4👑☸ Cattāri Ariya-saccaṃ 四聖諦

KN Snp vagga 1 of 5

1. Uraga-vaggo (snake-chapter)

♦ suttanipātapāḷi (cst4 pali)	(derived from B. Thanissaro)
♦ 1. uragavaggo n	I : The Snake Chapter  (Uraga Vagga)

KN Snp 1.1 uraga (the snake)

♦ 1. uragasuttaṃ (KN 5.1) n	1:1  The Snake

Alternative versions of this poem—a Sanskrit version included in the Udānavarga, and a Gāndhārī version included in the Gāndhārī Dharmapada—have many of the same verses included here, but arranged in a different order. This suggests that the verses originally may have been separate poems, spoken on separate occasions, and that they were gathered together because they share the same refrain.

♦ 1.
♦ yo VAR uppatitaṃ vineti kodhaṃ,	The monk who subdues his arisen anger
visaṭaṃ sappavisaṃva osadhehi VAR .	as, with herbs, snake-venom once it has spread,
♦ so bhikkhu jahāti orapāraṃ,	sloughs off the near shore & far—
urago jiṇṇamivattacaṃ VAR purāṇaṃ.	as a snake, its decrepit old skin.
♦ 2.	The monk who has cut off passion
♦ yo rāgamudacchidā asesaṃ,	without leaving a trace,
bhisapupphaṃva saroruhaṃ VAR vigayha.	as he would, plunging into a lake, a lotus,
♦ so bhikkhu jahāti orapāraṃ,	sloughs off the near shore & far—
urago jiṇṇamivattacaṃ, purāṇaṃ.	as a snake, its decrepit old skin.
♦ 3.	The monk who has cut off craving
♦ yo taṇhamudacchidā asesaṃ,	without leaving a trace,
saritaṃ sīghasaraṃ visosayitvā.	drying up the swift-flowing flood,1
♦ so bhikkhu jahāti orapāraṃ,	sloughs off the near shore & far—
urago jiṇṇamivattacaṃ purāṇaṃ.	as a snake, its decrepit old skin.
♦ 4.	The monk who has uprooted conceit
♦ yo mānamudabbadhī asesaṃ,	without leaving a trace,
naḷasetuṃva sudubbalaṃ mahogho.	as a great flood, a very weak bridge made of reeds,
♦ so bhikkhu jahāti orapāraṃ,	sloughs off the near shore & far—
urago jiṇṇamivattacaṃ purāṇaṃ.	as a snake, its decrepit old skin.
♦ 5.	The monk seeing
♦ yo nājjhagamā bhavesu sāraṃ,	in states of becoming
vicinaṃ pupphamiva VAR udumbaresu.	no essence,
♦ so bhikkhu jahāti orapāraṃ,	as he would,
urago jiṇṇamivattacaṃ purāṇaṃ.	when examining fig trees,
	no flowers,
	sloughs off the near shore & far—
	as a snake, its decrepit old skin.
♦ 6.	The monk with no inner anger,
♦ yassantarato na santi kopā,	who has thus gone beyond
itibhavābhavatañca VAR vītivatto.	becoming & not-,
♦ so bhikkhu jahāti orapāraṃ,	sloughs off the near shore & far—
urago jiṇṇamivattacaṃ purāṇaṃ.	as a snake, its decrepit old skin.
♦ 7.	The monk whose discursive thoughts are dispersed,
♦ yassa vitakkā vidhūpitā,	well-dealt with inside
ajjhattaṃ suvikappitā asesā.	without leaving a trace,
♦ so bhikkhu jahāti orapāraṃ,	sloughs off the near shore & far—
urago jiṇṇamivattacaṃ purāṇaṃ.	as a snake, its decrepit old skin.
♦ 8.	The monk who hasn’t slipped past or held back,2
♦ yo nāccasārī na paccasārī,	transcending all
sabbaṃ accagamā imaṃ papañcaṃ.	this objectification,3
♦ so bhikkhu jahāti orapāraṃ,	sloughs off the near shore & far—
urago jiṇṇamivattacaṃ purāṇaṃ.	as a snake, its decrepit old skin.
♦ 9.	The monk who hasn’t slipped past or held back,
♦ yo nāccasārī na paccasārī,	knowing with regard to the world
sabbaṃ vitathamidanti ñatvā VAR loke.	that “All this is unreal,”
♦ so bhikkhu jahāti orapāraṃ,	sloughs off the near shore & far—
urago jiṇṇamivattacaṃ purāṇaṃ.	as a snake, its decrepit old skin.
♦ 10.	The monk who hasn’t slipped past or held back,
♦ yo nāccasārī na paccasārī,	without greed, as “All this is unreal,”
sabbaṃ vitathamidanti vītalobho.	sloughs off the near shore & far—
♦ so bhikkhu jahāti orapāraṃ,	as a snake, its decrepit old skin.
urago jiṇṇamivattacaṃ purāṇaṃ.
♦ 11.
♦ yo nāccasārī na paccasārī,
sabbaṃ vitathamidanti vītarāgo.
♦ so bhikkhu jahāti orapāraṃ,
urago jiṇṇamivattacaṃ purāṇaṃ.
♦ 12.
♦ yo nāccasārī na paccasārī,	The monk who hasn’t slipped past or held back,
sabbaṃ vitathamidanti vītadoso.	without aversion, as “All this is unreal,”
♦ so bhikkhu jahāti orapāraṃ,	sloughs off the near shore & far—
urago jiṇṇamivattacaṃ purāṇaṃ.	as a snake, its decrepit old skin.
♦ 13.
♦ yo nāccasārī na paccasārī,	The monk who hasn’t slipped past or turned back,
sabbaṃ vitathamidanti vītamoho.	without delusion, as “All this is unreal,”
♦ so bhikkhu jahāti orapāraṃ,	sloughs off the near shore & far—
urago jiṇṇamivattacaṃ purāṇaṃ.	as a snake, its decrepit old skin.
♦ 14.
♦ yassānusayā na santi keci,	The monk in whom
mūlā ca akusalā samūhatāse.	there are no obsessions4
♦ so bhikkhu jahāti orapāraṃ,	—the roots of unskillfulness totally destroyed—
urago jiṇṇamivattacaṃ purāṇaṃ.	sloughs off the near shore & far—
	as a snake, its decrepit old skin.
♦ 15.	The monk in whom
♦ yassa darathajā na santi keci,	there’s nothing born of disturbance5
oraṃ āgamanāya paccayāse.	that would lead him back to this shore,
♦ so bhikkhu jahāti orapāraṃ,	sloughs off the near shore & far—
urago jiṇṇamivattacaṃ purāṇaṃ.	as a snake, its decrepit old skin.
♦ 16.	The monk in whom
♦ yassa vanathajā na santi keci,	there’s nothing born of the underbrush6
vinibandhāya bhavāya hetukappā.	that would act as a cause
♦ so bhikkhu jahāti orapāraṃ,	for binding him to becoming,
urago jiṇṇamivattacaṃ purāṇaṃ.	sloughs off the near shore & far—
	as a snake, its decrepit old skin.
♦ 17.
♦ yo nīvaraṇe pahāya pañca,	The monk who’s abandoned five hindrances,
anigho tiṇṇakathaṃkatho visallo.	who, untroubled, de-arrowed,7
♦ so bhikkhu jahāti orapāraṃ,	has crossed over doubt,
urago jiṇṇamivattacaṃ purāṇaṃ.	sloughs off the near shore & far—
	as a snake, its decrepit old skin.
♦ uragasuttaṃ paṭhamaṃ niṭṭhitaṃ.	vv. 1–17

Notes 1. On craving as a flooding river, see Dhp 251, 337, 339–340, and 347. 2. See Iti 49. 3. On objectification, see Sn 4:11, note 5, and the introduction to MN 18. 4. The seven obsessions, listed in AN 7:11, are: sensual passion, resistance, views, uncertainty, conceit, passion for becoming, and ignorance. The relationship of three of these obsessions—the first two and the last—to the three types of feeling is discussed in MN 44. 5. Daratha. For a detailed description of the subtleties of disturbance, see MN 121. 6. Underbrush stands for desire. See Dhp 344. 7. The arrow can stand for becoming, craving, or grief. See SN 36:6, Sn 3:8, Sn 4:15, Dhp 351, Thag 6:13, Thig 3:5, and Thig 6:1.

KN Snp 1.2 dhaniya (the cattleman)

2. dhaniyasuttaṃ (KN 5.2) n	1:2  Dhaniya the Cattleman
♦ 18.	Dhaniya the cattleman:1
(iti dhaniyo gopo)	“The rice is cooked,
♦ “pakkodano duddhakhīrohamasmi,	my milking done.
♦ anutīre mahiyā samānavāso.	I live with my people
♦ channā kuṭi āhito gini,	along the banks of the Mahi;
atha ce patthayasī pavassa deva”.	my hut is roofed, my fire lit:
	So if you want, rain-god,
	go ahead & rain.”
♦ 19.	The Buddha:
(iti bhagavā)	“Free from anger,
♦ “akkodhano vigatakhilohamasmi VAR,	my rigidity gone,2
♦ anutīre mahiyekarattivāso.	I live for one night
♦ vivaṭā kuṭi nibbuto gini,	along the banks of the Mahi;
atha ce patthayasī pavassa deva”.	my hut’s roof is open, my fire out.3
	So if you want, rain-god,
	go ahead & rain.”
♦ 20.	Dhaniya:
(iti dhaniyo gopo)	“No mosquitoes or gadflies
♦ “andhakamakasā na vijjare,	are to be found.
♦ kacche rūḷhatiṇe caranti gāvo.	The cows range in the marshy meadow
♦ vuṭṭhimpi saheyyumāgataṃ,	where the grasses flourish.
atha ce patthayasī pavassa deva”.	They could stand the rain if it came:
	So if you want, rain-god,
	go ahead & rain.”
♦ 21.	The Buddha:
(iti bhagavā)	“A raft, well-made,
♦ “baddhāsi bhisī susaṅkhatā,	has been lashed together.4
♦ tiṇṇo pāragato vineyya oghaṃ.	Having crossed over,
♦ attho bhisiyā na vijjati,	gone to the far shore,
atha ce patthayasī pavassa deva”.	I’ve subdued the flood.
	No need for a raft
	is to be found5:
	So if you want, rain-god,
	go ahead & rain.”
♦ 22.	Dhaniya:
(iti dhaniyo gopo)	“My wife is composed, not wanton,
♦ “gopī mama assavā alolā,	is charming, has lived with me long.
♦ dīgharattaṃ VAR saṃvāsiyā manāpā.	I hear no evil about her at all:
♦ tassā na suṇāmi kiñci pāpaṃ,	So if you want, rain-god,
atha ce patthayasī pavassa deva”.	go ahead & rain.”
♦ 23.	The Buddha:
(iti bhagavā)	“My mind is composed, released,
♦ “cittaṃ mama assavaṃ vimuttaṃ,	has long been nurtured, well tamed.
♦ dīgharattaṃ paribhāvitaṃ sudantaṃ.	No evil is to be found in me:
♦ pāpaṃ pana me na vijjati,	So if you want, rain-god,
atha ce patthayasī pavassa deva”.	go ahead & rain.”
♦ 24.	Dhaniya:
(iti dhaniyo gopo)	“I support myself on my earnings.
♦ “attavetanabhatohamasmi,	My sons live in harmony,
♦ puttā ca me samāniyā arogā.	free from disease.
♦ tesaṃ na suṇāmi kiñci pāpaṃ,	I hear no evil about them at all:
atha ce patthayasī pavassa deva”.	So if you want, rain-god,
	go ahead & rain.”
♦ 25.	The Buddha:
(iti bhagavā)	“I’m in no one’s employ,6
♦ “nāhaṃ bhatakosmi kassaci,	I wander the whole world
♦ nibbiṭṭhena carāmi sabbaloke.	on the reward [of my Awakening].
♦ attho bhatiyā na vijjati,	No need for earnings
atha ce patthayasī pavassa deva”.	is to be found:
	So if you want, rain-god,
	go ahead & rain.”
♦ 26.	Dhaniya:
(iti dhaniyo gopo)	“There are cows, young bulls,
♦ “atthi vasā atthi dhenupā,	cows in calf, & breeding cows,
♦ godharaṇiyo paveṇiyopi atthi.	& a great bull, the leader of the herd:
♦ usabhopi gavampatīdha atthi,	So if you want, rain-god,
atha ce patthayasī pavassa deva”.	go ahead & rain.”
♦ 27.	The Buddha:
(iti bhagavā)	“There are no cows, no young bulls,
♦ “natthi vasā natthi dhenupā,	no cows in calf or breeding cows,
♦ godharaṇiyo paveṇiyopi natthi.	no great bull, the leader of the herd7:
♦ usabhopi gavampatīdha natthi,	So if you want, rain-god,
atha ce patthayasī pavassa deva”.	go ahead & rain.”
♦ 28.	Dhaniya:
(iti dhaniyo gopo)	“The stakes are dug-in, immovable.
♦ “khilā nikhātā asampavedhī,	The new muñja-grass halters, well-woven,
♦ dāmā muñjamayā navā susaṇṭhānā.	not even young bulls could break:
♦ na hi sakkhinti dhenupāpi chettuṃ VAR,	So if you want, rain-god,
atha ce patthayasī pavassa deva”.	go ahead & rain.”
♦ 29.	The Buddha:
(iti bhagavā)	“Having broken my bonds
♦ “usabhoriva chetva VAR bandhanāni,	like a great bull,
♦ nāgo pūtilataṃva dālayitvā VAR .	like a great elephant
♦ nāhaṃ punupessaṃ VAR gabbhaseyyaṃ,	tearing a rotting vine,8
atha ce patthayasī pavassa deva”.	I never again
	will lie in the womb:
	So if you want, rain-god,
	go ahead & rain.”9
♦ 30.	The great cloud rained down
♦ “ninnañca thalañca pūrayanto,	straightaway,
mahāmegho pavassi tāvadeva.	filling the lowlands & high.
♦ sutvā devassa vassato,	Hearing the rain-god pour down,
imamatthaṃ dhaniyo abhāsatha.	Dhaniya said:
♦ 31.
♦ “lābhā vata no anappakā,	“How great our gain
ye mayaṃ bhagavantaṃ addasāma.	that we’ve gazed
♦ saraṇaṃ taṃ upema cakkhuma,	on the Blessed One!
satthā no hohi tuvaṃ mahāmuni.	We go to him,
	the One with Eyes,10
	for refuge.
	May you be our teacher, Great Sage.
♦ 32.
♦ “gopī ca ahañca assavā,	My wife & I are composed.
brahmacariyaṃ VAR sugate carāmase.	Let’s follow the holy life
♦ jātimaraṇassa pāragū VAR,	under the One Well-Gone.
dukkhassantakarā bhavāmase”.	Gone to the far shore
	of aging & death,
	let’s put an end
	to suffering & stress.”
♦ 33.	Māra:11
(iti māro pāpimā)	“Those with children
♦ “nandati puttehi puttimā,	delight
♦ gomā VAR gohi tatheva nandati.	because of their children.
♦ upadhī hi narassa nandanā,	Those with cattle
na hi so nandati yo nirūpadhi”.	delight
	because of their cows.
	A person’s delight
	comes from acquisitions,
	for a person with no acquisitions
	doesn’t delight.”
♦ 34.
(iti bhagavā)	The Buddha:
♦ “socati puttehi puttimā,	“Those with children
♦ gopiyo gohi tatheva socati.	grieve
♦ upadhī hi narassa socanā,	precisely because of their children.
na hi so socati yo nirūpadhī”ti.	Those with cattle
	grieve
♦ dhaniyasuttaṃ dutiyaṃ niṭṭhitaṃ.	precisely because of their cows.
	A person’s grief
	comes from acquisitions,
	for a person with no acquisitions
	doesn’t grieve.”12
	vv.18–34

