve;	saw the bright-clad gods of the Thirty-Three Bodhi and Norman follow the PTS reading sakkacca here, but it seems uncharacteristic to me. Why mention they have just honored Indra? On the other hand, it’s common to express “a group with its leader”.
Dussaṁ gahetvā atiriva thomayante,	and their lord Sakka joyfully celebrating,
Asito isi addasa divāvihāre.	waving streamers in exuberant exaltation.

Disvāna deve muditamane udagge,	Seeing the gods rejoicing, elated,
Cittiṁ karitvāna idamavoca tattha;	he paid respects and said this there:
“Kiṁ devasaṅgho atiriva kalyarūpo,	“Why is the community of gods in such excellent spirits?
Dussaṁ gahetvā ramayatha kiṁ paṭicca.	Why take up streamers and whirl them about?

Yadāpi āsī asurehi saṅgamo,	Even in the war with the demons,
Jayo surānaṁ asurā parājitā;	when gods were victorious and demons defeated,
Tadāpi netādiso lomahaṁsano,	there was no such excitement.
Kimabbhutaṁ daṭṭhu marū pamoditā.	What marvel have the celestials seen that they so rejoice?

Seḷenti gāyanti ca vādayanti ca,	Shouting and singing and playing music,
Bhujāni phoṭenti ca naccayanti ca;	they clap their hands and dance.
Pucchāmi vohaṁ merumuddhavāsine,	I ask you, dwellers on Mount Meru’s peak,
Dhunātha me saṁsayaṁ khippa mārisā”.	quickly dispel my doubt, good sirs!”

“So bodhisatto ratanavaro atulyo,	“The being intent on awakening, a peerless gem,
Manussaloke hitasukhatthāya jāto;	has been born in the human realm for the sake of welfare and happiness,
Sakyāna gāme janapade lumbineyye,	in Lumbinī, a village in the Sakyan land.
Tenamha tuṭṭhā atiriva kalyarūpā.	That’s why we’re so happy, in such excellent spirits.

So sabbasattuttamo aggapuggalo,	He is supreme among all beings, the best of people,
Narāsabho sabbapajānamuttamo;	a bull among men, supreme among all creatures.
Vattessati cakkamisivhaye vane,	He will roll forth the wheel in the grove of the hermits,
Nadaṁva sīho balavā migābhibhū”.	roaring like a mighty lion, lord of beasts.”

Taṁ saddaṁ sutvā turitamavasarī so,	Hearing this, he swiftly descended
Suddhodanassa tada bhavanaṁ upāvisi;	and right away approached Suddhodana’s home. Notice the use of the humble bhavana rather than the royal pasāda. There is an almost complete lack of royal language in this text, the sole exception being the antepura “royal compound” in Snp 3.11:17.2.
Nisajja tattha idamavocāsi sakye,	Seated there he said this to the Sakyans,
“Kuhiṁ kumāro ahamapi daṭṭhukāmo”.	“Where is the boy? I too wish to see him!”

Tato kumāraṁ jalitamiva suvaṇṇaṁ,	Then the Sakyans showed their son to the one named Asita—
Ukkāmukheva sukusalasampahaṭṭhaṁ;	the boy shone like burning gold
Daddallamānaṁ siriyā anomavaṇṇaṁ,	well-wrought in the forge;
Dassesu puttaṁ asitavhayassa sakyā.	resplendent with glory, of peerless beauty.

Disvā kumāraṁ sikhimiva pajjalantaṁ,	The boy beamed like crested flame,
Tārāsabhaṁva nabhasigamaṁ visuddhaṁ;	pure as the moon, lord of stars traversing the sky,
Suriyaṁ tapantaṁ saradarivabbhamuttaṁ,	blazing like the sun freed from the clouds after the rains; Here, as so often, “autumn” (per Bodhi and Norman) conveys quite the wrong impression. Autumn is the time of gathering clouds, sarada is the time after the rains.
Ānandajāto vipulamalattha pītiṁ.	seeing him, he was joyful, brimming with happiness.

Anekasākhañca sahassamaṇḍalaṁ,	The celestials held up a parasol in the sky,
Chattaṁ marū dhārayumantalikkhe;	many-ribbed and thousand-circled;
Suvaṇṇadaṇḍā vītipatanti cāmarā,	and golden-handled chowries waved—
Na dissare cāmarachattagāhakā.	but none could see who held the chowries or the parasols.

Disvā jaṭī kaṇhasirivhayo isi,	When the dreadlocked hermit who they called “Dark Splendor”
Suvaṇṇanikkhaṁ viya paṇḍukambale;	had seen the boy like a gold nugget on a cream rug Here the commentary glosses paṇḍu as ratta (“red”), followed by both Norman (“pale red”) and Bodhi. But paṇḍu means “pale, white, cream, yellowish” and I can’t see anywhere in Pali or Sanskrit to suggest a meaning “red”. Given that it’s the standard color of a luxurious rug, perhaps it is due to a change in fashions; in the Buddha’s day luxury was cream-colored, but later it became red.
Setañca chattaṁ dhariyanta muddhani,	with a white parasol held over his head,
Udaggacitto sumano paṭiggahe.	he received him, elated and happy.

Paṭiggahetvā pana sakyapuṅgavaṁ,	Having received the Sakyan bull,
Jigīsako lakkhaṇamantapāragū;	the seeker, master of marks and hymns,
Pasannacitto giramabbhudīrayi,	lifted up his voice with confident heart:
“Anuttarāyaṁ dvipadānamuttamo”.	“He is supreme, the best of men!”

Athattano gamanamanussaranto,	But then, remembering he would depart this world,
Akalyarūpo gaḷayati assukāni;	his spirits fell and his tears flowed.
Disvāna sakyā isimavocuṁ rudantaṁ,	Seeing the weeping hermit, the Sakyans said,
“No ce kumāre bhavissati antarāyo”.	“Surely there will be no threat to the boy?”

Disvāna sakye isimavoca akalye,	Seeing the crestfallen Sakyans, the hermit said,
“Nāhaṁ kumāre ahitamanussarāmi;	“I do not forsee harm befall the boy,
Na cāpimassa bhavissati antarāyo,	and there will be no threat to him,
Na orakāyaṁ adhimānasā bhavātha.	not in the least; set your minds at ease.

Sambodhiyaggaṁ phusissatāyaṁ kumāro,	This boy shall reach the highest awakening.
So dhammacakkaṁ paramavisuddhadassī;	As one of perfectly purified vision, compassionate for the welfare of the many,
Vattessatāyaṁ bahujanahitānukampī,	he shall roll forth the wheel of The Dharma;
Vitthārikassa bhavissati brahmacariyaṁ.	his spiritual path will become widespread.

Mamañca āyu na ciramidhāvaseso,	But I have not long left in this life,
Athantarā me bhavissati kālakiriyā;	I shall die before then.
Sohaṁ na sossaṁ asamadhurassa dhammaṁ,	I will never hear The Dharma of the one who bore the unequaled burden. Neither Bodhi’s “fortitude” nor Norman’s “peerless one” quite capture the force of asamadhura. The implication is that, as the forger of the path, the Buddha carries a burden greater than any other.
Tenamhi aṭṭo byasanaṅgato aghāvī”.	That’s why I’m so upset and distraught—it’s a disaster for me!”

So sākiyānaṁ vipulaṁ janetvā pītiṁ,	Having brought abundant happiness to the Sakyans,
Antepuramhā niggamā brahmacārī;	the spiritual seeker left the royal compound.
So bhāgineyyaṁ sayaṁ anukampamāno,	He had a nephew; and out of compassion
Samādapesi asamadhurassa dhamme.	he encouraged him in The Dharma of the one who bore the unequaled burden.

“Buddhoti ghosaṁ yada parato suṇāsi,	“When you hear the voice of another saying ‘Buddha’—Note the idiom parato ghosaṁ here.
Sambodhipatto vivarati dhammamaggaṁ;	one who has attained awakening and who reveals the foremost teaching—This is a succinct definition of buddha, not an alternate thing that you might hear people say, per Bodhi and Norman.
Gantvāna tattha samayaṁ paripucchamāno,	go there and ask about his breakthrough; Both Norman and Bodhi have “doctrine” here, while commentary is silent. I’m not aware of samaya in the sense of “doctrine” in the early texts, nor is it listed in the senses of samaya in the commentarial analysis in the Dhammasaṅgaṇī commentary, Kāmāvacarakusala. Given that the concern in previous lines is the notion of an awakened one, surely we have here an abbreviated abhisamaya i.e. “breakthrough, enlightenment experience”.
Carassu tasmiṁ bhagavati brahmacariyaṁ”.	lead the spiritual life under that Blessed One.”

Tenānusiṭṭho hitamanena tādinā,	Now, that Nālaka had a store of accumulated merit;
Anāgate paramavisuddhadassinā;	so when instructed by one of such kindly intent, I find it curious that this epithet is used of both the Buddha and Asita.
So nālako upacitapuññasañcayo,	with perfectly purified vision of the future,
Jinaṁ patikkhaṁ parivasi rakkhitindriyo. Variant: patikkhaṁ → pati + ikkhaṁ =	he waited in hope for the Victor, guarding his senses. Possibly the only usage of “hope” in a spiritual sense in the EBTs.

Sutvāna ghosaṁ jinavaracakkavattane,	When he heard of the Victor rolling forth the excellent wheel he went to him,
Gantvāna disvā isinisabhaṁ pasanno;	and seeing the leading hermit, he became confident.
Moneyyaseṭṭhaṁ munipavaraṁ apucchi,	The time of Asita’s instruction had arrived;
Samāgate asitāvhayassa sāsaneti.	so he asked the excellent sage about the highest sagacity.

Vatthugāthā niṭṭhitā.	The introductory verses are finished.

“Aññātametaṁ vacanaṁ,	“I now know that Asita’s prediction
Asitassa yathātathaṁ;	has turned out to be true.
Taṁ taṁ gotama pucchāmi,	I ask you this, Gotama,
sabba-dhammāna pāraguṁ.	who has gone beyond all things:

Anagāriyupetassa,	For one who has entered the homeless life,
Bhikkhācariyaṁ jigīsato;	seeking food on alms round,
Muni pabrūhi me puṭṭho,	when questioned, O sage, please tell me
Moneyyaṁ uttamaṁ padaṁ”.	of sagacity, the ultimate state.” Bodhi accepts the commentarial gloss of pada as paṭipadā here, but I find his reasoning unconvincing. Yes, the text speaks of practice, but this correlates to the first part of the answer. Here, at the end of the question, it relates to the end of the text, which speaks of the state of sagacity.

“Moneyyaṁ te upaññissaṁ,	“I shall school you in sagacity,”
(iti bhagavā)	said the Buddha,
Dukkaraṁ durabhisambhavaṁ;	“so difficult and challenging.
Handa te naṁ pavakkhāmi,	Come, I shall tell you all about it.
Santhambhassu daḷho bhava.	Brace yourself; stay strong!

Samānabhāgaṁ kubbetha,	In the village, keep the same attitude
Gāme akkuṭṭhavanditaṁ;	no matter if reviled or praised.
Manopadosaṁ rakkheyya,	Guard against ill-tempered thoughts,
Santo anuṇṇato care.	wander peaceful, not frantic.

Uccāvacā niccharanti,	Many different things come up, Note that, despite the etymology, uccāvaca seems to be used more in the sense of “diversity” rather than “high and low”; eg. the colors of a rainbow. Here all things are like tongues of flame, i.e. there are many different ones, but they are not treated as better or worse.
Dāye aggisikhūpamā;	like tongues of fire in a forest.
Nāriyo muniṁ palobhenti,	Women try to seduce a sage—
Tā su taṁ mā palobhayuṁ.	let them not seduce you!

Virato methunā dhammā,	Refraining from sex,
Hitvā kāme paropare;	having left behind sensual pleasures high and low,
Aviruddho asāratto,	don’t be hostile or attached
Pāṇesu tasathāvare.	to living creatures firm or frail.

Yathā ahaṁ tathā ete,	‘As am I, so are they;
Yathā ete tathā ahaṁ;	as are they, so am I’—
Attānaṁ upamaṁ katvā,	Treating others like oneself,
Na haneyya na ghātaye.	neither kill nor incite to kill.

Hitvā icchañca lobhañca,	Leaving behind desire and greed
Yattha satto puthujjano;	for what ordinary people are attached to, As other instances of this line make clear, the referent of yattha is kāmā, i.e. the pleasures of the senses, not the desire and greed (of the previous line). Bodhi gets this nuance right, Norman does not.
Cakkhumā paṭipajjeyya,	a seer would set out to practice,
Tareyya narakaṁ imaṁ.	they’d cross over this abyss. Bodhi has “inferno”, Norman “hell” but the normal sense of “abyss” better fits the metaphor of “crossing over”.

Ūnūdaro mitāhāro,	With empty stomach, taking limited food,
Appicchassa alolupo;	few in wishes, not greedy;
Sadā icchāya nicchāto,	truly hungerless regarding all desires, Read sa ve.
Aniccho hoti nibbuto.	desireless, one is nirvanaed.

Sa piṇḍacāraṁ caritvā,	Having wandered for alms,
Vanantamabhihāraye;	they’d take themselves into the forest;
Upaṭṭhito rukkhamūlasmiṁ,	and nearing the foot of a tree,
Āsanūpagato muni.	the sage would take their seat.

Sa jhānapasuto dhīro,	That wise one intent on jhāna,
Vanante ramito siyā;	would delight within the forest.
Jhāyetha rukkhamūlasmiṁ,	They’d practice jhāna at the foot of a tree,
Attānamabhitosayaṁ.	filling themselves with pleasure.

Tato ratyā vivasāne,	Then, at the end of the night,
Gāmantamabhihāraye;	they’d take themselves into a village.
Avhānaṁ nābhinandeyya,	They’d not welcome being called, This line and the next echo the practices of Jain ascetics: naehibhaddantiko, natiṭṭhabhaddantiko, nābhihaṭaṁ. The sense of the first two terms is similar to avhāna, while the last of these terms is the same as abhihāra in the next line.
Abhihārañca gāmato.	nor offerings brought from the village.

Na munī gāmamāgamma,	A sage who has come to a village
Kulesu sahasā care;	would not walk hastily among the families. Bodhi’s “should not behave rashly” and Norman’s “should not pursue his search for food inconsiderately” confuse a plain meaning. When on alms round a monk should not walk too fast, else the families have no time to ready the food.
Ghāsesanaṁ chinnakatho,	They’d not discuss their search for food,
Na vācaṁ payutaṁ bhaṇe.	nor would they speak suggestively.

Alatthaṁ yadidaṁ sādhu,	‘I got something, that’s good.
Nālatthaṁ kusalaṁ iti;	I got nothing, that’s fine.’
Ubhayeneva so tādī,	Impartial in both cases,
Rukkhaṁvupanivattati.	they return right to the tree.

Sa pattapāṇi vicaranto,	Wandering with bowl in hand,
Amūgo mūgasammato;	not dumb, but thought to be dumb,
Appaṁ dānaṁ na hīḷeyya,	they wouldn’t scorn a tiny gift,
Dātāraṁ nāvajāniyā.	nor look down upon the giver.

Uccāvacā hi paṭipadā,	For the practice has many aspects, As above, uccāvaca probably means “diverse” practices rather than “high and low” per commentary followed by Bodhi and Norman. The only usage of uccāvaca in the context of practice is the “diverse duties” performed by monks for their fellows (eg. DN 33:3.3.17).
Samaṇena pakāsitā;	as explained by the Ascetic. Norman’s proposal that this is not the Buddha is implausible.
Na pāraṁ diguṇaṁ yanti,	They do not go to the far shore twice, This verse is quoted by the Kathāvatthu (Kv 1.2:113.1) to refute the thesis that an arahant might fall away from their attainment. This is overlooked by both Bodhi and Norman, although it evidently underlies the commentary.
Nayidaṁ ekaguṇaṁ mutaṁ.	nor having gone once do they fall away. Both Bodhi and Norman discuss this line, without any compelling conclusion. The problematic mutaṁ cannot mean “experienced” per Bodhi and Norman following the commentary. Since the Kathāvatthu is by far the earliest source on this verse, I suggest we adopt its reading that the verse is about “falling away”, and amend mutaṁ to cutaṁ.

Yassa ca visatā natthi,	When a monk has no creeping,
Chinnasotassa bhikkhuno;	and has cut the stream of craving,
Kiccākiccappahīnassa,	and given up all the various duties,
Pariḷāho na vijjati.	no fever is found in them.

Moneyyaṁ te upaññissaṁ,	I shall school you in sagacity. The PTS edition, as does the BJT, has a reciter’s remark here identifying the speaker as the Buddha, and this is translated without comment by Norman and Bodhi. It is unusual, if not unique, to find such a mark in the middle of a series of verses by one speaker. The Mahāsaṅgīti edition, following the VRI, lacks this remark and I have translated accordingly.
Khuradhārūpamo bhave;	Practice as if you were licking a razor’s edge.
Jivhāya tālumāhacca,	With tongue pressed to the roof of your mouth,
Udare saññato siyā.	be restrained regarding your stomach.

Alīnacitto ca siyā,	Don’t be sluggish in mind,
Na cāpi bahu cintaye;	nor think overly much.
Nirāmagandho asito,	Be carrion-free and unattached,
Brahmacariyaparāyaṇo.	committed to the spiritual life.

Ekāsanassa sikkhetha,	Train in a lonely seat,
Samaṇūpāsanassa ca;	attending closely to ascetics;
Ekattaṁ monamakkhātaṁ,	solitude is sagacity, they say.
Eko ce abhiramissasi;	If you welcome solitude,
Atha bhāhisi dasadisā.	you’ll light up the ten directions.

Sutvā dhīrānaṁ nighosaṁ,	Having heard the words of the wise, By forcing the commentary’s sense of kitti into nigghosa, Bodhi and Norman confuse a simple meaning. Nighosa (more commonly spelled nigghosa) just means “word, teaching, statement”, eg. tava sutvāna nigghosaṁ “having heard your teaching”.
Jhāyīnaṁ kāmacāginaṁ;	the meditators who’ve given up sensual desires,
Tato hiriñca saddhañca,	a follower of mine would develop
Bhiyyo kubbetha māmako.	conscience and earned-trust all the more.

Taṁ nadīhi vijānātha,	Understand this by the way streams move
Sobbhesu padaresu ca;	in clefts and crevices:
Saṇantā yanti kusobbhā,	the little creeks flow on babbling,
Tuṇhī yanti mahodadhī.	while silent flow the great rivers.

Yadūnakaṁ taṁ saṇati,	What is lacking, babbles;
Yaṁ pūraṁ santameva taṁ;	what is full is at peace.
Aḍḍhakumbhūpamo bālo,	The fool is like a half-full pot;
Rahado pūrova paṇḍito.	the wise like a brimfull lake.

Yaṁ samaṇo bahuṁ bhāsati,	When the Ascetic speaks much
Upetaṁ atthasañhitaṁ;	it is relevant and meaningful:
Jānaṁ so dhammaṁ deseti,	knowing, he teaches the Dhamma;
Jānaṁ so bahu bhāsati.	knowing, he speaks much.

Yo ca jānaṁ saṁyatatto,	But one who, knowing, is restrained,
Jānaṁ na bahu bhāsati;	knowing, does not speak much;
Sa munī monamarahati,	that sage is worthy of sagacity,
Sa munī monamajjhagā”ti.	that sage has achieved sagacity.”

Nālakasuttaṁ ekādasamaṁ.

KN Snp 3.12 Dvayatānupassanā: Contemplating Pairs

Sutta Nipāta 3.12
Dvayatānupassanāsutta	3.12 Contemplating Pairs
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti. Atha kho bhagavā tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā bhikkhū āmantesi:	So I have heard. At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother. Now, at that time it was the sabbath—the full moon on the fifteenth day—and the Buddha was sitting in the open surrounded by the Saṅgha of monks. Then the Buddha looked around the Saṅgha of monks, who were so very silent. He addressed them:

“‘Ye te, bhikkhave, kusalā dhammā ariyā niyyānikā sambodhagāmino, tesaṁ vo, bhikkhave, kusalānaṁ dhammānaṁ ariyānaṁ niyyānikānaṁ sambodhagāmīnaṁ kā upanisā savanāyā’ti, iti ce, bhikkhave, pucchitāro assu, te evamassu vacanīyā: ‘yāvadeva dvayatānaṁ dhammānaṁ yathābhūtaṁ ñāṇāyā’ti. Kiñca dvayataṁ vadetha?	“Suppose, monks, they questioned you thus: ‘There are skillful Dharmas that are noble, emancipating, and lead to awakening. What is the real reason for listening to such Dharmas?’ You should answer: ‘Only so as to truly know the pairs of Dharmas.’ And what pairs do they speak of?

Idaṁ dukkhaṁ, ayaṁ dukkhasamudayoti ayamekānupassanā. Ayaṁ dukkhanirodho, ayaṁ dukkhanirodhagāminī paṭipadāti, ayaṁ dutiyānupassanā. Evaṁ sammā dvayatānupassino kho, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.	‘This is suffering; this is the origin of suffering’: this is the first contemplation. ‘This is the cessation of suffering; this is the practice that leads to the cessation of suffering’: this is the second contemplation. When a monk meditates rightly contemplating a pair of Dharmas in this way—assiduous, ardent, and resolute—they can expect one of two results: enlightenment in the present life, or if there’s something left over, non-return.”

Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:	That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“Ye dukkhaṁ nappajānanti,	“There are those who don’t understand suffering
atho dukkhassa sambhavaṁ;	and suffering’s cause,
Yattha ca sabbaso dukkhaṁ,	and where all suffering
asesaṁ uparujjhati;	ceases with nothing left over.
Tañca maggaṁ na jānanti,	And they don’t know the path
dukkhūpasamagāminaṁ.	that leads to the stilling of suffering.

Cetovimuttihīnā te,	They lack the heart’s release,
Atho paññāvimuttiyā;	as well as the release by wisdom.
Abhabbā te antakiriyāya,	Unable to make an end,
Te ve jāti-jarūpagā.	they continue to be reborn and grow old.

Ye ca dukkhaṁ pajānanti,	But there are those who understand suffering
atho dukkhassa sambhavaṁ;	and suffering’s cause,
Yattha ca sabbaso dukkhaṁ,	and where all suffering
asesaṁ uparujjhati;	ceases with nothing left over.
Tañca maggaṁ pajānanti,	And they understand the path
dukkhūpasamagāminaṁ.	that leads to the stilling of suffering.

Cetovimuttisampannā,	They’re endowed with the heart’s release,
Atho paññāvimuttiyā;	as well as the release by wisdom.
Bhabbā te antakiriyāya,	Able to make an end,
Na te jāti-jarūpagāti.	they don’t continue to be reborn and grow old.”

‘Siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu; ‘siyā’tissu vacanīyā. Kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ upadhipaccayāti, ayamekānupassanā. Upadhīnaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:	“Suppose, monks, they questioned you thus: ‘Could there be another way to contemplate the pairs?’ You should say, ‘There could.’ And how could there be? ‘All the suffering that originates is caused by attachment’: this is one contemplation. ‘With the utter cessation of attachment there is no origination of suffering’: this is the second contemplation. When a monk meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

“Upadhi-nidānā pa-bhavanti dukkhā,	“Attachment is the source of suffering
Ye keci lokasmim-aneka-rūpā;	in all its countless forms in the world.
Yo ve avidvā upadhiṁ karoti,	When an ignorant person builds up attachments,
Puna-p-punaṁ dukkhamupeti mando;	that idiot returns to suffering again and again.
Tasmā pajānaṁ upadhiṁ na kayirā,	So let one who understands not build up attachments,
Dukkhassa jātippa-bhavānupassīti.	contemplating the birth and origin of suffering.”

‘Siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu; ‘siyā’tissu vacanīyā. Kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ avijjāpaccayāti, ayamekānupassanā. Avijjāya tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:	“Suppose, monks, they questioned you thus: ‘Could there be another way to contemplate the pairs?’ You should say, ‘There could.’ And how could there be? ‘All the suffering that originates is caused by ignorance’: this is one contemplation. ‘With the utter cessation of ignorance there is no origination of suffering’: this is the second contemplation. When a monk meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

“Jātimaraṇasaṁsāraṁ,	“Those who journey again and again,
ye vajanti Puna-p-punaṁ;	transmigrating through birth and death;
Itthabhāvaññathābhāvaṁ,	they go from this state to another,
avijjāyeva sā gati.	destined only for ignorance.

Avijjā hāyaṁ mahāmoho,	For ignorance is the great delusion
Yenidaṁ saṁsitaṁ ciraṁ;	because of which we have long transmigrated.
Vijjāgatā ca ye sattā,	Those beings who have arrived at knowledge
Na te gacchanti punabbhavanti.	do not proceed to a future life.”

‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ saṅkhārapaccayāti, ayamekānupassanā. Saṅkhārānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:	“‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by co-doings’: this is one contemplation. ‘With the utter cessation of co-doings there is no origination of suffering’: this is the second contemplation. When a monk meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

“Yaṁ kiñci dukkhaṁ sambhoti,	“All the suffering that originates
sabbaṁ saṅkhārapaccayā;	is caused by ignorance.
Saṅkhārānaṁ nirodhena,	With the cessation of co-doings,
natthi dukkhassa sambhavo.	there is no origination of suffering.

Etamādīnavaṁ ñatvā,	Knowing this danger,
dukkhaṁ saṅkhārapaccayā;	that suffering is caused by co-doings;
Sabbasaṅkhārasamathā,	through the stilling of all co-doings,
saññānaṁ uparodhanā;	and the stopping of perceptions,
Evaṁ dukkhakkhayo hoti,	this is the way suffering ends.
etaṁ ñatvā yathātathaṁ.	For those who truly know this,

Sammaddasā vedaguno,	rightly seeing, knowledge masters,
Sammadaññāya paṇḍitā;	the astute, understanding rightly,
Abhibhuyya mārasaṁyogaṁ,	having overcome Māra’s bonds,
Na gacchanti punabbhavanti.	do not proceed to a future life.”

‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ viññāṇapaccayāti, ayamekānupassanā. Viññāṇassa tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:	“‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by consciousness’: this is one contemplation. ‘With the utter cessation of consciousness there is no origination of suffering’: this is the second contemplation. When a monk meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

“Yaṁ kiñci dukkhaṁ sambhoti,	“All the suffering that originates
Sabbaṁ viññāṇapaccayā;	is caused by consciousness.
Viññāṇassa nirodhena,	With the cessation of consciousness,
Natthi dukkhassa sambhavo.	there is no origination of suffering.

