The Collection of Minor Texts

One who dispels arising anger, like snake venom spread, with medicines;

That monk abandons the near and far shore, as a snake its old worn-out skin.

One who has completely cut off lust, like plunging into a lake with lotus flowers;

That monk abandons the near and far shore, as a snake its old worn-out skin.

One who has completely cut off craving, having dried up the swift-flowing stream;

That monk abandons the near and far shore, as a snake its old worn-out skin.

One who has completely destroyed conceit, as a great flood a weak bridge of reeds;

That monk abandons the near and far shore, as a snake its old worn-out skin.

One who found no substance in existences, like seeking flowers in fig trees;

That monk abandons the near and far shore, as a snake its old worn-out skin.

One who has no anger within, and has transcended existence and non-existence;

That monk abandons the near and far shore, as a snake its old worn-out skin.

One whose thoughts are dispelled, internally well-conceived without remainder;

That monk abandons the near and far shore, as a snake its old worn-out skin.

Who does not go too far or fall back, has transcended all this proliferation;

That monk abandons the near and far shore, as a snake its old worn-out skin.

Who does not go too far or fall back, having known all this in the world as false;

That monk abandons the near and far shore, as a snake its old worn-out skin.

Who does not go too far or fall back, without greed knowing all this as false;

That monk abandons the near and far shore, as a snake its old worn-out skin.

Who does not go too far or fall back, without lust knowing all this as false;

That monk abandons the near and far shore, as a snake its old worn-out skin.

Who does not go too far or fall back, without hate knowing all this as false;

That monk abandons the near and far shore, as a snake its old worn-out skin.

Who does not go too far or fall back, without delusion knowing all this as false;

That monk abandons the near and far shore, as a snake its old worn-out skin.

In whom there are no underlying tendencies at all, and whose unwholesome roots are destroyed;

That monk abandons the near and far shore, as a snake its old worn-out skin.

In whom there are no causes born of anguish at all, for coming back to this shore;

That monk abandons the near and far shore, as a snake its old worn-out skin.

In whom there are no causes born of lust at all, conditions for shackles leading to existence;

That monk abandons the near and far shore, as a snake its old worn-out skin.

One who has abandoned the five hindrances, free from trouble, crossed over doubt, without dart;

That monk abandons the near and far shore, as a snake its old worn-out skin.

"My rice is cooked, my milk is milked," (thus said Dhaniya the cowherd)

"I live along the banks of the great river;

My hut is roofed, my fire is lit, so if you wish, deity, you may rain."

"I am free from anger, free from barrenness," (thus said the Blessed One)

A one-night stay on the great riverbank;

My hut is open, my fire is quenched, so if you wish, deity, you may rain."

"There are no gadflies or mosquitoes," (thus said Dhaniya the cowherd)

The cows graze in the meadow where the grass has grown;

They could withstand the rain when it comes, so if you wish, deity, you may rain."

"A well-made raft is bound," (thus said the Blessed One)

Having crossed to the far shore, having gone beyond the flood;

There is no need for a raft, so if you wish, deity, you may rain."

"My wife is obedient, not fickle," (thus said Dhaniya the cowherd)

Living together for a long time, agreeable;

I hear nothing evil about her, so if you wish, deity, you may rain."

"My mind is obedient and liberated," (thus said the Blessed One)

"Long developed and well tamed;

No evil is found in me, so if you wish, deity, you may rain."

"I live on my own wages," (thus said Dhaniya the cowherd)

"And my children live with me in good health;

I hear nothing evil about them, so if you wish, deity, you may rain."

"I am no one's hireling," (thus said the Blessed One)

I wander in the whole world with certainty;

There is no need for wages, so if you wish, deity, you may rain."

"There are calves and suckling cows," (thus said Dhaniya the cowherd)

There are breeding cows and pregnant ones too;

And here is a bull, lord of the cows, so if you wish, deity, you may rain."

"There are no calves and no suckling cows," (thus said the Blessed One)

No breeding cows and no pregnant ones;

And here is no bull, lord of the cows, so if you wish, deity, you may rain."

"The stakes are firmly planted, unshakeable," (thus said Dhaniya the cowherd)

The ropes are made of muñja grass, new and well-formed;

Not even the herdsmen will be able to cut it, so if you wish, deity, you may rain."

"Like a bull having cut the bonds," [said the Blessed One]

Like a dragon having torn a rotten creeper;

I will not enter a womb again, so if you wish, deity, you may rain."

Filling both low and high ground, the great cloud rained right then;

Having heard the deity raining, Dhaniya spoke this meaning.

"It is indeed a great gain for us, that we have seen the Blessed One;

We take refuge in you, O Visionary One, be our teacher, you great sage.

"Both Gopī and I are obedient, we shall live the holy life under the Fortunate One;

Let us go beyond birth and death, let us become makers of suffering's end."

"One with children delights in children, (thus said Māra, the Evil One)

Gomā delights with cows just so;

Through acquisitions comes a person's delight, indeed, one without acquisitions does not delight."

"One with children sorrows over children, (thus said the Blessed One)

The cowherds sorrow with cows just so;

Through acquisitions come a person's sorrows, indeed, one without acquisitions does not sorrow."

Having laid down the stick towards all beings, not harming even one among them;

One should not wish for a child, much less a companion, one should wander alone like a rhinoceros.

For one who has formed bonds there arise affections, following from affection this suffering arises;

Seeing the danger born of affection, one should wander alone like a rhinoceros.

Having compassion for friends and companions, one loses purpose with a bound mind;

Seeing this peril in intimacy, one should wander alone like a rhinoceros.

As a spreading bamboo is entangled, such is the longing for children and wives;

Like a bamboo shoot unattached, one should wander alone like a rhinoceros.

As a deer unbound in the forest goes wherever it wishes for food,

A wise person, seeing freedom, one should wander alone like a rhinoceros.

There is socializing in the midst of companions, in dwelling, staying, walking, and wandering;

Seeing freedom that is not coveted, one should wander alone like a rhinoceros.

There is play and delight in the midst of companions, and for children there is abundant affection;

Detesting separation from the beloved, one should wander alone like a rhinoceros.

One is free in all directions without aversion, content with whatever comes;

Enduring dangers without fear, one should wander alone like a rhinoceros.

Some renunciates are hard to associate with, and householders living in homes;

Being unconcerned about others' children, one should wander alone like a rhinoceros.

Having laid aside the marks of a householder, like a kovilara tree with cut leaves;

Having cut off the bonds of the householder, the hero should wander alone like a rhinoceros.

If you find an alert companion, one who lives righteously and is wise,

Overcoming all dangers, wander with him, mindful and content.

If you do not find an alert companion, one who lives righteously and is wise,

Like a king abandoning a conquered realm, wander alone like a bull elephant in the forest.

Indeed we praise the accomplishment of companionship, one should associate with companions who are equal or superior;

Not getting these, content with blameless food, one should wander alone like a rhinoceros.

Having seen the luminous ornaments of gold, well-crafted by a goldsmith's son;

Jangling together on both arms, one should wander alone like a rhinoceros.

Thus with a companion there would be idle talk or friction;

Seeing this peril in the future, one should wander alone like a rhinoceros.

For sensual pleasures are diverse, sweet and delightful, in their various forms they agitate the mind;

Having seen the danger in the cords of sensual pleasure, one should wander alone like a rhinoceros.

Calamity and tumour and misfortune, and disease and dart and this fear;

Having seen this peril in the cords of sensual pleasure, one should wander alone like a rhinoceros.