Notes 1. Dhaniya Gopa: literally, One Whose Wealth is in Cattle. According to SnA, his herd consisted of 30,000 head of cattle. 2. The first line in the Buddha’s verse plays on words in the first line of Dhaniya’s. “Free from anger” (akkodhano) plays on “rice is cooked” (pakkodano); and “rigidity” (khilo) plays on “milk” (khīro). 3. “Open” means having a mind not covered or concealed by craving, defilement, or ignorance. This image is also used at Ud 5:5 and Sn 4:4. “My fire out” refers to the fires of passion, aversion, & delusion; birth, aging, & death; sorrow, lamentation, pain, distress, & despair. See SN 35:28; Iti 93; and The Mind Like Fire Unbound. 4. The raft stands for the noble eightfold path. See MN 22 and SN 35:197. 5. As this verse doesn’t seem to be a direct response to the preceding one, SnA suggests that we are missing part of the conversation here. An alternative possibility is that the Buddha is engaging in word play—the word “crossed over” (tiṇṇa) being a pun on Dhaniya’s reference to grass (tiṇa). 6. According to SnA, the Buddha is not in anyone else’s employ nor even in his own employ—i.e., he is not in the employ of craving. 7. The Buddha may be speaking literally here—he has no cattle, so there is no way that a heavy rain could cause him harm—but he may also be speaking metaphorically. See SN 4:19 and Thag 1:1. 8. See MN 66. 9. This verse is quoted in the Milinda Pañhā. 10. On the theme of the Buddha as “One with Eyes,” see DN 16, note 44. See also, Sn 2:12, note 2. 11. According to SnA, Māra suddenly comes on the scene to try—unsuccessfully—to prevent Dhaniya and his wife from going forth. His verses here, together with the Buddha’s response, are also found at SN 4:8. 12. See Sn 3:12, note 2. See also: SN 4:8; AN 3:35; AN 3:110; AN 7:6-7; Ud 2:10; Thig 1:1

KN Snp 1.3 khagga-visāṇa (sword-horn [of rhinoceros])

♦ 3. khaggavisāṇasuttaṃ (KN 5.3)	1:3  A Rhinoceros

The refrain in this sutta is a subject of controversy. The text literally says, “Wander alone like a ‘sword-horn,‘ which is the Pali term for rhinoceros. SnA, however, insists that this refers not to the animal but to its horn, because the Indian rhinoceros, unlike the African, has only one horn. Still, some scholars have noted that while the Indian rhinoceros is a solitary animal, rhinoceros horns don’t wander, and that in other verses in the Pali Canon, the phrase “wander alone like…” takes a person or an animal, not an animal part, for its object. Thus, for example, in Dhp 329 (repeated below), one is told to “wander alone like a king renouncing his kingdom, like the elephant in the Mataṅga woods, his herd.” It’s possible that the rhinoceros was chosen here as an example of solitary wandering both because of its habits and because of its unusual single horn. However, in a translation, it’s necessary to choose one reading over the other. Thus, because wandering ”like a rhinoceros. sounds more natural than wandering “like a horn,” I have chosen the former rendering. Keep in mind, though, that the singularity of the rhinoceros horn reinforces the image. Other versions of this poem exist in Sanskrit: a short Sanskrit version in the Mahāvastu, and a Gāndhārī version in a manuscript discovered in Central Asia. The Gāndhārī version contains many of the same verses given here, but in a different order. The Mahāvastu version contains only 12 verses, but it is followed by a statement that the full version of the sutta contained 500 verses. How that number was achieved is suggested by the fact that, of the 12 verses, several contain only minor variations from one another. All of this suggests that the verses here originally may have been separate poems, composed on separate occasions, and that they were gathered together because of their common refrain. Like the Pārānaya Vagga, this poem is given a detailed interpretation in Nd II. Nd II ends its discussion of this sutta by saying that it was spoken by a Private Buddha, i.e., one who gains awakening on his own but is unable to formulate the Dhamma in such a way as to teach others to gain awakening. This assertion, however, is contradicted by the content of some of the verses, such as the one beginning, “Consort with one who is learned, who maintains the Dhamma, a great & quick-witted friend.” Such a friend would not have existed in the time of a Private Buddha. There is evidence suggesting that in the centuries after the rule of King Asoka, monastery-dwelling monks began to look askance at forest-dwelling monks, and in some cases even forbade them from entering the precincts around the stupas of their monasteries. Because Nd I and Nd II were most likely composed by monastery-dwelling monks, it might be the case that they tried to blunt the message of this sutta by attributing it to a Private Buddha rather than to our Buddha, the implication being that its advice was not appropriate for monks of their day and age.

♦ 35.	Renouncing violence
♦ sabbesu bhūtesu nidhāya daṇḍaṃ,	for all living beings,
aviheṭhayaṃ aññatarampi tesaṃ.	harming not even one of them,
♦ na puttamiccheyya kuto sahāyaṃ,	you would not wish for offspring,
eko care khaggavisāṇakappo.	so how a companion?
	Wander alone1
	like a rhinoceros.
♦ 36.	For a person by nature entangled
♦ saṃsaggajātassa bhavanti snehā,	there are affections;
snehanvayaṃ dukkhamidaṃ pahoti.	on the heels of affection, this pain.
♦ ādīnavaṃ snehajaṃ pekkhamāno,	Seeing the drawback born of affection,
eko care khaggavisāṇakappo.	wander alone
	like a rhinoceros.
	One whose mind
♦ 37.	is enmeshed in sympathy
♦ mitte suhajje anukampamāno,	for friends & companions,
hāpeti atthaṃ paṭibaddhacitto.	neglects the goal.
♦ etaṃ bhayaṃ santhave VAR pekkhamāno,	Seeing this danger in intimacy,
eko care khaggavisāṇakappo.	wander alone
	like a rhinoceros.
♦ 38.	Like spreading bamboo,
♦ vaṃso visālova yathā visatto,	entwined,
puttesu dāresu ca yā apekkhā.	is concern for offspring & spouses.
♦ vaṃsakkaḷīrova VAR sajjamāno,	Like a bamboo sprout,
eko care khaggavisāṇakappo.	unentangling,
	wander alone
	like a rhinoceros.
♦ 39.	As a deer in the wilds,
♦ migo araññamhi yathā abaddho VAR,	unfettered,2
yenicchakaṃ gacchati gocarāya.	goes for forage wherever it wants:
♦ viññū naro seritaṃ pekkhamāno,	The observant person, valuing freedom,
eko care khaggavisāṇakappo.	wanders alone
	like a rhinoceros.
♦ 40.	In the midst of companions
♦ āmantanā hoti sahāyamajjhe,	—when staying at home,
vāse ṭhāne gamane cārikāya.	when going out wandering—
♦ anabhijjhitaṃ seritaṃ pekkhamāno,	you are prey to requests.
eko care khaggavisāṇakappo.	Valuing the freedom
	that no one else covets,
	wander alone
	like a rhinoceros.
♦ 41.	There is sporting & love
♦ khiḍḍā ratī hoti sahāyamajjhe,	in the midst of companions,
puttesu ca vipulaṃ hoti pemaṃ.	& abundant love for offspring.
♦ piyavippayogaṃ vijigucchamāno,	Feeling disgust
eko care khaggavisāṇakappo.	at the prospect of parting
	from those who’d be dear,
	wander alone
	like a rhinoceros.
♦ 42.	Without resistance in all four directions,
♦ cātuddiso appaṭigho ca hoti,	content with whatever you get,
santussamāno itarītarena.	enduring troubles without panic,
♦ parissayānaṃ sahitā achambhī,	wander alone
eko care khaggavisāṇakappo.	like a rhinoceros.
♦ 43.	They are hard to please,
♦ dussaṅgahā pabbajitāpi eke,	some of those gone forth,
atho gahaṭṭhā gharamāvasantā.	as well as those living the household life.
♦ appossukko paraputtesu hutvā,	Being unconcerned
eko care khaggavisāṇakappo.	with the offspring of others,
	wander alone
	like a rhinoceros.
♦ 44.	Cutting off the householder’s marks,3
♦ oropayitvā gihibyañjanāni VAR,	like a kovilara tree
sañchinnapatto VAR yathā koviḷāro.	that has shed its leaves,
♦ chetvāna vīro gihibandhanāni,	the enlightened one, cutting all household ties,
eko care khaggavisāṇakappo.	wanders alone
	like a rhinoceros.
♦ 45.	If you gain an astute companion,
♦ sace labhetha nipakaṃ sahāyaṃ,	a fellow traveler, right-living, enlightened,
saddhiṃ caraṃ sādhuvihāridhīraṃ.	overcoming all troubles,
♦ abhibhuyya sabbāni parissayāni,	go with him, gratified,
careyya tenattamano satīmā.	mindful.
♦ 46.
♦ no ce labhetha nipakaṃ sahāyaṃ,	If you don’t gain an astute companion,
saddhiṃ caraṃ sādhuvihāridhīraṃ.	a fellow traveler, right-living & wise,
♦ rājāva raṭṭhaṃ vijitaṃ pahāya,	wander alone
eko care mātaṅgaraññeva nāgo.	like a king renouncing his kingdom,
	like the elephant in the Mataṅga wilds,
	[his herd].4
♦ 47.
♦ addhā pasaṃsāma sahāyasampadaṃ,	We praise companionship
seṭṭhā samā sevitabbā sahāyā.	—yes!
♦ ete aladdhā anavajjabhojī,	Those on a par, or better,
eko care khaggavisāṇakappo.	should be chosen as friends.
	If they’re not to be found,
	living faultlessly,
	wander alone
	like a rhinoceros.
♦ 48.	Seeing radiant bracelets of gold,
♦ disvā suvaṇṇassa pabhassarāni,	well-made by a smith,
kammāraputtena suniṭṭhitāni.	clinking, clashing,
♦ saṅghaṭṭamānāni duve bhujasmiṃ,	two on an arm,
eko care khaggavisāṇakappo.	wander alone
	like a rhinoceros.
♦ 49.	[Thinking:]
♦ evaṃ dutiyena VAR sahā mamassa,	“In the same way,
vācābhilāpo abhisajjanā vā.	if I were to live with another,
♦ etaṃ bhayaṃ āyatiṃ pekkhamāno,	there would be conversation or attachment.”
eko care khaggavisāṇakappo.	Seeing this future danger,
	wander alone
	like a rhinoceros.
♦ 50.	Because sensual pleasures,
♦ kāmā hi citrā madhurā manoramā,	elegant, honeyed, & charming,
virūparūpena mathenti cittaṃ.	bewitch the mind with their manifold forms—
♦ ādīnavaṃ kāmaguṇesu disvā,	seeing this drawback in sensual strings5—
eko care khaggavisāṇakappo.	wander alone
	like a rhinoceros.
♦ 51.	“Calamity, tumor, misfortune,
♦ ītī ca gaṇḍo ca upaddavo ca,	disease, an arrow, a danger for me.”
rogo ca sallañca bhayañca metaṃ.	Seeing this danger in sensual strings,
♦ etaṃ bhayaṃ kāmaguṇesu disvā,	wander alone
eko care khaggavisāṇakappo.	like a rhinoceros.
♦ 52.	Cold & heat, hunger & thirst,
♦ sītañca uṇhañca khudaṃ pipāsaṃ,	wind & sun, horseflies & snakes:
vātātape ḍaṃsasarīsape VAR ca.	Enduring all these, without exception,
♦ sabbānipetāni abhisambhavitvā,	wander alone
eko care khaggavisāṇakappo.	like a rhinoceros.
♦ 53.	As a great white elephant,
♦ nāgova yūthāni vivajjayitvā,	with massive shoulders,
sañjātakhandho padumī uḷāro.	renouncing his herd,
♦ yathābhirantaṃ viharaṃ VAR araññe,	lives in the wilds wherever he wants,
eko care khaggavisāṇakappo.	wander alone
	like a rhinoceros.
♦ 54.	“There’s no way
♦ aṭṭhānataṃ saṅgaṇikāratassa,	that one delighting in company
yaṃ phassaye VAR sāmayikaṃ vimuttiṃ.	can touch even momentary release.”6
♦ ādiccabandhussa vaco nisamma,	Heeding the words
eko care khaggavisāṇakappo.	of the Kinsman of the Sun,7
	wander alone
	like a rhinoceros.
♦ 55.	Transcending the contortion of views,8
♦ diṭṭhīvisūkāni upātivatto,	the sure way attained,
patto niyāmaṃ paṭiladdhamaggo.	the path gained,
♦ uppannañāṇomhi anaññaneyyo,	[realizing:]
eko care khaggavisāṇakappo.	“Unled by others,
	I have knowledge arisen,”
	wander alone
	like a rhinoceros.
♦ 56.	With no greed, no deceit,
♦ nillolupo nikkuho nippipāso,	no thirst, no hypocrisy—
nimmakkho niddhantakasāvamoho.	delusion & blemishes
♦ nirāsayo VAR sabbaloke bhavitvā,	blown away—
eko care khaggavisāṇakappo.	with no inclinations for all the world,
	every world,
	wander alone
	like a rhinoceros.
♦ 57.	Avoid the evil companion
♦ pāpaṃ sahāyaṃ parivajjayetha,	disregarding the goal,
anatthadassiṃ visame niviṭṭhaṃ.	intent on the discordant9 way.
♦ sayaṃ na seve pasutaṃ pamattaṃ,	Don’t associate yourself
eko care khaggavisāṇakappo.	with someone heedless & hankering.
	Wander alone
	like a rhinoceros.
♦ 58.	Consort with one who is learned,
♦ bahussutaṃ dhammadharaṃ bhajetha,	who maintains the Dhamma,
mittaṃ uḷāraṃ paṭibhānavantaṃ.	a great & quick-witted friend.
♦ aññāya atthāni vineyya kaṅkhaṃ,	Knowing the meanings,
eko care khaggavisāṇakappo.	subdue your perplexity,
	[then] wander alone
	like a rhinoceros.
♦ 59.	Free from longing, finding no pleasure
♦ khiḍḍaṃ ratiṃ kāmasukhañca loke,	in the world’s sport, ardor, or sensual bliss,
analaṅkaritvā anapekkhamāno.	abstaining from adornment,
♦ vibhūsanaṭṭhānā virato saccavādī,	speaking the truth,
eko care khaggavisāṇakappo.	wander alone
	like a rhinoceros.
♦ 60.	Abandoning offspring, spouse,
♦ puttañca dāraṃ pitarañca mātaraṃ,	father, mother,
dhanāni dhaññāni ca bandhavāni VAR .	riches, grain, relatives,
♦ hitvāna kāmāni yathodhikāni,	& sensual pleasures
eko care khaggavisāṇakappo.	altogether,
	wander alone
	like a rhinoceros.
♦ 61.	“This is a bondage.
♦ saṅgo eso parittamettha sokhyaṃ,	There’s little happiness here,
appassādo dukkhamettha bhiyyo.	next to no enjoyment,
♦ gaḷo eso iti ñatvā mutīmā VAR,	all the more suffering & pain.10
eko care khaggavisāṇakappo.	This is a boil”11:
	Knowing this, circumspect,
	wander alone
	like a rhinoceros.
♦ 62.	Shattering fetters,
♦ sandālayitvāna VAR saṃyojanāni,	like a fish in the water tearing a net,
jālaṃva bhetvā salilambucārī.	like a fire not coming back to what’s burnt,
♦ aggīva daḍḍhaṃ anivattamāno,	wander alone
eko care khaggavisāṇakappo.	like a rhinoceros.
♦ 63.	Eyes downcast, not footloose,
♦ okkhittacakkhū na ca pādalolo,	senses guarded, with protected mind,
guttindriyo rakkhitamānasāno.	not soggy, not burning,12
♦ anavassuto apariḍayhamāno,	wander alone
eko care khaggavisāṇakappo.	like a rhinoceros.
♦ 64.	Taking off the householder’s marks,13
♦ ohārayitvā gihibyañjanāni,	like a coral tree
sañchannapatto VAR yathā pārichatto.	that has shed its leaves,
♦ kāsāyavattho abhinikkhamitvā,	going forth in the ochre robe,
eko care khaggavisāṇakappo.	wander alone
	like a rhinoceros.
♦ 65.	Showing no greed for flavors, not wanton,
♦ rasesu gedhaṃ akaraṃ alolo,	going from house to house for alms
anaññaposī sapadānacārī.	with mind unenmeshed in this family or that,
♦ kule kule appaṭibaddhacitto VAR,	wander alone
eko care khaggavisāṇakappo.	like a rhinoceros.
♦ 66.	Abandoning barriers to awareness,
♦ pahāya pañcāvaraṇāni cetaso,	expelling all defilements—all—
upakkilese byapanujja sabbe.	non-dependent, cutting aversion,
♦ anissito chetva VAR sinehadosaṃ VAR,	affection,
eko care khaggavisāṇakappo.	wander alone
	like a rhinoceros.
♦ 67.	Turning your back on pleasure & pain,
♦ vipiṭṭhikatvāna sukhaṃ dukhañca,	as earlier with sorrow & joy,
pubbeva ca somanassadomanassaṃ.	attaining pure
♦ laddhānupekkhaṃ samathaṃ visuddhaṃ,	equanimity,
eko care khaggavisāṇakappo.	tranquility,14
	wander alone
	like a rhinoceros.
♦ 68.	With persistence aroused
♦ āraddhavīriyo paramatthapattiyā,	for the highest goal’s attainment,
alīnacitto akusītavutti.	with mind unsmeared, not lazy in action,
♦ daḷhanikkamo thāmabalūpapanno,	firm in effort, with steadfastness & strength arisen,
eko care khaggavisāṇakappo.	wander alone
	like a rhinoceros.
♦ 69.	Not neglecting seclusion, jhāna,
♦ paṭisallānaṃ jhānamariñcamāno,	constantly living the Dhamma
dhammesu niccaṃ anudhammacārī.	in line with the Dhamma,
♦ ādīnavaṃ sammasitā bhavesu,	comprehending the danger
eko care khaggavisāṇakappo.	in states of becoming,
	wander alone
	like a rhinoceros.
♦ 70.	Intent on the ending of craving & heedful,
♦ taṇhakkhayaṃ patthayamappamatto,	neither drooling nor dumb,
aneḷamūgo VAR sutavā satīmā.	but learned, mindful,
♦ saṅkhātadhammo niyato padhānavā,	—having reckoned the Dhamma—
eko care khaggavisāṇakappo.	certain & striving,
	wander alone
	like a rhinoceros.
♦ 71.	Unstartled,     like a lion at sounds.
♦ sīhova saddesu asantasanto,	Unsnared,     like the wind in a net.
vātova jālamhi asajjamāno.	Unsmeared,     like a lotus in water15:
♦ padumaṃva toyena alippamāno VAR,	Wander alone
eko care khaggavisāṇakappo.	like a rhinoceros.
♦ 72.	Like a lion—forceful, strong in fang,
♦ sīho yathā dāṭhabalī pasayha,	living as a conqueror, the king of beasts—
rājā migānaṃ abhibhuyya cārī.	resort to a solitary dwelling.
♦ sevetha pantāni senāsanāni,	Wander alone
eko care khaggavisāṇakappo.	like a rhinoceros.
♦ 73.	At the right time consorting
♦ mettaṃ upekkhaṃ karuṇaṃ vimuttiṃ,	with the release through goodwill,
āsevamāno muditañca kāle.	compassion,
♦ sabbena lokena avirujjhamāno,	empathetic joy,
eko care khaggavisāṇakappo.	equanimity,
	unobstructed by all the world,
	any world,
	wander alone
	like a rhinoceros.
♦ 74.	Having let go of     passion,
♦ rāgañca dosañca pahāya mohaṃ,	aversion,
sandālayitvāna saṃyojanāni.	delusion;
♦ asantasaṃ jīvitasaṅkhayamhi,	having shattered     the fetters;
eko care khaggavisāṇakappo.	unfazed     at the ending of life,
	wander alone
	like a rhinoceros.
♦ 75.	People follow & associate
♦ bhajanti sevanti ca kāraṇatthā,	for a motive.
nikkāraṇā dullabhā ajja mittā.	Friends without a motive these days
♦ attaṭṭhapaññā asucī manussā,	are rare.
eko care khaggavisāṇakappo.	They’re shrewd for their own ends, & impure.
	Wander alone
♦ khaggavisāṇasuttaṃ tatiyaṃ niṭṭhitaṃ.	like a rhinoceros.
	vv. 35–75