Etamādīnavaṁ ñatvā,	Knowing this danger,
Dukkhaṁ viññāṇapaccayā;	that suffering is caused by consciousness,
Viññāṇūpasamā bhikkhu,	with the stilling of consciousness a monk
Nicchāto parinibbutoti.	is hungerless, nirvana'd.”

‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ phassapaccayāti, ayamekānupassanā. Phassassa tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:	“‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by contact’: this is one contemplation. ‘With the utter cessation of contact there is no origination of suffering’: this is the second contemplation. When a monk meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

“Tesaṁ phassaparetānaṁ,	“Those mired in contact,
Bhavasotānusārinaṁ;	swept down the stream of rebirths,
Kummaggapaṭipannānaṁ,	practicing the wrong way,
Ārā saṁyojanakkhayo.	are far from the ending of fetters.

Ye ca phassaṁ pariññāya,	But those who completely understand contact,
Aññāyupasame ratā;	who, understanding, delight in peace;
Te ve phassābhisamayā,	by comprehending contact
Nicchātā parinibbutāti.	they are hungerless, nirvana'd.”

‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ vedanāpaccayāti, ayamekānupassanā. Vedanānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:	“‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by feeling’: this is one contemplation. ‘With the utter cessation of feeling there is no origination of suffering’: this is the second contemplation. When a monk meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

“Sukhaṁ vā yadi vā dukkhaṁ,	“Whatever is felt
Adukkhamasukhaṁ saha;	internally and externally—
Ajjhattañca bahiddhā ca,	whether pleasure or pain
Yaṁ kiñci atthi veditaṁ.	as well as what’s neutral—

Etaṁ dukkhanti ñatvāna,	having known this as suffering,
Mosadhammaṁ palokinaṁ;	deceptive, falling apart,
Phussa phussa vayaṁ passaṁ,	one sees them vanish as they’re experienced again and again:
Evaṁ tattha vijānati;	that’s how to understand them. SN 36.2:3.4 has virajjati. See Bodhi’s note 1735 for the readings and commentary in both contexts.
Vedanānaṁ khayā bhikkhu,	With the ending of feelings, a monk
Nicchāto parinibbutoti.	is hungerless, nirvana'd.”

‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ taṇhāpaccayāti, ayamekānupassanā. Taṇhāya tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:	“‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by craving’: this is one contemplation. ‘With the utter cessation of craving there is no origination of suffering’: this is the second contemplation. When a monk meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

“Taṇhādutiyo puriso,	“Craving is a person’s partner
Dīghamaddhāna saṁsaraṁ;	as they transmigrate on this long journey.
Itthabhāvaññathābhāvaṁ,	They go from this state to another,
Saṁsāraṁ nātivattati.	but don’t escape transmigration.

Etamādīnavaṁ ñatvā,	Knowing this danger,
Taṇhaṁ dukkhassa sambhavaṁ;	that craving is the cause of suffering—
Vītataṇho anādāno,	rid of craving, free of grasping,
Sato bhikkhu paribbajeti.	a monk would wander rememberful.”

‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ upādānapaccayāti, ayamekānupassanā. Upādānānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:	“‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by grasping’: this is one contemplation. ‘With the utter cessation of grasping there is no origination of suffering’: this is the second contemplation. When a monk meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

“Upādānapaccayā bhavo,	“Grasping is the cause of continued existence;
Bhūto dukkhaṁ nigacchati;	one who exists falls into suffering.
Jātassa maraṇaṁ hoti,	Death comes to those who are born—
Eso dukkhassa sambhavo.	this is the origination of suffering.

Tasmā upādānakkhayā,	That’s why with the end of grasping,
Sammadaññāya paṇḍitā;	the astute, understanding rightly,
Jātikkhayaṁ abhiññāya,	having directly known the end of rebirth,
Na gacchanti punabbhavanti.	do not proceed to a future life.”

‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ ārambhapaccayāti, ayamekānupassanā. Ārambhānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:	“‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by instigating karma’: this is one contemplation. I take ārambha here as having the same sense as samārambha at AN 4.195:6.2. But see too the sense of “transgression” at AN 5.142:6.4.‘With the utter cessation of instigation there is no origination of suffering’: this is the second contemplation. When a monk meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

“Yaṁ kiñci dukkhaṁ sambhoti,	“All the suffering that originates
Sabbaṁ ārambhapaccayā;	is caused by instigating karma.
Ārambhānaṁ nirodhena,	With the cessation of instigation,
Natthi dukkhassa sambhavo.	there is no origination of suffering.

Etamādīnavaṁ ñatvā,	Knowing this danger,
Dukkhaṁ ārambhapaccayā;	that suffering is caused by instigating karma,
Sabbārambhaṁ paṭinissajja,	having given up all instigation,
Anārambhe vimuttino.	one is freed with respects to instigation.

Ucchinnabhavataṇhassa,	For the monk with peaceful mind,
Santacittassa bhikkhuno;	who has cut off craving for continued existence,
Vikkhīṇo jātisaṁsāro,	transmigration through births is finished;
Natthi tassa punabbhavoti.	there are no future lives for them.”

‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ āhārapaccayāti, ayamekānupassanā. Āhārānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:	“‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by sustenance’: this is one contemplation. ‘With the utter cessation of sustenance there is no origination of suffering’: this is the second contemplation. When a monk meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

“Yaṁ kiñci dukkhaṁ sambhoti,	“All the suffering that originates
Sabbaṁ āhārapaccayā;	is caused by sustenance.
Āhārānaṁ nirodhena,	With the cessation of sustenance,
Natthi dukkhassa sambhavo.	there is no origination of suffering.

Etamādīnavaṁ ñatvā,	Knowing this danger,
Dukkhaṁ āhārapaccayā;	that suffering is caused by sustenance,
Sabbāhāraṁ pariññāya,	completely understanding all sustenance,
Sabbāhāramanissito.	one is independent of all sustenance.

Ārogyaṁ sammadaññāya,	Having rightly understood the state of health,
Āsavānaṁ parikkhayā;	through the ending of defilements,
Saṅkhāya sevī dhammaṭṭho,	using after reflection, firm in dharma, Saṅkhāya sevī refers to the monastic practice of making use of requisites, including food, only after reflection on them.
Saṅkhyaṁ nopeti vedagūti.	a knowledge master cannot be reckoned.”

‘Siyā aññenapi …pe… kathañca siyā? Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ iñjitapaccayāti, ayamekānupassanā. Iñjitānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:	“‘Could there be another way?’ … And how could there be? ‘All the suffering that originates is caused by perturbation’: this is one contemplation. ‘With the utter cessation of perturbation there is no origination of suffering’: this is the second contemplation. When a monk meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

“Yaṁ kiñci dukkhaṁ sambhoti,	“All the suffering that originates
Sabbaṁ iñjitapaccayā;	is caused by perturbation.
Iñjitānaṁ nirodhena,	With the cessation of perturbation,
Natthi dukkhassa sambhavo.	there is no origination of suffering.

Etamādīnavaṁ ñatvā,	Knowing this danger,
Dukkhaṁ iñjitapaccayā;	that suffering is caused by perturbation,
Tasmā hi ejaṁ vossajja,	that’s why, having relinquished perturbation, Text treats iñjita as eja and the translation should reflect this.
Saṅkhāre uparundhiya;	and stopped making karmic co-doings,
Anejo anupādāno,	imperturbable, free of grasping,
Sato bhikkhu paribbajeti.	a monk would wander rememberful.”

‘Siyā aññenapi …pe… kathañca siyā? Nissitassa calitaṁ hotīti, ayamekānupassanā. Anissito na calatīti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:	“‘Could there be another way?’ … And how could there be? ‘For the dependent there is agitation’: this is the first contemplation. ‘For the independent there’s no agitation’: this is the second contemplation. When a monk meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

“Anissito na calati,	“For the independent there’s no agitation.
Nissito ca upādiyaṁ;	The dependent, grasping,
Itthabhāvaññathābhāvaṁ,	goes from this state to another,
Saṁsāraṁ nātivattati.	without escaping transmigration.

Etamādīnavaṁ ñatvā,	Knowing this danger,
Nissayesu maha-b-bhayaṁ;	the great fear in dependencies,
Anissito anupādāno,	independent, free of grasping,
Sato bhikkhu paribbajeti.	a monk would wander rememberful.”

‘Siyā aññenapi …pe… kathañca siyā? Rūpehi, bhikkhave, arūpā santatarāti, ayamekānupassanā. Arūpehi nirodho santataroti, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:	“‘Could there be another way?’ … And how could there be? ‘Formless states are more peaceful than states of form’: this is the first contemplation. ‘Cessation is more peaceful than formless states’: this is the second contemplation. When a monk meditates in this way they can expect enlightenment or non-return.” Then the Holy One, the Teacher, went on to say:

“Ye ca rūpūpagā sattā,	“There are beings in the realm of luminous form,
Ye ca arūpaṭṭhāyino;	and others stuck in the formless.
Nirodhaṁ appajānantā,	Not understanding cessation,
Āgantāro punabbhavaṁ.	they return in future lives.

Ye ca rūpe pariññāya,	But the people who completely understand form,
Arūpesu asaṇṭhitā;	not stuck in the formless,
Nirodhe ye vimuccanti,	released in cessation—
Te janā maccuhāyinoti.	they are destroyers of death.”

‘Siyā aññenapi …pe… kathañca siyā? Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadeva-manussāya idaṁ saccanti upanijjhāyitaṁ tadamariyānaṁ etaṁ musāti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayamekānupassanā. Yaṁ, bhikkhave, sadevakassa …pe… sadeva-manussāya idaṁ musāti upanijjhāyitaṁ, tadamariyānaṁ etaṁ saccanti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayaṁ dutiyānupassanā. Evaṁ sammā …pe… athāparaṁ etadavoca satthā:	“‘Could there be another way?’ … And how could there be? ‘What this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—focuses on as true, the noble ones have clearly seen with right wisdom to be actually false’: this is the first contemplation. In this unique formulation, upanijjhāyati should be understood in terms of its consistent usage in the Suttas: the excessive and obsessive focusing or gazing on something. It’s not just that people miss what is true, it is that they are looking intently in the wrong direction.‘What this world focuses on as false, the noble ones have clearly seen with right wisdom to be actually true’: this is the second contemplation. When a monk meditates in this way they can expect enlightenment or non-return.” Then the Teacher went on to say:

“Anattani attamāniṁ,	“See how the world with its gods
Passa lokaṁ sadevakaṁ;	imagines not-self to be self;
Niviṭṭhaṁ Nāma-rūpasmiṁ,	habituated to name and form,
Idaṁ saccanti maññati.	imagining this is truth.

Yena yena hi maññanti,	For whatever you imagine it is,
Tato taṁ hoti aññathā;	it turns out to be something else.
Tañhi tassa musā hoti,	And that is what is false in it,
Mosadhammañhi ittaraṁ.	for the ephemeral is deceptive by nature.

Amosadhammaṁ nibbānaṁ,	nirvana has an undeceptive nature,
Tadariyā saccato vidū;	the noble ones know it as truth.
Te ve saccābhisamayā,	Having comprehended the truth,
Nicchātā parinibbutāti.	they are hungerless, nirvana'd.”

‘Siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu; ‘siyā’tissu vacanīyā. Kathañca siyā? Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadeva-manussāya idaṁ sukhanti upanijjhāyitaṁ, tadamariyānaṁ etaṁ dukkhanti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayamekānupassanā. Yaṁ, bhikkhave, sadevakassa …pe… sadeva-manussāya idaṁ dukkhanti upanijjhāyitaṁ tadamariyānaṁ etaṁ sukhanti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayaṁ dutiyānupassanā. Evaṁ sammā dvayatānupassino kho, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— diṭṭheva dhamme aññā, sati vā upādisese anāgāmitāti. Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:	“Suppose, monks, they questioned you thus: ‘Could there be another way to contemplate the pairs?’ You should say, ‘There could.’ And how could there be? ‘What this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—focuses on as happiness, the noble ones have clearly seen with right wisdom to be actually suffering’: this is the first contemplation. ‘What this world focuses on as suffering, the noble ones have clearly seen with right wisdom to be actually happiness’: this is the second contemplation. When a monk meditates rightly contemplating a pair of Dharmas in this way—assiduous, ardent, and resolute—they can expect one of two results: enlightenment in the present life, or if there’s something left over, non-return. That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“Rūpā saddā rasā gandhā,	“Sights, sounds, tastes, smells,
Phassā dhammā ca kevalā;	touches, and thoughts, the lot of them—
Iṭṭhā kantā manāpā ca,	they’re likable, desirable, and pleasurable
Yāvatatthīti vuccati.	as long as you can say that they exist.

Sadevakassa lokassa,	For all the world with its gods,
Ete vo sukhasammatā;	this is what they agree is happiness.
Yattha cete nirujjhanti,	And where they cease
Taṁ nesaṁ dukkhasammataṁ.	is agreed on as suffering for them.

Sukhanti diṭṭhamariyehi,	The noble ones have seen as happiness
Sakkāyassuparodhanaṁ;	the ceasing of identity.
Paccanīkamidaṁ hoti,	This insight by those who see
Sabbalokena passataṁ.	contradicts the whole world.

Yaṁ pare sukhato āhu,	What others say is happiness
Tadariyā āhu dukkhato;	the noble ones say is suffering.
Yaṁ pare dukkhato āhu,	What others say is suffering
Tadariyā sukhato vidū.	the noble ones know as happiness.

Passa dhammaṁ durājānaṁ,	See, this Dharma is hard to understand,
Sampamūḷhetthaviddasu;	it confuses the ignorant.
Nivutānaṁ tamo hoti,	There is darkness for the shrouded;
Andhakāro apassataṁ.	blackness for those who don’t see.

Satañca vivaṭaṁ hoti,	But the good are open;
Āloko passatāmiva;	like light for those who see.
Santike na vijānanti,	Though close, they do not understand,
Magā dhammassa kovidā.	those fools inexpert in The Dharma. Read akovidā per SN 35.136:7.4.

Bhavarāgaparetehi,	They’re mired in desire to be reborn,
Bhavasotānusāribhi;	flowing along the stream of lives,
Māradheyyānupannehi,	mired in Māra’s sway:
Nāyaṁ dhammo susambudho.	this Dharma isn’t easy for them to understand.

Ko nu aññatra mariyehi,	Who, apart from the noble ones,
Padaṁ sam-buddhumarahati;	is qualified to understand this state?
Yaṁ padaṁ sammadaññāya,	When they’ve rightly understood it,
Parinibbanti anāsavā”ti.	they become nirvana'd without defilements.”

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne saṭṭhimattānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti.	That is what the Buddha said. Satisfied, the monks were happy with what the Buddha said. And while this discourse was being spoken, the minds of sixty monks were freed from defilements by not grasping.

Dvayatānupassanāsuttaṁ dvādasamaṁ.

Tassuddānaṁ

Saccaṁ upadhi avijjā ca,
saṅkhāre viññāṇapañcamaṁ;
Phassavedaniyā taṇhā,
upādānārambhaāhārā;
Iñjitaṁ calitaṁ rūpaṁ,
saccaṁ dukkhena soḷasāti.

Mahāvaggo tatiyo.

Tassuddānaṁ

Pabbajjā ca padhānañca,
subhāsitañca sundari;
Māghasuttaṁ sabhiyo ca,
selo sallañca vuccati.

Vāseṭṭho cāpi kokāli,
Nālako dvayatānupassanā;
Dvādasetāni suttāni,
Mahāvaggoti vuccatīti.

Aṭṭhaka (octets) Vagga (4 of 5)


Sutta Nipāta 4.1

KN Snp 4.1 Kāma: Sensual Pleasures

Kāmasutta	4.1 Sensual Pleasures
Kāmaṁ kāmayamānassa,	If a mortal desires sensual pleasure
tassa ce taṁ samijjhati;	and their desire succeeds,
Addhā pītimano hoti,	they definitely become elated,
laddhā macco yadicchati.	having got what they want.

Tassa ce kāmayānassa,	But for that person in the throes of pleasure,
chandajātassa jantuno;	aroused by desire,
Te kāmā parihāyanti,	if those pleasures fade,
sallaviddhova ruppati.	it hurts like an arrow’s strike.

Yo kāme parivajjeti,	One who, being rememberful,
sappasseva padā siro;	avoids sensual pleasures
Somaṁ visattikaṁ loke,	like side-stepping a snake’s head,
sato samativattati.	transcends attachment to the world.

Khettaṁ vatthuṁ hiraññaṁ vā,	There are many objects of sensual desire:
gavāssaṁ dāsaporisaṁ;	fields, lands, and gold; cattle and horses;
Thiyo bandhū puthu kāme,	slaves and servants; women and relatives.
yo naro anugijjhati.	When a man lusts over these,

Abalā naṁ balīyanti,	the weak overpower him
maddantenaṁ parissayā;	and adversities crush him.
Tato naṁ dukkhamanveti,	Suffering follows him Bodhi, Norman, and Ñāṇadīpa all have “enter” here, while Thanissaro has “invades”. But this is a stock line, and it’s hard to read anveti as anything other than “follows”. Niddesa (Mnd 1:70.2) has anveti anugacchati anvāyikaṁ hoti. The metaphor is not that water “enters” him, but that a leaky boat contains water and takes it along (like a shadow or an ox-cart). That’s why it has to be baled out in the next verse.
nāvaṁ bhinnamivodakaṁ.	like water in a leaky boat.

Tasmā jantu sadā sato,	That’s why a person, ever rememberful,
Kāmāni parivajjaye;	should avoid sensual pleasures.
Te pahāya tare oghaṁ,	Give them up and cross the flood,
Nāvaṁ sitvāva pāragūti.	as a bailed-out boat reaches the far shore.

Kāmasuttaṁ paṭhamaṁ.


Sutta Nipāta 4.2

KN Snp 4.2 Guhaṭṭhaka: Eight on the Cave

Guhaṭṭhakasutta	4.2 Eight on the Cave
Satto guhāyaṁ bahunābhichanno,	Trapped in a cave, thickly overspread,
Tiṭṭhaṁ naro mohanasmiṁ pagāḷho;	sunk in delusion they stay.
Dūre vivekā hi tathāvidho so,	A person like this is far from seclusion,
Kāmā hi loke na hi suppahāyā.	for sensual pleasures in the world are not easy to give up.

Icchānidānā bhavasātabaddhā,	The chains of desire, the bonds of life’s pleasures
Te duppamuñcā na hi aññamokkhā;	are hard to escape, for one cannot free another. Te duppamuñca has been taken by most translators as referring to people, in senses either active (Bodhi’s “let go with difficulty”) or passive (Norman’s “are hard to release”). However the phrase occurs in a very similar context at SN 3.10:5.2 and Dhp 346:2, where it refers to the chains that are hard to escape.
Pacchā pure vāpi apekkhamānā,	Looking to the past or the future,
Ime va kāme purime va jappaṁ.	they pray for these pleasures or former ones. Jappa means both to “incant” and to “long for”, and the English “pray’ has exactly the same connotations—for exactly the same reasons. They originated in begging favors of a god.

Kāmesu giddhā pasutā pamūḷhā,	Greedy, fixated, infatuated by sensual pleasures,
Avadāniyā te visame niviṭṭhā;	they are incorrigible, habitually immoral.
Dukkhūpanītā paridevayanti,	When led to suffering they lament,
Kiṁsū bhavissāma ito cutāse.	“What will become of us when we pass away from here?”

Tasmā hi sikkhetha idheva jantu,	That’s why a person should train in this life:
Yaṁ kiñci jaññā visamanti loke;	should you know that anything in the world is wrong,
Na tassa hetū visamaṁ careyya,	don’t act wrongly on account of that;
Appañhidaṁ jīvitamāhu dhīrā.	for the wise say this life is short.

Passāmi loke pariphandamānaṁ,	I see the world’s population floundering,
Pajaṁ imaṁ taṇhagataṁ bhavesu;	given to craving for future lives.
Hīnā narā maccumukhe lapanti,	Base men wail in the jaws of death,
Avītataṇhāse bhavābhavesu.	not rid of craving for life after life.

Mamāyite passatha phandamāne,	See them flounder over belongings,
Maccheva appodake khīṇasote;	like fish in puddles of a dried-up stream.
Etampi disvā amamo careyya,	Seeing this, live unselfishly,
Bhavesu āsattimakubbamāno.	forming no attachment to future lives.

Ubhosu antesu vineyya chandaṁ,	Rid of desire for both ends, The reference here is to the two ends of contact (AN 6.61) rather than the two extremes of views or paths.
Phassaṁ pariññāya anānugiddho;	having completely understand contact, free of greed,
Yadattagarahī tadakubbamāno,	doing nothing for which they’d blame themselves,
Na lippatī diṭṭhasutesu dhīro.	the wise don’t cling to the seen and the heard.

Saññaṁ pariññā vitareyya oghaṁ,	Having understood perception and crossed the flood, Bodhi, Norman, and Ñāṇadīpa, apparently following the commentary, take vitareyya as an optative. But the previous verse spoke of an arahant, and here the one who has fully understood perception must have already crossed over. Vitareyya oghaṁ occurs at Snp 3.5:13.2, where vitareyya is clearly an absolutive, and is rendered as such by both Bodhi and Norman.
Pariggahesu muni nopalitto;	the sage, not clinging to possessions,
Abbūḷhasallo caramappamatto,	with dart plucked out, living assiduously,
Nāsīsatī lokamimaṁ parañcāti.	does not long for this world or the next.

Guhaṭṭhakasuttaṁ dutiyaṁ.


Sutta Nipāta 4.3

KN Snp 4.3 Duṭṭhaṭṭhaka: Eight on Malice

Duṭṭhaṭṭhakasutta	4.3 Eight on Malice
Vadanti ve duṭṭhamanāpi eke,	Some speak with malicious intent, Duṭṭhamana, or more commonly paduṭṭhamana, means “malice” not “corruption”, as is found through the Suttas and confirmed by the Niddesa.
Athopi ve saccamanā vadanti;	while other speak set on truth.
Vādañca jātaṁ muni no upeti,	When disputes come up a sage does not get involved,
Tasmā munī natthi khilo kuhiñci.	which is why they’ve no barrenness at all.

Sakañhi diṭṭhiṁ kathamaccayeyya,	How can you transcend your own view
Chandānunīto ruciyā niviṭṭho;	when you’re led by preference, dogmatic in belief? Bodhi, Norman, and Ñāṇadīpa all render chanda as “desire”, and that is certainly the sense of chandānunīto at SN 35.94:6.4. Here, however, Niddesa glosses with synonyms for “view” and this seems like a more plausible sense. Note too the sense of niviṭṭha as “dogmatic”, which recurs through the Aṭṭhakavagga (cp. abhinivesa).
Sayaṁ samattāni pakubbamāno,	Inventing your own undertakings, Samattāni is regularly used of vows “undertaken”, and given the following verse this is surely the meaning here, contra Niddesa and commentary. See Snp 4.4:5.1, where samādāya is used in the same sense.
Yathā hi jāneyya tathā vadeyya.	you’d speak according to your notion. Here we find a sense of jānāti that doesn’t fit the English idea of “knowledge” as “true belief”. The idea is that they speak from their own (limited and opinionated) ideas. It’s not as pejorative as “opinion” nor as solid as “knowledge”, so I render as “notion”. We find this usage commonly in the final two chapters of Snp.

Yo attano sīlavatāni jantu,	Some, unasked, tell others
Anānupuṭṭhova paresa pāva;	of their own precepts and vows.
Anariyadhammaṁ kusalā tamāhu,	They have an ignoble nature, say the experts,
Yo ātumānaṁ sayameva pāva.	since they speak about themselves of their own accord.

Santo ca bhikkhu abhinibbutatto,	A monk, peaceful, nirvanaed,
Itihanti sīlesu akatthamāno;	never boasts “thus am I” of their precepts.
Tamariyadhammaṁ kusalā vadanti,	They have a noble nature, say the experts,
Yassussadā natthi kuhiñci loke.	not proud of anything in the world.

Pakappitā saṅkhatā yassa dhammā,	For one who formulates and creates Dharmas,
Purakkhatā santi avīvadātā;	and promotes them despite their defects,
Yadattani passati ānisaṁsaṁ,	if they see an advantage for themselves,
Taṁ nissito kuppapaṭiccasantiṁ.	they become dependent on that, relying on unstable peace.

Diṭṭhīnivesā na hi svātivattā,	It’s not easy to get over dogmatic views
Dhammesu niccheyya samuggahītaṁ;	adopted after judging among the Dharmas.
Tasmā naro tesu nivesanesu,	That’s why, among all these dogmas, a person
Nirassatī ādiyatī ca dhammaṁ.	rejects one teaching and takes up another.

Dhonassa hi natthi kuhiñci loke,	The cleansed one has no formulated view
Pakappitā diṭṭhi bhavābhavesu;	at all in the world about the different realms.
Māyañca mānañca pahāya dhono,	Having given up illusion and conceit,
Sa kena gaccheyya anūpayo so.	by what path would they go? They are not involved.

Upayo hi dhammesu upeti vādaṁ,	For one who is involved gets embroiled in disputes about Dharmas—
Anūpayaṁ kena kathaṁ vadeyya;	but how to dispute with the uninvolved? About what?
Attā nirattā na hi tassa atthi,	For picking up and putting down is not what they do; The problem addressed is one who is picking up one thing after another. It’s therefore best to translate atta in an active sense, per Niddesa: gahaṇaṁ muñcanā samatikkanto.
Adhosi so diṭṭhimidheva sabbanti.	they have shaken off all views in this very life.

Duṭṭhaṭṭhakasuttaṁ tatiyaṁ.


Sutta Nipāta 4.4

KN Snp 4.4 Suddhaṭṭhaka: Eight on the Pure

Suddhaṭṭhakasutta	4.4 Eight on the Pure
Passāmi suddhaṁ paramaṁ arogaṁ,	“I see a pure being of ultimate wellness; This line refers to seeing a supposed saint or holy person, a sight that was believed to grant blessings. As Bodhi remarks, aroga refers to the attā. However this does not necessarily mean an immaterial soul. Here what is seen is the soul as a physical form (rūpī attā) manifesting purity and wellness.
Diṭṭhena saṁsuddhi narassa hoti;	it is vision that grants a person purity.”
Evābhijānaṁ paramanti ñatvā,	Recalling this notion of the ultimate, Here as in 4.3, ñāṇa is used in the sense of “notion”. Bodhi, Norman, and Ñāṇadīpa all follow Niddesa in taking abhijāna in its usual sense of “understanding, direct knowing”. But here the secondary sense of “recall” fits better. Someone thinking about their vision of a holy man believes that there must be an observer of such purity, i.e. a self.
Suddhānupassīti pacceti ñāṇaṁ.	they believe in the notion that there is one who observes purity. Pacceti is a standard verb for someone who “believes” in a religious rite or idea.