Cold and heat and hunger and thirst, wind and sun and gadflies and snakes;

Having endured all these, one should wander alone like a rhinoceros.

Like a bull elephant having avoided the herds, with fully grown shoulders, a magnificent lotus-like one;

Having dwelt in the forest as one pleases, one should wander alone like a rhinoceros.

It is impossible for one who delights in society to experience even temporary liberation;

Having heard the words of the Kinsman of the Sun, one should wander alone like a rhinoceros.

Having transcended the contortions of views, having reached the fixed course, having gained the path;

Having arisen with knowledge, not led by others, one should wander alone like a rhinoceros.

Free from greed, free from deceit, free from thirst, free from contempt, with delusion and impurities dispelled;

Having become free from desire in all the world, one should wander alone like a rhinoceros.

One should avoid an evil companion who shows harm, who is established in unrighteousness;

One should not associate with one attached and heedless, one should wander alone like a rhinoceros.

One should associate with one who is learned, who upholds the Teaching, a noble friend with ingenuity;

Having understood the goals and removed perplexity, one should wander alone like a rhinoceros.

Not adorning and not longing for amusement, delight and sensual pleasure in the world;

Abstaining from places of adornment, speaking truth, one should wander alone like a rhinoceros.

Having abandoned child and anguish, father and mother, wealth and grain, and relatives;

Having given up sensual pleasures according to their measure, one should wander alone like a rhinoceros.

This is attachment, here happiness is limited, little gratification, here suffering is more;

Knowing this is a hook, one who is sensed, one should wander alone like a rhinoceros.

Having broken the fetters, like a fish breaking through a net in the water;

Like a fire not turning back from what is burnt, one should wander alone like a rhinoceros.

With downcast eyes and not restless in walking, with guarded faculties and protected mind;

Not corrupted and not burning, one should wander alone like a rhinoceros.

Having put aside the marks of a householder, like a coral tree with full foliage;

Wearing the ochre robe, having gone forth, one should wander alone like a rhinoceros.

Not being greedy for tastes, not restless, not dependent on others, going for alms methodically;

With a mind unattached to family after family, one should wander alone like a rhinoceros.

Having abandoned the five obstructions of the mind, having dispelled all corruptions;

Independent, having cut off affection and hatred, one should wander alone like a rhinoceros.

Having turned one's back on happiness and suffering, and earlier on joy and dejection;

Having attained pure equanimity and serenity, one should wander alone like a rhinoceros.

Of aroused energy for attaining the highest goal, with mind not slack and not being lazy;

Of firm endeavour, endowed with strength and power, one should wander alone like a rhinoceros.

Not abandoning seclusion and meditation, always living in accordance with the Teaching;

Having explored the danger in existences, one should wander alone like a rhinoceros.

Aspiring for the destruction of craving, diligent, not foolish or dumb, learned and mindful;

One who has reckoned the Teaching, fixed in destiny and striving, one should wander alone like a rhinoceros.

Like a lion unafraid of sounds, like the wind not caught in a net;

Like a lotus undefiled by water, one should wander alone like a rhinoceros.

Like a lion with powerful fangs, overpowering, the king of beasts wandering as an overlord;

One should resort to remote lodgings, one should wander alone like a rhinoceros.

Cultivating loving-kindness, equanimity, compassion, liberation, and altruistic joy at the right time;

Not conflicting with all the world, one should wander alone like a rhinoceros.

Having abandoned lust, hatred, and delusion, having broken the fetters;

Unafraid at life's extinction, one should wander alone like a rhinoceros.

They associate and serve for a reason, friends without a reason are hard to find today;

Human beings are impure, with wisdom only for their own good, one should wander alone like a rhinoceros.

"You claim to be a farmer, but we do not see your farming;

"Tell us when asked about ploughing, how we may know your ploughing."

"Faith is the seed, austerity the rain, wisdom is my yoke and plough;

Moral shame is the pole, mind the strap, mindfulness is my ploughshare and goad.

"Guarded in body, guarded in speech, restrained in food and the belly;

I make truth my foundation, mildness is my release.

Energy is my beast of burden, carrying me to security from bondage;

It goes without turning back to where, having gone, one does not sorrow.

"Such ploughing is hard, it has the Deathless as its fruit;

Having ploughed this ploughing, one is freed from all suffering."

"I would not eat what is gained by reciting verses, this is not the Teaching of those who see, brahmin;

The Enlightened Ones reject what is sung in verses, when there is Teaching, brahmin, this is the practice.

"And the consummate one, the great sage, with taints destroyed and remorse stilled;

Attend with food and drink, for that is the field for one seeking merit."

"I ask the sage of abundant wisdom," (thus said Cunda the smith's son)

"The Enlightened One, master of the Teaching, free from craving;

Supreme among bipeds, the excellent charioteer, how many ascetics are there in the world - pray tell me this."

"There are four ascetics, not a fifth," (said the Blessed One to Cunda)

"These I reveal to you when asked in person;

The path-victor, the path-shower, one who lives on the path, and the path-corrupter."

"Whom do the Enlightened Ones call the path-victor?" (thus said Cunda the smith's son)

How is one who points out the path incomparable;

Tell me when asked, one who lives on the path, then reveal to me the path-corrupter."

One who has crossed over doubt, is free from the dart, delights in Nibbāna, without greed;

The leader of the world with its deities, such a path-victor the Enlightened Ones declare.

Having known here what is supreme as supreme, one explains and analyses the Teaching right here;

That sage who cuts through perplexity, unstirred, him they call the second path-shower among monks.

One who in the well-taught terms of the Teaching, lives on the path, restrained and mindful;

Following blameless steps, they call this monk one who lives by the path for the third time.

"Making a cover of those of good observance, intrusive, a family corrupter, impudent;

Deceitful, unrestrained, prattling, moving about with false appearances, he is a corrupter of the path.

"That householder who penetrates these things, the learned noble disciple with wisdom;

Knowing 'not all are like this', seeing thus his faith does not diminish;

For how could one equate the corrupt with the uncorrupt, the pure with the impure?"

"O Gotama, we ask you about the person in decline;

Having come to ask the Blessed One, what is the cause of decline?"

"Success is easily known, decline is easily known;

One who loves the Teaching succeeds, one who despises the Teaching declines."

"Thus we understand this, that is the first decline;

Tell us the second, Blessed One, what is the cause of decline?"

"The unrighteous are dear to one, one does not hold dear the righteous;

One delights in the teaching of the unrighteous, that is the cause of decline."

"Thus we understand this, that is the second decline;

Tell us the third, Blessed One, what is the cause of decline?"

"The person who is fond of sleep, fond of company, not rising up,

Lazy and known for anger, that is the cause of decline."

"Thus we understand this, that is the third decline;

Tell us the fourth, Blessed One, what is the cause of decline?"

"When one who is able does not support his mother and father, aged and past their youth;

That is the cause of decline."

"Thus we understand this, that is the fourth decline;

Tell us the fifth, Blessed One, what is the cause of decline?"

"One who deceives with false speech a brahmin or an ascetic, or any other beggar;

That is the cause of decline."

"Thus we understand this, that is the fifth decline;

Tell us the sixth, Blessed One, what is the cause of decline?"

"A person of great wealth, with gold and food,

Enjoys delicacies alone, that is the cause of decline."

"Thus we understand this, that is the sixth decline;

Tell us the seventh, Blessed One, what is the cause of decline?"