Notes 1. Nd II details the various ways in which a Private Buddha can be said to wander alone (eko). Two of the ways have to do with physical seclusion: He goes forth alone and wanders without a companion. The remaining have to do with mental seclusion: He has abandoned craving; is free of passion, aversion, and delusion; and has followed the path going one way only (ekāyanamagga). Interestingly enough, Nd II defines this path, not as just the four establishings of mindfulness (see DN 22) but as all seven sets of dhammas in the Wings to Awakening. Nd II illustrates its reference to the abandoning of craving as a type of seclusion with this verse from Iti 15: With craving his companion, a man wanders on a long, long time. Neither in this state here nor anywhere else does he go beyond the wandering-on. Knowing this drawback— that craving brings stress into play— free          from craving, devoid     of clinging, mindful,     the monk lives the mendicant life. Nd II illustrates its reference to the path going one way only with this verse from SN 47:18 and SN 47:43: One with vision of the ending of birth, sympathetic to welfare, discerns the path going one way only, by which, in the past, they crossed over, are now crossing over, and will cross over the flood. 2. SN 35:191 lists two fetters: desire and passion. AN 10:13 lists ten: self-identification views, uncertainty, grasping at habits & practices, sensual desire, ill will, passion for form, passion for what is formless, conceit, restlessness, and ignorance. 3. Hair and beard. 4. These verses = Dhp 328–329. 5. “There are these five strings of sensuality. Which five? Forms cognizable via the eye—agreeable, pleasing, charming, endearing, enticing, linked with sensual desire; sounds cognizable via the ear… aromas cognizable via the nose… flavors cognizable via the tongue… tactile sensations cognizable via the body—agreeable, pleasing, charming, endearing, enticing, linked with sensual desire. But these are not sensuality. They are called strings of sensuality in the discipline of the noble ones.” — AN 6:63 6. The temporary release from such things as the hindrances, attained when entering right concentration, or the temporary release from some of the factors of lower states of jhāna, attained when entering higher states of jhāna. This release lasts only as long as the necessary causal factors are still in place. This is apparently the same thing as the occasional release/liberation mentioned in MN 29. See note 2 to that sutta. 7. An epithet for the Buddha. 8. According to Nd II, the views here are the 20 forms of identity-views (see SN 22:1) and the 62 views discussed in DN 1. (The connection between these two lists is discussed in SN 41:3.) MN 2, however, explains a “contortion of views” in different terms, which may have been intended here. 9. Visama. See Sn 1:12, note 11. 10. See MN 54. 11. Reading gaṇḍo with the Thai editions. The other editions have gaḷo, fishhook. See AN 9:15. 12. Nd II explains “not soggy” by quoting Ven. Mahā Moggallāna’s words in SN 35:202. The central part of the passage is this: “And how is one soggy? There is the case where a monk, when seeing a form via the eye, is, in the case of pleasing forms, committed to forms and, in the case of displeasing forms, afflicted by forms. He remains with body-mindfulness not present, and with limited awareness. And he does not discern, as it has come to be, the awareness-release & discernment-release where those evil, unskillful qualities that have arisen cease without trace. [Similarly with the remaining sense media.] … “And how is one not soggy? There is the case where a monk, when seeing a form via the eye, is not, in the case of pleasing forms, committed to forms nor, in the case of displeasing forms, afflicted by forms. He remains with body-mindfulness present, and with immeasurable awareness. And he discerns, as it has come to be, the awareness-release & discernment-release where those evil, unskillful qualities that have arisen cease without trace. [Similarly with the remaining sense media.]” See also AN 3:110. According to Nd II, “not burning” means not burning with the fires of passion, aversion, and delusion. See SN 35:28 and Iti 93. 13. Lay clothing. 14. This is a reference to the fourth jhāna. See MN 119. 15. These lines are repeated at Sn 1:12. See also: SN 21:10; SN 35:63; AN 9:40; Ud 4:5; Iti 15; Iti 38

KN Snp 1.4 kasibhāradvāja (name of brahman)

♦ 4. kasibhāradvājasuttaṃ (KN 5.4)	1:4  To Kasi Bhāradvāja

This sutta is nearly identical with SN 7:11—“nearly,” because the incident reported here of Kasi’s throwing away the milk-rice, and its sizzling in the water, is not included in that version.