Diṭṭhena ce suddhi narassa hoti,	If a person were granted purity through vision,
Ñāṇena vā so pajahāti dukkhaṁ;	or if by a notion they could give up suffering,
Aññena so sujjhati sopadhīko,	then one with attachments is purified by another:
Diṭṭhī hi naṁ pāva tathā vadānaṁ.	their view betrays them as one who asserts thus.

Na brāhmaṇo aññato suddhimāha,	The brahmin speaks not of purity from another
Diṭṭhe sute sīlavate mute vā;	in terms of what is seen, heard, or thought; or by precepts or vows.
Puññe ca pāpe ca anūpalitto,	They are unsullied in the midst of good and evil,
Attañjaho nayidha pakubbamāno.	letting go what was picked up, without creating anything new here.

Purimaṁ pahāya aparaṁ sitāse,	Having let go the last they lay hold of the next;
Ejānugā te na taranti saṅgaṁ;	following impulse, they don’t get past the snare. Bodhi, Norman, and Ñāṇadīpa all render saṅga in some variant of “tie, attachment”. Yet that fails to render the metaphor. Saṅga is used in the sense of a “snare” in which one may be caught, like a net (Snp 3.6:28.4). And a snare is indeed something that one may cross over or get past.
Te uggahāyanti nirassajanti,	They grab on and let go like a monkey
Kapīva sākhaṁ pamuñcaṁ gahāyaṁ.	grabbing and releasing a branch. The monkey grabs the branches, not the trunk, as a metaphor for missing the essence. And to drive home the pun, religious orders are called “branches”.

Sayaṁ samādāya vatāni jantu,	Having undertaken their own vows, a person
Uccāvacaṁ gacchati saññasatto;	visits various teachers, being attached to perception. See uccāvacaṁ vā pana dassanāya gacchati at AN 6.30:2.2. In the current poem, it refers to someone who visits a variety of teachers or sects, as per Niddesa.
Vidvā ca vedehi samecca dhammaṁ,	One who knows, having comprehended the truth through the knowledges, Here the plural vedehi stands for the tevijjā.
Na uccāvacaṁ gacchati bhūripañño.	does not visit various teachers, being of vast wisdom.

Sa sabba-dhammesu visenibhūto,	They are remote from all things
Yaṁ kiñci diṭṭhaṁ va sutaṁ mutaṁ vā;	seen, heard, or thought.
Tameva dassiṁ vivaṭaṁ carantaṁ,	Seeing them living openly,
Kenīdha lokasmi vikappayeyya.	how could anyone in this world judge them?

Na kappayanti na purekkharonti,	They don’t make things up or promote them,
Accantasuddhīti na te vadanti;	or speak of the uttermost purity.
Ādānaganthaṁ gathitaṁ visajja,	After untying the tight knot of grasping
Āsaṁ na kubbanti kuhiñci loke.	they long for nothing in the world.

Sīmātigo brāhmaṇo tassa natthi,	The brahmin has stepped over the boundary;
Ñatvā va disvā va samuggahītaṁ;	knowing and seeing, they adopt nothing. Note that samuggahīta is used here in the same sense as Snp 4.3:6.2 or Snp 2.12:11.1, i.e. the “adoption” of a theory or view.
Na rāgarāgī na virāgaratto,	Neither in love with passion nor besotted by dispassion,
Tassīdha natthi paramuggahītanti.	there is nothing here they adopt as the ultimate.

Suddhaṭṭhakasuttaṁ catutthaṁ.


Sutta Nipāta 4.5

KN Snp 4.5 Paramaṭṭhaka: Eight on the Ultimate

Paramaṭṭhakasutta	4.5 Eight on the Ultimate
Paramanti diṭṭhīsu paribbasāno,	If, maintaining that theirs is the “ultimate” view,
Yaduttari kurute jantu loke;	a person makes it out to be highest in the world; Reading yad- here and below as yadi.
Hīnāti aññe tato sabbamāha,	then they declare all others are “lesser”;
Tasmā vivādāni avītivatto.	that’s why they’re not over disputes.

Yadattanī passati ānisaṁsaṁ,	If they see an advantage for themselves
Diṭṭhe sute sīlavate mute vā;	in what’s seen, heard, or thought; or in precepts or vows,
Tadeva so tattha samuggahāya,	in that case, having adopted that one alone,
Nihīnato passati sabbamaññaṁ.	they see all others as inferior.

Taṁ vāpi ganthaṁ kusalā vadanti,	Experts say that, too, is a knot,
Yaṁ nissito passati hīnamaññaṁ;	relying on which people see others as lesser.
Tasmā hi diṭṭhaṁ va sutaṁ mutaṁ vā,	That’s why a monk ought not rely
Sīlabbataṁ bhikkhu na nissayeyya.	on what’s seen, heard, or thought, or on precepts and vows.

Diṭṭhimpi lokasmiṁ na kappayeyya,	Nor would they form a view about the world
Ñāṇena vā sīlavatena vāpi;	through a notion or through precepts and vows.
Samoti attānamanūpaneyya,	They would never represent themselves as “equal”,
Hīno na maññetha visesi vāpi.	nor conceive themselves “worse” or “better”.

Attaṁ pahāya anupādiyāno,	What was picked up has been set down and is not grasped again;
Ñāṇepi so nissayaṁ no karoti;	they form no dependency even on notions.
Sa ve viyattesu na vaggasārī,	They follow no side among the factions,
Diṭṭhimpi so na pacceti kiñci.	and believe in no view at all.

Yassūbhayante paṇidhīdha natthi,	One here who has no wish for either end—
Bhavābhavāya idha vā huraṁ vā;	for any form of existence in this life or the next—
Nivesanā tassa na santi keci,	has adopted no dogma at all
Dhammesu niccheyya samuggahītaṁ.	after judging among the Dharmas.

Tassīdha diṭṭhe va sute mute vā,	For them not even the tiniest idea is formulated here
Pakappitā natthi aṇūpi saññā;	regarding what is seen, heard, or thought.
Taṁ brāhmaṇaṁ diṭṭhimanādiyānaṁ,	That brahmin does not grasp any view—
Kenīdha lokasmiṁ vikappayeyya.	how could anyone in this world judge them?

Na kappayanti na purekkharonti,	They don’t make things up or promote them,
Dhammāpi tesaṁ na paṭicchitāse;	and don’t subscribe to any of the doctrines.
Na brāhmaṇo sīlavatena neyyo,	The brahmin has no need to be led by precept or vow;
Pāraṅgato na pacceti tādīti.	gone to the far shore, one such does not return.

Paramaṭṭhakasuttaṁ pañcamaṁ.


Sutta Nipāta 4.6

KN Snp 4.6 Jarā: Old Age

Jarāsutta	4.6 Old Age
Appaṁ vata jīvitaṁ idaṁ,	Short, alas, is this life;
Oraṁ vassasatāpi miyyati;	you die before a hundred years.
Yo cepi aticca jīvati,	Even if you live a little longer,
Atha kho so jarasāpi miyyati.	you still die of old age.

Socanti janā mamāyite,	People grieve over belongings,
Na hi santi niccā pariggahā;	yet there is no such thing as permanent possessions.
Vinābhāvasantamevidaṁ,	Separation is a fact of life; when you see this,
Iti disvā nāgāramāvase.	you wouldn’t stay living at home.

Maraṇenapi taṁ pahīyati,	Whatever a person thinks of as belonging to them,
Yaṁ puriso mamidanti maññati;	that too is given up when they die.
Etampi viditvā paṇḍito,	Knowing this, an astute follower of mine
Na mamattāya nametha māmako.	would not be bent on ownership. Namati is usually rendered with “incline” but I feel something stronger is meant here.

Supinena yathāpi saṅgataṁ,	Just as, upon awakening, a person does not see
Paṭibuddho puriso na passati;	what they encountered in a dream;
Evampi piyāyitaṁ janaṁ,	so too you do not see your loved ones
Petaṁ kālaṅkataṁ na passati.	when they are dead and gone.

Diṭṭhāpi sutāpi te janā,	You used to see and hear those folk,
Yesaṁ nāmamidaṁ pavuccati;	and call them by their name.
Nāmaṁyevāvasissati,	Yet the name is all that’s left to tell
Akkheyyaṁ petassa jantuno.	of a person when they’re gone.

Sokapparidevamaccharaṁ,	Those who are greedy for belongings
Na jahanti giddhā mamāyite;	don’t give up sorrow, lamentation, and stinginess.
Tasmā munayo pariggahaṁ,	That’s why the sages, seers of sanctuary, The historical past tense here is unusual. It seems to be an allusion to legendary hermits of the past.
Hitvā acariṁsu khemadassino.	left possessions behind and wandered.

Patilīnacarassa bhikkhuno,	For a monk who lives withdrawn,
Bhajamānassa vivittamāsanaṁ;	frequenting a secluded seat,
Sāmaggiyamāhu tassa taṁ,	they say it’s fitting
Yo attānaṁ bhavane na dassaye.	to not show themselves in a home.

Sabbattha munī anissito,	The sage is independent everywhere,
Na piyaṁ kubbati nopi appiyaṁ;	they don’t form likes or dislikes.
Tasmiṁ paridevamaccharaṁ,	Lamentation and stinginess
Paṇṇe vāri yathā na limpati.	slip off them like water from a leaf.

Udabindu yathāpi pokkhare,	Like a droplet slips from a lotus-leaf,
Padume vāri yathā na limpati;	like water from a lotus flower;
Evaṁ muni nopalimpati,	the sage doesn’t cling to that
Yadidaṁ diṭṭhasutaṁ mutesu vā.	which is seen or heard or thought.

Dhono na hi tena maññati,	For the one who is cleansed does not conceive
Yadidaṁ diṭṭhasutaṁ mutesu vā;	in terms of things seen, heard, or thought.
Nāññena visuddhimicchati,	They do not wish to be purified by another;
Na hi so rajjati no virajjatīti.	they are neither passionate nor growing dispassioned. In the Suttas, virajjati is a stock term in the process of liberation. It follows nibbidā (“disenchantment”) and precedes vimutti (“freedom”). Being free, the arahant has gone beyond this stage.

Jarāsuttaṁ chaṭṭhaṁ.


Sutta Nipāta 4.7

KN Snp 4.7 Tissametteyya: With Tissametteyya

Tissametteyyasutta	4.7 With Tissametteyya
“Methunamanuyuttassa,	“When someone indulges in sex,”
(iccāyasmā tisso metteyyo)	said Venerable Tissametteyya,
Vighātaṁ brūhi mārisa;	“tell us, sir: what trouble befalls them?
Sutvāna tava sāsanaṁ,	After hearing your instruction,
Viveke sikkhissāmase”.	we shall train in seclusion.”

“Methunamanuyuttassa,	“When someone indulges in sex,”
(metteyyāti bhagavā)	replied the Buddha,
Mussate vāpi sāsanaṁ;	“they forget their instructions
Micchā ca paṭipajjati,	and go the wrong way—
Etaṁ tasmiṁ anāriyaṁ.	that is something ignoble in them.

Eko pubbe caritvāna,	Someone who formerly lived alone
methunaṁ yo nisevati;	and then resorts to sex
Yānaṁ bhantaṁva taṁ loke,	is like a chariot careening off-track;
hīnamāhu puthujjanaṁ.	in the world they call them a low, ordinary person.

Yaso kitti ca yā pubbe,	Their former fame and reputation
hāyate vāpi tassa sā;	also fall away.
Etampi disvā sikkhetha,	Seeing this, they’d train
methunaṁ vippahātave.	to give up sex.

Saṅkappehi pareto so,	Oppressed by thoughts,
kapaṇo viya jhāyati;	they brood like a wretch.
Sutvā paresaṁ nigghosaṁ,	When they hear what others are saying,
maṅku hoti tathāvidho.	such a person is embarrassed.

Atha satthāni kurute,	Then they lash out with verbal daggers
paravādehi codito;	when reproached by others.
Esa khvassa mahāgedho,	This is their great blind spot; Gedha also at AN 5.103:3.2, where the sense is not “entanglement” but “cover from sight”. See Norman’s note on this verse for the apparent confusion between gedha, rodha, and the intermediary godha.
mosavajjaṁ pagāhati.	they sink to lies.

Paṇḍitoti samaññāto,	They once were considered astute, A line used of Devadatta at Iti 89:4.1.
ekacariyaṁ adhiṭṭhito;	committed to the solitary life.
Athāpi methune yutto,	But then they indulged in sex,
mandova parikissati.	dragged along by desire like an idiot. Bodhi follows the commentary and Niddesa in rendering parikissati as “afflicted”, as does Norman with “troubled”, both assuming a contracted parikilissati. But parikissati here is connected with wisdom (or lack thereof), not suffering. Surely we should look to such passages as AN 4.186:2.6, where parikassati is the mind that “drags” a person around. Parikissati is the passive form.

Etamādīnavaṁ ñatvā,	Knowing this danger
Muni pubbāpare idha;	in falling from a former state here, At Pli Tv Pvr 15:7.2 pubbāpara is defined in terms of changing and inconsistent behavior.
Ekacariyaṁ daḷhaṁ kayirā,	a sage would firmly resolve to wander alone,
Na nisevetha methunaṁ.	and would not resort to sex.

Vivekaññeva sikkhetha,	They’d train themselves only in seclusion;
etaṁ ariyānamuttamaṁ;	this, for the noble ones, is highest.
Na tena seṭṭho maññetha,	One who wouldn’t conceive themselves “best” due to that—
sa ve nibbānasantike.	they have truly drawn near to nirvana.

Rittassa munino carato,	People tied to sensual pleasures envy them:
Kāmesu anapekkhino;	the isolated, wandering sage
Oghatiṇṇassa pihayanti,	who has crossed the flood,
Kāmesu gadhitā pajā”ti.	unconcerned for sensual pleasures.

Tissametteyyasuttaṁ sattamaṁ.


Sutta Nipāta 4.8

KN Snp 4.8 Pasūra: With Pasūra

Pasūrasutta	4.8 With Pasūra
Idheva suddhī iti vādayanti,	“Here alone is purity,” they say,
Nāññesu dhammesu visuddhimāhu;	denying that there is purification in other Dharmas.
Yaṁ nissitā tattha subhaṁ vadānā,	Speaking of the beauty in that which they depend on, Norman has “good” for subha, Bodhi “excellent”, but the Niddesa shows that the sense is “illuminating, bringing wisdom”. Compare the same phrase at Snp 4.13:16.3, where the context shows we are speaking of those whose doctrine is derived from meditative experience. Perhaps here (as in the Pārāyanavagga) we are dealing with ascetics who rely on the subhavimutti, the “beautiful release” (of jhānas).
Paccekasaccesu puthū niviṭṭhā.	each one is dogmatic about their own idiosyncratic interpretation. Here, as at Snp 4.12:15.3, puthu emphasizes how they all have their own distinct view.

Te vādakāmā parisaṁ vigayha,	Desiring debate, they plunge into an assembly,
Bālaṁ dahantī mithu aññamaññaṁ;	where each takes the other as a fool. Dahanti is to “regard” or “see”, per Niddesa and Commentary; Bodhi’s “accuse” seems hard to justify.
Vadanti te aññasitā kathojjaṁ,	Relying on others they state their contention,
Pasaṁsakāmā kusalā vadānā.	desiring praise while claiming to be experts.

Yutto kathāyaṁ parisāya majjhe,	Addicted to debating in the midst of the assembly,
Pasaṁsamicchaṁ vinighāti hoti;	their need for praise makes them nervous.
Apāhatasmiṁ pana maṅku hoti,	But when they’re repudiated they get embarrassed;
Nindāya so kuppati randhamesī.	upset at criticism, they find fault in others.

Yamassa vādaṁ parihīnamāhu,	If their doctrine is said to be weak,
Apāhataṁ pañhavimaṁsakāse;	and judges declare it repudiated,
Paridevati socati hīnavādo,	the loser weeps and wails,
Upaccagā manti anutthunāti.	moaning, “They beat me.”

Ete vivādā samaṇesu jātā,	When these arguments come up among ascetics,
Etesu ugghātinighāti hoti;	they get excited or dejected.
Etampi disvā virame kathojjaṁ,	Seeing this, refrain from contention,
Na haññadatthatthi pasaṁsalābhā.	for the only purpose is praise and profit.

Pasaṁsito vā pana tattha hoti,	But if, having declared their doctrine,
Akkhāya vādaṁ parisāya majjhe;	they are praised there in the midst of the assembly,
So hassatī unnamatī ca tena,	they laugh and proudly show off because of it,
Pappuyya tamatthaṁ yathā mano ahu.	having got what they wanted.

Yā unnatī sāssa vighātabhūmi,	Their pride is their downfall,
Mānātimānaṁ vadate paneso;	yet they speak from conceit and arrogance.
Etampi disvā na vivādayetha,	Seeing this, one ought not get into arguments,
Na hi tena suddhiṁ kusalā vadanti.	for experts say this is no way to purity.

Sūro yathā rājakhādāya puṭṭho,	As a warrior, after feasting on royal food,
Abhigajjameti paṭisūramicchaṁ;	goes roaring, wanting an opponent—
Yeneva so tena palehi sūra,	go off and find an opponent, Sūra,
Pubbeva natthi yadidaṁ yudhāya.	for here, as before, there is no-one to fight.

Ye diṭṭhimuggayha vivādayanti,	When someone argues about a view they have adopted,
Idameva saccanti ca vādayanti;	saying, “This is the only truth,”
Te tvaṁ vadassū na hi tedha atthi,	say to them, “Here you’ll have no adversary
Vādamhi jāte paṭisenikattā.	when a dispute has come up.”

Visenikatvā pana ye caranti,	There are those who live far from the crowd,
Diṭṭhīhi diṭṭhiṁ avirujjhamānā;	not countering views with view.
Tesu tvaṁ kiṁ labhetho pasūra,	Who is there to argue with you, Pasūra,
Yesīdha natthī paramuggahītaṁ.	among those who grasp nothing here as the highest?

Atha tvaṁ pavitakkamāgamā,	And so you come along speculating,
Manasā diṭṭhigatāni cintayanto;	thinking up theories in your mind.
Dhonena yugaṁ samāgamā,	Now that you’ve challenged someone who’s cleansed, Here, yuga is connected in the Niddesa with yugaggāha (“taking the reins”), which in turn is connected in Vb 17:75.2 with “causing disputes”. It seems to be an idiom for “issuing a challenge”. In any case, it has a stronger sense than just “met, encountered”.
Na hi tvaṁ sakkhasi sampayātaveti.	you’ll not be able to respond. Sakkhasi is 2nd future, sampayātave is infinitive. Sampāyati is a fairly common word, “answer a question”, usually in a negative sense, to be “stumped” by a question. Oddly, most translators (Bodhi, Norman, Ñāṇadīpa, Thanissaro) don’t catch this sense.

Pasūrasuttaṁ aṭṭhamaṁ.


Sutta Nipāta 4.9

KN Snp 4.9 Māgaṇḍiya: With Māgaṇḍiya

Māgaṇḍiyasutta	4.9 With Māgaṇḍiya
“Disvāna taṇhaṁ aratiṁ ragañca,	“Even when I saw the sirens Craving, Delight, and Lust, Māra’s daughters, the archetypal temptresses. Their failed seduction is told at SN 4.25. Arati seems to be an error in the Pali tradition for rati.
Nāhosi chando api methunasmiṁ;	I had no desire for sex.
Kimevidaṁ muttakarīsapuṇṇaṁ,	What is this body full of piss and shit? The commentary is surely correct in glossing these lines as kimevidaṁ imissā dārikāya muttakarīsapuṇṇaṁ rūpaṁ. Idaṁ (neuter) refers to the body (rūpa) not to the girl. It’s a meaningful distinction; the Buddha was criticizing the nature of the body, not shaming the person.
Pādāpi naṁ samphusituṁ na icche”.	I wouldn’t even want to touch it with my foot.” Icche is 1st optative. Naṁ is rendered as feminine (“her”) by Norman and Bodhi, but it agrees with idaṁ in the previous line, so it should be neuter (“it”). Again, the Buddha says nothing in criticism of the woman, only of the body.

“Etādisañce ratanaṁ na icchasi,	“If you do not want a gem such as this,
Nāriṁ narindehi bahūhi patthitaṁ;	a lady desired by many rulers of men,
Diṭṭhigataṁ sīlavataṁ nu jīvitaṁ,	then what kind of theory, precepts and vows, livelihood,
Bhavūpapattiñca vadesi kīdisaṁ”.	and rebirth in a new life do you assert?”

“Idaṁ vadāmīti na tassa hoti,	“After judging among the Dharmas,” The sense only emerges with the specific nuance of terms. Niccheyya means to “judge, decide” not simply “consider”; and samuggahītaṁ means “[a view that is] adopted” (not “assumed” or “grasped”). Finally, the na here applies, not just to idaṁ vadāmi, but also to samuggahītaṁ, with which idaṁ agrees.
(māgaṇḍiyāti bhagavā)	said the Buddha to Māgaṇḍiya,
Dhammesu niccheyya samuggahītaṁ;	“none have been adopted thinking, ‘I assert this.’
Passañca diṭṭhīsu anuggahāya,	Seeing views without adopting any,
Ajjhattasantiṁ pacinaṁ adassaṁ”.	searching, I saw inner peace.”

“Vinicchayā yāni pakappitāni,	“O sage, you speak of judgments you have formed,”
(iti māgaṇḍiyo)	said Māgaṇḍiya,
Te ve munī brūsi anuggahāya;	“without having adopted any of those views.
Ajjhattasantīti yametamatthaṁ,	As to that matter of ‘inner peace’—
Kathaṁ nu dhīrehi paveditaṁ taṁ”.	how is that described by the wise?”

“Na diṭṭhiyā na sutiyā na ñāṇena,	“Purity is neither spoken of in terms of view,” Suti is what is “heard”, but with the extra emphasis on “heard via oral transmission of a sacred scripture”. I think the case should be read here as “instrumental of relation”, since the question was not, “how is peace attained”, but “how is it described”.
(māgaṇḍiyāti bhagavā)	said the Buddha to Māgaṇḍiya,
Sīlabbatenāpi na suddhimāha;	“oral transmission, notion, and precepts and vows; Pi here doesn’t qualify sīlabbata (per Norman), it co-ordinates with nopi tena. I capture this with the neither/nor construction.
Adiṭṭhiyā assutiyā añāṇā,	nor in terms of that without view, oral transmission,
Asīlatā abbatā nopi tena;	notion, and precepts and vows.
Ete ca nissajja anuggahāya,	Having relinquished these, not adopting them,
Santo anissāya bhavaṁ na jappe”.	peaceful, independent, one would not pray to be reborn.”

“No ce kira diṭṭhiyā na sutiyā na ñāṇena,	“It seems purity is neither spoken of in terms of view,”
(iti māgaṇḍiyo)	said Māgaṇḍiya,
Sīlabbatenāpi na suddhimāha;	“oral transmission, notion, and precepts and vows;
Adiṭṭhiyā assutiyā añāṇā,	nor in terms of that without view, oral transmission,
Asīlatā abbatā nopi tena;	notion, and precepts and vows.
Maññāmahaṁ momuhameva dhammaṁ,	If so, I think this Dharma is sheer confusion;
Diṭṭhiyā eke paccenti suddhiṁ”.	for some believe in purity in terms of view.”

“Diṭṭhañca nissāya anupucchamāno,	“Continuing to question while relying on a view,”
(māgaṇḍiyāti bhagavā)	said the Buddha to Māgaṇḍiya,
Samuggahītesu pamohamāgā;	“you’ve become confused by all you’ve adopted.
Ito ca nāddakkhi aṇumpi saññaṁ,	From this you’ve not glimpsed the slightest idea,
Tasmā tuvaṁ momuhato dahāsi.	which is why you consider The Dharma confused.

Samo visesī uda vā nihīno,	If you think that ‘I’m equal,
Yo maññati so vivadetha tena;	special, or worse’, you’ll get into arguments.
Tīsu vidhāsu avikampamāno,	Unwavering in the face of the three discriminations,
Samo visesīti na tassa hoti.	you’ll have no thought ‘I’m equal or special’.

Saccanti so brāhmaṇo kiṁ vadeyya,	Why would that brahmin say, ‘It’s true’,
Musāti vā so vivadetha kena;	or with whom would they argue, ‘It’s false’?
Yasmiṁ samaṁ visamaṁ vāpi natthi,	There is no equal or unequal in them,
Sa kena vādaṁ paṭisaṁyujeyya.	so who would they take on in debate?

Okaṁ pahāya aniketasārī,	After leaving shelter to migrate unsettled,
Gāme akubbaṁ muni santhavāni;	a sage doesn’t get close to anyone in town.
Kāmehi ritto apurakkharāno,	Rid of sensual pleasures, expecting nothing,
Kathaṁ na viggayha janena kayirā.	they wouldn’t get in arguments with people.

Yehi vivitto vicareyya loke,	A spiritual giant would not take up for argument
Na tāni uggayha vadeyya nāgo;	the things in the world from which they live secluded.
Jalambujaṁ kaṇḍakavārijaṁ yathā,	As a prickly lotus born in the water
Jalena paṅkena canūpalittaṁ;	is unsullied by water and mud,
Evaṁ munī santivādo agiddho,	so the greedless sage, proponent of peace,
Kāme ca loke ca anūpalitto.	is unsmeared by sensuality and the world.

Na vedagū diṭṭhiyāyako na mutiyā,	A knowledge master does not become conceited
Sa mānameti na hi tammayo so;	due to view or thought, for they do not identify with that.
Na kammunā nopi sutena neyyo,	They’ve no need for deeds or learning, Neyyo has the sense “needing to be led”, for example a student who “requires education” before they can master a passage (AN 4.133:1.3). Here it refers to the arahant.
Anūpanīto sa nivesanesu.	they’re not indoctrinated in dogmas. Anupanīto (“not led in”) relates to neyyo in the previous line. Anupanīto has the sense of “one who has been educated (in recitation)” at MN 93:15.2. Compare English “brought into the fold”. The sense of “dogma” for nivesana is established at Snp 4.3:6.3 and Snp 4.5:6.3.