"The person who is proud of birth, proud of wealth, and proud of clan,

One despises one's own relatives, that is the cause of decline."

"Thus we understand this, that is the seventh decline;

Tell us the eighth, Blessed One, what is the cause of decline?"

"The person who is addicted to women, addicted to liquor, and addicted to gambling;

One destroys whatever is gained, that is the cause of decline."

"Thus we understand this, that is the eighth decline;

Tell us the ninth, Blessed One, what is the cause of decline?"

"Not content with one's own wife, one commits misconduct with prostitutes;

One commits misconduct with others' wives, that is the cause of decline."

"Thus we understand this, that is the ninth decline;

Tell us the tenth, Blessed One, what is the cause of decline?"

"When a man past his youth brings home a woman with breasts like timbaru fruit,

He cannot sleep because of envy of her, that is the cause of decline."

"Thus we understand this, that is the tenth decline;

Tell us the eleventh, Blessed One, what is the cause of decline?"

"A woman who is a drunkard and wasteful, or a man who is likewise;

One places in authority, that is the cause of decline."

"Thus we understand this, that is the eleventh decline;

Tell us the twelfth, Blessed One, what is the cause of decline?"

"One of little wealth but great craving, born in a noble family;

And he aspires to kingship, that is the cause of decline."

"Having examined these downfalls in the world, the wise person,

The noble one endowed with vision associates with an auspicious world."

"One who is prone to anger and resentful, evil and contemptuous person;

Having wrong view and deceitful, know that one as an outcast.

"Whoever here harms living beings, whether born once or twice,

Who has no compassion for living beings, know that one as an outcast.

"One who destroys and besieges villages and towns,

Known as an oppressor, know that one as an outcast.

"Whether in village or wilderness, what belongs to others,

Takes what is not given by theft, know that one as an outcast.

"One who indeed having taken a loan, when pressed runs away,

Saying 'I owe you nothing', know that one as an outcast.

"One who, out of desire for something, a person going along the road;

Having killed, takes something, know that one as an outcast.

"That person who, for his own sake, for another's sake, or for the sake of wealth;

When questioned as a witness speaks falsely, know that one as an outcast.

"One who is seen with the wives of relatives or friends;

By force or with mutual consent, know that one as an outcast.

"When one who is able does not support his mother and father, aged and past their youth;

Though being wealthy, know that one as an outcast.

"One who strikes or verbally abuses his mother, father, brother, sister, or mother-in-law;

With harsh speech, know that one as an outcast.

"One who when asked about the good, teaches what is harmful;

Counsels in an obscure way, know that one as an outcast.

"One who having done an evil action, wishes 'may they not know me';

One whose actions are concealed, know that one as an outcast.

"One who having gone to another's family, having eaten pure food,

Does not honour them when they come, know that one as an outcast.

"One who deceives with false speech a brahmin or an ascetic, or any other beggar;

Deceives with false speech, know that one as an outcast.

"One who, when mealtime has come, with harsh speech harasses a brahmin or an ascetic;

And does not give, know that one as an outcast.

"One who, enveloped in delusion, speaks what is untrue here,

Desiring to gain something, know that one as an outcast.

"One who exalts oneself and despises others;

Low by one's own conceit, know that one as an outcast.

Angry, stingy, with evil desires, miserly and deceitful;

Shameless and without fear of wrongdoing, know that one as an outcast.

Who reviles the Enlightened One, or his disciple;

Whether wanderer or householder, know that one as an outcast.

Who indeed not being worthy, claims to be worthy;

A thief in the world with its deities is indeed the lowest outcast.

"These outcasts have been declared by me, these have been explained;

One is not an outcast by birth, one is not a brahmin by birth;

By action one becomes an outcast, by action one becomes a brahmin.

"By this too you should know, as this example shows;

A son of an outcast, a dog-cooker, known as Mātaṅga.

"He attained supreme fame, Mātaṅga, which is very hard to gain;

Many nobles and brahmins came to attend upon him.

"Having mounted the divine vehicle, the dustless great path,

Having removed sensual lust, he went to the brahmā world;

Birth did not prevent him from rebirth in the brahmā world.

"Born in families of vedic reciters, brahmins bound by mantras;

They are repeatedly seen engaged in evil actions.

"Blameworthy in this very life, and a bad destination in the life to come;

Birth does not prevent them from a bad destination or from blame.

"One is not an outcast by birth, one is not a brahmin by birth;

By action one becomes an outcast, by action one becomes a brahmin."

This is what should be done by one skilled in what is good, having understood the peaceful state:

Able, upright and very upright, easy to admonish, gentle and not arrogant.

Content and easy to support, with few duties and living lightly;

With peaceful faculties and alert, not impudent, not greedy among families.

And should not do any slight thing that other wise ones would criticise;

May they be happy and secure, may all beings have happy minds.

Whatever living beings there are, whether trembling or steady, without exception;

Whether they are long or great, middling, short, subtle or gross.

Whether seen or unseen, whether they live far or near;

Whether beings who have come to be or those yet to come to be, may all beings have happy minds.

Let none deceive another, nor despise anyone anywhere;

Due to anger and hostile perception, let none wish suffering for another.

Just as a mother would protect her only child with her life;

Even so towards all beings, one should develop a boundless mind.

And loving-kindness towards the whole world, one should develop a boundless mind;

Above, below, and across, unconfined, without animosity and without enmity.

Whether standing, walking, seated, or lying down, as long as one is free from drowsiness;

One should establish this mindfulness, this is said to be the divine abode here.

Not grasping at views, virtuous and accomplished in vision;

Having removed greed for sensual pleasures, one indeed never returns to lie in a womb again.

"Today is the fifteenth, the observance day, (thus said the spirit Sātāgira)

A divine night has come;

The Teacher of incomparable name, come, let us see Gotama."

"Is the mind well directed, (thus said the spirit Hemavata)

For such a one towards all beings;

Is intention mastered regarding what is pleasant and unpleasant?"

"His mind is well directed, (thus said the spirit Sātāgira)

For such a one towards all beings;

And intention is mastered regarding what is pleasant and unpleasant."

"Does he take what is not given, (thus said the spirit Hemavata)

Is he restrained towards living beings;

Is he far from heedlessness, does he not neglect meditation?"

"He does not take what is not given, (thus said the spirit Sātāgira)

And is restrained towards living beings;

And far from heedlessness, the Enlightened One does not neglect meditation."

"Does he speak falsely, (thus said the spirit Hemavata)

Is his speech not sharp;

Does he speak maliciously, does he speak frivolously."

"He does not speak falsely, (thus said the spirit Sātāgira)

And his speech is not sharp;

And he does not speak maliciously, he speaks wisely and meaningfully."

"Is he not attached to sensual pleasures, (thus said the spirit Hemavata)

Is his mind unclouded;

Has he overcome delusion, does he have vision regarding the teachings."

"He is not attached to sensual pleasures, (thus said the spirit Sātāgira)

And his mind is unclouded;

He has transcended all delusion, the Enlightened One has vision regarding things."

"Is he endowed with true knowledge, (thus said the spirit Hemavata)

Is his conduct completely pure;

Are his taints destroyed, is there no renewed existence for him."

"He is endowed with true knowledge, (thus said the spirit Sātāgira)

And with completely pure conduct;

All his taints are destroyed, for him there is no renewed existence."

"Perfect is the sage's mind, and through action free from crookedness;

Perfect in true knowledge and conduct, he praises him in accordance with the Teaching."