♦ evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā magadhesu viharati dakkhiṇāgirismiṃ VAR ekanāḷāyaṃ brāhmaṇagāme. tena kho pana samayena kasibhāradvājassa brāhmaṇassa pañcamattāni naṅgalasatāni payuttāni honti vappakāle. atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena kasibhāradvājassa brāhmaṇassa kammanto tenupasaṅkami. tena kho pana samayena kasibhāradvājassa brāhmaṇassa parivesanā vattati. atha kho bhagavā yena parivesanā tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi.	I have heard that on one occasion the Blessed One was staying among the Magadhans in Dakkhiṇāgiri near the brahman village of Ekanāḷā. Now at that time approximately 500 of the brahman Kasi [Plowing] Bhāradvāja’s plows were yoked at the sowing time. Then, in the early morning, after adjusting his lower robe and carrying his bowl & outer robe, the Blessed One went to where Kasi Bhāradvāja was working. Now at that time Kasi Bhāradvāja’s food-distribution was underway. So the Blessed One went to Kasi Bhāradvāja’s food-distribution and, on arrival, stood to one side. Kasi Bhāradvāja saw the Blessed One standing for alms, and on seeing him, said to him, “I, contemplative, plow & sow. Having plowed & sown, I eat. You, too, contemplative, should plow & sow. Having plowed & sown, you (will) eat.”
♦ addasā kho kasibhāradvājo brāhmaṇo bhagavantaṃ piṇḍāya ṭhitaṃ. disvāna bhagavantaṃ etadavoca — “ahaṃ kho,	“I, too, brahman, plow & sow. Having plowed & sown, I eat.”
samaṇa, kasāmi ca vapāmi ca; kasitvā ca vapitvā ca bhuñjāmi. tvampi, samaṇa, kasassu ca vapassu ca; kasitvā ca vapitvā ca bhuñjassū”ti.	“But, contemplative, we don’t see the Master Gotama’s yoke or plow, plowshare, goad, or oxen, and yet the Master Gotama says this: ‘I, too, brahman, plow & sow. Having plowed & sown, I eat.’”
♦ “ahampi kho,
brāhmaṇa, kasāmi ca vapāmi ca; kasitvā ca vapitvā ca bhuñjāmī”ti. “na kho pana mayaṃ VAR passāma bhoto gotamassa yugaṃ vā naṅgalaṃ vā phālaṃ vā pācanaṃ vā balibadde VAR vā. atha ca pana bhavaṃ gotamo evamāha — ‘ahampi kho, brāhmaṇa, kasāmi ca vapāmi ca; kasitvā ca vapitvā ca bhuñjāmī’”ti.
♦ atha kho kasibhāradvājo brāhmaṇo bhagavantaṃ gāthāya ajjhabhāsi —	Then Kasi Bhāradvāja addressed the Blessed One with a verse:
♦ 76.	You claim to be a plowman,
♦ “kassako paṭijānāsi,	but we don’t see your plowing.
na ca passāma te kasiṃ.	Being asked, tell us about your plowing
♦ kasiṃ no pucchito brūhi,	so that we may know your plowing.
yathā jānemu te kasiṃ”.
♦ 77.	The Buddha:
♦ “saddhā bījaṃ tapo vuṭṭhi,	Conviction’s     my seed,
paññā me yuganaṅgalaṃ.	austerity     my rain,
♦ hirī īsā mano yottaṃ,	discernment     my yoke & plow,
sati me phālapācanaṃ.	shame     my pole,
	mind     my yoke-tie,
	mindfulness     my plowshare & goad.
♦ 78.	Guarded in body,
♦ “kāyagutto vacīgutto,	guarded in speech,
āhāre udare yato.	restrained in terms of belly & food,
♦ saccaṃ karomi niddānaṃ,	I make truth a weeding-hook,
soraccaṃ me pamocanaṃ.	and composure my unyoking.
♦ 79.
♦ “vīriyaṃ me dhuradhorayhaṃ,	Persistence, my beast of burden,
yogakkhemādhivāhanaṃ.	bearing me toward rest from the yoke,
♦ gacchati anivattantaṃ,	takes me, without turning back,
yattha gantvā na socati.	to where, having gone,
	one doesn’t grieve.
♦ 80.
♦ “evamesā kasī kaṭṭhā,	That’s how my plowing is plowed.
sā hoti amatapphalā.	It has
♦ etaṃ kasiṃ kasitvāna,	as its fruit
sabbadukkhā pamuccatī”ti.	the deathless.
	Having plowed this plowing,
	one is unyoked
	from all suffering
	& stress.
♦ atha kho kasibhāradvājo brāhmaṇo mahatiyā kaṃsapātiyā pāyasaṃ VAR vaḍḍhetvā bhagavato upanāmesi — “bhuñjatu bhavaṃ gotamo pāyasaṃ. kassako bhavaṃ; yaṃ hi bhavaṃ gotamo amatapphalaṃ VAR kasiṃ kasatī”ti.	Then Kasi Bhāradvāja, having heaped up milk-rice in a large bronze serving bowl, offered it to the Blessed One, [saying,] “May Master Gotama eat [this] milk-rice. The master is a plowman, for the Master Gotama plows the plowing that has as its fruit the deathless.”
	The Buddha:
♦ 81.	What’s been chanted over with verses
♦ “gāthābhigītaṃ me abhojaneyyaṃ,	shouldn’t be eaten by me.
sampassataṃ brāhmaṇa nesa dhammo.	That’s not the nature, brahman,
♦ gāthābhigītaṃ panudanti buddhā,	of one who’s seen rightly.
dhamme satī brāhmaṇa vuttiresā.	What’s been chanted over with verses
	Awakened Ones reject.
	That being their Dhamma, brahman,
	this is their way of life.
♦ 82.
♦ “aññena ca kevalinaṃ mahesiṃ,	Serve with other food & drink
khīṇāsavaṃ kukkuccavūpasantaṃ.	a fully-perfected great seer,
♦ annena pānena upaṭṭhahassu,	his effluents     ended,
khettaṃ hi taṃ puññapekkhassa hotī”ti.	his anxiety     stilled,
	for that is the field
	for one looking for merit.
♦ “atha kassa cāhaṃ,	“Then to whom, Master Gotama, should I give this milk-rice?”
bho gotama, imaṃ pāyasaṃ dammī”ti? “na khvāhaṃ taṃ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yassa so pāyaso bhutto sammā pariṇāmaṃ gaccheyya, aññatra tathāgatassa vā tathāgatasāvakassa vā. tena hi tvaṃ, brāhmaṇa, taṃ pāyasaṃ appaharite vā chaḍḍehi appāṇake vā udake opilāpehī”ti.	“Brahman, I don’t see that person in this world—with its devas, Māras, & Brahmās, in this generation with its royalty & commonfolk—by whom this milk-rice, having been eaten, would be rightly digested, aside from a Tathāgata or a Tathāgata’s disciple. In that case, brahman, throw the milk-rice away in a place without vegetation, or dump it in water with no living beings.”
	So Kasi Bhāradvāja dumped the milk-rice in water with no living beings. And the milk-rice, when dropped in the water, hissed & sizzled, seethed & steamed. Just as an iron ball heated all day, when tossed in the water, hisses & sizzles, seethes & steams, in the same way the milk-rice, when dropped in the water, hissed & sizzled, seethed & steamed.
♦ atha kho kasibhāradvājo brāhmaṇo taṃ pāyasaṃ appāṇake udake opilāpesi. atha kho so pāyaso udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati VAR . seyyathāpi nāma phālo divasaṃ santatto VAR udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati; evameva so pāyaso udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati.	Then Kasi Bhāradvāja—in awe, his hair standing on end—went to the Blessed One and, on arrival, throwing himself down with his head at the Blessed One’s feet, said to him, “Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, & to the Saṅgha of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forward, for life. Let me obtain the Going-forth in Master Gotama’s presence, let me obtain Acceptance (into the Bhikkhu Saṅgha).”
♦ atha kho kasibhāradvājo brāhmaṇo saṃviggo lomahaṭṭhajāto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca — “abhikkantaṃ,	Then the brahman Kasi Bhāradvāja obtained the Going-forth in the Blessed One’s presence, he obtained Acceptance. And not long after his Acceptance—dwelling alone, secluded, heedful, ardent, & resolute—he in no long time reached & remained in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here-&-now. He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.” And so Ven. Bhāradvāja became another one of the arahants.
bho gotama, abhikkantaṃ, bho gotama! seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti VAR; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca, labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampadan”ti.	vv. 76–82
♦ alattha kho kasibhāradvājo brāhmaṇo bhagavato santike pabbajjaṃ,
alattha upasampadaṃ. acirūpasampanno kho panāyasmā bhāradvājo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva — yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ — brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. “khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi. aññataro ca VAR panāyasmā bhāradvājo arahataṃ ahosīti.
♦ kasibhāradvājasuttaṃ catutthaṃ niṭṭhitaṃ.

See also: DN 16; SN 7:14; SN 7:17; AN 4:113; Thig 13:2

KN Snp 1.5 cunda (the smith)

♦ 5. cundasuttaṃ (KN 5.5) n	1:5  Cunda
♦ 83.
(iti cundo kammāraputto)	Cunda the smith:
♦ “pucchāmi muniṃ pahūtapaññaṃ,	I ask the sage of abundant discernment,
♦ buddhaṃ dhammassāmiṃ vītataṇhaṃ.	awakened, lord of the Dhamma, free
♦ dvipaduttamaṃ VAR sārathīnaṃ pavaraṃ,	of craving,
kati loke samaṇā tadiṅgha brūhi”.	supreme
	among two-legged beings,
	best
	of charioteers:
	How many contemplatives
	are there in the world?
	Please tell me.
♦ 84.
(cundāti bhagavā)	The Buddha:
♦ “caturo samaṇā na pañcamatthi,	Four contemplatives, there is no fifth.
♦ te te āvikaromi sakkhipuṭṭho.	Being asked in person, I disclose them to you:
♦ maggajino maggadesako ca,	the path-victor, the path-explainer,
magge jīvati yo ca maggadūsī”.	one who lives by the path,
	and the path-corrupter.
♦ 85.
(iti cundo kammāraputto)	Cunda:
♦ “kaṃ maggajinaṃ vadanti buddhā,	Whom do the awakened call
♦ maggakkhāyī kathaṃ atulyo hoti.	the path-victor?
♦ magge jīvati me brūhi puṭṭho,	How is one unequaled
atha me āvikarohi maggadūsiṃ” VAR .	in pointing out the path?
	When asked, tell me about
	the one who lives by the path.
	Then disclose the path-corrupter to me.
♦ 86.	The Buddha:
♦ “yo tiṇṇakathaṃkatho visallo,	Whoever, de-arrowed,
nibbānābhirato anānugiddho.	has crossed over doubt,
♦ lokassa sadevakassa netā,	is refreshed in unbinding,
tādiṃ maggajinaṃ vadanti buddhā.	devoid of greed,
	a guide to the world along with its devas:
	The awakened call such a person
	path-victor.
♦ 87.
♦ “paramaṃ paramanti yodha ñatvā,	Whoever here knowing
akkhāti vibhajate idheva dhammaṃ.	the foremost as foremost,
♦ taṃ kaṅkhachidaṃ muniṃ anejaṃ,	who points out,
dutiyaṃ bhikkhunamāhu maggadesiṃ.	who analyzes the Dhamma right here,
	he, the cutter of doubt, the sage unperturbed,
	is called the second of monks:
	path-explainer.
♦ 88.
♦ “yo dhammapade sudesite,	Whoever lives by the path,
magge jīvati saññato satīmā.	the Dhamma-way well-explained,
♦ anavajjapadāni sevamāno,	restrained, mindful,
tatiyaṃ bhikkhunamāhu maggajīviṃ.	partaking of blameless ways,
	is called the third of monks:
	with the path as his life.
♦ 89.
♦ “chadanaṃ katvāna subbatānaṃ,	Making a façade of good practices,
pakkhandī kuladūsako pagabbho.	brash, reckless, a corrupter of families,1
♦ māyāvī asaññato palāpo,	idle, deceitful, unrestrained,
patirūpena caraṃ sa maggadūsī.	& going about as a counterfeit:
	He is a path-corrupter.
♦ 90.	And when any householder
♦ “ete ca paṭivijjhi yo gahaṭṭho,	—an instructed disciple of the noble ones,
sutavā ariyasāvako sapañño.	discerning—
♦ sabbe netādisāti VAR ñatvā,	understands these,
iti disvā na hāpeti tassa saddhā.	knowing, “Not all are like that one,”2
♦ kathaṃ hi duṭṭhena asampaduṭṭhaṃ,	seeing one like that
suddhaṃ asuddhena samaṃ kareyyā”ti.	doesn’t kill his conviction.
	For how would one equate
♦ cundasuttaṃ pañcamaṃ niṭṭhitaṃ.	the corrupt     with the uncorrupt,
	the impure     with the pure?
	vv. 83–90

Notes 1. A corrupter of families is a monk who ingratiates himself into a family’s affections by performing services for them that are inappropriate for a monk to do, thus diverting their faith away from those who live by the Dhamma and Vinaya. For more on this term, see The Buddhist Monastic Code, Saṅghādisesa 13. 2. “That one” = the path-corrupter. See also: DN 16; AN 10:176

KN Snp 1.6 parābhava (decline)