Saññāvirattassa na santi ganthā,	There are no ties for one detached from ideas;
Paññāvimuttassa na santi mohā;	there are no delusions for one freed by wisdom.
Saññañca diṭṭhiñca ye aggahesuṁ,	But those who have adopted ideas and views
Te ghaṭṭayantā vicaranti loke”ti.	wander the world causing conflict.”

Māgaṇḍiyasuttaṁ navamaṁ.


Sutta Nipāta 4.10

KN Snp 4.10 Purābheda: Before the Breakup

Purābhedasutta	4.10 Before the Breakup
“Kathaṁdassī kathaṁsīlo,	“Seeing how, behaving how,
upasantoti vuccati;	is one said to be at peace?
Taṁ me gotama pabrūhi,	When asked, Gotama, please tell me
pucchito uttamaṁ naraṁ”.	about the ultimate person.”

“Vītataṇho purā bhedā,	“Rid of craving before the breakup,”
(iti bhagavā)	said the Buddha,
Pubbamantamanissito;	“not dependent on the past,
Vemajjhe nupasaṅkheyyo,	unfathomable in the middle, See SN 44.1, MN 72.
Tassa natthi purakkhataṁ.	they are not governed by anything. Such as ignorance (AN 4.10:9.4) or craving (Dhp 342).

Akkodhano asantāsī,	Unangry, unafraid,
avikatthī akukkuco;	not boastful or regretful,
Mantabhāṇī anuddhato,	thoughtful in counsel, and stable—
sa ve vācāyato muni.	truly that sage is controlled in speech.

Nirāsatti anāgate,	Rid of attachment to the future,
atītaṁ nānusocati;	they don’t grieve for the past.
Vivekadassī phassesu,	A seer of seclusion in the midst of contacts
diṭṭhīsu ca na nīyati.	is not led astray among views.

Patilīno akuhako,	Withdrawn, free of deceit,
apihālu amaccharī;	they’re not envious or stingy,
Appagabbho ajeguccho,	nor rude or disgusting,
pesuṇeyye ca no yuto.	or given to slander.

Sātiyesu anassāvī,	Not swept up in pleasures,
atimāne ca no yuto;	or given to arrogance,
Saṇho ca paṭibhānavā,	they’re gentle and articulate,
na saddho na virajjati.	neither hungering nor growing dispassionate. Agreeing with Norman that this is a rare instance of saddha in the sense of wish, desire, per Sanskrit śraddhā, one sense of which is “appetite”.

Lābhakamyā na sikkhati,	They don’t train out of desire for profit,
alābhe ca na kuppati;	nor get annoyed at lack of profit.
Aviruddho ca taṇhāya,	Not hostile due to craving,
rasesu nānugijjhati.	nor greedy for flavors,

Upekkhako sadā sato,	they are equanimous, ever rememberful.
na loke maññate samaṁ;	They never conceive themselves in the world
Na visesī na nīceyyo,	as equal, special, or less than;
tassa no santi ussadā.	for them there is no pride.

Yassa nissayanā natthi,	They have no dependencies,
ñatvā dhammaṁ anissito;	understanding The Dharma, they are independent.
Bhavāya vibhavāya vā,	No craving is found in them
taṇhā yassa na vijjati.	to continue existence or to end it.

Taṁ brūmi upasantoti,	I declare them to be at peace,
Kāmesu anapekkhinaṁ;	unconcerned for sensual pleasures.
Ganthā tassa na vijjanti,	No ties are found in them,
Atarī so visattikaṁ.	they have crossed over clinging.

Na tassa puttā pasavo,	They have no sons or cattle,
Khettaṁ vatthuñca vijjati;	nor possess fields or lands.
Attā vāpi nirattā vā,	No picking up or putting down As in Snp 4.3:8.3 this makes better sense considered as an active process.
Na tasmiṁ upalabbhati.	is to be found in them.

Yena naṁ vajjuṁ puthujjanā,	That by which one might describe
Atho samaṇabrāhmaṇā;	an ordinary person or ascetics and brahmins
Taṁ tassa apurakkhataṁ,	has no importance to them,
Tasmā vādesu nejati.	which is why they’re unaffected by words.

Vītagedho amaccharī,	Freed of greed, not stingy,
Na ussesu vadate muni;	a sage doesn’t speak of themselves as being
Na samesu na omesu,	among superiors, inferiors, or equals.
Kappaṁ neti akappiyo.	One not prone to creation does not return to creation.

Yassa loke sakaṁ natthi,	They who have nothing in the world of their own
Asatā ca na socati;	do not grieve for that which is not,
Dhammesu ca na gacchati,	or drift among the Dharmas; Given the significance of “views” in the Aṭṭhakavagga, and that dhamma is commonly used in the sense of “teaching”, I read this in view of such passages as MN 47:14.3: dhammesu niṭṭhaṁ gacchati “comes to a conclusion about the Dharmas”.
Sa ve santoti vuccatī”ti.	that’s who is said to be at peace.”

Purābhedasuttaṁ dasamaṁ.


Sutta Nipāta 4.11

KN Snp 4.11 Kalahavivāda: Quarrels and Disputes

Kalahavivādasutta	4.11 Quarrels and Disputes
“Kutopahūtā kalahā vivādā,	“Where do quarrels and disputes come from?
Paridevasokā sahamaccharā ca;	And lamentation and sorrow, and stinginess?
Mānātimānā sahapesuṇā ca,	What of conceit and arrogance, and slander too—
Kutopahūtā te tadiṅgha brūhi”.	tell me please, where do they come from?”

“Piyappahūtā kalahā vivādā,	“Quarrels and disputes come from what we hold dear,
Paridevasokā sahamaccharā ca;	as do lamentation and sorrow, stinginess,
Mānātimānā sahapesuṇā ca,	conceit and arrogance.
Maccherayuttā kalahā vivādā;	Quarrels and disputes are linked to stinginess,
Vivādajātesu ca pesuṇāni”.	and when disputes have arisen there is slander.”

“Piyā su lokasmiṁ kutonidānā,	“So where do what we hold dear in the world spring from?
Ye cāpi lobhā vicaranti loke;	And the lusts that are loose in the world?
Āsā ca niṭṭhā ca kutonidānā,	Where spring the hopes and aims
Ye samparāyāya narassa honti”.	a man has for the next life?” Samparāya means “in the next life”. The Niddesa’s gloss of “refuge, shelter” etc. is not meant to change this but to qualify it: people look for safety in the next life.

“Chandānidānāni piyāni loke,	“What we hold dear in the world spring from desire,
Ye cāpi lobhā vicaranti loke;	as do the lusts that are loose in the world.
Āsā ca niṭṭhā ca itonidānā,	From there spring the hopes and aims
Ye samparāyāya narassa honti”.	a man has for the next life.”

“Chando nu lokasmiṁ kutonidāno,	“So where does desire in the world spring from?
Vinicchayā cāpi kutopahūtā;	And judgments, too, where do they come from?
Kodho mosavajjañca kathaṅkathā ca,	And anger, lies, and doubt,
Ye vāpi dhammā samaṇena vuttā”.	and other things spoken of by the Ascetic?”

“Sātaṁ asātanti yamāhu loke,	“What they call pleasure and pain in the world—
Tamūpanissāya pahoti chando;	based on that, desire comes about.
Rūpesu disvā vibhavaṁ bhavañca,	Seeing the appearance and disappearance of forms,
Vinicchayaṁ kubbati jantu loke.	a person forms judgments in the world.

Kodho mosavajjañca kathaṅkathā ca,	Anger, lies, and doubt—
Etepi dhammā dvayameva sante;	these things are, too, when that pair is present. Here dvaya obviously refers back to the pair of the previous lines and should not be overinterpreted as “duality”.
Kathaṅkathī ñāṇapathāya sikkhe,	One who has doubts should train in the path of knowledge;
Ñatvā pavuttā samaṇena dhammā”.	it is from knowledge that the Ascetic speaks of these things.”

“Sātaṁ asātañca kutonidānā,	“Where do pleasure and pain spring from?
Kismiṁ asante na bhavanti hete;	When what is absent do these things not occur?
Vibhavaṁ bhavañcāpi yametamatthaṁ,	And also, on the topic of appearance and disappearance—
Etaṁ me pabrūhi yatonidānaṁ”.	tell me where they spring from.”

“Phassanidānaṁ sātaṁ asātaṁ,	“Pleasure and pain spring from contact;
Phasse asante na bhavanti hete;	when contact is absent they do not occur.
Vibhavaṁ bhavañcāpi yametamatthaṁ,	And on the topic of appearance and disappearance—
Etaṁ te pabrūmi itonidānaṁ”.	I tell you they spring from there.”

“Phasso nu lokasmi kutonidāno,	“So where does contact in the world spring from?
Pariggahā cāpi kutopahūtā;	And possessions, too, where do they come from?
Kismiṁ asante na mamattamatthi,	When what is absent is there no possessiveness?
Kismiṁ vibhūte na phusanti phassā”.	When what disappears do contacts not strike?”

“Nāmañca rūpañca paṭicca phasso,	“Name and form cause contact;
Icchānidānāni pariggahāni;	possessions spring from wishing;
Icchāyasantyā na mamattamatthi,	when wishing is absent there is no possessiveness;
Rūpe vibhūte na phusanti phassā”.	when form disappears, contacts don’t strike.”

“Kathaṁ sametassa vibhoti rūpaṁ,	“How to proceed so that form disappears? The past participle sameta here should be read, as per Niddesa, similarly to paṭipanna, i.e. “engaged in the practice” rather than “completed the practice”.
Sukhaṁ dukhañcāpi kathaṁ vibhoti;	And how do happiness and suffering disappear?
Etaṁ me pabrūhi yathā vibhoti,	Tell me how they disappear;
Taṁ jāniyāmāti me mano ahu”.	I think we ought to know these things.”

“Na saññasaññī na visaññasaññī,	“Without normal perception or distorted perception; Following Niddesa.
Nopi asaññī na vibhūtasaññī;	not lacking perception, nor perceiving what has disappeared. From the following verses we can infer that these enigmatic lines refer to an advanced state of samādhi, probably the formless attainments. These are not “normal” as they have no sense-perception or defilements; they are not “distorted” as they are free of hindrances; they are not the non-percipient realm; and they do not perceive what has disappeared, namely the rūpa or the sukha of lower jhānas.
Evaṁ sametassa vibhoti rūpaṁ,	That’s how to proceed so that form disappears:
Saññānidānā hi papañcasaṅkhā”.	for concepts of identity due to proliferation spring from perception.” In MN 18, we have the sequence perception, thought, proliferation, then papañcasaññāsaṅkhā. This suggests that papañca causes saṅkhā, as per Bodhi.

“Yaṁ taṁ apucchimha akittayī no,	“Whatever I asked you have explained to me. Oddly, however, the disappearance of sukha and dukkha is not directly answered. It is, however, implied in the surmounting of 3rd jhāna.
Aññaṁ taṁ pucchāma tadiṅgha brūhi;	I ask you once more, please tell me this:
Ettāvataggaṁ nu vadanti heke,	Do some astute folk here say that this is the extent
Yakkhassa suddhiṁ idha paṇḍitāse;	of purification of the spirit?
Udāhu aññampi vadanti etto”.	Or do they say it is something else?”

“Ettāvataggampi vadanti heke,	“Some astute folk do say that this is the highest extent Such as the Buddha’s former teachers, who aimed at rebirth in formless realms. See AN 10.29:20.1.
Yakkhassa suddhiṁ idha paṇḍitāse;	of purification of the spirit.
Tesaṁ paneke samayaṁ vadanti,	But some of them, claiming to be experts, How to distinguish this from the Buddha’s teaching? If, following Bodhi, we read samaya as “attainment”, we must add in an extra layer of interpretation. If we follow Norman in accepting the (more common) sense of “time, occasion”, then the difference becomes clear: they believe that the end of things happens at some point in the future (probably at death), rather than the Buddha who spoke of realizing the truth now.
Anupādisese kusalā vadānā.	speak of a time when nothing remains.

Ete ca ñatvā upanissitāti,	Knowing that these states are dependent,
Ñatvā munī nissaye so vimaṁsī;	and knowing what they depend on, the inquiring sage,
Ñatvā vimutto na vivādameti,	having understood, is freed, and does not dispute.
Bhavābhavāya na sameti dhīro”ti.	The wise do not go on into life after life.”

Kalahavivādasuttaṁ ekādasamaṁ.


Sutta Nipāta 4.12

KN Snp 4.12 Cūḷabyūha: The Shorter Discourse on Arrayed For Battle

Cūḷabyūhasutta	4.12 The Shorter Discourse on Arrayed For Battle
“Sakaṁsakaṁdiṭṭhiparibbasānā,	“Each maintaining their own view,
Viggayha nānā kusalā vadanti;	the experts disagree, arguing:
Yo evaṁ jānāti sa vedi dhammaṁ,	‘Whoever sees it this way has understood The Dharma; Here, as often in the Aṭṭhakavagga, jānāti implies different ways of knowing, which may be right or wrong (to degrees). We can’t press “know” to serve this sense, per Bodhi, Norman, and Ñāṇadīpa. I can have a different “understanding” to you, I can “see” it differently, but I can’t “know” it differently.
Idaṁ paṭikkosamakevalī so.	those who reject this are inadequate.’

Evampi viggayha vivādayanti,	So arguing, they quarrel,
Bālo paro akkusaloti cāhu;	saying, ‘The other is a fool, an amateur!’
Sacco nu vādo katamo imesaṁ,	Which one of these speaks true,
Sabbeva hīme kusalāvadānā”.	for they all claim to be an expert?”

“Parassa ce dhammamanānujānaṁ,	“If not accepting another’s teaching
Bālomako hoti nihīnapañño;	makes you a useless fool lacking wisdom, Preferring omako over mago, which seems a little harsh; omako conforms to the dharma of least meaning.
Sabbeva bālā sunihīnapaññā,	then they’re all fools lacking wisdom,
Sabbevime diṭṭhiparibbasānā.	for they all maintain their own view.

Sandiṭṭhiyā ceva na vīvadātā,	But if having your own view is what makes you pristine—
Saṁsuddhapaññā kusalā mutīmā;	pure in wisdom, expert and intelligent—
Na tesaṁ koci parihīnapañño,	then none of them lack wisdom,
Diṭṭhī hi tesampi tathā samattā.	for such is the view they have all embraced.

Na vāhametaṁ tathiyanti brūmi,	I do not say that it is correct I think “this is correct” refers, not to the assertion of a view, but to the assertion that the other is a fool. Niddesa takes it to mean the assertion of one of the 62 views, but this seems to be reading into the text. It might mean that the Buddha does not make dogmatic assertions; but on the face of it, the Buddha is constantly saying that his teaching is correct. It is the four noble truths, after all.
Yamāhu bālā mithu aññamaññaṁ;	when they call each other fools. Here I take bālā as the quoted speech, as in the lines above and below. The commentary supplies the expected quotation indicator: ‘bālo’ti āhu. If we take bālā as subject of the verb here, per Bodhi, Norman, and Ñāṇadīpa, then the Buddha is adopting the reductive language of those he seeks to counter, obscuring the sense of the verse.
Sakaṁ sakaṁ diṭṭhimakaṁsu saccaṁ,	Each has built up their own view to be the truth, It’s important to maintain the past sense of akaṁsu here: a view is something they have constructed and built up over time; it has solidified and become part of them, which is why it’s so hard to give up.
Tasmā hi bāloti paraṁ dahanti”.	which is why they take the other as a fool.”

“Yamāhu saccaṁ tathiyanti eke,	“What some say is true and correct,
Tamāhu aññe tucchaṁ musāti;	others say is hollow and false.
Evampi vigayha vivādayanti,	So arguing, they quarrel;
Kasmā na ekaṁ samaṇā vadanti”.	why don’t ascetics say the same thing?”

“Ekañhi saccaṁ na dutīyamatthi,	“The truth is one, there is no second;
Yasmiṁ pajā no vivade pajānaṁ;	wise folk would not argue about this. With these lines the Buddha dismisses subjectivist notions of truth.
Nānā te saccāni sayaṁ thunanti,	But those ascetics each boast of different truths;
Tasmā na ekaṁ samaṇā vadanti”.	that’s why they don’t say the same thing.”

“Kasmā nu saccāni vadanti nānā,	“But why do they speak of different truths,
Pavādiyāse kusalāvadānā;	these proponents who claim to be experts?
Saccāni sutāni bahūni nānā,	Are there really so many different truths, Read su tāni.
Udāhu te takkamanussaranti”.	or do they just follow their own lines of reasoning?”

“Na heva saccāni bahūni nānā,	“No, there are not many different truths
Aññatra saññāya niccāni loke;	that, apart from perception, are lasting in the world. The Niddesa glosses aññatra saññāya niccaggāhā, which is translated by Bodhi as “apart from the grasping of permanence by perception”. But this seems impossible to me: saññāya is an ablative constructed with aññatra, and niccāni surely agrees with saccāni. Further, the sense of this reading is a stretch, as we haven’t dealt with impermanence at all so far. I think the allusion is, rather, to the idea of dhammaniyāmatā, the “fixity” or “regularity” of the Dhamma as an “eternal truth”.
Takkañca diṭṭhīsu pakappayitvā,	Having formed their reasoning regarding different views,
Saccaṁ musāti dvayadhammamāhu.	they say there are two things: true and false.

Diṭṭhe sute sīlavate mute vā,	The seen, heard, or thought, or precepts or vows—This verse begins a rather striking pattern where the first couplet is essentially restated in the second couplet.
Ete ca nissāya vimānadassī;	based on these they show disdain.
Vinicchaye ṭhatvā pahassamāno,	Standing in judgment, they scoff,
Bālo paro akkusaloti cāha.	saying, ‘The other is a fool, an amateur!’

Yeneva bāloti paraṁ dahāti,	They take the other as a fool on the same grounds Again the two couplets repeat the same meaning.
Tenātumānaṁ kusaloti cāha;	that they speak of themselves as an expert.
Sayamattanā so kusalāvadāno,	Claiming to be an expert on their own authority,
Aññaṁ vimāneti tadeva pāva.	they disdain the other while saying the same thing.

Atisāradiṭṭhiyā so samatto,	They are perfect, according to their own extreme view;
Mānena matto paripuṇṇamānī;	drunk on conceit, imagining themselves proficient.
Sayameva sāmaṁ manasābhisitto,	They have anointed themselves in their own mind,
Diṭṭhī hi sā tassa tathā samattā.	for such is the view they have embraced.

Parassa ce hi vacasā nihīno,	If the word of your opponent makes you deficient,
Tumo sahā hoti nihīnapañño;	then they too are lacking wisdom.
Atha ce sayaṁ vedagū hoti dhīro,	But if on your own authority you’re a knowledge master, a wise person, This must refer back to the previous verse, where sayaṁ means “on one’s own account”.
Na koci bālo samaṇesu atthi.	then there are no fools among the ascetics.

Aññaṁ ito yābhivadanti dhammaṁ,	‘Those who proclaim a teaching other than this
Aparaddhā suddhimakevalī te;	have fallen short of purity, and are inadequate’:
Evampi titthyā puthuso vadanti,	so say each one of the sectarians,
Sandiṭṭhirāgena hi tebhirattā.	for they are deeply attached to their own view.

Idheva suddhiṁ iti vādayanti,	‘Here alone is purity,’ they say,
Nāññesu dhammesu visuddhimāhu;	denying that there is purification in other Dharmas.
Evampi titthyā puthuso niviṭṭhā,	Thus each one of the sectarians, being dogmatic,
Sakāyane tattha daḷhaṁ vadānā.	speaks forcefully within the context of their own journey.

Sakāyane vāpi daḷhaṁ vadāno,	But in that case, so long as they are speaking forcefully of their own journey,
Kamettha bāloti paraṁ daheyya;	how can they take the other as a fool?
Sayaṁva so medhagamāvaheyya,	They are the ones who provoke conflict
Paraṁ vadaṁ bālamasuddhidhammaṁ.	when they call the other a fool with an impure teaching.

Vinicchaye ṭhatvā sayaṁ pamāya,	Standing in judgment, measuring by their own standard,
Uddhaṁsa lokasmiṁ vivādameti;	they keep getting into disputes with the world. Cf. Na, bhikkhave, dhammavādī kenaci lokasmiṁ vivadati.
Hitvāna sabbāni vinicchayāni,	But a person who has given up all judgments
Na medhagaṁ kubbati jantu loke”ti.	creates no conflict in the world.”

Cūḷabyūhasuttaṁ dvādasamaṁ.


Sutta Nipāta 4.13

KN Snp 4.13 Mahābyūha: The Longer Discourse on Arrayed for Battle

Mahābyūhasutta	4.13 The Longer Discourse on Arrayed for Battle
“Ye kecime diṭṭhiparibbasānā,	“Regarding those who maintain their own view,
Idameva saccanti vivādayanti;	arguing that, ‘This is the only truth’:
Sabbeva te nindamanvānayanti,	are all of them subject only to criticism,
Atho pasaṁsampi labhanti tattha”.	or do some also win praise for that?”

“Appañhi etaṁ na alaṁ samāya,	“That is a small thing, insufficient for peace,
Duve vivādassa phalāni brūmi;	these two fruits of conflict, I say.
Etampi disvā na vivādayetha,	Seeing this, one ought not get into arguments,
Khemābhipassaṁ avivādabhūmiṁ”.	looking for sanctuary in the land of no conflict. If we render khema as “security” and bhūmi as “stage” then we miss the metaphor. Abhi-√pas is found at AN 3.39:11.4 and AN 5.57:15.4 where it has a similar sense of “looking forward to”.

“Yā kācimā sammutiyo puthujjā,	One who knows does not get involved
Sabbāva etā na upeti vidvā;	with any of the many different convictions.
Anūpayo so upayaṁ kimeyya,	Why would the uninvolved get involved,
Diṭṭhe sute khantimakubbamāno”.	since they do not believe based on the seen or the heard?

“Sīluttamā saññamenāhu suddhiṁ,	Those who champion ethics speak of purity through self-control;
Vataṁ samādāya upaṭṭhitāse;	having undertaken a vow, they stick to it:
Idheva sikkhema athassa suddhiṁ,	‘Let us train right here, then we will be pure.’
Bhavūpanītā kusalāvadānā.	Claiming to be experts, they are led on to future lives.

Sace cuto sīlavatato hoti,	If they fall away from their precepts and vows,
Pavedhatī kamma virādhayitvā;	they tremble, having failed in their task.
Pajappatī patthayatī ca suddhiṁ,	They pray and long for purity,
Satthāva hīno pavasaṁ gharamhā.	like one who has lost their caravan while journeying far from home.

Sīlabbataṁ vāpi pahāya sabbaṁ,	But having given up all precepts and vows,
Kammañca sāvajjanavajjametaṁ;	and these deeds blameworthy or blameless;
Suddhiṁ asuddhinti apatthayāno,	not longing for ‘purity’ or ‘impurity’,
Virato care santimanuggahāya.	live detached, fostering peace. The Niddesa’s explanation of santi as “view” is not plausible. I follow Norman.

Tamūpanissāya jigucchitaṁ vā,	Relying on mortification in disgust at sin, Reading tapūpanissāya; see Bodhi’s note 1961. Since in prose tapojigucchāusually occur together, I treat them as such here.
Atha vāpi diṭṭhaṁ va sutaṁ mutaṁ vā;	or else on what is seen, heard, or thought,
Uddhaṁsarā suddhimanutthunanti,	they moan that purification comes through heading upstream, This refers to the doctrine of saṁsārasuddhi, that the process of rebirth leads to release. See MN 102:11.3. Anutthunati rather consistently means “bemoans”, and here I think it is used in a disparaging way of those who, suffering under self-inflicted mortification, moan that purity is just around the corner.
Avītataṇhāse bhavābhavesu.	not rid of craving for life after life.

Patthayamānassa hi jappitāni,	For one who longs there are prayers,
Pavedhitaṁ vāpi pakappitesu;	and trembling too over ideas they have formed.
Cutūpapāto idha yassa natthi,	But one here for whom there is no passing away or reappearing:
Sa kena vedheyya kuhiṁ va jappe”.	why would they tremble? For what would they pray?”

“Yamāhu dhammaṁ paramanti eke,	“The very same teaching that some say is ‘ultimate’,
Tameva hīnanti panāhu aññe;	others say is inferior.
Sacco nu vādo katamo imesaṁ,	Which of these doctrines is true,
Sabbeva hīme kusalāvadānā”.	for they all claim to be an expert?”

“Sakañhi dhammaṁ paripuṇṇamāhu,	“They say their own teaching is perfect,
Aññassa dhammaṁ pana hīnamāhu;	while The Dharma of others is inferior.
Evampi viggayha vivādayanti,	So arguing, they quarrel,
Sakaṁ sakaṁ sammutimāhu saccaṁ.	each saying their own convictions are the truth.

Parassa ce vambhayitena hīno,	If you became inferior because someone else disparaged you,
Na koci dhammesu visesi assa;	no-one in any teaching would be distinguished.
Puthū hi aññassa vadanti dhammaṁ,	For each of them says the other’s teaching is lacking,
Nihīnato samhi daḷhaṁ vadānā.	while forcefully advocating their own.

Saddhammapūjāpi nesaṁ tatheva,	But if they honor their own Dharmas Here I follow Ñāṇadīpa, who takes the whole verse as a conditional argument, whereas Bodhi and Norman treat each couplet separately. I think the verse is making the argument that each ascetic bases their teaching on their own experience, and so if their Dharmas were equally valid, then purity would be attained by many (mutually exclusive) means.
Yathā pasaṁsanti sakāyanāni;	just as they praise their own journeys,
Sabbeva vādā tathiyā bhaveyyuṁ,	then all doctrines would be equally valid,
Suddhī hi nesaṁ paccattameva.	and purity for them would be an individual matter. Cp. Dhp 165:5, where an apparently similar idea (suddhī asuddhi paccattaṁ) is Buddhist. There, the emphasis is on the personal realization of the Dharmas, here on different, contradictory, realizations.

Na brāhmaṇassa paraneyyamatthi,	After judging among the Dharmas, a brahmin has adopted nothing
Dhammesu niccheyya samuggahītaṁ;	that requires interpretation by another.
Tasmā vivādāni upātivatto,	That’s why they’ve gotten over disputes,
Na hi seṭṭhato passati dhammamaññaṁ.	for they see no other doctrine as best.