"Perfect is the sage's mind, and through action free from crookedness;

Perfect in true knowledge and conduct, you rejoice in him in accordance with the Teaching."

"Perfect is the sage's mind, and through action free from crookedness;

Perfect in true knowledge and conduct, come, let us see Gotama.

"The hero with shanks like a gazelle, lean, of little food, not greedy;

The sage meditating in the forest, come, let us see Gotama.

"The lion, wandering alone, the dragon, indifferent to sensual pleasures;

Having approached, we ask about release from the snare of death.

"The proclaimer, the announcer, who has gone beyond all phenomena;

The Buddha who has transcended enmity and fear, we ask Gotama."

"In what has the world arisen, (thus said the spirit Hemavata)

In what does it make intimacy;

By clinging to what, in what is the world afflicted."

"The world has arisen in six, (O Hemavata, said the Blessed One)

In six it makes intimacy;

By clinging to just these six, in six the world is afflicted."

"What is that clinging, wherein the world is afflicted;

Tell us, when asked about the way out, how is one freed from suffering."

"The five cords of sensual pleasure in the world, with mind as sixth, are declared;

Having removed desire for these, thus one is freed from suffering.

"This is the world's way out, declared to you as it actually is;

This I declare to you, thus one is freed from suffering."

"Who here crosses the flood, who here crosses the ocean;

In the unsupported, in the baseless, who sinks not in the deep?"

"One always endowed with virtue, wise, well concentrated;

Reflecting internally, mindful, crosses the flood that is hard to cross.

"One detached from perception of sensual pleasure, transcending all fetters;

With delight in existence completely destroyed, that one sinks not in the deep."

"One of deep wisdom, who sees subtle meanings, owning nothing, unattached to sensual existence;

See him who is completely liberated, the great sage walking on the divine path.

'One of no inferior name, who sees subtle meanings, giver of wisdom, unattached to the realm of sensual pleasures;

See him, the all-knowing wise one, the great sage walking on the noble path.

Well seen indeed by us today, auspicious dawn, auspicious rising;

For we have seen the Enlightened One, crossed over the floods, taintless.

These thousand spirits, powerful and glorious;

All go to him for refuge, you are our unsurpassed Teacher.

"We shall wander from village to village, from town to town,

Paying homage to the Enlightened One and the excellence of the Teaching."

"What is the best wealth for a person here, what well-practised brings happiness;

What indeed is the sweetest of tastes, living how is life called best?"

"Faith is the best wealth for a person here, the Teaching well-practised brings happiness;

Truth indeed is the sweetest of tastes, living with wisdom is life called best."

"How does one cross the flood, how does one cross the ocean;

How does one overcome suffering, how is one purified."

"By faith one crosses the flood, by diligence the ocean;

By energy one overcomes suffering, by wisdom one is purified."

"How does one gain wisdom, how does one find wealth;

How does one obtain fame, how does one bind friends;

From this world to the next world, how does one not grieve after death."

Having faith in the Teaching of the worthy ones, for the attainment of Nibbāna;

Through desire to learn one gains wisdom, being diligent and discerning.

One who acts appropriately, is steadfast and rises up finds wealth;

Through truth one attains fame, through giving one binds friends.

These four things, for a faithful householder;

Truth, the Teaching, fortitude and giving up, indeed that one after death does not grieve.

Come now, ask also others, the many ascetics and brahmins;

If there are truth, self-control and giving up, through patience there exists even more true knowledge.

How now should I question the many ascetics and brahmins;

For today I understand what benefit pertains to the future life.

For my benefit indeed the Enlightened One came to dwell at Āḷavi;

For today I understand where what is given bears great fruit.

"So I shall wander from village to village, from town to town;

Paying homage to the Enlightened One and the excellence of the Teaching."

Whether walking or standing, sitting or lying down;

One bends and stretches, this is the motion of the body.

Connected with bones and sinews, plastered with flesh and skin;

The body covered by the outer skin is not seen as it really is.

Filled with guts, filled with stomach, with the lobe of the liver, with the bladder;

With heart and lungs, and kidneys and spleen.

With nasal mucus and saliva, and sweat and fat;

With blood and synovial fluid, bile and grease.

Then from its nine openings, impurities flow constantly;

Eye-secretion from the eye, ear-wax from the ear.

Mucus from the nose, at times it vomits from the mouth;

It vomits bile and phlegm, and from the body sweat and dirt.

Then its hollow head, filled with brain;

The fool led by ignorance thinks it beautiful.

When he lies dead, bloated and discoloured;

Cast away in the charnel ground, relatives become indifferent.

Dogs, jackals, wolves and worms devour him;

Crows and vultures devour him, and whatever other living beings there are.

Having heard the Buddha's word, the monk with knowledge here;

Fully understands it, for he sees it as it really is.

As this is, so is that; as that is, so is this;

Internally and externally, one should remove desire for the body.

Free from desire and lust, that monk with knowledge here;

Has attained the Deathless peace, Nibbāna, the imperishable state.

This two-footed thing is impure, foul-smelling it carries around;

Filled with various corpses, oozing from here and there.

With such a body, one who would think to exalt oneself,

Or would despise another, what else but not seeing?

From intimacy fear is born, from dwelling dust arises;

Without dwelling, without intimacy, this indeed is the vision of the sage.

One who, having cut off what is born, would not plant again, would not flow into what is being born;

They call him a sage wandering alone, that great seer saw the peaceful state.

Having reckoned the grounds, having measured the seed, one would not flow into affection for it;

That sage indeed, seeing the end of birth, having abandoned reasoning, does not enter into reckoning.

Having known all dwellings, not desiring even one among them;

That sage indeed, free from greed, not greedy, no longer strives, for he has gone to the far shore.

The all-conquering, all-knowing, wise one, unsullied among all things;

Having abandoned all through the destruction of craving, being liberated, that too the wise know as a sage.

Endowed with the power of wisdom and virtuous behavior, concentrated, delighting in meditation, mindful;

Released from bonds, without barrenness, taintless, that too the wise know as a sage.

The diligent sage faring alone, unshaken by blame and praise;

Like a lion unafraid of sounds, like the wind not caught in a net,

Like a lotus not sullied by water, a guide of others who needs no guiding;

That too the wise know as a sage.

One who rises up like a pillar in the depths, about whom others speak within the limits of speech;

That one without lust, with well concentrated faculties, that too the wise know as a sage.

One who is stable in self, straight as a shuttle, who loathes evil actions,

Investigating what is righteous and unrighteous, that too the wise know as a sage.

One who is self-restrained and does no evil, a sage young or middle-aged who is self-controlled;

Not to be angered, he angers no one, that too the wise know as a sage.

Whether from the top, the middle, or the remainder, should a person living on the gifts of others receive alms;

Not praising himself nor speaking disparagingly, that too the wise know as a sage.

The sage as he fares, abstaining from sexual intercourse, who in youth is not bound anywhere;

Abstaining from vanity and heedlessness, fully liberated, that too the wise know as a sage.

Having known the world, seeing the highest goal, such a one who has crossed over the flood and ocean;

Him who has cut off the knots, is free from the sickle, taintless, that too the wise know as a sage.

Unequal are these two who dwell far apart: the householder supporting a wife and the possessionless one of good conduct;

The unrestrained householder destroys other living beings, while the sage always protects living beings.

Just as a peacock with its blue neck, a bird, never matches the speed of a swan;

So too a householder does not imitate a Buddhist monk, a sage who meditates secluded in the forest.