♦ 6. parābhavasuttaṃ (KN 5.6) n	1:6  Decline
♦ evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ gāthāya ajjhabhāsi —	I have heard that at one time the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then a certain deva, in the far extreme of the night, her extreme radiance lighting up the entirety of Jeta’s Grove, went to the Blessed One. On arrival, having bowed down to him, she stood to one side. As she was standing there, she addressed him with a verse:
♦ 91.
♦ “parābhavantaṃ purisaṃ,	About the man in decline
mayaṃ pucchāma gotama VAR .	we ask Gotama,
♦ bhagavantaṃ VAR puṭṭhumāgamma,	having come to question the Blessed One:
kiṃ parābhavato mukhaṃ”.	What is the way leading to decline?
♦ 92.	The Buddha:
♦ “suvijāno bhavaṃ hoti,	Easily known     is the one of good prospects;
suvijāno VAR parābhavo.	easily known,1     the one in decline.
♦ dhammakāmo bhavaṃ hoti,	The one of good prospects
dhammadessī parābhavo”.	loves the Dhamma,
	the one in decline
	detests it.
♦ 93.	The deva:
♦ “iti hetaṃ vijānāma,	We know, indeed, that that is so.
paṭhamo so parābhavo.	That’s the first one in decline.
♦ dutiyaṃ bhagavā brūhi,	May the Blessed One tell the second:
kiṃ parābhavato mukhaṃ”.	What is the way leading to decline?
♦ 94.	The Buddha:
♦ “asantassa piyā honti,	The wicked are dear to him,
sante na kurute piyaṃ.	the good he doesn’t hold dear.
♦ asataṃ dhammaṃ roceti,	He approves of the ideas of the wicked:
taṃ parābhavato mukhaṃ”.	That is the way leading to decline.
♦ 95.	The deva:
♦ “iti hetaṃ vijānāma,	We know, indeed, that that is so.
dutiyo so parābhavo.	That’s the second one in decline.
♦ tatiyaṃ bhagavā brūhi,	May the Blessed One tell the third:
kiṃ parābhavato mukhaṃ”.	What is the way leading to decline?
♦ 96.	The Buddha:
♦ “niddāsīlī sabhāsīlī,	Prone to sleep, prone to company,
anuṭṭhātā ca yo naro.	the man with no initiative,
♦ alaso kodhapaññāṇo,	lazy & known for his anger:
taṃ parābhavato mukhaṃ”.	That is the way leading to decline.
♦ 97.	The deva:
♦ “iti hetaṃ vijānāma,	We know, indeed, that that is so.
tatiyo so parābhavo.	That’s the third one in decline.
♦ catutthaṃ bhagavā brūhi,	May the Blessed One tell the fourth:
kiṃ parābhavato mukhaṃ”.	What is the way leading to decline?
♦ 98.	The Buddha:
♦ “yo mātaraṃ VAR pitaraṃ vā,	Though capable, one doesn’t support
jiṇṇakaṃ gatayobbanaṃ.	one’s mother or father
♦ pahu santo na bharati,	—old, their youth over & done:
taṃ parābhavato mukhaṃ”.	That is the way leading to decline.
♦ 99.	The deva:
♦ “iti hetaṃ vijānāma,	We know, indeed, that that is so.
catuttho so parābhavo.	That’s the fourth one in decline.
♦ pañcamaṃ bhagavā brūhi,	May the Blessed One tell the fifth:
kiṃ parābhavato mukhaṃ”.	What is the way leading to decline?
♦ 100.	The Buddha:
♦ “yo brāhmaṇaṃ VAR samaṇaṃ vā,	Whoever deceives with a lie
aññaṃ vāpi vanibbakaṃ.	a brahman, contemplative,
♦ musāvādena vañceti,	or other mendicant:
taṃ parābhavato mukhaṃ”.	That is the way leading to decline.
♦ 101.	The deva:
♦ “iti hetaṃ vijānāma,	We know, indeed, that that is so.
pañcamo so parābhavo.	That’s the fifth one in decline.
♦ chaṭṭhamaṃ bhagavā brūhi,	May the Blessed One tell the sixth:
kiṃ parābhavato mukhaṃ”.	What is the way leading to decline?
♦ 102.	The Buddha:
♦ “pahūtavitto puriso,	The man of great wealth,
sahirañño sabhojano.	with gold & food,
♦ eko bhuñjati sādūni,	enjoys his luxuries alone:
taṃ parābhavato mukhaṃ”.	That is the way leading to decline.
♦ 103.	The deva:
♦ “iti hetaṃ vijānāma,	We know, indeed, that that is so.
chaṭṭhamo so parābhavo.	That’s the sixth one in decline.
♦ sattamaṃ bhagavā brūhi,	May the Blessed One tell the seventh:
kiṃ parābhavato mukhaṃ”.	What is the way leading to decline?
♦ 104.	The Buddha:
♦ “jātitthaddho dhanatthaddho,	The man proud of his birth,
gottatthaddho ca yo naro.	proud of his wealth,
♦ saññātiṃ atimaññeti,	proud of his clan,
taṃ parābhavato mukhaṃ”.	despises his own relatives:
	That is the way leading to decline.
♦ 105.	The deva:
♦ “iti hetaṃ vijānāma,	We know, indeed, that that is so.
sattamo so parābhavo.	That’s the seventh one in decline.
♦ aṭṭhamaṃ bhagavā brūhi,	May the Blessed One tell the eighth:
kiṃ parābhavato mukhaṃ”.	What is the way leading to decline?
♦ 106.	The Buddha:
♦ “itthidhutto surādhutto,	The man debauched with women,
akkhadhutto ca yo naro.	debauched in drink,
♦ laddhaṃ laddhaṃ vināseti,	debauched in gambling,
taṃ parābhavato mukhaṃ”.	squanders his earnings:
	That is the way leading to decline.
♦ 107.	The deva:
♦ “iti hetaṃ vijānāma,	We know, indeed, that that is so.
aṭṭhamo so parābhavo.	That’s the eighth one in decline.
♦ navamaṃ bhagavā brūhi,	May the Blessed One tell the ninth:
kiṃ parābhavato mukhaṃ”.	What is the way leading to decline?
♦ 108.	The Buddha:
♦ “sehi dārehi asantuṭṭho VAR,	One uncontent with his own wives,
vesiyāsu padussati VAR .	misbehaves with prostitutes
♦ dussati VAR paradāresu,	& the wives of others2:
taṃ parābhavato mukhaṃ”.	That is the way leading to decline.
♦ 109.	The deva:
♦ “iti hetaṃ vijānāma,	We know, indeed, that that is so.
navamo so parābhavo.	That’s the ninth one in decline.
♦ dasamaṃ bhagavā brūhi,	May the Blessed One tell the tenth:
kiṃ parābhavato mukhaṃ”.	What is the way leading to decline?
♦ 110.	The Buddha:
♦ “atītayobbano poso,	His youth past,
āneti timbarutthaniṃ.	a man takes a young woman
♦ tassā issā na supati,	with timbara-fruit breasts,
taṃ parābhavato mukhaṃ”.	and, jealous of her, doesn’t sleep:
	That is the way leading to decline.
♦ 111.	The deva:
♦ “iti hetaṃ vijānāma,	We know, indeed, that that is so.
dasamo so parābhavo.	That’s the tenth one in decline.
♦ ekādasamaṃ bhagavā brūhi,	May the Blessed One tell the eleventh:
kiṃ parābhavato mukhaṃ”.	What is the way leading to decline?
♦ 112.	The Buddha:
♦ “itthiṃ soṇḍiṃ vikiraṇiṃ,	To place in authority
purisaṃ vāpi tādisaṃ.	a woman given to drink & squandering
♦ issariyasmiṃ ṭhapeti VAR,	or a man of that sort:
taṃ parābhavato mukhaṃ”.	That is the way leading to decline.
♦ 113.	The deva:
♦ “iti hetaṃ vijānāma,	We know, indeed, that that is so.
ekādasamo so parābhavo.	That’s the eleventh one in decline.
♦ dvādasamaṃ bhagavā brūhi,	May the Blessed One tell the twelfth:
kiṃ parābhavato mukhaṃ”.	What is the way leading to decline?
♦ 114.	The Buddha:
♦ “appabhogo mahātaṇho,	One of meager means
khattiye jāyate kule.	but great craving,
♦ so ca rajjaṃ patthayati,	born into a noble family,
taṃ parābhavato mukhaṃ”.	who aspires to kingship:
	That is the way leading to decline.
♦ 115.
♦ “ete parābhave loke,	Contemplating
paṇḍito samavekkhiya.	these ones in decline
♦ ariyo dassanasampanno,	in the world,
sa lokaṃ bhajate sivan”ti.	the wise one,
	consummate in noble view,
♦ parābhavasuttaṃ chaṭṭhaṃ niṭṭhitaṃ.	heads to a world
	auspicious.
	vv. 91–115

Notes 1. Suvijāno. The Thai edition reads, duvijāno, “hard to know,” which doesn’t fit with the meaning or with SnA’s explanation of the verse. 2. Reading padussati and dussati with the Thai edition. The PTS and Sri Lankan editions read padissati/dissati, “he is seen.” See also: AN 5:129; AN 5:175; AN 8:54; AN 10:165

KN Snp 1.7 vasala (the outcast)

♦ 7. vasalasuttaṃ (KN 5.7) n	1:7  An Outcaste
♦ evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. tena kho pana samayena aggikabhāradvājassa brāhmaṇassa nivesane aggi pajjalito hoti āhuti paggahitā. atha kho bhagavā sāvatthiyaṃ sapadānaṃ piṇḍāya caramāno yena aggikabhāradvājassa brāhmaṇassa nivesanaṃ tenupasaṅkami.	I have heard that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then, in the early morning, after adjusting his lower robe and carrying his bowl & outer robe, he entered Sāvatthī for alms. Now at that time, in the house of the brahman Aggika Bhāradvāja, a (sacrificial) fire was burning and an offering was lifted up. Then the Blessed One, going through Sāvatthī on a methodical almsround,1 approached the house of Aggika Bhāradvāja. Aggika Bhāradvāja saw the Blessed One coming from afar and, on seeing him, said to him: “Stop right there, you little shaveling! Right there, you little contemplative! Right there, you little outcaste!”
♦ addasā kho aggikabhāradvājo brāhmaṇo bhagavantaṃ dūratova āgacchantaṃ. disvāna bhagavantaṃ etadavoca — “tatreva VAR,	When this was said, the Blessed One said to the brahman Aggika Bhāradvāja, “But do you know, brahman, what an outcaste is, or the actions that make one an outcaste?”
muṇḍaka; tatreva, samaṇaka; tatreva, vasalaka tiṭṭhāhī”ti.	“No, in fact, Master Gotama, I don’t know what an outcaste is, or the actions that make one an outcaste. It would be good if Master Gotama taught me the Dhamma so that I would know what an outcaste is and the actions that make one an outcaste.”
	“In that case, brahman, listen and pay close attention. I will speak.”
♦ evaṃ vutte, bhagavā aggikabhāradvājaṃ brāhmaṇaṃ etadavoca — “jānāsi pana tvaṃ, brāhmaṇa, vasalaṃ vā vasalakaraṇe vā dhamme”ti? “na khvāhaṃ, bho gotama, jānāmi vasalaṃ vā vasalakaraṇe vā dhamme; sādhu me bhavaṃ gotamo tathā dhammaṃ desetu, yathāhaṃ jāneyyaṃ vasalaṃ vā vasalakaraṇe vā dhamme”ti. “tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “evaṃ, bho”ti kho aggikabhāradvājo brāhmaṇo bhagavato paccassosi.	“As you say, master,” the brahman Aggika Bhāradvāja responded to the Blessed One.
bhagavā etadavoca —	The Blessed One said:

(verse section)

♦ 116.
♦ “kodhano upanāhī ca,	Whatever man is angry, resentful,
pāpamakkhī ca yo naro.	evil, merciless,
♦ vipannadiṭṭhi māyāvī,	deceitful, and defective in his views:
taṃ jaññā vasalo iti.	He should be known as ‘outcaste.’
♦ 117.
♦ “ekajaṃ vā dvijaṃ VAR vāpi,	Whoever here harms a living being
yodha pāṇaṃ vihiṃsati.	once-born or twice-born,2
♦ yassa pāṇe dayā natthi,	who has no sympathy for a living being:
taṃ jaññā vasalo iti.	He should be known as ‘outcaste.’
♦ 118.
♦ “yo hanti parirundhati VAR,	Whoever destroys or besieges
gāmāni nigamāni ca.	villages or towns,
♦ niggāhako VAR samaññāto,	a notorious oppressor:
taṃ jaññā vasalo iti.	He should be known as ‘outcaste.’
♦ 119.
♦ “gāme vā yadi vā raññe,	Whoever, from village or wilderness,
yaṃ paresaṃ mamāyitaṃ.	takes in a manner of theft
♦ theyyā adinnamādeti VAR,	what others claim as ‘mine’:
taṃ jaññā vasalo iti.	He should be known as ‘outcaste.’
♦ 120.
♦ “yo have iṇamādāya,	Whoever, actually incurring a debt,
cujjamāno VAR palāyati.	when pressed to pay, evades,
♦ na hi te iṇamatthīti,	(saying,) ‘I’m in no debt to you’:
taṃ jaññā vasalo iti.	He should be known as ‘outcaste.’
♦ 121.
♦ “yo ve kiñcikkhakamyatā,	Whoever, desiring whatever-the-thing,
panthasmiṃ vajantaṃ janaṃ.	strikes a person going along a road,
♦ hantvā kiñcikkhamādeti,	to take whatever-the-thing:
taṃ jaññā vasalo iti.	He should be known as ‘outcaste.’
♦ 122.
♦ “attahetu parahetu,	Whatever man, for his own sake,
dhanahetu ca VAR yo naro.	the sake of another,
♦ sakkhipuṭṭho musā brūti,	or the sake of wealth,
taṃ jaññā vasalo iti.	tells a lie when asked to bear witness:
	He should be known as ‘outcaste.’
♦ 123.
♦ “yo ñātīnaṃ sakhīnaṃ vā,	Whoever misbehaves
dāresu paṭidissati.	with the wives of relatives or friends,
♦ sāhasā VAR sampiyena vā,	by force or with their consent:
taṃ jaññā vasalo iti.	He should be known as ‘outcaste.’
♦ 124.
♦ “yo mātaraṃ pitaraṃ vā,	Whoever, though capable, doesn’t support
jiṇṇakaṃ gatayobbanaṃ.	his mother or father
♦ pahu santo na bharati,	—old, their youth over & done:
taṃ jaññā vasalo iti.	He should be known as ‘outcaste.’
♦ 125.
♦ “yo mātaraṃ pitaraṃ vā,	Whoever strikes
bhātaraṃ bhaginiṃ sasuṃ.	and reviles with his speech
♦ hanti roseti vācāya,	mother or father,
taṃ jaññā vasalo iti.	sister or brother,
	or mother-in-law:
	He should be known as ‘outcaste.’
♦ 126.
♦ “yo atthaṃ pucchito santo,	Whoever, asked about what’s beneficial,
anatthamanusāsati.	teaches what’s not
♦ paṭicchannena manteti,	and gives counsel concealing some points:
taṃ jaññā vasalo iti.	He should be known as ‘outcaste.’
♦ 127.
♦ “yo katvā pāpakaṃ kammaṃ,	Whoever, doing an evil deed,
mā maṃ jaññāti icchati VAR .	wishes, ‘May I not be known,’
♦ yo paṭicchannakammanto,	acting in hiding:
taṃ jaññā vasalo iti.	He should be known as ‘outcaste.’
♦ 128.
♦ “yo ve parakulaṃ gantvā,	Whoever, having gone to another’s house,
bhutvāna VAR sucibhojanaṃ.	being offered pure food,
♦ āgataṃ nappaṭipūjeti,	doesn’t honor (the host) in return
taṃ jaññā vasalo iti.	when he comes (to one’s house):
	He should be known as ‘outcaste.’
♦ 129.
♦ “yo brāhmaṇaṃ samaṇaṃ vā,	Whoever deceives with a lie
aññaṃ vāpi vanibbakaṃ.	a brahman, contemplative,
♦ musāvādena vañceti,	or other mendicant:
taṃ jaññā vasalo iti.	He should be known as ‘outcaste.’
♦ 130.
♦ “yo brāhmaṇaṃ samaṇaṃ vā,	Whoever, when a brahman or contemplative
bhattakāle upaṭṭhite.	appears at mealtime,
♦ roseti vācā na ca deti,	reviles him with speech and doesn’t give:
taṃ jaññā vasalo iti.	He should be known as ‘outcaste.’3
♦ 131.
♦ “asataṃ yodha pabrūti,	Whoever, wrapped in delusion,
mohena paliguṇṭhito.	speaks here what is untrue,
♦ kiñcikkhaṃ nijigīsāno VAR,	greedy for whatever-the-thing:
taṃ jaññā vasalo iti.	He should be known as ‘outcaste.’
♦ 132.
♦ “yo cattānaṃ samukkaṃse,	Whoever exalts himself
pare ca mavajānāti VAR .	and disparages others,4
♦ nihīno sena mānena,	debased by his own pride:
taṃ jaññā vasalo iti.	He should be known as ‘outcaste.’
♦ 133.
♦ “rosako kadariyo ca,	Angry, mean, evil in his desires,
pāpiccho maccharī saṭho.	miserly, dishonest,
♦ ahiriko anottappī,	devoid of shame & compunction:
taṃ jaññā vasalo iti.	He should be known as ‘outcaste.’
♦ 134.
♦ “yo buddhaṃ paribhāsati,	Whoever heaps verbal abuse
atha vā tassa sāvakaṃ.	on an Awakened One
♦ paribbājaṃ VAR gahaṭṭhaṃ vā,	or his disciple,
taṃ jaññā vasalo iti.	wanderer or householder:
	He should be known as ‘outcaste.’
♦ 135.
♦ “yo ve anarahaṃ VAR santo,	Whoever, though not an arahant,
arahaṃ paṭijānāti VAR .	claims to be an arahant:
♦ coro sabrahmake loke,	He is the thief in this world with its Brahmās.5
eso kho vasalādhamo.	He is the vilest of outcastes.
♦ 136.
♦ “ete kho vasalā vuttā,	These are said to be outcastes,
mayā yete pakāsitā.	as I have proclaimed them to you.
♦ na jaccā vasalo hoti,	Not by birth is one an outcaste,
na jaccā hoti brāhmaṇo.	not by birth a brahman.
♦ kammunā VAR vasalo hoti,	By action one is an outcaste.
kammunā hoti brāhmaṇo.	By action is one a brahman.6
♦ 137.
♦ “tadamināpi jānātha,	Know, too, by this,
yathāmedaṃ VAR nidassanaṃ.	as I give an example:
♦ caṇḍālaputto sopāko VAR,	Sopāka, the son of an outcaste,
mātaṅgo iti vissuto.	was well-known as Mātaṅga:
♦ 138.
♦ “so yasaṃ paramaṃ patto VAR,	He, Mātaṅga,
mātaṅgo yaṃ sudullabhaṃ.	attained the highest prestige,
♦ āgacchuṃ tassupaṭṭhānaṃ,	hard to gain.
khattiyā brāhmaṇā bahū.	They came into his service,
	many noble warriors & brahmans.
♦ 139.
♦ “devayānaṃ abhiruyha,	Mounting the divine chariot,7
virajaṃ so mahāpathaṃ.	and the great, stainless road,
♦ kāmarāgaṃ virājetvā,	dispassioned for sensual passion,
brahmalokūpago ahu.	he reached the world of the Brahmās.
♦ na naṃ jāti nivāresi,	His birth didn’t prevent him
brahmalokūpapattiyā.	from reaching the world of the Brahmās.
♦ 140.
♦ “ajjhāyakakule jātā,	Though born into a family of scholars,
brāhmaṇā mantabandhavā.	brahmans, with chants as their kinsmen,
♦ te ca pāpesu kammesu,	are repeatedly seen with evil deeds:
abhiṇhamupadissare.
♦ 141.
♦ “diṭṭheva dhamme gārayhā,	blameworthy in the here-&-now,
samparāye ca duggati.	with a bad destination in the afterlife.
♦ na ne jāti nivāreti,	Their birth doesn’t prevent them
duggatyā VAR garahāya vā.	from blame & a bad destination.
♦ 142.
♦ “na jaccā vasalo hoti,	Not by birth is one an outcaste,
na jaccā hoti brāhmaṇo.	not by birth a brahman.
♦ kammunā vasalo hoti,	By action one is an outcaste.
kammunā hoti brāhmaṇo”ti.	By action is one a brahman.
♦ evaṃ vutte,	When this was said, the brahman Aggika Bhāradvāja said to the Blessed One: “Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, & to the Saṅgha of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forward, for life.”
aggikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca — “abhikkantaṃ, bho gotama ... pe ... upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	vv. 116–142
♦ vasalasuttaṃ sattamaṃ niṭṭhitaṃ.