Jānāmi passāmi tatheva etaṁ,	Saying, ‘I know, I see, that’s how it is’, This signifies that we are speaking of ascetics who are, in Jayatilleke’s terms, “experientialists”, relying on their meditation experiences to justify their views. The same phrase describes the Buddha at AN 4.24:9.3.
Diṭṭhiyā eke paccenti suddhiṁ;	some believe that purity comes from view.
Addakkhi ce kiñhi tumassa tena,	But if they’ve really seen, what use is that view to them?
Atisitvā aññena vadanti suddhiṁ.	Overlooking what matters, they say purity comes from another. Atisitvā is normally used in the sense of someone who “overlooks” the Buddha to seek answers elsewhere. In AN 3.39:4.1 it’s used in the sense of “overlooking oneself”, which Ñāṇadīpa takes as the relevant sense here. Either reading would make sense here.

Passaṁ naro dakkhati Nāma-rūpaṁ,	When a person sees, they see name and form,
Disvāna vā ñassati tānimeva;	and having seen, they will know just these things.
Kāmaṁ bahuṁ passatu appakaṁ vā,	Gladly let them see much or little,
Na hi tena suddhiṁ kusalā vadanti.	for experts say this is no way to purity.

Nivissavādī na hi subbināyo,	It’s not easy to educate someone who is dogmatic,
Pakappitaṁ diṭṭhi purakkharāno;	promoting a view they have formulated.
Yaṁ nissito tattha subhaṁ vadāno,	Speaking of the beauty in that which they depend on, Here the ascetic appears to refer to their meditative attainment. Compare the use of nissita at Snp 5.7.
Suddhiṁ vado tattha tathaddasā so.	they talk of purity in accord with what they saw there.

Na brāhmaṇo kappamupeti saṅkhā,	The brahmin does not get involved with formulating and calculating;
Na diṭṭhisārī napi ñāṇabandhu;	they’re not followers of views, nor kinsmen of notions. To render ñāṇa here as knowledge would be a mistake.
Ñatvā ca so sammutiyo puthujjā,	Having understood the many different convictions,
Upekkhatī uggahaṇanti maññe.	they look on when others grasp.

Vissajja ganthāni munīdha loke,	Having untied the knots here in the world,
Vivādajātesu na vaggasārī;	the sage takes no side among factions.
Santo asantesu upekkhako so,	Peaceful among the peaceless, equanimous,
Anuggaho uggahaṇanti maññe.	they don’t grasp when others grasp.

Pubbāsave hitvā nave akubbaṁ,	Having given up former defilements, and not making new ones,
Na chandagū nopi nivissavādī;	not swayed by preference, nor a proponent of dogma, Here, as at Snp 4.3:2.2, chanda is better read as “preference” than “desire”.
Sa vippamutto diṭṭhigatehi dhīro,	that wise one is released from views,
Na lippati loke anattagarahī.	not clinging to the world, nor reproaching themselves.

Sa sabba-dhammesu visenibhūto,	They are remote from all things
Yaṁ kiñci diṭṭhaṁ va sutaṁ mutaṁ vā;	seen, heard, or thought.
Sa pannabhāro muni vippamutto,	With burden put down, the sage is released:
Na kappiyo nūparato na patthiyo”ti.	not formulating, not abstaining, not longing.”

Mahābyūhasuttaṁ terasamaṁ.


Sutta Nipāta 4.14

KN Snp 4.14 Tuvaṭaka: Speedy

Tuvaṭakasutta	4.14 Speedy
“Pucchāmi taṁ ādiccabandhu,	“Great hermit, I ask you, the Kinsman of the Sun,
Vivekaṁ santipadañca mahesi;	about seclusion and the state of peace.
Kathaṁ disvā nibbāti bhikkhu,	How, having seen, is a monk nirvanaed,
Anupādiyāno lokasmiṁ kiñci”.	not grasping anything in this world?”

“Mūlaṁ papañcasaṅkhāya,	“They would cut off the idea, ‘I am the thinker,”
(iti bhagavā)	said the Buddha,
Mantā asmīti sabbamuparundhe;	“which is the root of all concepts of identity due to proliferation. Mantā is explained by Niddesa (followed by Bodhi) as “wisdom” and treated as a truncated instrumental. It is elsewhere found as an agent noun in a positive sense, and is thus rendered by Ñāṇadīpa as “deep thinker”. These renderings are certainly possible, but the context, as the next verses make clear, deal with someone who suffers conceit due to their learning and understanding. A mantā is one to whom others turn for advice or wise counsel. Furthermore, asmīti commonly follows nominatives in a similar sense, eg. seyyohamasmīti. Thus I take mantā asmīti as a single phrase.
Yā kāci taṇhā ajjhattaṁ,	Ever rememberful, they would train to remove
Tāsaṁ vinayā sadā sato sikkhe.	any internal cravings.

Yaṁ kiñci dhammamabhijaññā,	Regardless of what things they know,
Ajjhattaṁ atha vāpi bahiddhā;	whether internal or external,
Na tena thāmaṁ kubbetha,	they wouldn’t be proud because of that,
Na hi sā nibbuti sataṁ vuttā.	for that is not nirvana, say the good.

Seyyo na tena maññeyya,	They wouldn’t let that make them conceited,
Nīceyyo atha vāpi sarikkho;	thinking themselves better or worse or alike.
Phuṭṭho anekarūpehi,	When questioned in many ways, Reading puṭṭho per variants, and contra most translators and the Niddesa. I find the renderings by Bodhi, Norman, and Ñāṇadīpa to be borderline incomprehensible. Norman and Ñāṇadīpa are surely incorrect in taking rūpa here as “forms”, but that is a tempting direction once we read phuṭṭho. The passage up till now has been about conceit that arises from knowledge. I think the sense here is the same as AN 9.14:11.11: Sādhu kho tvaṁ, samiddhi, puṭṭho puṭṭho vissajjesi, tena ca mā maññī (“It’s good that you answered each question. But don’t get conceited because of that.”)
Nātumānaṁ vikappayaṁ tiṭṭhe.	they wouldn’t keep justifying themselves.

Ajjhattamevupasame,	A monk would find peace inside themselves,
Na aññato bhikkhu santimeseyya;	and not seek peace from another.
Ajjhattaṁ upasantassa,	For one at peace inside themselves,
Natthi attā kuto nirattā vā.	there’s no picking up, whence putting down?

Majjhe yathā samuddassa,	Just as, in the mid-ocean deeps The commentary explains majjhe “in the middle” firstly as between top and bottom layers, or alternatively as in-between the mountains (i.e. land masses). While it’s possible that there was a folk belief that the center of the ocean was waveless, surely a striking feature of the ocean is how the surface movement conceals a stillness beneath.
Ūmi no jāyatī ṭhito hoti;	no waves arise, it stays still;
Evaṁ ṭhito anejassa,	so too one unstirred is still—
Ussadaṁ bhikkhu na kareyya kuhiñci”.	a monk would nurse no pride at all.”

“Akittayī vivaṭacakkhu,	“He whose eyes are open has explained
Sakkhidhammaṁ parissayavinayaṁ;	the truth he witnessed, where adversities are removed.
Paṭipadaṁ vadehi bhaddante,	Please now speak of the practice, sir,
Pātimokkhaṁ atha vāpi samādhiṁ”.	the monastic code and undistractible-lucidity in samādhi.”

“Cakkhūhi neva lolassa,	“With eyes not wanton,
Gāmakathāya āvaraye sotaṁ;	they’d turn their ears from village gossip.
Rase ca nānugijjheyya,	They wouldn’t be greedy for flavors,
Na ca mamāyetha kiñci lokasmiṁ.	nor possessive about anything in the world.

Phassena yadā phuṭṭhassa,	Though struck by contacts,
Paridevaṁ bhikkhu na kareyya kuhiñci;	a monk would not lament at all.
Bhavañca nābhijappeyya,	They wouldn’t pray for another life,
Bheravesu ca na sampavedheyya.	nor tremble in the face of dangers.

Annānamatho pānānaṁ,	When they receive food and drink,
Khādanīyānaṁ athopi vatthānaṁ;	edibles and clothes,
Laddhā na sannidhiṁ kayirā,	they wouldn’t store them up,
Na ca parittase tāni alabhamāno.	nor worry about not getting them.

Jhāyī na pādalolassa,	Meditative, not footloose,
Virame kukkuccā nappamajjeyya;	they’d avoid remorse and not be negligent.
Athāsanesu sayanesu,	Then a monk would stay
Appasaddesu bhikkhu vihareyya.	in quiet places to sit and rest.

Niddaṁ na bahulīkareyya,	They wouldn’t take much sleep,
Jāgariyaṁ bhajeyya ātāpī;	but, being ardent, would apply themselves to wakefulness.
Tandiṁ māyaṁ hassaṁ khiḍḍaṁ,	They’d give up sloth, illusion, mirth, and play,
Methunaṁ vippajahe savibhūsaṁ.	and sex and ornamentation.

Āthabbaṇaṁ supinaṁ lakkhaṇaṁ,	They wouldn’t cast Artharvaṇa spells, interpret dreams This is the only mention in the Pali EBTs of the texts later known as the Arthavaveda. Niddesa explains it as casting harmful spells.
No vidahe athopi nakkhattaṁ;	or omens, or practice astrology.
Virutañca gabbhakaraṇaṁ,	My followers would not decipher animal cries, practice healing, PTS Dictionary suggests this should be read as the better-established viruddhagabbhakaraṇaṁ (DN 1:1.26.2). If it is an error in the reading, it predates the Niddesa. Nonetheless, I translate gabbhakaraṇa in a way that encompasses causing both pregnancy and abortion.
Tikicchaṁ māmako na seveyya.	or cast pregnancy spells.

Nindāya nappavedheyya,	Not shaken by criticism,
Na uṇṇameyya pasaṁsito bhikkhu;	a monk would not pride themselves when praised.
Lobhaṁ saha macchariyena,	They’d reject greed and stinginess,
Kodhaṁ pesuṇiyañca panudeyya.	anger, and slander.

Kayavikkaye na tiṭṭheyya,	They’d not stand for buying and selling;
Upavādaṁ bhikkhu na kareyya kuhiñci;	a monk would not speak ill at all.
Gāme ca nābhisajjeyya,	They wouldn’t linger in the village,
Lābhakamyā janaṁ na lapayeyya.	nor cajole people from desire for profit.

Na ca katthitā siyā bhikkhu,	A monk would be no boaster,
Na ca vācaṁ payuttaṁ bhāseyya;	nor would they speak suggestively.
Pāgabbhiyaṁ na sikkheyya,	They wouldn’t train in impudence,
Kathaṁ viggāhikaṁ na kathayeyya.	nor speak argumentatively.

Mosavajje na nīyetha,	They wouldn’t be led into lying,
Sampajāno saṭhāni na kayirā;	nor be deliberately devious.
Atha jīvitena paññāya,	And they’d never look down on another
Sīlabbatena nāññamatimaññe.	because of livelihood, wisdom, or precepts and vows.

Sutvā rusito bahuṁ vācaṁ,	Though provoked from hearing much talk
Samaṇānaṁ vā puthujanānaṁ;	from ascetics saying all different things, The MS reading seems unlikely to me, these are not usually paired. More likely it’s an example of the Aṭṭhakavagga idiom where puthu refers to all the many different things said by ascetics.
Pharusena ne na paṭivajjā,	they wouldn’t react harshly,
Na hi santo paṭisenikaronti.	for the virtuous do not retaliate.

Etañca dhammamaññāya,	Having understood this Dharma,
Vicinaṁ bhikkhu sadā sato sikkhe;	inquiring, a monk would always train rememberfully.
Santīti nibbutiṁ ñatvā,	Knowing nirvana as peace,
Sāsane gotamassa na pamajjeyya.	they’d not be negligent in Gotama’s bidding.

Abhibhū hi so anabhibhūto,	For he is the undefeated, the champion,
Sakkhidhammamanītihamadassī;	seer of the truth as witness, not by hearsay—
Tasmā hi tassa bhagavato sāsane,	that’s why, being assiduous, they would always respectfully train
Appamatto sadā namassamanusikkhe”ti.	in the Buddha’s teaching.”

Tuvaṭakasuttaṁ cuddasamaṁ.


Sutta Nipāta 4.15

KN Snp 4.15 Attadaṇḍa: Taking Up Arms

Attadaṇḍasutta	4.15 Taking Up Arms
“Attadaṇḍā bhayaṁ jātaṁ,	Peril stems from those who take up arms—
janaṁ passatha medhagaṁ;	just look at people in conflict!
Saṁvegaṁ kittayissāmi,	I shall extol how I came to be
yathā saṁvijitaṁ mayā.	stirred with a sense of urgency.

Phandamānaṁ pajaṁ disvā,	I saw this population flounder,
macche appodake yathā;	like a fish in a little puddle.
Aññamaññehi byāruddhe,	Seeing them fight each other,
disvā maṁ bhayamāvisi.	fear came upon me.

Samantamasāro loko,	The world around was hollow,
disā sabbā sameritā;	all directions were in turmoil.
Icchaṁ bhavanamattano,	Wanting a home for myself,
nāddasāsiṁ anositaṁ.	I saw nowhere unsettled. Osita (and osāna in the next line) has the root sense “lay to rest”. Originally it probably meant the place that one laid down one’s burdens at the end of the day (cf. khema). From there we see two main applications, to “end” (cf. pariyosāna), or to “reside”. The fact that it follows right after the mention of finding “home” in the “world” in an unafflicted “quarter” shows that the sense “reside” applies. Nonetheless, both Norman and Bodhi translate the two occurrences as “unoccupied” and “at the end”, obscuring the fact that they are the same word in different form. Meanwhile Ñāṇadīpa has “obstruct”. In this case the Niddesa’s explanation should be taken as a creative extension of the text.

Osāne tveva byāruddhe,	But even in their settlement they fight—Here, tveva has an adversative sense, “but even then …”. This verse contrasts with the previous, a contrast lost in the translations by Norman, Bodhi, Ñāṇadīpa, Thanissaro, Olendzki, Ireland, Mills, and Hare. Nor is the sense “settlement” for osāna found in DoP, CPD, or PTS Dictionary. So far as I know, the only source with the correct reading of these terms is the Digital Pāli Dictionary.
Disvā me aratī ahu;	seeing that, I grew uneasy.
Athettha sallamaddakkhiṁ,	Then I saw a dart there,
Duddasaṁ hadayanissitaṁ.	so hard to see, stuck in the heart.

Yena sallena otiṇṇo,	When struck by that dart,
disā sabbā vidhāvati;	you run about in all directions.
Tameva sallamabbuyha,	But when that same dart has been plucked out,
na dhāvati na sīdati.	you neither run about nor sink down.

Tattha sikkhānugīyanti,	(On that topic, the trainings are recited.) Agreeing with Norman that this line is likely a reciter’s remark. However I take tattha as the locative of reference, else it would be ettha. The practical guidelines that follow show how to extract the dart.
yāni loke gadhitāni;	Whatever attachments there are in the world,
Na tesu pasuto siyā,	don’t pursue them.
nibbijjha sabbaso kāme;	Having pierced through sensual pleasures in every way,
Sikkhe nibbānamattano.	train yourself for nirvanaing.

Sacco siyā appagabbho,	Be truthful, not rude,
amāyo rittapesuṇo;	free of deceit, and rid of slander;
Akkodhano lobhapāpaṁ,	without anger, a sage would cross over
vevicchaṁ vitare muni.	the evils of greed and avarice.

Niddaṁ tandiṁ sahe thīnaṁ,	Prevail over sleepiness, sloth, and drowsiness,
pamādena na saṁvase;	don’t abide in negligence,
Atimāne na tiṭṭheyya,	A person intent on nirvanaing
nibbānamanaso naro.	would not stand for arrogance.

Mosavajje na nīyetha,	Don’t be led into lying,
rūpe snehaṁ na kubbaye;	or get caught up in fondness for form.
Mānañca parijāneyya,	Completely understand conceit,
sāhasā virato care.	and desist from hasty conduct.

Purāṇaṁ nābhinandeyya,	Don’t relish the old,
Nave khantiṁ na kubbaye;	or welcome the new.
Hiyyamāne na soceyya,	Don’t grieve for what is running out,
Ākāsaṁ na sito siyā.	or get attached to things that pull you in.

Gedhaṁ brūmi mahoghoti,	Greed, I say, is the great flood,
Ājavaṁ brūmi jappanaṁ;	and longing is the current—
Ārammaṇaṁ pakappanaṁ,	the basis, the compulsion,
Kāmapaṅko duraccayo.	the swamp of sensuality so hard to get past.

Saccā avokkamma muni,	The sage never strays from the truth;
Thale tiṭṭhati brāhmaṇo;	the brahman stands firm on the shore.
Sabbaṁ so paṭinissajja,	Having given up everything,
Sa ve santoti vuccati.	they are said to be at peace.

Sa ve vidvā sa vedagū,	They have truly known, they’re a knowledge master,
Ñatvā dhammaṁ anissito;	understanding The Dharma, they are independent.
Sammā so loke iriyāno,	They rightly proceed in the world,
Na pihetīdha kassaci.	not coveting anything here.

Yodha kāme accatari,	One who has crossed over sensuality here,
Saṅgaṁ loke duraccayaṁ;	the snare in the world so hard to get past,
Na so socati nājjheti,	grieves not, nor hopes;
Chinnasoto abandhano.	they’ve cut the strings, they’re no longer bound.

Yaṁ pubbe taṁ visosehi,	What came before, let wither away,
Pacchā te māhu kiñcanaṁ;	and after, let there be nothing.
Majjhe ce no gahessasi,	If you don’t grasp at the middle,
Upasanto carissasi.	you will live at peace.

Sabbaso Nāma-rūpasmiṁ,	One who has no sense of ownership
Yassa natthi mamāyitaṁ;	in the whole realm of name and form,
Asatā ca na socati,	does not grieve for that which is not,
Sa ve loke na jīyati.	they suffer no loss in the world.

Yassa natthi idaṁ meti,	If you don’t think of anything
Paresaṁ vāpi kiñcanaṁ;	as belonging to yourself or others,
Mamattaṁ so asaṁvindaṁ,	not finding anything to be ‘mine’,
Natthi meti na socati.	you won’t grieve, thinking ‘I don’t have it’.

Aniṭṭhurī ananugiddho,	Not bitter, not fawning,
Anejo sabbadhī samo;	unstirred, everywhere even;
Tamānisaṁsaṁ pabrūmi,	when asked about one who is unshakable,
Pucchito avikampinaṁ.	I declare that that is the benefit.

Anejassa vijānato,	For the unstirred who understand,
Natthi kāci nisaṅkhati;	there’s no performance of deeds.
Virato so viyārabbhā,	Desisting from instigation,
Khemaṁ passati sabbadhi.	they see sanctuary everywhere.

Na samesu na omesu,	A sage doesn’t speak of themselves as being
Na ussesu vadate muni;	among superiors, inferiors, or equals.
Santo so vītamaccharo,	peaceful, rid of stinginess,
Nādeti na nirassatī”ti.	they neither take nor reject.

Attadaṇḍasuttaṁ pannarasamaṁ.


Sutta Nipāta 4.16

KN Snp 4.16 Sāriputta: With Sāriputta

Sāriputtasutta	4.16 With Sāriputta
“Na me diṭṭho ito pubbe,	“Never before have I seen,”
(iccāyasmā sāriputto)	said Venerable Sāriputta,
Na suto uda kassaci;	“or heard from anyone
Evaṁ vagguvado satthā,	about a teacher of such graceful speech,
Tusitā gaṇimāgato.	come from Tusita heaven to lead a community.

Sadevakassa lokassa,	To all the world with its gods
yathā dissati cakkhumā;	he appears as a seer
Sabbaṁ tamaṁ vinodetvā,	who has dispelled all darkness,
ekova ratimajjhagā.	and alone attained to pleasure.

Taṁ buddhaṁ asitaṁ tādiṁ,	On behalf of the many here still bound,
akuhaṁ gaṇimāgataṁ;	I have come in need with a question
Bahūnamidha baddhānaṁ,	to that Buddha, unattached and impartial,
atthi pañhena āgamaṁ.	free of deceit, come to lead a community.

Bhikkhuno vijigucchato,	Suppose a monk who loathes attachment
bhajato rittamāsanaṁ;	frequents a lonely lodging—
Rukkhamūlaṁ susānaṁ vā,	the root of a tree, a charnel ground,
pabbatānaṁ guhāsu vā.	on mountains, or in caves.

Uccāvacesu sayanesu,	In these many different lodgings,
kīvanto tattha bheravā;	how many dangers are there
Yehi bhikkhu na vedheyya,	at which a monk in their silent lodging
nigghose sayanāsane.	ought not tremble? Usually nigghosa means “message, noise”, but here it is glossed in Niddesa with the opposite meaning, appasadde appanigghose.

Katī parissayā loke,	On their journey to the untrodden place,
gacchato agataṁ disaṁ;	how many adversities are there in the world
Ye bhikkhu abhisambhave,	that must they overcome
pantamhi sayanāsane.	in their remote lodging?

Kyāssa byappathayo assu,	What ways of speech should they have?
kyāssassu idha gocarā;	Where should they go for alms?
Kāni sīlabbatānāssu,	What precepts and vows
pahitattassa bhikkhuno.	should a resolute monk uphold?

Kaṁ so sikkhaṁ samādāya,	Having undertaken what training,
ekodi nipako sato;	unified, alert, and rememberful,
Kammāro rajatasseva,	would they purge their own stains,
niddhame malamattano”.	like a smith smelting silver?”

“Vijigucchamānassa yadidaṁ phāsu,	“If one who loathes attachment frequents a lonely lodging,”
(sāriputtāti bhagavā)	said the Buddha to Sāriputta,
Rittāsanaṁ sayanaṁ sevato ce;	“in their search for awakening—as accords with The Dharma—
Sambodhikāmassa yathānudhammaṁ,	I shall tell you, as I understand it,
Taṁ te pavakkhāmi yathā pajānaṁ.	what is comfortable for them.

Pañcannaṁ dhīro bhayānaṁ na bhāye,	A wise one, a rememberful monk living on the periphery
Bhikkhu sato sapariyantacārī;	should not be afraid of five perils: Pariyantacārī is read by Niddesa, and followed by Bodhi, Norman, and Ñāṇadīpa, as “of bounded conduct”. However at DN 25:5.5 it means “living on the periphery”, which agrees with the current theme of the monk living remotely.
Ḍaṁsādhipātānaṁ sarīsapānaṁ,	flies, mosquitoes, snakes,
Manussaphassānaṁ catuppadānaṁ.	human contact, or four-legged creatures.

Paradhammikānampi na santaseyya,	Nor should they fear followers of other Dharmas,
Disvāpi tesaṁ bahubheravāni;	even having seen the threats they pose.
Athāparāni abhisambhaveyya,	And then one seeking the good
Parissayāni kusalānuesī.	should overcome any other adversities.

Ātaṅkaphassena khudāya phuṭṭho,	Afflicted by illness and hunger,
Sītaṁ athuṇhaṁ adhivāsayeyya;	they should endure cold and excessive heat.
So tehi phuṭṭho bahudhā anoko,	Though afflicted by many such things, the homeless one
Viriyaṁ parakkammadaḷhaṁ kareyya.	should exert energy, firmly striving.

Theyyaṁ na kāre na musā bhaṇeyya,	They must not steal or lie;
Mettāya phasse tasathāvarāni;	and should touch creatures firm or frail with Friendly-kindness.
Yadāvilattaṁ manaso vijaññā,	If they notice any clouding of the mind,
Kaṇhassa pakkhoti vinodayeyya.	they should dispel it as Māra’s ally.

Kodhātimānassa vasaṁ na gacche,	They must not fall under the sway of anger or arrogance;
Mūlampi tesaṁ palikhañña tiṭṭhe;	having dug them out by the root, they would stand firm.
Athappiyaṁ vā pana appiyaṁ vā,	Then, withstanding likes and dislikes,
Addhā bhavanto abhisambhaveyya.	they would overcome.

Paññaṁ purakkhatvā kalyāṇapīti,	Putting wisdom in the foremost place, rejoicing in goodness,
Vikkhambhaye tāni parissayāni;	they would put an end to those adversities.
Aratiṁ sahetha sayanamhi pante,	They’d vanquish discontent in their remote lodging.
Caturo sahetha paridevadhamme.	And they’d vanquish the four lamentations:

Kiṁsū asissāmi kuva vā asissaṁ,	‘What will I eat? Where will I eat?
Dukkhaṁ vata settha kvajja sessaṁ;	Oh, I slept badly! Where will I sleep?’
Ete vitakke paridevaneyye,	The trainee, the homeless migrant,
Vinayetha sekho aniketacārī.	would dispel these lamentable thoughts.

Annañca laddhā vasanañca kāle,	Receiving food and clothes in due season,
Mattaṁ so jaññā idha tosanatthaṁ;	they would know moderation for the sake of contentment.
So tesu gutto yatacāri gāme,	Guarded in these things, walking restrained in the village,
Rusitopi vācaṁ pharusaṁ na vajjā.	they wouldn’t speak harshly even when provoked.

Okkhittacakkhu na ca pādalolo,	Eyes downcast, not footloose,
Jhānānuyutto bahujāgarassa;	devoted to jhāna, they’d be very wakeful. Bahujāgar’assa.
Upekkhamārabbha samāhitatto,	Grounded in equanimous-observation, serene,
Takkāsayaṁ kukkucciyūpachinde.	they should cut off worrisome habits of thought.

Cudito vacībhi satimābhinande,	A rememberful one should welcome repoach,
Sabrahmacārīsu khilaṁ pabhinde;	breaking up hard-heartedness towards their spiritual companions.
Vācaṁ pamuñce kusalaṁ nātivelaṁ,	They may utter skillful speech, but not for too long,
Janavādadhammāya na cetayeyya.	and they shouldn’t provoke people to blame.

Athāparaṁ pañca rajāni loke,	And there are five more taints in the world,
Yesaṁ satīmā vinayāya sikkhe;	for the removal of which the rememberful one should train,
Rūpesu saddesu atho rasesu,	vanquishing desire for sights,
Gandhesu phassesu sahetha rāgaṁ.	sounds, flavors, smells, and touches.