Whatever beings are here assembled, whether terrestrial or aerial;

May all beings be happy-minded, and moreover listen attentively to what is spoken.

Therefore all beings listen, show loving-kindness to human generation;

Day and night they bring offerings, therefore protect them diligently.

Whatever wealth here or beyond, whatever sublime treasure in the heavens;

None is equal to the Truth Finder, this too is a sublime treasure in the Buddha;

By this truth may there be well-being.

Destruction, dispassion, the sublime Deathless, which the concentrated Sakyan sage attained;

Nothing equals that Teaching, this too is a sublime treasure in the Teaching;

By this truth may there be well-being.

What the supreme Buddha praised as pure, the concentration they call having immediate result;

No concentration is found equal to that, this too is a sublime treasure in the Teaching;

By this truth may there be well-being.

Those eight persons praised by the good, these are the four pairs;

They are worthy of offerings, disciples of the Fortunate One, gifts given to them are of great fruit;

This too is a sublime treasure in the Community, by this truth may there be well-being.

Those who are well engaged with firm mind, free from sensual desire in Gotama's Dispensation;

Having attained the attainment, having plunged into the Deathless, having freely gained they enjoy being quenched;

This too is a sublime treasure in the Community, by this truth may there be well-being.

Just as a city pillar firmly grounded in the earth, is unshaken by the four winds;

Such, I say, is the superior person, who sees the noble truths with penetration;

This too is a sublime treasure in the Community, by this truth may there be well-being.

Those who develop the noble truths, well taught by one of profound wisdom;

However greatly heedless they may be, they do not take an eighth existence;

This too is a sublime treasure in the Community, by this truth may there be well-being.

Along with his attainment of vision, three things are abandoned;

Identity view and doubt, and whatever rules and observances there are.

Released from the four planes of misery, capable of doing the six grave deeds;

This too is a sublime treasure in the Community, by this truth may there be well-being.

Although one might do an evil deed, by body, speech, or mind;

One is incapable of concealing it: this inability is declared of one who has seen the state;

This too is a sublime treasure in the Community, by this truth may there be well-being.

Just as woodland thickets with flowering tips, in the summer month, in the first summer heat;

He taught the supreme Teaching that is similar, leading to Nibbāna for the highest welfare;

This too is a sublime treasure in the Buddha, by this truth may there be well-being.

The Noble One, knower of the noble, giver of the noble, bringer of the noble, the unsurpassed one taught the supreme Teaching;

This too is a sublime treasure in the Buddha, by this truth may there be well-being.

The old is exhausted, there is no new origination, their minds are detached from future existence;

They, with seeds destroyed, with no desire for growth, the wise become extinct just as this lamp;

This too is a sublime treasure in the Community, by this truth may there be well-being.

Whatever beings are here assembled, whether terrestrial or aerial;

We pay homage to the Truth Finder, honoured by deities and human beings, the Enlightened One, may there be well-being.

Whatever beings are here assembled, whether terrestrial or aerial;

We pay homage to the Teaching of the Truth Finder, honoured by deities and human beings, may there be well-being.

Whatever beings are here assembled, whether terrestrial or aerial;

We pay homage to the Community of the Truth Finder, honoured by deities and human beings, may there be well-being.

Millet, wild rice, green gram, leaf-fruit, root-fruit, and creeper-fruit;

Gained through the Teaching, eating mindfully, they do not speak falsely out of desire for sensual pleasures.

"When eating well-made, well-prepared, pure and sublime offerings given by others;

Consuming food of finest rice, you, Kassapa, eat what is foul.

"'What is foul is not proper for me,' thus you speak, kinsman of Brahmā;

Yet consuming food of finest rice, with well-prepared bird meat;

I ask you this meaning, Kassapa, what sort is your foulness?"

"The destruction of life, killing, cutting, and binding, theft, false speech, and deception;

Study of corrupt texts, going to others' wives - this is what is foul, not the eating of meat.

"Those people who are here unrestrained in sensual pleasures, greedy for tastes, devoted to impurity;

Holding nihilistic views, unrighteous, difficult to guide - this is what is foul, not the eating of meat.

"Those who are rough, harsh, backbiters, betrayers of friends, without compassion, arrogant;

Not having the habit of giving and not giving to anyone - this is what is foul, not the eating of meat.

"Anger, vanity, obstinacy, antagonism, deceit, envy, and elevation of speech,

Conceit and arrogance and association with the improper - this is what is foul, not the eating of meat.

"Those of evil habits, debtors and informers, cheats in business, counterfeiters here;

The lowest of men who commit evil here - this is what is foul, not the eating of meat.

"Those people here who are unrestrained towards living beings, intent on harming having taken what belongs to others;

Unvirtuous, greedy, harsh and disrespectful - this is what is foul, not the eating of meat.

"Those who are greedy for these, hostile killers, constantly intent on evil who go to darkness after death;

Beings fall headlong into hell - this is what is foul, not the eating of meat.

"Neither abstaining from fish and meat, nor nakedness, nor shaven head, nor matted hair;

Neither wearing rough animal hides nor tending the sacred fire, nor the many immortal austerities in the world;

Neither mantras, oblations, sacrifices, nor seasonal observances, purify a mortal who has not overcome perplexity.

"One who is guarded, with faculties understood, lives in the Teaching, delighting in uprightness and gentleness;

Gone beyond attachments, having abandoned all suffering, the wise one is not defiled by what is seen and heard."

Thus the Blessed One explained this meaning again and again, the master of inspiration made it known;

The sage revealed it with varied verses, free from the odour of flesh, independent, hard to fathom.

Having heard the Buddha's well-spoken passage, free from the odour of flesh, dispelling all suffering;

With a humble mind he paid homage to the Truth Finder, and right there he was pleased with the going forth.

One who crosses over moral shame, being disgusted, saying "I am yours";

One who does not undertake bearable actions, one should know of him: "This is not mine."

One who speaks endearing words to friends without inference;

The wise understand those who speak without doing.

That is no friend who is always diligent, suspicious of division, only looking for faults;

But he on whom one rests as a son on the breast, that is truly a friend who cannot be divided by others.

A state that brings joy, happiness that brings praise;

One develops the benefit of fruition, carrying the burden of human duty.

Having drunk the taste of solitude, and the taste of peace,

One is free from anguish and evil, drinking the taste of rapture in the Teaching.

"Many deities and human beings pondered over the blessings;

Longing for well-being, tell me the highest blessing."

"Not associating with fools, associating with the wise;

Honouring those worthy of honour - this is the highest blessing.

"Dwelling in a suitable place, merit done in the past;

Right self-determination - this is the highest blessing.

"Great learning and craft, and discipline well trained;

And well-spoken speech - this is the highest blessing.

"Looking after mother and father, supporting children and wife;

And peaceful actions - this is the highest blessing.

"Giving and righteous conduct, and supporting relatives;

Blameless actions - this is the highest blessing.

"Abstaining and refraining from evil, restraint from intoxicants;

Diligence in the Teaching - this is the highest blessing.

"Reverence and humility, contentment and gratitude;

Timely listening to the Teaching - this is the highest blessing.

"Patience and being easy to correct, seeing ascetics;

Timely discussion of the Teaching - this is the highest blessing.

"Austerity and the holy life, seeing the noble truths;

And the realization of extinction of defilements - this is the highest blessing.

"When touched by worldly conditions, whose mind does not waver;

Sorrowless, stainless, secure - this is the highest blessing.

"Having done such things, undefeated in all things;

They go everywhere in safety - that is their highest blessing."