Notes 1. The practice of not bypassing any donors on one’s almsround, one of the thirteen ascetic (dhutaṅga) practices. See Thag 16:7. 2. Birds and reptiles count as “twice-born” in that the laying of an egg is the first birth, and the emergence of the chick or baby reptile from the egg is the second. 3. This, of course, is a comment on what Aggika Bhāradvāja has just done. 4. See AN 4:28 and AN 5:159. 5. The Vibhaṅga to Pārājika 4 states that those who make false claims to superior human attainments—meaning the four jhānas and the noble attainments—are the greatest thieves in the world in that they consume the almsfood of the countryside by theft. 6. See Sn 3:9. 7. SnA: The divine chariot stands for the eight concentration attainments: the four jhānas and the four formless states. See also: AN 5:175; AN 10:165; Dhp 129–140; Dhp 306–319;

KN Snp 1.8 Metta [Karaṇīya-mettā] Sutta

KN Snp 1.8 Metta [Karaṇīya-mettā] Sutta	Good-will [what should be done, good-will] discourse
Karaṇīyam-attha-kusalena,	This-is-to-be-done (by one) {skilled} (in) prosperity,
Yanta santaṃ padaṃ abhisamecca;	yearns (for) peace, (the) way (of) thorough-understanding;
Sakko ujū ca suh-ujū ca,	(be) capable, upright, and very-upright **,
Sū-vaco cassa mudu an-atimānī.	easy-(to)-instruct, and mild, not-conceited.
Santussako ca subharo ca,	content and easy-to-support **,
Appa-kicco ca sallahuka-vutti;	(with) few-duties and frugal-living,
Sant-indriyo ca nipako ca,	(with) peaceful-faculties and astute **,
Ap-pagabbho kul-esva-n-anu-giddho.	not-proud, {not-extremely-greedy}-for-supporters.
Na ca khuddamācare kiñci,	Not ** [to do the] slightest thing,
Yena viññū pare upavadeyyuṃ;	Because-of-which (the) wise **** would-upbraid;
Sukhino va khemino hontu,	[think:] happy ** secure, may-(they)-be,
Sabba-sattā bhavantu sukhitattā.	All-beings, may-(they)-be happy-themselves.
Ye keci pāṇa-bhūt-atthi,	Whatever such breathing-beings-exist—
Tasā vā thāvarā vanavasesā;	trembling or strong, without-exception,
Dīghā vā ye va mahantā,	long or ** ** large,
Majjhimā rassakā aṇuka-thūlā.	middling, short, subtle-blatant,
Diṭṭhā vā ye va a-diṭṭhā,	seen or ** ** un-seen,
Ye va dūre vasanti avi-dūre;	** ** distant living [or] not-distant,
Bhūtā va sambhavesī va,	born or seeking-birth **:
Sabba-sattā bhavantu sukhitattā.	all-beings: my-they-be happy-themselves.
Na paro paraṃ nikubbetha,	Let no one deceive another,
Nā-(a)timaññetha katthaci na kañci;	(do) not-despise any-place nor any-one;
Byārosanā paṭighasañña,	(or through) anger (or) irritation
Nāññamaññassa dukkham-iccheyya.	{wish for} another (to) suffer.
Mātā yathā niyaṃ-putta,	{As a} mother (for) her-child,
Māyusā eka-puttam-anurakkhe;	would-risk-her-life, (her) only-child-(she)-protects;
Evam-pi sabba-bhūtesu,	even-so, (towards) all-beings
Mānasaṃ bhāvaye a-parimāṇaṃ.	(one's) heart should-be-developed without-limit.
Mettañca sabba-lokasmi,	(With) goodwill (for the) entire-cosmos,
Mānasaṃ bhāvaye a-parimāṇaṃ;	(one's) heart should-be-developed without-limit.
Uddhaṃ adho ca tiriyañca,	above, below, & all-around,
A-sambādhaṃ a-veram-a-sapattaṃ.	without-obstruction, without-hostility-without-hate.
Tiṭṭhaṃ caraṃ nisinno va,	(Whether) standing, walking, sitting **,
Sayāno yāvatāssa vita-middho;	lying-down, as-long-as (one is) not-drowsy,
Etaṃ satiṃ adhiṭṭheyya,	this mindfulness (one) should-resolve (on),
Brahmam-etaṃ vihāram-idham-āhu.	{This} {they-call} Brahma-**** abiding-here [and now].
Diṭṭhiñca anupaggamma,	Not taken with views,
Sīlavā dassanena sampanno;	but virtuous & consummate in vision,
Kāmesu vinaya gedhaṃ,	Regarding-sensual-pleasures, subdued greed (for it),
Na hi jātug-gabbhaseyya puna-retīti.	No way [does one undergo] *****-conception-in-a-womb again *****.

(note)

1. The image here is sometimes misconstrued as saying that one should protect all beings as a mother would protect her only child. Actually, the parallel is not between the child and all living beings; it is between the child and one’s cultivation of the heart: One should protect one’s goodwill toward all beings in the same way that a mother would protect her only child. On this point, see MN 21. 2. This line has to be read in line with the Buddha’s definition of mindfulness as the ability to keep something in mind. See SN 48:10. See also: MN 52; MN 97; MN 135; SN 42:8; SN 46:54; SN 55:7; AN 3:66; AN 4:67; AN 4:96; AN 4:125–126; AN 4:178; AN 4:200; AN 5:20; AN 5:27; AN 6:12–13; AN 8:70; AN 10:176; AN 10:196; AN 11:16; Ud 5:1; Iti 22; Iti 27

KN Snp 1.9 hemavata (name of a yakkha)

♦ 9. hemavatasuttaṃ (KN 5.9) n	1:9  Hemavata
♦ 153.
(iti sātāgiro yakkho)	Sātāgira the yakkha:
♦ “ajja pannaraso uposatho,	Today is the fifteenth,
♦ dibbā VAR ratti upaṭṭhitā.	the uposatha day.
♦ anomanāmaṃ satthāraṃ,	A divine night is at hand.
handa passāma gotamaṃ”.	Let’s go see Gotama,
	the Teacher perfectly named.
♦ 154.
(iti hemavato yakkho)	Hemavata the yakkha:
♦ “kacci mano supaṇihito,	Is his mind well-directed,
♦ sabbabhūtesu tādino.	Such,1 toward all beings?
♦ kacci iṭṭhe aniṭṭhe ca,	Are his resolves mastered
saṅkappassa vasīkatā”.	regarding what’s desirable & not?
♦ 155.
(iti sātāgiro yakkho)	Sātāgira the yakkha:
♦ “mano cassa supaṇihito,	His mind is well-directed
♦ sabbabhūtesu tādino.	and Such toward all beings.
♦ atho iṭṭhe aniṭṭhe ca,	And his resolves are mastered
saṅkappassa vasīkatā”.	regarding what’s desirable & not.
♦ 156.
(iti hemavato yakkho)	Hemavata the yakkha:
♦ “kacci adinnaṃ nādiyati,	Does he not take what’s not given?
♦ kacci pāṇesu saññato.	Is he restrained toward beings?
♦ kacci ārā pamādamhā,	Is he far from complacency?
kacci jhānaṃ na riñcati”.	Does he not neglect jhāna?2
♦ 157.
(iti sātāgiro yakkho)	Sātāgira the yakkha:
♦ “na so adinnaṃ ādiyati,	He doesn’t take what’s not given,
♦ atho pāṇesu saññato.	and he’s restrained toward beings.
♦ atho ārā pamādamhā,	He’s far from complacency and,
buddho jhānaṃ na riñcati”.	awakened, he does not neglect jhāna.
♦ 158.
(iti hemavato yakkho)	Hemavata the yakkha:
♦ “kacci musā na bhaṇati,	Does he not tell lies?
♦ kacci na khīṇabyappatho.	Do his ways of speaking not cut things off?
♦ kacci vebhūtiyaṃ nāha,	Does he not speak destructively?
kacci samphaṃ na bhāsati”.	Does he not speak idly?3
♦ 159.
(iti sātāgiro yakkho)	Sātāgira the yakkha:
♦ “musā ca so na bhaṇati,	He doesn’t tell lies.
♦ atho na khīṇabyappatho.	His ways of speaking don’t cut things off.
♦ atho vebhūtiyaṃ nāha,	He doesn’t speak destructively.
mantā atthaṃ ca VAR bhāsati”.	Deliberating, he speaks what’s of benefit.
♦ 160.
(iti hemavato yakkho)	Hemavata the yakkha:
♦ “kacci na rajjati kāmesu,	Is he not passionate for sensuality?
♦ kacci cittaṃ anāvilaṃ.	Is his mind unmuddied?
♦ kacci mohaṃ atikkanto,	Has he gone beyond delusion?
kacci dhammesu cakkhumā”.	Does he have an Eye
	with regard to phenomena?
♦ 161.
(iti sātāgiro yakkho)	Sātāgira the yakkha:
♦ “na so rajjati kāmesu,	He’s not passionate for sensuality.
♦ atho cittaṃ anāvilaṃ.	His mind is unmuddied.
♦ sabbamohaṃ atikkanto,	He has gone beyond all delusion.
buddho dhammesu cakkhumā”.	Awakened, he has an Eye
	with regard to phenomena.
♦ 162.
(iti hemavato yakkho)	Hemavata the yakkha:
♦ “kacci vijjāya sampanno,	Is he consummate in clear-knowing?
♦ kacci saṃsuddhacāraṇo.	Is he pure in his conduct?4
♦ kaccissa āsavā khīṇā,	Are his effluents ended?
kacci natthi punabbhavo”.	Does he have no further becoming?
♦ 163.
(iti sātāgiro yakkho)	Sātāgira the yakkha:
♦ “vijjāya ceva sampanno,	He is both consummate in clear-knowing
♦ atho saṃsuddhacāraṇo.	& pure in his conduct.
♦ sabbassa āsavā khīṇā,	All his effluents are ended.
natthi tassa punabbhavo”.	He has no further becoming.
♦ 164.	Hemavata the yakkha:
♦ “sampannaṃ munino cittaṃ,	Consummate the mind of the sage
kammunā byappathena ca.	in action & in ways of speech.
♦ vijjācaraṇasampannaṃ,	You rightly praise him
dhammato naṃ pasaṃsati”.	as consummate in clear-knowing & conduct.
♦ 165.
♦ “sampannaṃ munino cittaṃ,	Consummate the mind of the sage
kammunā byappathena ca.	in action & in ways of speech,
♦ vijjācaraṇasampannaṃ,	You rightly rejoice in him
dhammato anumodasi”.	as consummate in clear-knowing & conduct.
♦ 166.
♦ “sampannaṃ munino cittaṃ,	Consummate the mind of the sage
kammunā byappathena ca.	in action & in ways of speech.
♦ vijjācaraṇasampannaṃ,	Let’s go see Gotama,
handa passāma gotamaṃ.	consummate in clear-knowing & conduct.
♦ 167.
♦ “eṇijaṅghaṃ kisaṃ vīraṃ VAR,	Come, let’s go see Gotama,
appāhāraṃ alolupaṃ.	enlightened,
♦ muniṃ vanasmiṃ jhāyantaṃ,	with legs like an antelope, thin,
ehi passāma gotamaṃ.	eating little, not greedy,
	doing jhāna in the forest.
♦ 168.
♦ “sīhaṃvekacaraṃ nāgaṃ,	Having gone to the nāga,5
kāmesu anapekkhinaṃ.	the lion wandering alone,
♦ upasaṅkamma pucchāma,	indifferent to sensuality,
maccupāsappamocanaṃ.	let’s ask him
	about release from Death’s snare.
♦ 169.
♦ “akkhātāraṃ pavattāraṃ,	Let’s ask Gotama,
sabbadhammāna pāraguṃ.	proclaimer, preacher,
♦ buddhaṃ verabhayātītaṃ,	attained to the far shore
mayaṃ pucchāma gotamaṃ”.	of all phenomena:
	awakened,
	gone past animosity
	& fear.
♦ 170.	* * *
(iti hemavato yakkho)	Hemavata the yakkha:
♦ “kismiṃ loko samuppanno,	In what has the world arisen?
♦ kismiṃ kubbati santhavaṃ VAR .	In what does it make acquaintance?
♦ kissa loko upādāya,	From clinging to what
kismiṃ loko vihaññati”.	is the world?
	In what is the world
	afflicted?