Etesu dhammesu vineyya chandaṁ,	Having removed desire for these things, Vineyya here is absolutive, not optative.
Bhikkhu satimā suvimuttacitto;	a rememberful monk, their heart well freed,
Kālena so sammā dhammaṁ parivīmaṁsamāno,	rightly investigating the Dhamma in good time, I think the force of kālena here is not, “at the right time” (when is the wrong time?) but “before it’s too late”.
Ekodibhūto vihane tamaṁ so”ti.	unified, would shatter the darkness.”

Sāriputtasuttaṁ soḷasamaṁ.

Aṭṭhakavaggo catuttho.

Tassuddānaṁ

Kāmaṁ guhañca duṭṭhā ca,
suddhañca paramā jarā;
Metteyyo ca pasūro ca,
māgaṇḍi purābhedanaṁ.

Kalahaṁ dve ca byūhāni,
punadeva tuvaṭṭakaṁ;
Attadaṇḍavaraṁ suttaṁ,
therapuṭṭhena soḷasa;
Iti etāni suttāni,
sabbānaṭṭhakavaggikāti.

Pārāyana (way to beyond) Vagga (5 of 5)

KN Snp 5.1 Vatthugāthā: Introductory Verses


Sutta Nipāta 5.1
Vatthugāthā	5.1 Introductory Verses
Kosalānaṁ purā rammā,	From the fair city of the Kosalans
agamā dakkhiṇāpathaṁ;	to the southern region
Ākiñcaññaṁ patthayāno,	came a brahmin expert in hymns, Ākiñcaññaṁ could mean either “owning nothing” (per commentary, followed by Norman) or the “dimension of nothingness” (suggested by Bodhi). Given that just a little below we hear of him performing an expensive sacrifice; and further, that the dimension of nothingness is an important part of the conversation with of his students Upasīva and Posāla, the latter seems more likely. Anyway, “aspiring to own nothing” is hardly a noteworthy trait among ascetics.
brāhmaṇo mantapāragū.	aspiring to nothingness.

So assakassa visaye,	In the domain of Assaka,
aḷakassa samāsane;	close by Aḷaka,
Vasi godhāvarīkūle,	he lived on the bank of the Godhāvarī River,
uñchena ca phalena ca.	getting by on gleanings and fruit.

Tasseva upanissāya,	He was supported
gāmo ca vipulo ahu;	by a prosperous village nearby.
Tato jātena āyena,	With the revenue earned from there
mahāyaññamakappayi.	he performed a great sacrifice.

Mahāyaññaṁ yajitvāna,	When he had completed the great sacrifice,
puna pāvisi assamaṁ;	he returned to his hermitage once more.
Tasmiṁ paṭipaviṭṭhamhi,	Upon his return,
añño āgañchi brāhmaṇo.	another brahmin arrived.

Ugghaṭṭapādo tasito,	Foot-sore and thirsty,
paṅkadanto rajassiro;	with grotty teeth and dusty head,
So ca naṁ upasaṅkamma,	he approached the other
satāni pañca yācati.	and asked for five hundred coins.

Tamenaṁ bāvarī disvā,	When Bāvari saw him,
āsanena nimantayi;	he invited him to sit down,
Sukhañca kusalaṁ pucchi,	asked of his happiness and well-being,
idaṁ vacanamabravi.	and said the following.

“Yaṁ kho mama deyyadhammaṁ,	“Whatever I had available to give,
Sabbaṁ visajjitaṁ mayā;	I have already distributed.
Anujānāhi me brahme,	Believe me, brahmin,
Natthi pañcasatāni me”.	I don’t have five hundred coins.”

“Sace me yācamānassa,	“If, good sir, you do not
bhavaṁ nānupadassati;	give me what I ask,
Sattame divase tuyhaṁ,	then on the seventh day,
muddhā phalatu sattadhā”.	let your head explode in seven!”

Abhisaṅkharitvā kuhako,	After performing a ritual,
bheravaṁ so akittayi;	that charlatan uttered his dreadful curse.
Tassa taṁ vacanaṁ sutvā,	When he heard these words,
bāvarī dukkhito ahu.	Bāvari became distressed.

Ussussati anāhāro,	Not eating, he grew emaciated,
Sokasallasamappito;	stricken by the dart of sorrow.
Athopi evaṁ cittassa,	And in such a state of mind,
Jhāne na ramatī mano.	he could not enjoy jhāna.

Utrastaṁ dukkhitaṁ disvā,	Seeing him anxious and distraught,
Devatā atthakāminī;	a goddess wishing to help, Her gender is indicated below.
Bāvariṁ upasaṅkamma,	approached Bāvari
Idaṁ vacanamabravi.	and said the following.

“Na so muddhaṁ pajānāti,	“That charlatan understands nothing
Kuhako so dhanatthiko;	about the head, he only wants money.
Muddhani muddhapāte vā,	When it comes to heads or head-splitting,
Ñāṇaṁ tassa na vijjati”.	he has no knowledge at all.”

“Bhotī carahi jānāsi,	“Madam, surely you must know—
Taṁ me akkhāhi pucchitā;	please answer my question.
Muddhaṁ muddhādhipātañca,	Let me hear what you say
Taṁ suṇoma vaco tava”.	about heads and head-splitting.”

“Ahampetaṁ na jānāmi,	“I too do not know that,
Ñāṇamettha na vijjati;	I have no knowledge in that matter.
Muddhani muddhādhipāte ca,	When it comes to heads or head-splitting,
Jinānaṁ hettha dassanaṁ”.	it is the Victors who have vision.”

“Atha ko carahi jānāti,	“Then, in all this vast territory,
Asmiṁ pathavimaṇḍale;	who exactly does know Note that, in the EBTs, pathavimaṇḍala primarily refers to the region ruled by a Wheel-Turning Monarch. Thus it doesn’t mean “circle” in the sense of “the circle of the earth” but rather a “sphere of influence”, i.e. “territory”.
Muddhaṁ muddhādhipātañca,	about heads and head-splitting?
Taṁ me akkhāhi devate”.	Please tell me, goddess.”

“Purā kapilavatthumhā,	“From the city of Kapilavatthu Purā can be either “from the city” (Norman), or “formerly” (commentary, followed by Bodhi and Jayawickrama). I think the poet is deliberately echoing the opening line of the text, where it must mean “from the city”.
Nikkhanto lokanāyako;	the World Leader has gone forth.
Apacco okkākarājassa,	He is a scion of King Okkāka,
Sakyaputto pabhaṅkaro.	a Sakyan, and a beacon.

So hi brāhmaṇa sam-buddho,	For he, brahmin, is the Awakened One!
sabba-dhammāna pāragū;	He has gone beyond all things;
Sabbābhiññābalappatto,	he has attained to all knowledge and power;
sabba-dhammesu cakkhumā;	he is the seer into all things,
Sabbakammakkhayaṁ patto,	he has attained the end of all deeds;
Vimutto upadhikkhaye.	he is freed with the ending of attachments.

Buddho so bhagavā loke,	That Buddha, the Blessed One in the world,
Dhammaṁ deseti cakkhumā;	the Seer, teaches Dhamma.
Taṁ tvaṁ gantvāna pucchassu,	Go to him and ask—
So te taṁ byākarissati”.	he will answer you.”

sam-buddhoti vaco sutvā,	When he heard the word “Buddha”,
Udaggo bāvarī ahu;	Bāvari was elated.
Sokassa tanuko āsi,	His sorrow faded,
Pītiñca vipulaṁ labhi.	and he was filled abundant joy.

So bāvarī attamano udaggo,	Uplifted, elated, and inspired,
Taṁ devataṁ pucchati vedajāto;	Bāvari questioned that goddess:
“Katamamhi gāme nigamamhi vā pana,	“But in what village or town,
Katamamhi vā janapade lokanātho;	or in what land is the protector of the world,
Yattha gantvāna passemu,	where we may go and pay respects
sam-buddhaṁ dvipaduttamaṁ”.	to the Awakened One, best of men?”

“Sāvatthiyaṁ kosalamandire jino,	“Near Sāvatthī, the home of the Kosalans, is the Victor Mandira is unusual and probably a sign of lateness. Bodhi has “realm”, Norman “city”, but the normal meaning in Sanskrit is a “dwelling place”, and in the Jātakas it is always used in the sense of a home.
Pahūtapañño varabhūrimedhaso;	abounding in wisdom, vast in intelligence.
So sakyaputto vidhuro anāsavo,	That Sakyan is indefatigable, free of defilements, a bull among men: The commentary gives the senses vigatadhuro “free of burden” (followed by Norman) and appaṭimo “unrivalled” (followed by Bodhi), but at an3.20:2.1 it has the sense “indefatigable” and there seems no reason why it shouldn’t have the same meaning here.
Muddhādhipātassa vidū narāsabho”.	he understands head-splitting.

Tato āmantayī sisse,	Therefore he addressed his pupils,
Brāhmaṇe mantapārage;	brahmins who had mastered the hymns:
“Etha māṇavā akkhissaṁ,	“Come, students, I shall speak.
Suṇātha vacanaṁ mama.	Listen to what I say.

Yasseso dullabho loke,	Today has arisen in the world
Pātubhāvo abhiṇhaso;	one whose appearance in the world
Svājja lokamhi uppanno,	is hard to find again—
sam-buddho iti vissuto;	he is renowned as the Awakened One.
Khippaṁ gantvāna sāvatthiṁ,	Quickly go to Sāvatthī
Passavho dvipaduttamaṁ”.	and see the best of men.”

“Kathaṁ carahi jānemu,	“Brahmin, how exactly are we to know
Disvā buddhoti brāhmaṇa;	the Buddha when we see him?
Ajānataṁ no pabrūhi,	We don’t know, please tell us,
Yathā jānemu taṁ mayaṁ”.	so that we can recognize him.”

“Āgatāni hi mantesu,	“The marks of a great man
mahā-purisalakkhaṇā;	have been handed down in our hymns.
Dvattiṁsāni ca byākkhātā,	Thirty-two have been have been described,
Samattā anupubbaso.	complete and in order.

Yassete honti gattesu,	One upon whose body is found
mahā-purisalakkhaṇā;	these marks of a great man
Dveyeva tassa gatiyo,	has two possible destinies,
Tatiyā hi na vijjati.	there is no third.

Sace agāraṁ āvasati,	If he stays at home,
Vijeyya pathaviṁ imaṁ;	having conquered this land
Adaṇḍena asatthena,	without rod or sword,
Dhammena manusāsati.	he shall govern by dharma.

Sace ca so pabbajati,	But if he goes forth
Agārā anagāriyaṁ;	from the lay life to homelessness,
Vivaṭṭacchado sam-buddho,	he becomes an Awakened One, a perfected one,
Arahā bhavati anuttaro.	with veil drawn back, supreme.

Jātiṁ gottañca lakkhaṇaṁ,	Ask him about my birth, clan, and marks,
Mante sisse punāpare;	my hymns and students; and further,
Muddhaṁ muddhādhipātañca,	about heads and head-splitting—
Manasāyeva pucchatha.	but do so only in your mind!

Anāvaraṇadassāvī,	If he is the Buddha
Yadi buddho bhavissati;	of unobstructed vision,
Manasā pucchite pañhe,	he will answer with his voice
Vācāya vissajessati”.	the questions in your mind.”

Bāvarissa vaco sutvā,	Sixteen brahmin pupils
Sissā soḷasa brāhmaṇā;	heard what Bāvari said:
Ajito tissametteyyo,	Ajita, Tissametteyya,
Puṇṇako atha mettagū.	Puṇṇaka and Mettagū,

Dhotako upasīvo ca,	Dhotaka and Upasiva,
Nando ca atha hemako;	Nanda and then Hemaka,
Todeyya-kappā dubhayo,	both Todeyya and Kappa,
Jatukaṇṇī ca paṇḍito.	and Jatukaṇṇī the astute,

Bhadrāvudho udayo ca,	Bhadrāvudha and Udaya,
Posālo cāpi brāhmaṇo;	and the brahmin Posala,
Mogharājā ca medhāvī,	Mogharājā the intelligent,
Piṅgiyo ca mahāisi.	and Piṅgiya the great hermit.

Paccekagaṇino sabbe,	Each of them had their own following,
Sabbalokassa vissutā;	they were renowned the whole world over.
Jhāyī jhānaratā dhīrā,	Those wise ones, meditators who relish jhāna, Bodhi omits dhīrā.
Pubbavāsanavāsitā.	were redolent with the potential of their past deeds. One of the many signs of lateness in this passage.

Bāvariṁ abhivādetvā,	Having bowed to Bāvari,
Katvā ca naṁ padakkhiṇaṁ;	and circled him to his right,
Jaṭājinadharā sabbe,	they set out for the north,
Pakkāmuṁ uttarāmukhā.	with their dreadlocks and hides.

Aḷakassa patiṭṭhānaṁ,	First to Patiṭṭhāna of Aḷaka,
Purimāhissatiṁ tadā;	then on to the city of Mahissati; Bodhi accepts the reading “former” but, given that there seems no evidence that the name was abandoned at this time, this seems unlikely.
Ujjeniñcāpi gonaddhaṁ,	to Ujjenī and Gonaddhā,
Vedisaṁ vanasavhayaṁ.	and Vedisa, and Vanasa.

Kosambiñcāpi sāketaṁ,	Then to Kosambi and Sāketa,
Sāvatthiñca puruttamaṁ;	and the supreme city of Sāvatthī;
Setabyaṁ kapilavatthuṁ,	on they went to Setavyā and Kapilavatthu, Bodhi and Norman have Setavya, but dn23 shows it is feminine.
Kusinārañca mandiraṁ.	and the homestead at Kusinārā. See my remarks on mandira above. Kusinārā was famously not a city, contra Bodhi and Norman.

Pāvañca bhoganagaraṁ,	To Pāvā they went, and Bhoganagara,
Vesāliṁ māgadhaṁ puraṁ;	and on to Vesālī and the Magadhan city.
Pāsāṇakaṁ cetiyañca,	Finally they reached the Pāsāṇaka shrine,
Ramaṇīyaṁ manoramaṁ.	fair and delightful.

Tasitovudakaṁ sītaṁ,	Like a thirsty person to cool water,
Mahālābhaṁva vāṇijo;	like a merchant to great profit,
Chāyaṁ ghammābhitattova,	like a heat-struck person to shade,
Turitā pabbatamāruhuṁ.	they quickly climbed the mountain.

Bhagavā tamhi samaye,	At that time the Buddha
Bhikkhusaṅghapurakkhato;	at the fore of the monk Saṅgha,
Bhikkhūnaṁ dhammaṁ deseti,	was teaching the monks the Dhamma,
Sīhova nadatī vane.	like a lion roaring in the jungle.

Ajito addasa buddhaṁ,	Ajita saw the Buddha,
Sataraṁsiṁva bhāṇumaṁ;	like the sun shining with a hundred rays,
Candaṁ yathā pannarase,	like the moon on the fifteenth day
Pāripūriṁ upāgataṁ.	when it has come into its fullness.

Athassa gatte disvāna,	Then he saw his body,
Paripūrañca byañjanaṁ;	complete in all features.
Ekamantaṁ ṭhito haṭṭho,	Thrilled, he stood to one side
Manopañhe apucchatha.	and asked this question in his mind.

“Ādissa jammanaṁ brūhi,	“Speak about the brahmin’s birth;
Gottaṁ brūhi salakkhaṇaṁ;	of his clan; and his own marks;
Mantesu pāramiṁ brūhi,	what hymns is he proficient in;
Kati vāceti brāhmaṇo”.	and how many he teaches.”

“Vīsaṁ vassasataṁ āyu,	“His age is a hundred and twenty.
So ca gottena bāvarī;	By clan he is a Bāvari.
Tīṇissa lakkhaṇā gatte,	There are three marks on his body.
Tiṇṇaṁ vedāna pāragū.	He is a master of the three Vedas,

Lakkhaṇe itihāse ca,	the Dharmas on the marks, the testaments,
Sanighaṇḍusakeṭubhe;	the vocabularies, and the rituals.
Pañcasatāni vāceti,	He teaches five hundred,
Sadhamme pāramiṁ gato”.	and has reached proficiency in his own teaching.”

“Lakkhaṇānaṁ pavicayaṁ,	“O supreme person, cutter of craving,
Bāvarissa naruttama;	please reveal in detail
Kaṅkhacchida pakāsehi,	Bāvari’s marks—
Mā no kaṅkhāyitaṁ ahu”.	let us doubt no longer!”

“Mukhaṁ jivhāya chādeti,	“He can cover his face with his tongue;
Uṇṇassa bhamukantare;	there is a tuft of hair between his eyebrows;
Kosohitaṁ vatthaguyhaṁ,	his private parts are concealed in a foreskin:
Evaṁ jānāhi māṇava”.	know them as this, young man.”

Pucchañhi kiñci asuṇanto,	Hearing the answers
Sutvā pañhe viyākate;	without having heard any questions,
Vicinteti jano sabbo,	all the people, inspired,
Vedajāto katañjalī.	with joined palms, wondered:

“Ko nu devo vā brahmā vā,	“Who is it that asked a question with their mind?
Indo vāpi sujampati;	Was it a god or Brahmā?
Manasā pucchite pañhe,	Or Indra, Sujā’s husband?
Kametaṁ paṭibhāsati”.	To whom does the Buddha reply?”

“Muddhaṁ muddhādhipātañca,	“Bāvari asks
Bāvarī paripucchati;	about heads and head-splitting.
Taṁ byākarohi bhagavā,	May the Buddha please answer,
Kaṅkhaṁ vinaya no ise”.	and so, O hermit, dispel our doubt.”

“Avijjā muddhāti jānāhi,	“Know ignorance as the head,
Vijjā muddhādhipātinī;	and knowledge as the head-splitter,
Saddhāsatisamādhīhi,	when joined with earned-trust, remembering, and undistractible-lucidity,
Chandaviriyena saṁyutā”.	and enthusiasm and energy.”

Tato vedena mahatā,	At that, the brahmin student,
Santhambhitvāna māṇavo;	full of inspiration,
Ekaṁsaṁ ajinaṁ katvā,	arranged his antelope-skin cloak over one shoulder,
Pādesu sirasā pati.	and fell with his head to the Buddha’s feet.

“Bāvarī brāhmaṇo bhoto,	“Good sir, the brahmin Bāvari
Saha sissehi mārisa;	together with his pupils,
Udaggacitto sumano,	elated and happy,
Pāde vandati cakkhuma”.	bows to your feet, O seer!”

“Sukhito bāvarī hotu,	“May the brahmin Bāvari be happy,
Saha sissehi brāhmaṇo;	together with his pupils.
Tvañcāpi sukhito hohi,	And may you, too, be happy!
Ciraṁ jīvāhi māṇava.	May you live long, young man.

Bāvarissa ca tuyhaṁ vā,	To Bāvari and you all
Sabbesaṁ sabbasaṁsayaṁ;	I grant the opportunity to clear up all doubt.
Katāvakāsā pucchavho,	Please ask
Yaṁ kiñci manasicchatha”.	whatever you want.”

sam-buddhena katokāso,	Granted the opportunity by the Buddha,
Nisīditvāna pañjalī;	they sat down with joined palms.
Ajito paṭhamaṁ pañhaṁ,	Ajita asked the Realized One
Tattha pucchi tathāgataṁ.	the first question right there.

Vatthugāthā niṭṭhitā.	The introductory verses are finished.

KN Snp 5.2 Ajita-māṇava-pucchā: The Questions of Ajita


Sutta Nipāta 5.2
Ajita-māṇava-pucchā	5.2 The Questions of Ajita
“Kenassu nivuto loko,	“By what is the world shrouded?”
(iccāyasmā ajito)	said Venerable Ajita.
Kenassu na-p-pakāsati;	“Why does it not shine?
Kiss-ābhilepanaṁ brūsi,	Tell me, what is its tar pit?
Kiṁsu tassa maha-b-bhayaṁ”.	What is its greatest fear?”

“Avijjāya nivuto loko,	“The world is shrouded in ignorance.”
(ajitāti bhagavā)	replied the Buddha.
Vevicchā pamādā na-p-pakāsati;	“Avarice and negligence make it not shine.
Japp-ābhilepanaṁ brūmi,	Prayer is its tar pit.
Dukkhamassa maha-b-bhayaṁ”.	Suffering is its greatest fear.”

“Savanti sabbadhi sotā,	“The streams flow everywhere,”
(iccāyasmā ajito)	said Venerable Ajita.
Sotānaṁ kiṁ nivāraṇaṁ;	“What is there to block them?
Sotānaṁ saṁvaraṁ brūhi,	And tell me the restraint of streams—
Kena sotā pidhiyyare”.	by what are they locked out?”

“Yāni sotāni lokasmiṁ,	“The streams in the world,”
(ajitāti bhagavā)	replied the Buddha,
Sati tesaṁ nivāraṇaṁ;	“are blocked by remembering.
Sotānaṁ saṁvaraṁ brūmi,	I tell you the restraint of streams—
Paññāyete pidhiyyare”.	they are locked out by wisdom.”

“Paññā ceva sati yañca,	“That wisdom and remembering,”
(iccāyasmā ajito)	said Venerable Ajita,
Nāma-rūpañca mārisa;	“and that which is name and form, good sir;
Etaṁ me puṭṭho pabrūhi,	when questioned, please tell me of this:
Katthetaṁ uparujjhati”.	where does this all cease?”

“Yametaṁ pañhaṁ apucchi,	“This question which you have asked,
ajita taṁ vadāmi te;	I shall answer you, Ajita.
Yattha nāmañca rūpañca,	Where name and form
asesaṁ uparujjhati;	cease with nothing left over—
Viññāṇassa nirodhena,	with the cessation of consciousness,
etthetaṁ uparujjhati”.	that’s where they cease.”

“Ye ca saṅkhāta-dhammāse,	“There are those who have assessed The Dharma,
ye ca sekhā puthū idha;	and many kinds of trainees here.
Tesaṁ me nipako iriyaṁ,	Tell me about their behavior, good sir,
puṭṭho pabrūhi mārisa”.	when asked, for you are alert.”

“Kāmesu n’-ābhi-gijjheyya,	“Not greedy for sensual pleasures,
Manas’-ānāvilo siyā;	their mind would be unclouded.
Kusalo sabba-dhammānaṁ,	Skilled in all things,
Sato bhikkhu paribbaje”ti.	a monk would wander rememberful.”

Ajita-māṇava-pucchā paṭhamā.

KN Snp 5.3 Tissametteyyamāṇavapucchā: The Questions of Tissametteyya


Sutta Nipāta 5.3
Tissametteyyamāṇavapucchā	5.3 The Questions of Tissametteyya
“Ko-’dha san-tusito loke,	“Who is content here in the world?”
(iccāyasmā tissametteyyo)	said Venerable Tissametteyya.
Kassa no santi iñjitā;	“Who has no disturbances?
Ko ubh’-antam-abhiññāya,	Who, having known both ends,
Majjhe mantā na lippati;	is not stuck in the middle?
Kaṁ brūsi mahā-purisoti,	Who do they say is a great man?
Ko idha sibbinimaccagā”.	Who here has escaped the seamstress?”

“Kāmesu brahmacariyavā,	“Leading the spiritual life among sensual pleasures,”
(metteyyāti bhagavā)	replied the Buddha,
Vīta-taṇho sadā sato;	“rid of craving, ever rememberful;
Saṅkhāya nibbuto bhikkhu,	a monk who, after assessing, is nirvanaed:
Tassa no santi iñjitā.	that’s who has no disturbances.

So ubh’-antam-abhiññāya,	That’s who, having known both ends,
Majjhe mantā na lippati;	is not stuck in the middle.
Taṁ brūmi mahā-purisoti,	He is a great man, I declare,
So idha sibbinimaccagā”ti.	he has escaped the seamstress here.”

Tissametteyyamāṇavapucchā dutiyā.

KN Snp 5.4 Puṇṇaka-māṇava-pucchā: : The Questions of Puṇṇaka


Sutta Nipāta 5.4
Puṇṇaka-māṇava-pucchā	5.4 The Questions of Puṇṇaka
“Anejaṁ mūla-dassāviṁ,	“To the imperturbable, the seer of the root,”
(iccāyasmā puṇṇako)	said Venerable Puṇṇaka,
Atthi pañhena āgamaṁ;	“I have come in need with a question.
Kiṁ nissitā isayo manujā,	On what grounds have hermits and men,
Khattiyā brāhmaṇā devatānaṁ;	warrior-nobles and brahmins here in the world
Yaññamakappayiṁsu puthūdha loke,	performed so many different sacrifices to the gods?
Pucchāmi taṁ bhagavā brūhi me taṁ”.	I ask you, Blessed One; please tell me this.”

“Ye kecime isayo manujā,	“Whatever hermits and men,”
(puṇṇakāti bhagavā)	replied the Buddha,
Khattiyā brāhmaṇā devatānaṁ;	“warrior-nobles and brahmins here in the world
Yaññamakappayiṁsu puthūdha loke,	have performed so many different sacrifices to the gods:
Āsīsamānā puṇṇaka itthattaṁ;	all performed sacrifices bound to old age,
Jaraṁ sitā yaññamakappayiṁsu”.	hoping for some state of existence.”

“Ye kecime isayo manujā,	“As to those hermits and men,”
(iccāyasmā puṇṇako)	said Venerable Puṇṇaka,
Khattiyā brāhmaṇā devatānaṁ;	“and warrior-nobles and brahmins here in the world
Yaññamakappayiṁsu puthūdha loke,	who have performed so many different sacrifices to the gods:
Kaccissu te bhagavā yaññapathe appamattā;	being assiduous in the methods of sacrifice,
Atāruṁ jātiñca jarañca mārisa,	have they crossed over rebirth and old age, good sir?
Pucchāmi taṁ bhagavā brūhi me taṁ”.	I ask you, Blessed One; please tell me this.”

“Āsīsanti thomayanti abhijappanti juhanti,	“Hoping, invoking, praying, and worshiping,”
(puṇṇakāti bhagavā)	replied the Buddha,
Kām-ābhijappanti paṭicca lābhaṁ;	“they pray for pleasure derived from profit.
Te yāja-yogā bhava-rāga-rattā,	Devoted to sacrifice, besotted by rebirth,
N-ātariṁsu jāti-jaranti brūmi”.	they’ve not crossed over rebirth and old age, I declare.”

“Te ce nātariṁsu yājayogā,	“If those devoted to sacrifice,”
(iccāyasmā puṇṇako)	said Venerable Puṇṇaka,
Yaññehi jātiñca jarañca mārisa;	“have not, by sacrificing, crossed over rebirth and old age,
Atha ko carahi deva-manussa-loke,	then who exactly in the world of gods and humans
Atāri jātiñca jarañca mārisa;	has crossed over rebirth and old age, good sir?
Pucchāmi taṁ bhagavā brūhi me taṁ”.	I ask you, Blessed One; please tell me this.”