"From where do lust and hatred originate, from where are born discontent, delight and terror;

From where do thoughts of mind arise, which children let loose like crows."

"Lust and hatred originate from here, discontent, delight and terror are born from here;

From here arise thoughts of mind, which children let loose like crows.

"Born of affection, self-produced, like shoots from a banyan trunk;

Many, clinging to sensual pleasures, like a creeper spread through the forest.

"Those who understand its source, they dispel it, listen, O spirit;

They cross this hard-to-cross flood, not crossed before, for no renewed existence."

Living according to the Teaching and the holy life, this they say is the highest blessing;

Even if one has gone forth from the home to homelessness.

If one is of a talkative nature, a beast delighting in harming;

One's life is more evil, increasing one's own defilement.

A monk delighting in quarrels, wrapped in states of delusion;

Does not understand even when explained, the Teaching taught by the Enlightened One.

Harming those of developed self, led by ignorance;

One does not know defilement, the path leading to hell.

Having fallen into perdition, from womb to womb, from darkness to darkness;

Such a monk indeed, after death goes to suffering.

Like a cesspit that has been filled for many years;

One who is like this, with blemish is indeed hard to cleanse.

When you know one like this, monks, dependent on households;

Of evil desires, evil intentions, of evil conduct and resort.

All being in concord, you should expel them;

Drive out the chaff, remove the refuse.

Then drive away the straw, those who are not ascetics but think themselves ascetics;

Having driven out those of evil desires, of evil conduct and resort.

Associate with the pure and pure, being mindful;

Then united and alert, you will make an end of suffering.

"The ancient sages were ascetics with restrained selves;

Having abandoned the five cords of sensual pleasure, they lived for their own good.

"The brahmins had no cattle, no gold, no grain;

Their wealth and grain was study, they protected their divine treasure.

"What was prepared for them, the food placed at their doors;

They thought it was to be given out of faith.

"With variously dyed clothes, beds and dwellings,

Prosperous countries and kingdoms paid homage to these brahmins.

"Brahmins were inviolable, invincible, protected by the Teaching;

No one at all hindered them at the doors of families.

"For forty-eight years, they lived the holy life of youth;

The brahmins of old practised the quest for true knowledge and conduct.

"The brahmins did not go to another, nor did they purchase wives;

Living together with mutual affection, they found delight in harmony.

"Except for that proper time, regarding the fertile period;

In between, the brahmins did not engage in sexual intercourse.

"They praised the holy life and virtue, uprightness, gentleness, austerity;

Mildness and harmlessness, and patience too.

"He who was supreme among them, a brahmā of firm exertion;

Even he did not come to sexual intercourse, even in a dream.

Training in his vow, some wise persons here,

Praised the holy life and virtue and patience.

Having asked for rice, beds, clothing, ghee and oil,

Having righteously collected them, they then arranged the sacrifice.

When the sacrifice was prepared, they did not kill cows,

Just as mother, father, brother, or any other relative;

Cows are our supreme friends, from which medicinal herbs are born.

These are givers of food and strength, givers of beauty and actual happiness;

Understanding this significant fact, they did not kill cows.

"Delicate with great bodies, beautiful and glorious;

Brahmins with their principles, zealous in their various duties;

As long as they prevailed in the world, this generation prospered in happiness.

"They had an inversion of perception, seeing the minute as more minute;

And the king's appearance, and adorned women.

"And in chariots yoked with thoroughbreds, well-made with decorated coverings;

In dwellings and residences, divided into measured portions.

"Surrounded by herds of cattle, accompanied by groups of excellent women;

The brahmins coveted the magnificent human wealth.

Having composed mantras there, they approached Okkāka;

"You have abundant wealth and grain, sacrifice, for you have much property;

Sacrifice, for you have much wealth."

Then the king, chief of charioteers, persuaded by the brahmins,

The horse sacrifice, the person sacrifice, the sammāpāsa sacrifice, the vājapeyya sacrifice, the unobstructed sacrifice;

Having performed these sacrifices, he gave wealth to the brahmins.

Cows and beds and cloth, and adorned women,

And chariots yoked with thoroughbreds, well-made with decorated coverings.

Delightful dwellings, well divided into portions;

Having filled with various grains, he gave wealth to the brahmins.

"And having obtained wealth there, they approved of storing it;

For them, overcome by desire, craving increased even more;

Having composed mantras there, they approached Okkāka again.

"Just as water and earth, gold, wealth and grain,

So too cattle are for humans, these are requisites for living beings;

Sacrifice, for you have much property; sacrifice, for you have much wealth.

Then the king, chief of charioteers, persuaded by the brahmins,

Many hundreds of thousands of cows he slaughtered in the sacrifice.

"Neither with their feet nor with their horns, did they ever hurt anyone;

The cows were gentle like goats, yielding a pitcher of milk;

Yet seizing them by their horns, the king slaughtered them with a weapon.

"Then the deities, ancestors, Inda, titans and demons,

Cried out 'This is unrighteous!' when the weapon fell upon the cow.

"Three afflictions existed of old: desire, hunger, and aging;

Due to the slaughter of beasts, they reached ninety-eight.

"This unrighteousness of punishments, descended from of old;

The innocent are slain, and the sacrificial priests violate the Teaching.

"Thus this minor principle of old, condemned by the wise;

Wherever one sees such a thing, people condemn the sacrificial priest.

"Thus when the Teaching was corrupted, the workers and merchants were divided;

The nobles were divided in many ways, and wives despised their husbands.

"Nobles and brahmin kinsmen, and others protected by their clan,

Having disregarded talk of birth, fell under the power of sensual pleasures."

Since a person would understand the Teaching, deities would worship them like Inda;

Being worshipped and with a confident mind in that, being learned they reveal the Teaching.

Having made that their purpose and considered it, the wise one, practising in accordance with the Teaching,

Becomes wise, discerning and subtle, who diligently associates with such a one.

But associating with a mean fool, who is jealous of future benefit,

Not having discerned the Teaching here itself, goes to death with unresolved perplexity.

Just as a person having descended into a river, with great waters, flowing and swift-streaming,

Being swept along, going with the stream, how could he be able to help others cross?

Just so, without clarifying the Teaching, not attending to the meaning of the learned;

Not knowing himself, not having crossed over perplexity, how could he be able to convince others?

Just as one who has boarded a sturdy boat, equipped with an oar and rudder,

Being skilled there, sensed and knowing engagement, could help many others cross.

So too one who has attained knowledge, with a developed self, learned, whose Teaching is unshakeable;

Understanding, he could convince others who are endowed with the proximate cause of giving ear.

Therefore indeed one should associate with a superior person, with one who is wise and learned;

Having understood the goal and practising, one who has cognized the Teaching would gain happiness.

"What virtuous behaviour, what conduct, what actions should one cultivate;

For a person to be properly established and attain the highest goal?"

"One should honour the elders and be free from envy, know the right time to visit teachers;

Know the right moment to listen attentively to well-spoken Teaching talks.

"Go to the teachers at the right time, putting aside obstinacy, being humble;

Remember and practise the goal, the Teaching, self-control and the holy life.

"Delighting in the Teaching, taking pleasure in the Teaching, established in the Teaching, knowing how to discern the Teaching;

One should not engage in talk that corrupts the Teaching, one should be guided by true and well-spoken words.

"Having abandoned frivolity, idle chatter, lamentation, hatred, deceitfulness, fraud, greed, and conceit;

Having abandoned rivalry, harshness, impurity and delusion, one should live with intoxication gone and self controlled.