(enter buddha)

♦ 171.
(hemavatāti bhagavā)	The Buddha:
♦ “chasu VAR loko samuppanno,	In six has the world arisen.6
♦ chasu kubbati santhavaṃ.	In six does it make acquaintance.
♦ channameva upādāya,	From clinging just to six
chasu loko vihaññati”.	is the world,
	in six is the world7
	afflicted.
♦ 172.	Hemavata the yakkha:
♦ “katamaṃ taṃ upādānaṃ,	Which is that clinging
yattha loko vihaññati.	where the world is afflicted?
♦ niyyānaṃ pucchito brūhi,	When asked the way leading out, please tell
kathaṃ dukkhā pamuccati” VAR .	how is one released
	from suffering & stress.
♦ 173.	The Buddha:
♦ “pañca kāmaguṇā loke,	The five strings of sensuality in the world,8
manochaṭṭhā paveditā.	with the heart described as the sixth:
♦ ettha chandaṃ virājetvā,	Being dispassioned for desire there:
evaṃ dukkhā pamuccati.	That’s how one’s released
	from suffering & stress.
♦ 174.
♦ “etaṃ lokassa niyyānaṃ,	That is the way leading out of the world
akkhātaṃ vo yathātathaṃ.	proclaimed to you as it really is,
♦ etaṃ vo ahamakkhāmi,	I have proclaimed to you:
evaṃ dukkhā pamuccati”.	That’s how one is released
	from suffering & stress.
♦ 175.	Hemavata the yakkha:
♦ “ko sūdha tarati oghaṃ,	Who here crosses
kodha tarati aṇṇavaṃ.	over the flood?
♦ appatiṭṭhe anālambe,	Who here crosses
ko gambhīre na sīdati”.	over the ocean?
	Unestablished,
	without support,9
	who doesn’t sink
	into the deep?
♦ 176.	The Buddha:
♦ “sabbadā sīlasampanno,	Always consummate in virtue,
paññavā susamāhito.	discerning, well-centered,
♦ ajjhattacintī VAR satimā,	internally percipient,10 mindful,
oghaṃ tarati duttaraṃ.	one crosses over the flood
	hard to cross.
♦ 177.
♦ “virato kāmasaññāya,	Abstaining from perceptions of sensuality,
sabbasaṃyojanātigo.	overcoming all fetters,
♦ nandībhavaparikkhīṇo,	having totally ended delight in becoming,
so gambhīre na sīdati”.	one doesn’t sink
	into the deep.11
♦ 178.	Hemavata the yakkha:
♦ “gabbhīrapaññaṃ nipuṇatthadassiṃ,	The one deeply discerning,
akiñcanaṃ kāmabhave asattaṃ.	seeing the subtle goal,
♦ taṃ passatha sabbadhi vippamuttaṃ,	having nothing,
dibbe pathe kamamānaṃ mahesiṃ.	unattached in sensual becoming:
	See him, everywhere released,12
	the great seer, going the divine way!
♦ 179.	Perfectly named,
♦ “anomanāmaṃ nipuṇatthadassiṃ,	seeing the subtle goal,
paññādadaṃ kāmālaye asattaṃ.	granting discernment,
♦ taṃ passatha sabbaviduṃ sumedhaṃ,	unattached to sensual nostalgia:
ariye pathe kamamānaṃ mahesiṃ.	See him, all-knowing, wise,
	the great seer, going the noble way!
♦ 180.
♦ “sudiṭṭhaṃ vata no ajja,	Truly, it was well-seen today,
suppabhātaṃ suhuṭṭhitaṃ.	well-dawned, well-arisen,
♦ yaṃ addasāma sambuddhaṃ,	that we saw the One Self-Awakened,
oghatiṇṇamanāsavaṃ.	crossed over the flood,
	effluent-free.
♦ 181.
♦ “ime dasasatā yakkhā,	These ten hundred yakkhas,
iddhimanto yasassino.	powerful, prestigious,
♦ sabbe taṃ saraṇaṃ yanti,	all go to you for refuge.
tvaṃ no satthā anuttaro.	You are our teacher unexcelled.
♦ 182.
♦ “te mayaṃ vicarissāma,	We will wander from village to village,
gāmā gāmaṃ nagā nagaṃ.	town to town,
♦ namassamānā sambuddhaṃ,	paying homage     to the One Self-Awakened
dhammassa ca sudhammatan”ti.	& to the Dhamma’s     true rightness.
	vv. 153–180
♦ hemavatasuttaṃ navamaṃ niṭṭhitaṃ.

Notes 1. Such (tādin): An adjective applied to the mind of one who has attained the goal. It indicates that the mind “is what it is”—indescribable but not subject to change or alteration. 2. See MN 6 and AN 10:71. 3. According to SnA, these four questions deal with the four forms of wrong speech: telling lies, speaking harshly, engaging in divisive tale-bearing, and engaging in idle chatter. 4. See MN 53. 5. See AN 6:43 and Thag 15:2. 6. According to SnA, the “six” are the six internal and external sense media. See the definition of “world” in SN 35:82. 7. The phrase, “is the world,” functions as a lamp here. 8. See Sn 1:3, note 5. 9. On unestablished consciousness, see Ud 8:1, SN 12:64, SN 22:87, and the discussion in The Paradox of Becoming, chapter 7. 10. See SN 1:1. 11. Reading ajjhatta-saññī with the Thai edition. The other editions read ajjhatta-cintī, “internally thinking.” 12. On the phrase, “everywhere released,” see The Paradox of Becoming, chapter 7.

KN Snp 1.10. āḷavaka (name of a yakkha)

♦ 10. āḷavakasuttaṃ (KN 5.10) n	1:10  Āḷavaka

This sutta is identical with SN 10:12.

♦ evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati āḷavakassa yakkhassa bhavane. atha kho āḷavako yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca — “nikkhama,	I have heard that on one occasion the Blessed One was staying at Āḷavī in the haunt of the Āḷavaka yakkha. Then the Āḷavaka yakkha went to the Blessed One and on arrival said to him: “Get out, contemplative!”
samaṇā”ti. “sādhāvuso”ti bhagavā nikkhami. “pavisa, samaṇā”ti. “sādhāvuso”ti bhagavā pāvisi.	[Saying,] “All right, my friend,” the Blessed One went out.
♦ dutiyampi kho ... pe ... tatiyampi kho āḷavako yakkho bhagavantaṃ etadavoca — “nikkhama,	“Come in, contemplative!”
samaṇā”ti. “sādhāvuso”ti bhagavā nikkhami. “pavisa, samaṇā”ti. “sādhāvuso”ti bhagavā pāvisi.	“All right, my friend,” the Blessed One went in.
♦ catutthampi kho āḷavako yakkho bhagavantaṃ etadavoca — “nikkhama,	A second time.… A third time, the Āḷavaka yakkha said to the Blessed One, “Get out, contemplative!”
samaṇā”ti. “na khvāhaṃ taṃ, āvuso, nikkhamissāmi. yaṃ te karaṇīyaṃ, taṃ karohī”ti.	“All right, my friend,” the Blessed One went out.
♦ “pañhaṃ taṃ,	“Come in, contemplative!”
samaṇa, pucchissāmi. sace me na byākarissasi, cittaṃ vā te khipissāmi, hadayaṃ vā te phālessāmi, pādesu vā gahetvā pāragaṅgāya khipissāmī”ti.	“All right, my friend,” the Blessed One went in.
	Then a fourth time, the Āḷavaka yakkha said to the Blessed One, “Get out, contemplative!”
♦ “na khvāhaṃ taṃ, āvuso, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo me cittaṃ vā khipeyya hadayaṃ vā phāleyya pādesu vā gahetvā pāragaṅgāya khipeyya. api ca tvaṃ, āvuso, puccha yadākaṅkhasī”ti. atha kho āḷavako yakkho bhagavantaṃ gāthāya ajjhabhāsi —	“I won’t go out, my friend. Do what you have to do.”
	“I will ask you a question, contemplative. If you can’t answer me, I will hurl out your mind or rip open your heart or, grabbing you by the feet, hurl you across the Ganges.”
	“My friend, I see no one in the cosmos with its devas, Māras, & Brahmās, its contemplatives & brahmans, its royalty & commonfolk, who could hurl out my mind or rip open my heart or, grabbing me by the feet, hurl me across the Ganges. But nevertheless, ask me what you wish.”

(verse section)

♦ 183.	Āḷavaka:
♦ “kiṃ sūdha vittaṃ purisassa seṭṭhaṃ,	What     is a person’s highest wealth here?
kiṃ su suciṇṇaṃ sukhamāvahāti.	What,    when well-practiced, brings bliss?
♦ kiṃ su VAR have sādutaraṃ rasānaṃ,	What     is the most excellent of savors?
kathaṃ jīviṃ jīvitamāhu seṭṭhaṃ”.	Living in what way
	is one’s life called the best?
♦ 184.	The Buddha:
♦ “saddhīdha vittaṃ purisassa seṭṭhaṃ,	Conviction     is a person’s highest wealth here.
dhammo suciṇṇo sukhamāvahāti.	Dhamma,     when well-practiced, brings bliss.
♦ saccaṃ have sādutaraṃ rasānaṃ,	Truth          is the most excellent of savors.1
paññājīviṃ jīvitamāhu seṭṭhaṃ”.	Living with discernment,
	one’s life is called best.
♦ 185.	Āḷavaka:
♦ “kathaṃ su tarati oghaṃ,	How     does one cross over the flood?
kathaṃ su tarati aṇṇavaṃ.	How     over the sea?
♦ kathaṃ su dukkhamacceti,	How     does one overcome suffering & stress?
kathaṃ su parisujjhati”.	How     is a person purified?
♦ 186.	The Buddha:
♦ “saddhā tarati oghaṃ,	Through conviction     one crosses over the flood.
appamādena aṇṇavaṃ.	Through heedfulness,     the sea.
♦ vīriyena VAR dukkhamacceti,	Through persistence     one overcomes
paññāya parisujjhati”.	suffering & stress.
	Through discernment     a person is purified.
♦ 187.	Āḷavaka:
♦ “kathaṃ su labhate paññaṃ,	How     does one gain discernment?
kathaṃ su vindate dhanaṃ.	How     does one find wealth?
♦ kathaṃ su kittiṃ pappoti,	How     does one attain honor?
kathaṃ mittāni ganthati.	How     bind friends to oneself?
♦ asmā lokā paraṃ lokaṃ,	Passing from this world
kathaṃ pecca na socati”.	to
	the next world,
	how     does one not grieve?
♦ 188.	The Buddha:
♦ “saddahāno arahataṃ,	Convinced of the arahants’ Dhamma
dhammaṃ nibbānapattiyā.	for attaining unbinding,
♦ sussūsaṃ VAR labhate paññaṃ,	—heedful, investigating—
appamatto vicakkhaṇo.	one listening well
	gains discernment.
♦ 189.
♦ “patirūpakārī dhuravā,	Doing what’s fitting,
uṭṭhātā vindate dhanaṃ.	enduring burdens,
♦ saccena kittiṃ pappoti,	one with initiative
dadaṃ mittāni ganthati.	finds wealth.
	Through truth
	one attains honor.
	Giving
	binds friends to oneself.
♦ 190.
♦ “yassete caturo dhammā,	Endowed with these four qualities,
saddhassa gharamesino.	—truth,
♦ saccaṃ dhammo VAR dhiti cāgo,	self-control,
sa ve pecca na socati.	stamina,
	generosity—
	a householder of conviction,
	on passing away, doesn’t grieve.
♦ 191.
♦ “iṅgha aññepi pucchassu,	Now, go ask others,
puthū samaṇabrāhmaṇe.	common brahmans & contemplatives,
♦ yadi saccā damā cāgā,	if anything better than
khantyā bhiyyodha vijjati”.	truth,
	self-control,
	stamina,
	& generosity
	here can be found.
♦ 192.	Āḷavaka:
♦ “kathaṃ nu dāni puccheyyaṃ,	How could I go ask
puthū samaṇabrāhmaṇe.	common brahmans & contemplatives?—
♦ yohaṃ VAR ajja pajānāmi,	now that today I discern
yo attho samparāyiko.	what benefits
	the next life.
♦ 193.
♦ “atthāya vata me buddho,	It was truly for my well-being
vāsāyāḷavimāgamā.	that the Awakened One came
♦ yohaṃ VAR ajja pajānāmi,	to stay in Āḷavī.
yattha dinnaṃ mahapphalaṃ.	Today I discern
	where what is given
	bears great fruit.
♦ 194.
♦ “so ahaṃ vicarissāmi,	I will wander from village to village,
gāmā gāmaṃ purā puraṃ.	town to town,
♦ namassamāno sambuddhaṃ,	paying homage     to the One Self-Awakened
dhammassa ca sudhammatan”ti.	& to the Dhamma’s     true rightness.
	vv. 181–192
♦ āḷavakasuttaṃ dasamaṃ niṭṭhitaṃ.