“Saṅkhāya lokasmi paro-parāni,	“Having assessed the world high and low,”
(puṇṇakāti bhagavā)	replied the Buddha,
Yass’-iñjitaṁ natthi kuhiñci loke;	“there is nothing in the world that disturbs them.
Santo vidhūmo an-īgho nirāso,	Peaceful, unclouded, untroubled, with no need for hope—
Atāri so jāti-jaranti brūmī”ti.	they’ve crossed over rebirth and old age, I declare.”

Puṇṇaka-māṇava-pucchā tatiyā.

KN Snp 5.5 Mettagū-māṇava-pucchā: The Questions of Mettagū


Sutta Nipāta 5.5
Mettagū-māṇava-pucchā	5.5 The Questions of Mettagū
“Pucchāmi taṁ bhagavā brūhi me taṁ,	“I ask you, Blessed One; please tell me this,”
(iccāyasmā mettagū)	said Venerable Mettagū,
Maññāmi taṁ vedaguṁ bhāvitattaṁ;	“for I think you are a knowledge master, evolved.
Kuto nu dukkhā samudāgatā ime,	Where do all these sufferings come from,
Ye keci lokasmim-aneka-rūpā”.	in all their countless forms in the world?”

“Dukkhassa ve maṁ pa-bhavaṁ apucchasi,	“You have rightly asked me of the origin of suffering,”
(mettagūti bhagavā)	replied the Buddha,
Taṁ te pavakkhāmi yathā pajānaṁ;	“I shall tell you as I understand it.
Upadhi-nidānā pa-bhavanti dukkhā,	Attachment is the source of suffering
Ye keci lokasmim-aneka-rūpā.	in all its countless forms in the world.

Yo ve avidvā upadhiṁ karoti,	When an ignorant person builds up attachments,
Puna-p-punaṁ dukkhamupeti mando;	that idiot returns to suffering again and again.
Tasmā pajānaṁ upadhiṁ na kayirā,	So let one who understands not build up attachments,
Dukkhassa jātippa-bhav-ānupassī”.	contemplating the birth and origin of suffering.”

“Yaṁ taṁ apucchimha akittayī no,	“Whatever I asked you have explained to me.
Aññaṁ taṁ pucchāma tad-iṅgha brūhi;	I ask you once more, please tell me this:
Kathaṁ nu dhīrā vitaranti oghaṁ,	How do the wise cross the flood
Jātiṁ jaraṁ soka-pariddavañca;	of rebirth, old age, sorrow, and lamenting?
Taṁ me muni sādhu viyākarohi,	Please, sage, answer me clearly,
Tathā hi te vidito esa dhammo”.	for truly you understand this matter.”

“Kittayissāmi te dhammaṁ,	“I shall extol a teaching to you,”
(mettagūti bhagavā)	replied the Buddha,
Diṭṭhe dhamme anītihaṁ;	“that is apparent in the present, not relying on tradition.
Yaṁ viditvā sato caraṁ,	Having understood it, one who lives rememberfully
Tare loke visattikaṁ”.	may cross over clinging in the world.”

“Tañc-āhaṁ abhinandāmi,	“And I rejoice, great hermit,
mahesi dhammam-uttamaṁ;	in that supreme teaching,
Yaṁ viditvā sato caraṁ,	having understood which, one who lives rememberfully
tare loke visattikaṁ”.	may cross over clinging in the world.”

“Yaṁ kiñci sampajānāsi,	“Once you’ve expelled relishing and dogmatism,”
(mettagūti bhagavā)	replied the Buddha,
Uddhaṁ adho tiriyañcāpi majjhe;	“regarding everything you are aware of—
Etesu nandiñca nivesanañca,	above, below, all round, between—Taking nivesana here as “dogma”, the same sense as in the Aṭṭhakavagga. Otherwise it might just mean “strong attachment”.
Panujja viññāṇaṁ bhave na tiṭṭhe.	don’t plant consciousness in a new life.

Evaṁ-vihārī sato appamatto,	A monk who wanders meditating like this,
Bhikkhu caraṁ hitvā mamāyitāni;	assiduous and rememberful, calling nothing their own,
Jātiṁ jaraṁ soka-pariddavañca,	would, being wise, give up the suffering
Idheva vidvā pajaheyya dukkhaṁ”.	of rebirth, old age, sorrow and lamenting right here.”

“Et-ābhinandāmi vaco mahesino,	“I rejoice in the words of the great hermit!
Su-kittitaṁ gotama-nūpadhīkaṁ;	You have expounded non-attachment well, Gotama.
Addhā hi bhagavā pahāsi dukkhaṁ,	Clearly the Buddha has given up suffering,
Tathā hi te vidito esa dhammo.	for truly you understand this matter.

Te cāpi nūnap-pajaheyyu dukkhaṁ,	Surely those you’d regularly instruct
Ye tvaṁ muni aṭṭhitaṁ ovadeyya;	would also give up suffering.
Taṁ taṁ namassāmi samecca nāga,	Therefore, having met, I bow to you, O spiritual giant;
Appeva maṁ bhagavā aṭṭhitaṁ ovadeyya”.	hopefully the Buddha may regularly instruct me.”

“Yaṁ brāhmaṇaṁ vedagum-ābhijaññā,	“Any brahmin recognized as a knowledge master,
Akiñcanaṁ kāma-bhave asattaṁ;	who has nothing, unattached to sensual life,
Addhā hi so oghamimaṁ atāri,	clearly has crossed this flood,
Tiṇṇo ca pāraṁ akhilo a-kaṅkho.	crossed to the far shore, kind, wishless.

Vidvā ca yo vedagū naro idha,	And a wise person here, a knowledge master,
Bhavābhave saṅgamimaṁ visajja;	having untied the bond to live after life,
So vītataṇho an-īgho nirāso,	free of craving, untroubled, with no need for hope,
Atāri so jāti-jaranti brūmī”ti.	has crossed over rebirth and old age, I declare.”

Mettagū-māṇava-pucchā catutthī.

KN Snp 5.6 Dhotaka-māṇava-pucchā: The Questions of Dhotaka


Sutta Nipāta 5.6
Dhotaka-māṇava-pucchā	5.6 The Questions of Dhotaka
“Pucchāmi taṁ bhagavā brūhi metaṁ,	“I ask you, Blessed One; please tell me this,”
(iccāyasmā dhotako)	said Venerable Dhotaka,
Vācābhikaṅkhāmi mahesi tuyhaṁ;	“I long for your voice, great hermit.
Tava sutvāna nigghosaṁ,	After hearing your message,
Sikkhe nibbānamattano”.	I shall train myself for nirvanaing.”

“Tenahātappaṁ karohi,	“Well then, be ardent, alert,”
(dhotakāti bhagavā)	replied the Buddha,
Idheva nipako sato;	“and rememberful right here.
Ito sutvāna nigghosaṁ,	After hearing this message, go on
Sikkhe nibbānamattano”.	and train yourself for nirvanaing.”

“Passāmahaṁ deva-manussaloke,	“I see in the world of gods and humans
Akiñcanaṁ brāhmaṇamiriyamānaṁ;	a brahmin travelling with nothing.
Taṁ taṁ namassāmi samantacakkhu,	Therefore I bow to you, all-seer:
Pamuñca maṁ sakka kathaṅkathāhi”.	release me, Sakyan, from my doubts.”

“Nāhaṁ sahissāmi pamocanāya,	“I am not able to release anyone
Kathaṅkathiṁ dhotaka kañci loke;	in the world who has doubts, Dhotaka.
Dhammañca seṭṭhaṁ abhijānamāno,	But when you understand the best of Dharmas,
Evaṁ tuvaṁ oghamimaṁ taresi”.	you shall cross this flood.”

“Anusāsa brahme karuṇāyamāno,	“Teach me, brahmin, out of compassion,
Vivekadhammaṁ yamahaṁ vijaññaṁ;	the dharma of seclusion so that I may understand.
Yathāhaṁ ākāsova abyāpajjamāno,	I wish to practice right here, peaceful, independent,
Idheva santo asito careyyaṁ”.	as unimpeded as space.”

“Kittayissāmi te santiṁ,	“I shall extol that peace for you,”
(dhotakāti bhagavā)	replied the Buddha,
Diṭṭhe dhamme anītihaṁ;	“that is apparent in the present, not relying on tradition.
Yaṁ viditvā sato caraṁ,	Having understood it, one who lives rememberfully
Tare loke visattikaṁ”.	may cross over clinging in the world.”

“Tañcāhaṁ abhinandāmi,	“And I rejoice, great hermit,
mahesi santimuttamaṁ;	in that supreme peace,
Yaṁ viditvā sato caraṁ,	having understood which, one who lives rememberfully
tare loke visattikaṁ”.	may cross over clinging in the world.”

“Yaṁ kiñci sampajānāsi,	“Once you have understood that everything,”
(dhotakāti bhagavā)	replied the Buddha,
Uddhaṁ adho tiriyañcāpi majjhe;	“you are aware of in the world—
Etaṁ viditvā saṅgoti loke,	above, below, all round, between—
Bhavābhavāya mākāsi taṇhan”ti.	is a snare, don’t crave for life after life.”

Dhotaka-māṇava-pucchā pañcamī.

KN Snp 5.7 Upasīva-māṇava-pucchā: The Questions of Upasiva

(2022 SP-FLUENT translation by frankk‍ derived from B. Sujato‍)


Upasīva-māṇava-pucchā	5.7 The Questions of Upasiva
“Eko ahaṁ sakka mahantamoghaṁ,	“Alone and independent, O Sakyan,”
(iccāyasmā upasīvo)	(said Venerable Upasiva,)
Anissito no visahāmi tārituṁ;	“I am not able to cross the great flood.
Ārammaṇaṁ brūhi samantacakkhu,	Tell me a support, All-seer,
Yaṁ nissito oghamimaṁ tareyyaṁ”.	depending on which I may cross this flood.”

“Ākiñcaññaṁ pekkhamāno satimā,	“[In the dimension of] nothingness, equanimously-observing and remembering [the Dharma],”
(upasīvāti bhagavā)	(replied the Buddha,)
Natthīti nissāya tarassu oghaṁ;	depending [on the perception] ‘there is nothing’, cross the flood. 📝
Kāme pahāya virato kathāhi,	Giving up sensual pleasures, refraining from chatter, 📝
Taṇhakkhayaṁ nattamahābhipassa”.	watch day and night for the ending of craving.”

“Sabbesu kāmesu yo vītarāgo,	“One who is free of sensual desire,”
(iccāyasmā upasīvo)	(said Venerable Upasiva,)
Ākiñcaññaṁ nissito hitvā maññaṁ;	“depending on [the dimension of] nothingness, all else left behind,
Saññā-vimokkhe parame vimutto,	liberated in the highest [of the seven] perception-liberations:
Tiṭṭhe nu so tattha anānuyāyī”.	would they remain there without travelling on?”

“Sabbesu kāmesu yo vītarāgo,	“One free of sensual desire,”
(upasīvāti bhagavā)	(replied the Buddha,)
Ākiñcaññaṁ nissito hitvā maññaṁ;	“depending on [the dimension of] nothingness, all else left behind,
Saññāvimokkhe parame vimutto,	liberated in the highest [of the seven] perception-liberations:
Tiṭṭheyya so tattha anānuyāyī”.	they would remain there without travelling on.”

“Tiṭṭhe ce so tattha anānuyāyī,	“If they were to remain there without travelling on,
Pūgampi vassānaṁ samantacakkhu;	even for many years, All-seer,
Tattheva so sītisiyā vimutto,	and, growing cool right there, were freed,
Cavetha viññāṇaṁ tathāvidhassa”.	would the consciousness of such a one pass away?”

“Accī yathā vātavegena khittā,	“As a flame tossed by a gust of wind,”
(upasīvāti bhagavā)	(replied the Buddha,)
Atthaṁ paleti na upeti saṅkhaṁ;	“comes to an end and no longer counts; 📝
Evaṁ munī nāma-kāyā vimutto,	so too, a sage freed from the mental-body 📝
Atthaṁ paleti na upeti saṅkhaṁ”.	comes to an end and is no longer classified.”

“Atthaṅgato so uda vā so natthi,	“One who has comes to an end—do they not exist?
Udāhu ve sassatiyā arogo;	Or are they eternally well?
Taṁ me munī sādhu viyākarohi,	Please, sage, answer me clearly,
Tathā hi te vidito esa dhammo”.	for truly you understand this Dharma.”

“Atthaṅgatassa na pamāṇamatthi,	“One who’s come to an end cannot be measured,”
(upasīvāti bhagavā)	(replied the Buddha.)
Yena naṁ vajjuṁ taṁ tassa natthi;	“They have nothing by which one might describe them.
Sabbesu dhammesu samohatesu,	When all dharmas have been eradicated,
Samūhatā vādapathāpi sabbe”ti.	eradicated, too, are all ways of speech.”

Upasīva-māṇava-pucchā chaṭṭhī.

KN Snp 5.8 Nanda-māṇava-pucchā: The Questions of Nanda


Sutta Nipāta 5.8
Nanda-māṇava-pucchā	5.8 The Questions of Nanda
“Santi loke munayo,	“People say there are sages in the world,”
(iccāyasmā nando)	said Venerable Nanda,
Janā vadanti tayidaṁ kathaṁsu;	“but how is this the case?
Ñāṇūpapannaṁ no muniṁ vadanti,	Is someone called a sage because of their knowledge,
Udāhu ve jīvitenūpapannaṁ”.	or because of their way of life?”

“Na diṭṭhiyā na sutiyā na ñāṇena, (…)	“Experts do not speak of a sage in terms of As at snp4.9:5.1, read as “instrumental of relation”. Curiously, the extraneous phrase sīlabbatena (not in Niddesa) appears where the reciter’s identification of the speaker should be.
Munīdha nanda kusalā vadanti;	view, oral transmission, or notion.
Visenikatvā an-īghā nirāsā,	Those who are sages live far from the crowd, I say,
Caranti ye te munayoti brūmi”.	untroubled, with no need for hope.”

“Ye kecime samaṇabrāhmaṇāse,	“As to those ascetics and brahmins,”
(iccāyasmā nando)	said Venerable Nanda,
Diṭṭhassutenāpi vadanti suddhiṁ;	“who speak of purity in terms of what is seen or heard,
Sīlabbatenāpi vadanti suddhiṁ,	or in terms of precepts and vows,
Anekarūpena vadanti suddhiṁ.	or in terms of countless different things.
Kaccissu te bhagavā tattha yatā carantā,	Living self-controlled in that matter,
Atāru jātiñca jarañca mārisa;	have they crossed over rebirth and old age, good sir?
Pucchāmi taṁ bhagavā brūhi me taṁ”.	I ask you, Blessed One; please tell me this.”

“Ye kecime samaṇabrāhmaṇāse,	“As to those ascetics and brahmins,”
(nandāti bhagavā)	replied the Buddha,
Diṭṭhassutenāpi vadanti suddhiṁ;	“who speak of purity in terms of what is seen or heard,
Sīlabbatenāpi vadanti suddhiṁ,	or in terms of precepts and vows,
Anekarūpena vadanti suddhiṁ;	or in terms of countless different things.
Kiñcāpi te tattha yatā caranti,	Even though they live self-controlled in that matter,
Nātariṁsu jāti-jaranti brūmi”.	they’ve not crossed over rebirth and old age, I declare.”

“Ye kecime samaṇabrāhmaṇāse,	“As to those ascetics and brahmins,”
(iccāyasmā nando)	said Venerable Nanda,
Diṭṭhassutenāpi vadanti suddhiṁ;	“who speak of purity in terms of what is seen or heard,
Sīlabbatenāpi vadanti suddhiṁ,	or in terms of precepts and vows,
Anekarūpena vadanti suddhiṁ.	or in terms of countless different things.
Te ce muni brūsi anoghatiṇṇe,	You say they have not crossed the flood, sage.
Atha ko carahi deva-manussaloke;	Then who exactly in the world of gods and humans
Atāri jātiñca jarañca mārisa,	has crossed over rebirth and old age, good sir?
Pucchāmi taṁ bhagavā brūhi me taṁ”.	I ask you, Blessed One; please tell me this.”

“Nāhaṁ sabbe samaṇabrāhmaṇāse,	“I don’t say that all ascetics and brahmins,”
(nandāti bhagavā)	replied the Buddha,
jāti-jarāya nivutāti brūmi;	“are shrouded by rebirth and old age.
Ye sīdha diṭṭhaṁ va sutaṁ mutaṁ vā,	There are those here who have given up all
Sīlabbataṁ vāpi pahāya sabbaṁ.	that is seen, heard, and thought, and precepts and vows,
Anekarūpampi pahāya sabbaṁ,	who have given up all the countless different things.
Taṇhaṁ pariññāya anāsavāse;	Fully understanding craving, free of defilements,
Te ve narā oghatiṇṇāti brūmi”.	those people, I say, have crossed the flood.”

“Etābhinandāmi vaco mahesino,	“I rejoice in the words of the great hermit!
Sukittitaṁ gotamanūpadhīkaṁ;	You have expounded non-attachment well, Gotama.
Ye sīdha diṭṭhaṁ va sutaṁ mutaṁ vā,	There are those here who have given up all
Sīlabbataṁ vāpi pahāya sabbaṁ.	that is seen, heard, and thought, and precepts and vows,
Anekarūpampi pahāya sabbaṁ,	who have given up all the countless different things.
Taṇhaṁ pariññāya anāsavāse;	Fully understanding craving, free of defilements,
Ahampi te oghatiṇṇāti brūmī”ti.	those people, I agree, have crossed the flood.”

Nanda-māṇava-pucchā sattamā.

KN Snp 5.9 Hemaka-māṇava-pucchā: The Questions of Hemaka


Sutta Nipāta 5.9
Hemaka-māṇava-pucchā	5.9 The Questions of Hemaka
“Ye me pubbe viyākaṁsu,	“Those who have previously answered me,”
(iccāyasmā hemako)	said Venerable Hemaka,
Huraṁ gotamasāsanā;	“before I encountered Gotama’s teaching,
Iccāsi iti bhavissati,	said ‘thus it was’ or ‘so it shall be’.
Sabbaṁ taṁ itihītihaṁ;	All that was just the testament of hearsay;
Sabbaṁ taṁ takkavaḍḍhanaṁ,	all that just fostered speculation:
Nāhaṁ tattha abhiramiṁ.	I found no delight in that.

Tvañca me dhammamakkhāhi,	But you, sage, explain to me
taṇhānigghātanaṁ muni;	The Dharma that destroys craving.
Yaṁ viditvā sato caraṁ,	Having understood it, one who lives rememberfully
tare loke visattikaṁ”.	may cross over clinging in the world.”

“Idha diṭṭhasutamutaviññātesu,	“The removal of desire and lust, Hemaka,
Piyarūpesu hemaka;	for what is seen, heard, thought, or cognized here;
Chandarāgavinodanaṁ,	for anything liked or disliked,
Nibbānapadamaccutaṁ.	is nirvana, the imperishable state.

Etadaññāya ye satā,	Those who have fully understood this, rememberful,
Diṭṭhadhammābhinibbutā;	are nirvana'd in this very life.
Upasantā ca te sadā,	Always at peace,
Tiṇṇā loke visattikan”ti.	they’ve crossed over clinging to the world.”

Hemaka-māṇava-pucchā aṭṭhamā.

KN Snp 5.10 Todeyya-māṇava-pucchā: The Questions of Todeyya


Sutta Nipāta 5.10
Todeyya-māṇava-pucchā	5.10 The Questions of Todeyya
“Yasmiṁ kāmā na vasanti,	“In whom sensual pleasures do not dwell,”
(iccāyasmā todeyyo)	said Venerable Todeyya,
Taṇhā yassa na vijjati;	“and for whom there is no craving,
Kathaṅkathā ca yo tiṇṇo,	and who has crossed over doubts—
Vimokkho tassa kīdiso”.	of what kind is their liberation?”

“Yasmiṁ kāmā na vasanti,	“In whom sensual pleasures do not dwell,”
(todeyyāti bhagavā)	replied the Buddha,
Taṇhā yassa na vijjati;	“and for whom there is no craving,
Kathaṅkathā ca yo tiṇṇo,	and who has crossed over doubts—
Vimokkho tassa nāparo”.	their liberation is none other than this.”

“Nirāsaso so uda āsasāno,	“Are they free of hope, or are they still in need of hope?
Paññāṇavā so uda paññakappī;	Do they possess wisdom, or are they still forming wisdom? Bodhi reads kappī (against the Niddesa) in the sense “manner”. But it seems unlikely Todeyya, or anyone really, would ask whether a sage merely seemed wise. Surely the question must be whether a sage is someone who is still in the process of learning, a question that has been important to the Buddhist traditions and still is today.
Muniṁ ahaṁ sakka yathā vijaññaṁ,	O Sakyan, elucidate the sage to me,
Taṁ me viyācikkha samantacakkhu”.	so that I may understand, All-seer.”

“Nirāsaso so na ca āsasāno,	“They are free of hope, they are not in need of hope.
Paññāṇavā so na ca paññakappī;	They possess wisdom, they are not still forming wisdom.
Evampi todeyya muniṁ vijāna,	That, Todeyya, is how to understand a sage,
Akiñcanaṁ kāmabhave asattan”ti.	one who has nothing, unattached to sensual life.”

Todeyya-māṇava-pucchā navamā.

KN Snp 5.11 Kappa-māṇava-pucchā: The Questions of Kappa


Sutta Nipāta 5.11
Kappa-māṇava-pucchā	5.11 The Questions of Kappa
“Majjhe sarasmiṁ tiṭṭhataṁ,	“For those overwhelmed by old age and death,”
(iccāyasmā kappo)	said Venerable Kappa,
Oghe jāte mahabbhaye;	“stuck mid-stream
Jarāmaccuparetānaṁ,	as the terrifying flood arises,
Dīpaṁ pabrūhi mārisa;	tell me an island, good sir.
Tvañca me dīpamakkhāhi,	Explain to me an island
Yathāyidaṁ nāparaṁ siyā”.	so that this may not occur again.”

“Majjhe sarasmiṁ tiṭṭhataṁ,	“For those overwhelmed by old age and death,”
(kappāti bhagavā)	replied the Buddha,
Oghe jāte mahabbhaye;	“stuck mid-stream
Jarāmaccuparetānaṁ,	as the terrifying flood arises,
Dīpaṁ pabrūmi kappa te.	I shall tell you an island, Kappa.

Akiñcanaṁ anādānaṁ,	Having nothing, taking nothing:
etaṁ dīpaṁ anāparaṁ;	this is the isle of no return.
Nibbānaṁ iti naṁ brūmi,	I call it nirvana,
jarāmaccuparikkhayaṁ.	the ending of old age and death.

Etadaññāya ye satā,	Those who have fully understood this, rememberful,
Diṭṭhadhammābhinibbutā;	are nirvana'd in this very life.
Na te māravasānugā,	They don’t fall under Māra’s sway,
Na te mārassa paddhagū”ti.	nor are they his lackies.”

Kappa-māṇava-pucchā dasamā.

KN Snp 5.12 Jatukaṇṇimāṇavapucchā: The Questions of Jatukaṇṇī


Sutta Nipāta 5.12
Jatukaṇṇimāṇavapucchā	5.12 The Questions of Jatukaṇṇī
“Sutvānahaṁ vīramakāmakāmiṁ,	“Hearing of the hero with no desire for sensual pleasures,”
(iccāyasmā jatukaṇṇi)	said Venerable Jatukaṇṇī,
Oghātigaṁ puṭṭhumakāmamāgamaṁ;	“who has passed over the flood, I’ve come with a question for that desireless one.
Santipadaṁ brūhi sahajanetta,	Tell me the state of peace, O natural visionary. While the exact sense of the unique term sahajanetta is open to interpretation, surely Norman’s “omniscient one” (following Niddesa) is not right.
Yathātacchaṁ bhagavā brūhi metaṁ.	Tell me this, Blessed One, as it really is.

Bhagavā hi kāme abhibhuyya iriyati,	For, having mastered sensual desires, the Blessed One proceeds, The following line lacks a verb, and Norman, Bodhi, and Ñāṇadīpa all construe it with abhibhuyya: the sun “overcomes” the earth. But that doesn’t make sense. Rather, the idiom abhibhuyya iriyati leans on irayati in the sense “to keep going, to proceed”. The Buddha “proceeds” (i.e. keeps living) after mastering desires, like the sun “proceeds” shedding light on the earth.
Ādiccova pathaviṁ tejī tejasā;	as the blazing sun shines on the earth.
Parittapaññassa me bhūripañña,	May you of vast wisdom explain The Dharma
Ācikkha dhammaṁ yamahaṁ vijaññaṁ;	to me of little wisdom so that I may understand
jāti-jarāya idha vippahānaṁ”.	the giving up of rebirth and old age here.”

“Kāmesu vinaya gedhaṁ,	“With sensual desire dispelled,” Niddesa, followed by Bodhi, Norman, and Ñāṇadīpa, takes vinaya as optative. But where the same phrase occurs at kp9:10.3 and snp1.8:10.3 it is clearly absolutive. Moreover, the next includes the absolutive daṭṭhu, which elsewhere follows a similar line with an absolutive verb: kāmesvādīnavaṁ disvā.
(jatukaṇṇīti bhagavā)	replied the Buddha,
Nekkhammaṁ daṭṭhu khemato;	“seeing renunciation as sanctuary,
Uggahītaṁ nirattaṁ vā,	don’t be taking up or putting down As in the Aṭṭhakavagga, it is essential that this phrase be rendered in an active present tense. It is not that nothing has ever been taken up or put down, but that they are no longer actively engaging in taking up and putting down.
Mā te vijjittha kiñcanaṁ.	anything at all.

Yaṁ pubbe taṁ visosehi,	What came before, let wither away,
pacchā te māhu kiñcanaṁ;	and after, let there be nothing.
Majjhe ce no gahessasi,	If you don’t grasp at the middle,
upasanto carissasi.	you will live at peace.

Sabbaso Nāma-rūpasmiṁ,	One rid of greed, brahmin,
Vītagedhassa brāhmaṇa;	for the whole realm of name and form,
Āsavāssa na vijjanti,	has no defilements by which
Yehi maccuvasaṁ vaje”ti.	they might fall under the sway of Death.”

Jatukaṇṇimāṇavapucchā ekādasamā.