"Well-spoken words are known to have substance, and learning is known to have concentration as its substance;

But wisdom and learning do not increase for one who is rash and heedless.

Those who delight in the Teaching proclaimed by the noble ones,

They are unsurpassed in speech, mind, and action;

They are established in peace, mildness and concentration,

And have found the core of learning and wisdom."

Get up, sit down! What good is there in sleeping for you?

For what sleep is there for those who are afflicted, pierced by a dart, suffering?

Get up, sit down! Train firmly in peace;

Let not the king of death delude you when he finds you heedless, under his control.

That to which deities and human beings cling, seeking their welfare -

Cross over this clinging! Let not the moment pass you by;

For those who have missed the opportunity grieve, consigned to hell.

Negligence is dust, negligence is dust, dust follows upon negligence;

By diligence and true knowledge, one should draw out the arrow from oneself.

"Due to constant association, do you not despise the wise person; The torch-bearer for human beings, is he honoured by you?"

The torch-bearer for human beings, is he honoured by you?"

"Due to constant association, I do not despise the wise person;

The torch-bearer for human beings is always honoured by me."

Having abandoned the five cords of sensual pleasure, dear and delightful to the mind;

Having gone forth from home out of faith, be one who makes an end of suffering.

Associate with good friends, and a secluded dwelling place;

Secluded with little noise, be moderate in eating.

Regarding robes, almsfood, supports, and dwelling place;

Do not create craving for these, do not return to the world again.

Restrained in the code of monastic rules and in the five faculties;

Let mindfulness be established in the body, become full of revulsion.

Shun the sign of beauty connected with lust;

Develop the mind on the unattractive, one-pointed and well concentrated.

"Develop the signless, and abandon the underlying tendency to conceit;

Then through the breakthrough of conceit, one will live at peace."

"We ask the Teacher of incomparable wisdom, who in this very life is the cutter of doubts;

At Aggāḷava a monk passed away, known, famous, with a quenched self.

"Nigrodha Kappa was his name, made by you, Blessed One, for that brahmin;

He wandered revering you, longing for freedom, with aroused energy, seeing the firm Teaching.

"That disciple, O All-seeing One, we all wish to know about;

Our ears are ready to hear, you are our Teacher, you are unsurpassed.

"Cut off our doubt, tell me this, let me know of the one who has attained final Nibbāna, O you of vast wisdom;

Speak to us from the middle, O all-seeing one, like Sakka, the thousand-eyed one among deities.

"Whatever knots there are here on the path of delusion, belonging to not knowing, states of doubt;

Having reached the Truth Finder, they are no more, for this is the supreme eye for persons.

"If indeed a person would never the defilements, as wind would disperse a mass of clouds;

The whole world would be covered in darkness, and even luminous persons would not shine.

"The wise become makers of light, and that, O hero, I think is just so;

We have come to know Vipassī, reveal to us in the assemblies about the aeon.

"Quickly raise your sweet sweet voice, like a swan lifting up sing softly;

With a well-modulated melodious voice, we all listen with rapt attention.

"Having completely abandoned birth and death, having restrained, I will speak the Teaching of the cleansed one;

For there is no free will for worldlings, but there is considered action for the Thus Come Ones.

"Your explanation is complete, grasped by one of upright wisdom;

This is the final reverential salutation well-offered, do not delude one who knows, O one of incomparable wisdom.

"Having known the noble Teaching both high and low, do not delude one who knows, O incomparable hero;

Like one scorched by heat seeking water, I long for your speech, pour forth what is learned.

"For what purpose did Kappāyana live the spiritual life, was it not in vain for him;

Did he attain extinction with or without residue, how was he liberated - let us hear that."

"He cut off craving here for name-and-form, (Thus said the Blessed One)

The stream of the Dark One that had long been an underlying tendency;

He crossed over birth and death completely,"

Thus spoke the Blessed One, supreme among the five.

"Having heard this I am pleased with your word, O supreme of seers;

Not in vain indeed was my question, the brahmin did not deceive me.

"As he spoke, so he acted, was the disciple of the Buddha;

He broke Death's net, strongly woven by the deceiver.

The Blessed One saw the beginning of clinging, one for making up;

Indeed Kappāyana has crossed over Death's realm, so hard to cross."

"I ask the sage of abundant wisdom,

One gone to the far shore, attained final Nibbāna, stable in self;

Having left home, having rejected sensual pleasures, how would a monk

Wander rightly in the world."

"One whose auspicious rites are destroyed," (thus said the Blessed One)

Portents, dreams and characteristics;

He has abandoned fortune-telling and fault-finding,

Wander rightly in the world.

A monk should remove lust for human and divine sensual pleasures;

Having transcended existence and understood the Teaching, wander rightly in the world.

Having turned his back on slander, a monk should abandon anger and selfishness;

Free from compliance and opposition, wander rightly in the world.

Having given up the liked and disliked, not clinging, independent of anything;

Released from the things that fetter, wander rightly in the world.

He does not find substance in acquisitions, having removed desire and lust in taking;

Independent and not led by others, wander rightly in the world.

"Not opposed in speech, mind and action, having rightly understood the Teaching;

Aspiring for the state of Nibbana, wander rightly in the world.

A monk should not be uplifted thinking 'they honour me', nor should he react when abused;

Having received food from others, he should not be intoxicated, wander rightly in the world.

Having abandoned greed and existence, a monk abstaining from cutting and bondage;

He has crossed over doubt, removed the dart, wander rightly in the world.

Having known what is suitable for oneself, a monk should not harm anyone in the world;

Having known the Teaching as it really is, wander rightly in the world.

In whom there are no underlying tendencies at all, and whose unwholesome roots are destroyed;

He who is without desire and without longing, wander rightly in the world.

With taints destroyed and conceit abandoned, having completely transcended the path of lust;

Tamed, attained final Nibbāna, with self stable, wander rightly in the world.

"One with faith, learned, seeing the fixed course, the wise one does not take sides among those who take sides;

Having removed greed, hatred and sensory impingement, wander rightly in the world.

"Completely pure victor, with the covering removed, master of things, gone to the far shore, unstirred;

Skilled in the knowledge of the cessation of formations, wander rightly in the world.

"In the past and also in the future, transcended aeons, with wisdom beyond purity;

Released from all sense bases, wander rightly in the world.

Having known the state and understood the Teaching, having seen the open way for abandoning the taints;

Aspiring for the utter destruction of all acquisitions, wander rightly in the world.

Indeed, Blessed One, it is exactly so, that monk who dwells thus is tamed;

Gone beyond all fetters and bonds, wander rightly in the world."

"I ask you, Gotama of vast wisdom, how does a disciple become good;

Whether one who goes forth from home to homelessness, or those who are male lay followers living at home.

"For you understand the destination and the final goal of the world with its deities;

There is none equal to you in seeing subtle meaning, they say you are the supreme Enlightened One.

"Having penetrated all phenomena with knowledge, you teach out of compassion for beings;

You have removed the coverings, all-seeing one, you shine forth stainless in all the world.

The king of dragons named Erāvaṇa came into your presence, having heard 'a Victor';

He too, having consulted with you, understood, and hearing "Good!", was satisfied.

"Even King Vessavaṇa Kuvera approaches you, asking about the Teaching;

When he asks you too, O wise one, you explain, and he too, hearing, is satisfied.