Note 1. This is apparently a reference to the concept of “savor” (rasa) in Indian aesthetic theory. For more on this topic, see the Introduction to this translation. See also: MN 35; Sn 2:5

KN Snp 1.11 vijaya (victory)

♦ 11. vijayasuttaṃ (KN 5.11) n	1:11  Victory
♦ 195.
♦ caraṃ vā yadi vā tiṭṭhaṃ,	Whether walking, standing,
nisinno uda vā sayaṃ.	sitting, or lying down,
♦ samiñjeti pasāreti,	it flexes & stretches:
esā kāyassa iñjanā.	This is the body’s movement.
♦ 196.
♦ aṭṭhinahārusaṃyutto,	Joined together with tendons & bones,
tacamaṃsāvalepano.	plastered over with muscle & skin,
♦ chaviyā kāyo paṭicchanno,	hidden by complexion,
yathābhūtaṃ na dissati.	the body isn’t seen
	for what it is:
♦ 197.
♦ antapūro udarapūro,	filled with intestines, filled with stomach,
yakanapeḷassa VAR vatthino.	with the lump of the liver,
♦ hadayassa papphāsassa,	bladder, lungs, heart,
vakkassa pihakassa ca.	kidneys, spleen,
♦ 198.
♦ siṅghāṇikāya kheḷassa,	mucus, sweat, saliva, fat,
sedassa ca medassa ca.	blood, synovial fluid, bile, & oil.
♦ lohitassa lasikāya,
pittassa ca vasāya ca.
♦ 199.
♦ athassa navahi sotehi,	On top of that,
asucī savati sabbadā.	in nine streams,
♦ akkhimhā akkhigūthako,	filth is always flowing from it—
kaṇṇamhā kaṇṇagūthako.	from the eyes : eye secretions,
	from the ears : ear secretions,
♦ 200.
♦ siṅghāṇikā ca nāsato,	from the nose : mucus,
mukhena vamatekadā.	from the mouth it vomits :
♦ pittaṃ semhañca vamati,	now vomit,
kāyamhā sedajallikā.	now phlegm,
	now bile;
	from the body : beads of sweat.
♦ 201.
♦ athassa susiraṃ sīsaṃ,	And on top of that,
matthaluṅgassa pūritaṃ.	its hollow head is filled with brains.
♦ subhato naṃ maññati,	The fool, beset by ignorance,
bālo avijjāya purakkhato.	thinks it beautiful,
♦ 202.
♦ yadā ca so mato seti,	but when it lies dead,
uddhumāto vinīlako.	swollen, livid,
♦ apaviddho susānasmiṃ,	cast away in a charnel ground,
anapekkhā honti ñātayo.	even relatives don’t care for it.
♦ 203.
♦ khādanti naṃ suvānā VAR ca,	Dogs feed on it,
siṅgālā VAR vakā kimī.	jackals, wolves, & worms.
♦ kākā gijjhā ca khādanti,	Crows & vultures feed on it,
ye caññe santi pāṇino.	along with any other animals there.
♦ 204.
♦ sutvāna buddhavacanaṃ,	Having heard the Awakened One’s words,
bhikkhu paññāṇavā idha.	the discerning monk
♦ so kho naṃ parijānāti,	comprehends, for he sees it
yathābhūtañhi passati.	for what it is:
♦ 205.
♦ yathā idaṃ tathā etaṃ,	“As this is, so is that.
yathā etaṃ tathā idaṃ.	As that, so this.”
♦ ajjhattañca bahiddhā ca,	Within & without,
kāye chandaṃ virājaye.	he should let desire for the body
	fade away.
♦ 206.
♦ chandarāgaviratto so,	With desire & passion faded away,
bhikkhu paññāṇavā idha.	the discerning monk arrives here:
♦ ajjhagā amataṃ santiṃ,	at the deathless,
nibbānaṃ padamaccutaṃ.	the calm,
	the unfallen, undying1 state
	of unbinding.
♦ 207.
♦ dvipādakoyaṃ VAR asuci,	This two-footed thing is cared for,
duggandho parihārati VAR .	filthy, evil-smelling,
♦ nānākuṇapaparipūro,	filled with various carcasses,
vissavanto tato tato.	oozing out here & there:
♦ 208.
♦ etādisena kāyena,	Whoever would think,
yo maññe uṇṇametave VAR .	on the basis of a body like this,
♦ paraṃ vā avajāneyya,	to exalt himself or disparage another—
kimaññatra adassanāti.	What is that
	if not blindness?
♦ vijayasuttaṃ ekādasamaṃ niṭṭhitaṃ.	vv. 193–206

1. “Unfallen, undying”: two meanings of the word, accuta. See also: MN 119; AN 4:163; AN 7:48; AN 9:15; Dhp 147; Dhp 150; Thag 6:9; Thag 7:1; Thag 10:5; Thig 13:1

KN Snp 1.12 muni (sage)

♦ 12. munisuttaṃ (KN 5.12) n	1:12  The Sage
♦ 209.	Danger is born from intimacy,1
♦ santhavāto VAR bhayaṃ jātaṃ,	a home gives birth to dust.2
niketā jāyate rajo.	Free from a home,
♦ aniketamasanthavaṃ,	free from intimacy:
etaṃ ve munidassanaṃ.	Such is the vision of the sage.3
♦ 210.	Who, destroying what’s born,
♦ yo jātamucchijja na ropayeyya,	wouldn’t plant (again)
jāyantamassa nānuppavecche.	or nourish what’s taking birth:
♦ tamāhu ekaṃ muninaṃ carantaṃ,	They call him the wandering, solitary sage.
addakkhi so santipadaṃ mahesi.	He, the great seer
	has seen
	the state of peace.
♦ 211.	Considering the ground,
♦ saṅkhāya vatthūni pamāya VAR bījaṃ,	crushing the seed,
sinehamassa nānuppavecche.	he wouldn’t nourish the sap4
♦ sa ve munī jātikhayantadassī,	—truly a sage—
takkaṃ pahāya na upeti saṅkhaṃ.	seer of the ending of birth,
	abandoning conjecture,
	he cannot be classified.
♦ 212.	Knowing all dwellings,5
♦ aññāya sabbāni nivesanāni,	not longing for any one anywhere
anikāmayaṃ aññatarampi tesaṃ.	—truly a sage—
♦ sa ve munī vītagedho agiddho,	with no coveting, without greed,
nāyūhatī pāragato hi hoti.	he does not build,6
	for he has gone          beyond.
♦ 213.	Conquering     all
♦ sabbābhibhuṃ sabbaviduṃ sumedhaṃ,	knowing     all,
sabbesu dhammesu anūpalittaṃ.	wise.
♦ sabbañjahaṃ taṇhakkhaye vimuttaṃ,	With regard to     all things:
taṃ vāpi dhīrā muni VAR vedayanti.	unsmeared.
	Abandoning     all,
	in the ending of craving,
	released:
	The enlightened call him a sage.
♦ 214.
♦ paññābalaṃ sīlavatūpapannaṃ,	With discernment his strength,
samāhitaṃ jhānarataṃ satīmaṃ.	well-endowed in habit & practice,
♦ saṅgā pamuttaṃ akhilaṃ anāsavaṃ,	centered,
taṃ vāpi dhīrā muni vedayanti.	delighting in jhāna,
	mindful,
	released from attachments,
	free from rigidity, free
	from effluent7:
	The enlightened call him a sage.
♦ 215.
♦ ekaṃ carantaṃ munimappamattaṃ,	The solitary wandering sage,
nindāpasaṃsāsu avedhamānaṃ.	uncomplacent, unshaken by praise or blame—
♦ sīhaṃva saddesu asantasantaṃ,	unstartled,     like a lion at sounds,
vātaṃva jālamhi asajjamānaṃ.	uncaught,          like the wind in a net,
♦ padmaṃva VAR toyena alippamānaṃ VAR,	unsmeared,     like a lotus in water,8
netāramaññesamanaññaneyyaṃ.	leader of others, by others unled:
♦ taṃ vāpi dhīrā muni vedayanti.	The enlightened call him a sage.
♦ 216.
♦ yo ogahaṇe thambhorivābhijāyati,	Who becomes
yasmiṃ pare vācāpariyantaṃ VAR vadanti.	like the pillar at a bathing ford,9
♦ taṃ vītarāgaṃ susamāhitindriyaṃ,	when others speak in extremes;
taṃ vāpi dhīrā muni vedayanti.	he, without passion,
	his senses well-centered:
	The enlightened call him a sage.
♦ 217.
♦ yo ve ṭhitatto tasaraṃva ujju,	Truly poised, straight as a shuttle,10
jigucchati kammehi pāpakehi.	he loathes evil actions.
♦ vīmaṃsamāno visamaṃ samañca,	Pondering what is consonant & discordant11:
taṃ vāpi dhīrā muni vedayanti.	The enlightened call him a sage.
♦ 218.
♦ yo saññatatto na karoti pāpaṃ,	Restrained in mind, he does no evil.
daharo majjhimo ca muni VAR yatatto.	Young & middle-aged,
♦ arosaneyyo na so roseti kañci VAR,	the sage self-controlled,
taṃ vāpi dhīrā muni vedayanti.	never angered, he angers none:
	The enlightened call him a sage.
♦ 219.	From the best
♦ yadaggato majjhato sesato vā,	the middling
piṇḍaṃ labhetha paradattūpajīvī.	the leftovers
♦ nālaṃ thutuṃ nopi nipaccavādī,	he receives alms.
taṃ vāpi dhīrā muni vedayanti.	Sustaining himself on what others give,
	neither flattering
	nor speaking disparagement:
	The enlightened call him a sage.
♦ 220.
♦ muniṃ carantaṃ virataṃ methunasmā,	The wandering sage
yo yobbane nopanibajjhate kvaci.	abstaining from sex,
♦ madappamādā virataṃ vippamuttaṃ,	in youth bound by no one,
taṃ vāpi dhīrā muni vedayanti.	abstaining from intoxication12
	complacency,
	totally apart:
	The enlightened call him a sage.
♦ 221.
♦ aññāya lokaṃ paramatthadassiṃ,	Knowing the world,
oghaṃ samuddaṃ atitariya tādiṃ.	seeing the highest goal,
♦ taṃ chinnaganthaṃ asitaṃ anāsavaṃ,	crossing the ocean,13 the flood,14
taṃ vāpi dhīrā muni vedayanti.	—Such15—
	his chains broken,
	unattached,
	without effluent:
	The enlightened call him a sage.
♦ 222.
♦ asamā ubho dūravihāravuttino,	These two are different,
gihī VAR dāraposī amamo ca subbato.	they dwell far apart:
♦ parapāṇarodhāya gihī asaññato,	the householder supporting a wife
niccaṃ munī rakkhati pāṇine VAR yato.	and the unselfish one, of good practices.
	Slaying other beings, the householder
	is unrestrained.
	Constantly the sage protects other beings,
	is controlled.
♦ 223.
♦ sikhī yathā nīlagīvo VAR vihaṅgamo,	Just as the crested,
haṃsassa nopeti javaṃ kudācanaṃ.	blue-necked peacock,
♦ evaṃ gihī nānukaroti bhikkhuno,	when flying,
munino vivittassa vanamhi jhāyatoti.	never matches
	the wild goose
	in speed,
	even so the householder
	never keeps up with the monk—
	the sage secluded
	in the forest,
	doing jhāna.
♦ munisuttaṃ dvādasamaṃ niṭṭhitaṃ.uragavaggo paṭhamo niṭṭhito.	vv. 207–221
♦ tassuddānaṃ —	(names of 12 suttas completed in this chapter, an oral tradition checksum)
♦ urago dhaniyo ceva,
visāṇañca tathā kasi.
♦ cundo parābhavo ceva,
vasalo mettabhāvanā.
♦ sātāgiro āḷavako,
vijayo ca tathā muni.
♦ dvādasetāni suttāni,
uragavaggoti vuccatīti.
∴

Notes 1. SnA: Dangers in intimacy = Craving and views. 2. SnA: Dust = Passion, aversion, and delusion. 3. This verse is quoted in the Milinda Pañhā. The poem as a whole is apparently the same as the Munigāthā mentioned in King Asoka’s Calcutta-Bairāṭ edict. 4. SnA: Ground, seed, and sap = The aggregates, sense media, and properties form the ground in which grows the seed of constructive consciousness—the consciousness that develops into states of being and birth. (For other instances of this image, see SN 22:53–55.) The sap of this seed is craving and views. 5. SnA: Dwellings (nivesanāni) = States of becoming and birth. This term can also be translated as “entrenchments.” See Sn 4:3, note 2. 6. SnA: He does not build = He performs none of the good or bad deeds that give rise to further states of becoming and birth. See Dhp 39, 267, and 412. 7. Effluent (āsava): Three qualities—sensual desire, states of becoming, or ignorance—that “flow out” of the mind and defile it. Sometimes a fourth quality—views—is added to the list, to connect these qualities with the four floods (ogha), which are identical to the four yokes. See AN 4:10. 8. See Sn 1:3. 9. The pillar at a bathing ford: Cv V.l describes this as an immovable pillar, standing quite tall and buried deep in the ground near a bathing place, against which young villagers and boxers would rub their bodies while bathing so as to toughen them. The “extremes” in which others speak, according to SnA, are extremes of praise and criticism: These leave the sage, like the pillar, unmoved. 10. SnA: Straight as a shuttle = Having a mind unprejudiced by desire, aversion, delusion, or fear. See AN 4:19. 11. Consonant and discordant (sama and visama): Throughout ancient cultures, the terminology of music was used to describe the moral quality of people and acts. Discordant intervals or poorly-tuned musical instruments were metaphors for evil; harmonious intervals and well-tuned instruments were metaphors for good. In Pali, the term sama—”even”—described an instrument tuned on-pitch. AN 6:55 contains a famous passage in which the Buddha reminds Ven. Soṇa Kolivisa—who had been over-exerting himself in the practice—that a lute sounds appealing only if the strings are neither too taut nor too lax, but “evenly” tuned. This image would have special resonances with the Buddha’s teaching on the middle way. It also adds meaning to the term samaṇa—monk or contemplative—which the texts frequently mention as being derived from sama. The word sāmañña—”evenness,” the quality of being concordant and in tune—also means the quality of being a contemplative. The true contemplative is always in tune with what is proper and good. See also DN 2, MN 61, MN 97. Nd II, in commenting on Sn 4:2, equates discordant conduct with the ten types of misconduct described in MN 41. 12. Intoxication: The three intoxications are intoxication with youth, with good health, and with life. See AN 3:39. 13. SnA: Ocean = The way defilement splashes into undesirable destinations. 14. Flood: The flow of defilement: sensuality, becoming, views, and ignorance. See SN 45:171. 15. Such (tādiṁ): Unchanging; unaffected by anything, while at the same time undefined. See also: AN 3:123; Dhp 268–269; Iti 66–67; Sn 3:11

KN Snp vagga 2 of 5

2 cūḷa-vaggo (lesser-chapter)

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

KN Snp 2.1 ratana (treasures)

♦ 1. ratanasuttaṃ (KN 5.13) n

2:1  Treasures

This sutta is identical with Khp 6.

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

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

KN Snp 2.2 āmagandha (raw stench)

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

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

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

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