KN Snp 5.13 Bhadrāvudhamāṇavapucchā: The Questions of Bhadrāvudha


Sutta Nipāta 5.13
Bhadrāvudhamāṇavapucchā	5.13 The Questions of Bhadrāvudha
“Okañjahaṁ taṇhacchidaṁ anejaṁ,	“I have a request for you, the shelter-leaver, the craving-cutter, the imperturbable,”
(iccāyasmā bhadrāvudho)	said Venerable Bhadrāvudha,
Nandiñjahaṁ oghatiṇṇaṁ vimuttaṁ;	“the delight-leaver, the flood-crosser, the freed,
Kappañjahaṁ abhiyāce sumedhaṁ,	the formulation-leaver, the intelligent.
Sutvāna nāgassa apanamissanti ito.	Many people have gathered from different lands

Nānājanā janapadehi saṅgatā,	wishing to hear your word, O hero.
Tava vīra vākyaṁ abhikaṅkhamānā;	After hearing the spiritual giant they will depart from here.
Tesaṁ tuvaṁ sādhu viyākarohi,	Please, sage, answer them clearly,
Tathā hi te vidito esa dhammo”.	for truly you understand this matter.”

“Ādānataṇhaṁ vinayetha sabbaṁ,	“Dispel all acquisitive craving,”
(bhadrāvudhāti bhagavā	replied the Buddha,
Uddhaṁ adho tiriyañcāpi majjhe;	“above, below, all round, between.
Yaṁ yañhi lokasmimupādiyanti,	For Māra pursues a person
Teneva māro anveti jantuṁ.	using whatever they grasp in the world.

Tasmā pajānaṁ na upādiyetha,	So let a rememberful monk who understands
Bhikkhu sato kiñcanaṁ sabbaloke;	not grasp anything in all the world,
Ādānasatte iti pekkhamāno,	observing that these people who cling to the domain of death Norman’s suggestion to read ādānasatte (against Niddesa) as locative singular would be tempting were it not that at snp5.13:4.3 and thag19.1:20.3 iti pekkhamāno qualifies the former part of the line.
Pajaṁ imaṁ maccudheyye visattan”ti.	are clinging to attachment.”

Bhadrāvudhamāṇavapucchā dvādasamā.

KN Snp 5.14 Udaya-māṇava-pucchā: The Questions of Udaya

(2022 SP-FLUENT translation by frankk‍)


Udaya-māṇava-pucchā	5.14 The Questions of Udaya
“Jhāyiṁ virajamāsīnaṁ,	To the one sitting in jhāna— without dust,
(iccāyasmā udayo)	(said Venerable Udaya,)
Katakiccaṁ anāsavaṁ;	Done the task, [an arahant with] no more asinine-inclinations.
Pāraguṁ sabba-dhammānaṁ,	Gone beyond all dharmas—
Atthi pañhena āgamaṁ;	I’ve come here with a question.
Aññāvimokkhaṁ pabrūhi,	Please speak about the emancipation of final knowledge,
Avijjāya pabhedanaṁ”.	ignorance breaking up.

“Pahānaṁ kāmacchandānaṁ,	the abandoning of both sensual-desires
(udayāti bhagavā)	(replied the Buddha,)
Domanassāna cūbhayaṁ;	and distressed mental states,
Thinassa ca panūdanaṁ,	Dispelling of Sloth,
Kukkuccānaṁ nivāraṇaṁ.	regrets being warded off. [These are referencing the five hindrances]

Upekkhāsatisaṁsuddhaṁ,	[fourth jhāna is] equanimous observation & [Dharma] remembrance purified,
dhammatakkapurejavaṁ;	with ☸Dharma-thoughts [of first jhāna] preceding that.
Aññāvimokkhaṁ pabrūmi,	this is the final knowledge emancipation that I speak of,
avijjāya pabhedanaṁ”.	ignorance breaking-up..

“Kiṁsu saṁyojano loko,	what fetters the world?
kiṁsu tassa vicāraṇaṁ;	With what is it examined?
Kissassa vippahānena,	with what being abandoned
nibbānaṁ iti vuccati”.	is nirvana spoken of?

“Nandisaṁyojano loko,	delight fetters the world.
vitakkassa vicāraṇaṁ;	with [wrong] thoughts [delight] is explored, with directed-thought [of first jhāna, the nature of wrong thought] is examined.
Taṇhāya vippahānena,	Through craving’s abandoning
nibbānaṁ iti vuccati”.	nirvana is spoken of.

“Kathaṁ satassa carato,	how is [☸Dharma]-remembrance conducted,
viññāṇaṁ uparujjhati;	for consciousness to halt?
Bhagavantaṁ puṭṭhumāgamma,	We’ve come to the Blessed One with a question.
taṁ suṇoma vaco tava”.	Let us hear your words. (speech fabrications are thought and evaluation)

“Ajjhattañca bahiddhā ca,	internally [in this body and mind], and externally,
Vedanaṁ nābhinandato;	not delighting in sensations [using jhāna through progressive cessation of sensations (see SN 36.11)]
Evaṁ satassa carato,	Conducting [Dharma]-remembrance in this way,
Viññāṇaṁ uparujjhatī”ti.	consciousness is halted.

Udaya-māṇava-pucchā terasamā.	(end of sutta)

KN Snp 5.15 Posāla-māṇava-pucchā: The Question of Posala

(2022 SP-FLUENT translation by frankk‍)


Posāla-māṇava-pucchā	5.15 The Question of Posala
“Yo atītaṁ ādisati,	To one who reveals the past [, recollections of many past lives of any being, up to many aeons,]
(iccāyasmā posālo)	(said Venerable Posala,)
Anejo chinnasaṁsayo;	[To one who is] Unperturbed, having cut through doubts,
Pāraguṁ sabba-dhammānaṁ,	[to one who has] gone beyond all dharmas,
Atthi pañhena āgamaṁ.	I’ve come to ask a question.

Vibhūtarūpasaññissa,	regarding one who is devoid of form perceptions [after entering the formless dimensions],
sabbakāyappahāyino;	who has abandoned their entire body [when moving beyond fourth jhāna],
Ajjhattañca bahiddhā ca,	[both the] Internal [consisting of their own anatomical body] and external [forms and bodies],
natthi kiñcīti passato;	[for one who abides in the formless dimension of nothingness and] sees: “There (is) nothing”:
Ñāṇaṁ sakkānupucchāmi,	I ask [Buddha], the Sakyan, for Knowledge of this.
kathaṁ neyyo tathāvidho”.	How should [the meditator] be led further?

“Viññāṇaṭṭhitiyo sabbā,	Regarding all stations of Consciousness, [of 7 types of living beings ^{(see DN 15)}]
(posālāti bhagavā)	(said the Buddha,)
Abhijānaṁ tathāgato;	[The Buddha], the-Tathagata, has direct-knowing of them. [He directly sees with the divine eye where liviing beings are reborn and how karma affects them.]
Tiṭṭhantamenaṁ jānāti,	One stationed there knows,
Vimuttaṁ tapparāyaṇaṁ.	release and the steps leading there.

Ākiñcaññasambhavaṁ ñatvā,	Knowing directly [the dimension of] Nothingness’s origin
Nandī saṁyojanaṁ iti;	[he knows] thus: delight is the fetter.
Evametaṁ abhiññāya,	With that direct knowledge,
Tato tattha vipassati;	right there he clearly sees.
Etaṁ ñāṇaṁ tathaṁ tassa,	that knowledge, genuine, is his,
Brāhmaṇassa vusīmato”ti.	the brahman who has lived to fulfillment [the brahmacariya spiritual life].

Posāla-māṇava-pucchā cuddasamā.	(end of sutta)

KN Snp 5.16 Mogharājamāṇavapucchā: The Questions of Mogharājā


Sutta Nipāta 5.16
Mogharājamāṇavapucchā	5.16 The Questions of Mogharājā
“Dvāhaṁ sakkaṁ apucchissaṁ,	“Twice I have asked the Sakyan,”
(iccāyasmā mogharājā)	said Venerable Mogharājā,
Na me byākāsi cakkhumā;	“but you haven’t answered me, O Seer.
Yāvatatiyañca devīsi,	I have heard that the divine hermit
Byākarotīti me sutaṁ.	answers when questioned a third time.

Ayaṁ loko paro loko,	Regarding this world, the other world,
brahmaloko sadevako;	and the realm of Brahmā with its gods,
Diṭṭhiṁ te nābhijānāti,	I’m not familiar with the view
gotamassa yasassino.	of the renowned Gotama.

Evaṁ abhikkantadassāviṁ,	So I’ve come in need with a question
atthi pañhena āgamaṁ;	to the one of excellent vision.
Kathaṁ lokaṁ avekkhantaṁ,	How to look upon the world
maccurājā na passati”.	so the King of Death won’t see you?”

“Suññato lokaṁ avekkhassu,	“Look upon the world as empty,
Mogharāja sadā sato;	Mogharājā, ever rememberful.
Attānudiṭṭhiṁ ūhacca,	Having uprooted the view of self,
Evaṁ maccutaro siyā;	you may thus cross over death.
Evaṁ lokaṁ avekkhantaṁ,	That’s how to look upon the world
Maccurājā na passatī”ti.	so the King of Death won’t see you.”

Mogharājamāṇavapucchā pannarasamā.

KN Snp 5.17 Piṅgiya-māṇava-pucchā: The Questions of Piṅgiya


Sutta Nipāta 5.17
Piṅgiya-māṇava-pucchā	5.17 The Questions of Piṅgiya
“Jiṇṇohamasmi abalo vītavaṇṇo,	“I am old, feeble, and pallid,”
(iccāyasmā piṅgiyo)	said Venerable Piṅgiya,
Nettā na suddhā savanaṁ na phāsu;	“my eyes unclear, my hearing faint.
Māhaṁ nassaṁ momuho antarāva,	Don’t let stupid me perish meanwhile;
Ācikkha dhammaṁ yamahaṁ vijaññaṁ;	explain The Dharma so that I may understand
jāti-jarāya idha vippahānaṁ”.	the giving up of rebirth and old age here.”

“Disvāna rūpesu vihaññamāne,	“Having seen those stricken by forms,”
(piṅgiyāti bhagavā)	replied the Buddha,
Ruppanti rūpesu janā pamattā;	“negligent people afflicted by forms;
Tasmā tuvaṁ piṅgiya appamatto,	therefore, Piṅgiya, being assiduous,
Jahassu rūpaṁ apunabbhavāya”.	give up form so as not to be reborn.”

“Disā catasso vidisā catasso,	“The four directions, the intermediate directions,
Uddhaṁ adho dasa disā imāyo;	below, and above: in these ten directions
Na tuyhaṁ adiṭṭhaṁ asutaṁ amutaṁ,	there’s nothing at all in the world
Atho aviññātaṁ kiñcanamatthi loke;	that you’ve not seen, heard, thought, or cognized.
Ācikkha dhammaṁ yamahaṁ vijaññaṁ,	Explain The Dharma so that I may understand
jāti-jarāya idha vippahānaṁ”.	the giving up of rebirth and old age here.”

“Taṇhādhipanne manuje pekkhamāno,	“Observing people sunk in craving,”
(piṅgiyāti bhagavā)	replied the Buddha,
Santāpajāte jarasā parete;	“tormented, mired in old age;
Tasmā tuvaṁ piṅgiya appamatto,	therefore, Piṅgiya, being assiduous,
Jahassu taṇhaṁ apunabbhavāyā”ti.	give up craving so as not to be reborn.”

Piṅgiya-māṇava-pucchā soḷasamā.

KN Snp 5.18 Pārāyanatthutigāthā: Homage to the Way to the Beyond


Sutta Nipāta 5.18
Pārāyanatthutigāthā	5.18 Homage to the Way to the Beyond
Idamavoca bhagavā magadhesu viharanto pāsāṇake cetiye, paricārakasoḷasānaṁ brāhmaṇānaṁ ajjhiṭṭho puṭṭho puṭṭho pañhaṁ byākāsi. Ekamekassa cepi pañhassa atthamaññāya dhammamaññāya dhammānudhammaṁ paṭipajjeyya, gaccheyyeva jarāmaraṇassa pāraṁ. Pāraṅgamanīyā ime dhammāti, tasmā imassa dhammapariyāyassa pārāyananteva adhivacanaṁ.	This was said by the Buddha while staying in the land of the Magadhans at the Pāsāṇake shrine. When requested by the sixteen brahmin devotees, he answered their questions one by one. If you understand the meaning and The Dharma of each of these questions, and practice accordingly, you may go right to the far shore of old age and death. These Dharmas are said to lead to the far shore, which is why the name of this exposition of The Dharma is “The Way to the Beyond”.

Ajito tissametteyyo,	Ajita, Tissametteyya,
puṇṇako atha mettagū;	Puṇṇaka and Mettagū,
Dhotako upasīvo ca,	Dhotaka and Upasiva,
nando ca atha hemako.	Nanda and then Hemaka,

Todeyya-kappā dubhayo,	both Todeyya and Kappa,
jatukaṇṇī ca paṇḍito;	and Jatukaṇṇī the astute,
Bhadrāvudho udayo ca,	Bhadrāvudha and Udaya,
posālo cāpi brāhmaṇo;	and the brahmin Posala,
Mogharājā ca medhāvī,	Mogharājā the intelligent,
piṅgiyo ca mahāisi.	and Piṅgiya the great hermit:

Ete buddhaṁ upāgacchuṁ,	they approached the Buddha,
sampannacaraṇaṁ isiṁ;	the hermit of consummate conduct.
Pucchantā nipuṇe pañhe,	Asking their subtle questions,
buddhaseṭṭhaṁ upāgamuṁ.	they came to the most excellent Buddha.

Tesaṁ buddho pabyākāsi,	The Buddha answered their questions
pañhe puṭṭho yathātathaṁ;	in accordance with truth.
Pañhānaṁ veyyākaraṇena,	The sage satisfied the brahmins
tosesi brāhmaṇe muni.	with his answers to their questions.

Te tositā cakkhumatā,	Those who were satisfied by the all-seer,
buddhenādiccabandhunā;	the Buddha, Kinsman of the Sun,
Brahmacariyamacariṁsu,	led the spiritual life in his presence,
varapaññassa santike.	the one of such splendid wisdom.

Ekamekassa pañhassa,	If you practice in accordance
yathā buddhena desitaṁ;	with each of these questions
Tathā yo paṭipajjeyya,	as taught by the Buddha,
gacche pāraṁ apārato.	you’ll go from the near shore to the far.

Apārā pāraṁ gaccheyya,	Developing the supreme path,
bhāvento maggamuttamaṁ;	you’ll go from the near shore to the far.
Maggo so pāraṁ gamanāya,	This path is for going to the far shore;
tasmā pārāyanaṁ iti.	that’s why it’s called “The Way to the Beyond”.

KN Snp 5.19 Pārāyanānugītigāthā: Preserving the Way to the Beyond


Sutta Nipāta 5.19
Pārāyanānugītigāthā	5.19 Preserving the Way to the Beyond
“Pārāyanamanugāyissaṁ,	“I shall keep reciting the Way to the Beyond,” To anugāyati is to keep on reciting, as the brahmins did with their hymns descended from seers of old (as eg. an5.192:3.1). Here, Piṅgiya, as an experienced Vedic reciter himself, announces that he will keep the this Dharma alive in just the same way. This is perhaps the most explicit evidence for a direct historical link between the oral recitation methods of the brahmins and the Buddhists.
(iccāyasmā piṅgiyo)	said Venerable Piṅgiya,
Yathāddakkhi tathākkhāsi;	“which was taught as it was seen
Vimalo bhūrimedhaso,	by the immaculate one of vast intelligence.
Nikkāmo nibbano nāgo;	He is desireless, unentangled, a spiritual giant:
Kissa hetu musā bhaṇe.	why would he speak falsely?

Pahīnamalamohassa,	Come, let me extol
mānamakkhappahāyino;	in sweet words of praise
Handāhaṁ kittayissāmi,	the one who’s given up stains and delusions,
giraṁ vaṇṇūpasañhitaṁ.	conceit and contempt.

Tamonudo buddho samantacakkhu,	The Buddha, all-seer, dispeler of darkness,
Lokantagū sabbabhavātivatto;	has gone to world’s end, beyond all rebirths;
Anāsavo sabbadukkhappahīno,	he is free of defilements, and has given up all pain,
Saccavhayo brahme upāsito me.	the rightly-named one, brahmin, is revered by me.

Dijo yathā kubbanakaṁ pahāya,	Like a bird that flees a little copse,
Bahupphalaṁ kānanamāvaseyya;	to roost in a forest abounding in fruit,
Evampahaṁ appadasse pahāya,	I’ve left the near-sighted behind,
Mahodadhiṁ haṁsoriva ajjhapatto.	like a swan come to a great river.

Ye me pubbe viyākaṁsu,	Those who explained to me previously,
Huraṁ gotamasāsanā;	before I encountered Gotama’s teaching,
Iccāsi iti bhavissati,	said ‘thus it was’ or ‘so it shall be’.
Sabbaṁ taṁ itihītihaṁ;	All that was just the testament of hearsay;
Sabbaṁ taṁ takkavaḍḍhanaṁ.	all that just fostered speculation.

Eko tamanudāsino,	Alone, the dispeler of darkness
jutimā so pabhaṅkaro;	is splendid, a beacon:
Gotamo bhūripaññāṇo,	Gotama, vast in wisdom,
gotamo bhūrimedhaso.	Gotama, vast in intelligence.

Yo me dhammamadesesi,	He is the one who taught me Dhamma,
Sandiṭṭhikamakālikaṁ;	visible in this very life, immediately effective,
Taṇhakkhayamanītikaṁ,	the untroubled, the end of craving,
Yassa natthi upamā kvaci”.	to which there is no compare.”

“Kiṁ nu tamhā vippavasasi,	“Why would you dwell apart from him
muhuttamapi piṅgiya;	even for an hour, Piṅgiya?
Gotamā bhūripaññāṇā,	From Gotama, vast in wisdom,
gotamā bhūrimedhasā.	from Gotama, vast in intelligence?

Yo te dhammamadesesi,	He is the one who taught you Dhamma,
Sandiṭṭhikamakālikaṁ;	visible in this very life, immediately effective,
Taṇhakkhayamanītikaṁ,	the untroubled, the end of craving,
Yassa natthi upamā kvaci”.	to which there is no compare.”

“Nāhaṁ tamhā vippavasāmi,	“I never dwell apart from him,
Muhuttamapi brāhmaṇa;	not even for an hour, brahmin.
Gotamā bhūripaññāṇā,	From Gotama, vast in wisdom,
Gotamā bhūrimedhasā.	from Gotama, vast in intelligence.

Yo me dhammamadesesi,	He is the one who taught me Dhamma,
Sandiṭṭhikamakālikaṁ;	visible in this very life, immediately effective,
Taṇhakkhayamanītikaṁ,	the untroubled, the end of craving,
Yassa natthi upamā kvaci.	to which there is no compare.

Passāmi naṁ manasā cakkhunāva,	Being assiduous, I see him
Rattindivaṁ brāhmaṇa appamatto;	in my mind’s eye day and night.
Namassamāno vivasemi rattiṁ,	I spend the name in homage to him,
Teneva maññāmi avippavāsaṁ.	hence I think I dwell with him.

Saddhā ca pīti ca mano sati ca,	My earned-trust and joy and intent and remembering
Nāpentime gotamasāsanamhā;	never stray from Gotama’s teaching.
Yaṁ yaṁ disaṁ vajati bhūripañño,	I bow to whatever direction
Sa tena teneva natohamasmi.	the one of vast wisdom heads.

Jiṇṇassa me dubbalathāmakassa,	I’m old and feeble,
Teneva kāyo na paleti tattha;	so my body cannot go there,
Saṅkappayantāya vajāmi niccaṁ,	but I always travel in my thoughts,
Mano hi me brāhmaṇa tena yutto.	for my mind, brahmin, is bound to him.

Paṅke sayāno pariphandamāno,	Lying floundering in the mud,
Dīpā dīpaṁ upaplaviṁ;	I drifted from island to island.
Athaddasāsiṁ sam-buddhaṁ,	Then I saw the Buddha,
Oghatiṇṇamanāsavaṁ”.	the undefiled one who has crossed the flood.”

“Yathā ahū vakkali muttasaddho,	“Just as Vakkali was committed to earned-trust—
Bhadrāvudho āḷavigotamo ca;	Bhadrāvudha and Gotama of Āḷavī too—
Evamevaṁ tvampi pamuñcassu saddhaṁ,	so too you should commit to earned-trust.
Gamissasi tvaṁ piṅgiya maccudheyyassa pāraṁ”.	You will go, Piṅgiya, beyond the domain of death.”

“Esa bhiyyo pasīdāmi,	“My confidence grew
Sutvāna munino vaco;	when I heard the word of the sage,
Vivaṭṭacchado sam-buddho,	the Buddha with veil drawn back,
Akhilo paṭibhānavā.	so kind and eloquent.

Adhideve abhiññāya,	Having directly known all about the gods,
Sabbaṁ vedi varovaraṁ;	he understands all top to bottom,
Pañhānantakaro satthā,	the teacher who settles all questions
Kaṅkhīnaṁ paṭijānataṁ.	for those who admit their doubts.

Asaṁhīraṁ asaṅkuppaṁ,	Unfaltering, unshakable;
Yassa natthi upamā kvaci;	that to which there is no compare.
Addhā gamissāmi na mettha kaṅkhā,	For sure I will go there, I have no doubt of that.
Evaṁ maṁ dhārehi adhimuttacittan”ti.	Remember me as one whose mind is made up.”

Pārāyanavaggo pañcamo.

(oral tradition memory checksum)


Suttuddānaṁ

Urago dhaniyopi ca,
Khaggavisāṇo kasi ca;
Cundo bhavo punadeva,
Vasalo ca karaṇīyañca;
Hemavato atha yakkho,
Vijayasuttaṁ munisuttavaranti.

Paṭhamakaṭṭhavaro varavaggo,
Dvādasasuttadharo suvibhatto;
Desito cakkhumatā vimalena,
Suyyati vaggavaro uragoti.

Ratanāmagandho hirimaṅgalanāmo,
Sucilomakapilo ca brāhmaṇadhammo;
Nāvā kiṁsīlauṭṭhahano ca,
Rāhulo ca punapi vaṅgīso.

Sammāparibbājanīyopi cettha,
Dhammikasuttavaro suvibhatto;
Cuddasasuttadharo dutiyamhi,
Cūḷakavaggavaroti tamāhu.

Pabbajjapadhānasubhāsitanāmo,
Pūraḷāso punadeva māgho ca;
Sabhiyaṁ keṇiyameva sallanāmo,
Vāseṭṭhavaro kālikopi ca.

Nālakasuttavaro suvibhatto,
Taṁ anupassī tathā punadeva;
Dvādasasuttadharo tatiyamhi,
Suyyati vaggavaro mahānāmo.

Kāmaguhaṭṭhakaduṭṭhakanāmā,
Suddhavaro paramaṭṭhakanāmo;
Jarā mettiyavaro suvibhatto,
Pasūramāgaṇḍiyā purābhedo.

Kalahavivādo ubho viyuhā ca,
Tuvaṭakaattadaṇḍasāriputtā;
Soḷasasuttadharo catutthamhi,
Aṭṭhakavaggavaroti tamāhu.

Magadhe janapade ramaṇīye,
Desavare katapuññanivese;
Pāsāṇakacetiyavare suvibhatte,
Vasi bhagavā gaṇaseṭṭho.

Ubhayavāsamāgatiyamhi,
Dvādasayojaniyā parisāya;
Soḷasabrāhmaṇānaṁ kira puṭṭho,
Pucchāya soḷasapañhakammiyā;
Nippakāsayi dhammamadāsi.

Atthapakāsakabyañjanapuṇṇaṁ,
Dhammamadesesi parakhemajaniyaṁ;
Lokahitāya jino dvipadaggo,
Suttavaraṁ bahudhammavicitraṁ;
Sabbakilesapamocanahetuṁ,
Desayi suttavaraṁ dvipadaggo.

Byañjanamatthapadaṁ samayuttaṁ,
Akkharasaññitaopamagāḷhaṁ;
Lokavicāraṇañāṇapabhaggaṁ,
Desayi suttavaraṁ dvipadaggo.

Rāgamale amalaṁ vimalaggaṁ,
Dosamale amalaṁ vimalaggaṁ;
Mohamale amalaṁ vimalaggaṁ,
Lokavicāraṇañāṇapabhaggaṁ;
Desayi suttavaraṁ dvipadaggo.

Klesamale amalaṁ vimalaggaṁ,
Duccaritamale amalaṁ vimalaggaṁ;
Lokavicāraṇañāṇapabhaggaṁ,
Desayi suttavaraṁ dvipadaggo.

Āsavabandhanayogākilesaṁ,
Nīvaraṇāni ca tīṇi malāni;
Tassa kilesapamocanahetuṁ,
Desayi suttavaraṁ dvipadaggo.

Nimmalasabbakilesapanūdaṁ,
Rāgavirāgamanejamasokaṁ;
Santapaṇītasududdasadhammaṁ,
Desayi suttavaraṁ dvipadaggo.

Rāgañca dosakamabhañjitasantaṁ,
Yonicatuggatipañcaviññāṇaṁ;
Taṇhāratacchadanatāṇalatāpamokkhaṁ,
Desayi suttavaraṁ dvipadaggo.

Gambhīraduddasasaṇhanipuṇaṁ,
Paṇḍitavedaniyaṁ nipuṇatthaṁ;
Lokavicāraṇañāṇapabhaggaṁ,
Desayi suttavaraṁ dvipadaggo.

Navaṅgakusumamālagīveyyaṁ,
Indriyajhānavimokkhavibhattaṁ;
Aṭṭhaṅgamaggadharaṁ varayānaṁ,
Desayi suttavaraṁ dvipadaggo.

Somupamaṁ vimalaṁ parisuddhaṁ,
Aṇṇavamūpamaratanasucittaṁ;
Pupphasamaṁ ravimūpamatejaṁ,
Desayi suttavaraṁ dvipadaggo.

Khemasivaṁ sukhasītalasantaṁ,
Maccutatāṇaparaṁ paramatthaṁ;
Tassa sunibbutadassanahetuṁ,
Desayi suttavaraṁ dvipadaggoti.

SUTTANIPĀTAPĀḶI SAMATTĀ.	THE ANTHOLOGY OF DISCOURSES IS COMPLETED.