"Whatever sectarians are disposed to doctrines, whether Ājīvakas or Nigaṇṭhas;

None surpass you in wisdom, like someone standing still watching one going fast.

"Whatever brahmins are disposed to doctrines, and whatever elder brahmins there are;

All are bound to you for benefit, and also others who think themselves disputants.

"For this Teaching is subtle and pleasant, which has been well proclaimed by you, Blessed One;

All of us wishing to hear that, tell us that when asked, O supreme Enlightened One.

"All my monks are seated together, and male lay followers likewise to hear;

Let them hear the Teaching realised by the stainless one, well-spoken like deities to Vāsava.

"Listen to me monks, I shall proclaim to you, the austere Teaching and all of you practise it;

The posture befitting those gone forth, let the wise one who sees the goal pursue it.

"A monk should not wander at the wrong time, but should walk for alms in the village at the proper time;

Those who move about at the wrong time get caught in attachments, therefore the Enlightened Ones do not move about at the wrong time.

"Forms, sounds, tastes, odours and contacts that completely intoxicate beings;

Having removed desire for these things, one should enter for the morning meal at the proper time.

"Having received alms food at the proper time, a monk should withdraw alone and sit in seclusion;

Reflecting internally, not letting the mind go externally, one whose individuality is restrained.

"If he should converse with a disciple, or with any other monk,

One should speak of the sublime Teaching, not malicious speech nor disparaging others.

"For some engage in contentious doctrines, we do not praise those of little wisdom;

From here and there attachments bind them, for they send their minds far away there.

"Alms-food, dwelling, resting place, and water, and washing of the dust on the robe;

Having heard the Teaching taught by the Fortunate One, the disciple of excellent wisdom uses them with understanding.

"Therefore regarding alms-food and resting place, and water and washing of the dust on the robe;

Unsullied among these things, a monk is like a water drop on a lotus leaf.

"I shall tell you the householder's duty, how a disciple becomes good;

For that complete state of a monk cannot be attained while maintaining possessions.

"One should not kill living beings nor cause them to be killed, nor approve of others killing them;

Having laid down the stick towards all beings, both those that are still and those that move in the world.

"Then a disciple, being aware, should avoid taking what is not given anywhere;

Should not steal nor approve of those who steal, should avoid all that is not given.

"A wise person should avoid unchaste conduct as if it were a burning pit of coals;

Not able to lead the holy life, one should not transgress with another's wife.

In a council or assembly, one alone to another alone should not speak falsely;

One should not speak falsely nor approve of others speaking falsely, one should avoid all that is untrue.

A householder who approves of this Teaching should not indulge in drinking intoxicants;

Should not make others drink nor approve of those drinking, knowing it leads to madness.

For fools commit evil deeds through intoxication, and they make other people heedless;

One should avoid this base of demerit, which causes madness, delusion, and is dear to fools.

One should not kill living beings nor take what is not given, should not speak falsely nor be a drunkard;

One should refrain from sexual intercourse, from unchaste conduct, one should not eat at night, nor at the wrong time.

One should not wear garlands nor use perfumes, one should sleep on a bed spread on the ground;

This indeed is called the eightfold observance, proclaimed by the Buddha who has reached the end of suffering.

Then observe the observance days of the fortnight, the fourteenth, fifteenth and eighth;

And the special observance day with a confident mind, endowed with the eight factors, perfectly formed.

Then in the morning, having observed the observance day, with food and drink for the Community of monks;

With a clear mind, rejoicing, the wise person should share according to what is proper.

"One should support one's mother and father righteously, one should engage in righteous trade,

Living thus diligently, the householder goes to the deities called Self-luminous."

I shall relate the going forth, how the one with vision went forth;

How he, investigating, found delight in going forth.

"This household life is confinement, a base for dust," thus

"Going forth is like open space," having seen thus, he went forth.

Having gone forth, he avoided evil action with the body;

Having abandoned verbal misconduct, he purified his livelihood.

The Enlightened One went to Rājagaha, to Magadha's Giribbaja;

He went for alms, endowed with excellent characteristics.

King Bimbisāra, established in his palace, saw him;

Having seen him endowed with characteristics, he spoke this matter.

"Good sirs, listen to this, he is handsome, tall, and pure;

And accomplished in conduct, he looks ahead the distance of a plough.

"With downcast eyes and mindful, not like one from a low family;

Let the royal messengers run forth, where will the monk go?"

Those royal messengers sent forth followed behind;

Where will the monk go, where will his dwelling be?

Walking on uninterrupted round, guarded in the doors, well restrained;

Quickly he filled his bowl, clearly comprehending and mindful.

Having walked for alms-round, the sage departed from the city;

He approached Mount Paṇḍava, "Here will be my dwelling."

Having seen him settled in his dwelling, three messengers approached;

Among them only one went, and informed the king.

"That monk, great king, is before Mount Paṇḍava;

Seated like a tiger-bull, like a lion in a mountain cave."

Having heard the messenger's words, the noble went in an auspicious vehicle;

In haste he went out towards Mount Paṇḍava.

Having traversed the ground by vehicle, the noble descended from the vehicle;

Going on foot, having approached, he drew near and sat down.

Having sat down, the king exchanged greetings, then cordial talk;

After the exchange of greetings, he spoke about this matter.

"You are both young and youthful, a youth in your prime;

Endowed with beauty and appearance, like one of noble birth.

"Adorning the front of the army, honoured by a group of bull elephants;

I give you wealth to enjoy, being asked, declare your birth."

"The country is straight, O king, on the slopes of the Himalayas;

Endowed with wealth and energy, dwelling among the Kosalans.

"Ādicca by clan, Sākyan by birth;

From that family I have gone forth, not longing for sensual pleasures.

"Having seen the danger in sensual pleasures, seeing security in renunciation;

I will go forth for striving, in this my mind delights."

"When I was resolute in striving, by the Nerañjarā river;

Meditating with strong exertion, for the attainment of security from bondage.

"Namucī approached me, speaking with compassionate speech;

'You are thin and pale, death is near to you.

'A thousandth part belongs to death, only one part remains of your life;

Live, good sir, life is better, living you will make merit.

'While you live the holy life, and offer the fire sacrifice;

Much merit is accumulated, what will you do with striving?

'The path of striving is difficult, hard to do, hard to achieve';

Having spoken these verses, Māra stood near the Enlightened One.

To Māra speaking thus, the Blessed One said this:

"Friend of the negligent, Evil One, for what purpose have you come here?

"Even the slightest benefit from merit is not found in me;

Those who need merit, to them Māra should speak.

"I have faith, likewise energy, and wisdom is found in me;

When I am thus resolute, why do you ask about life?

"This wind may dry up even the streams of rivers;

Why should it not dry up the blood of one who is resolute like me?

"When the blood is drying up, bile and phlegm dry up;

When the flesh wastes away, the mind becomes even more confident;

Mindfulness and wisdom and concentration remain in me even more.

"As I dwell thus, having attained the highest feeling;

The mind does not look towards sensual pleasures, see the purity of the being.

"Sensual pleasures are your first army, the second is called discontent;

Your third is hunger and thirst, the fourth is called craving.

"Your fifth is sloth and torpor, the sixth is called fear;

Your seventh is doubt, contempt and obstinacy your eighth.

"Gain, praise, honour, and whatever fame wrongly obtained;

One who exalts oneself and despises others.

"This, Namuci, is your army, the striking force of the Dark One;

One who is no titan conquers it, and having conquered obtains happiness.

"I will wear munja grass, cursed be my life;

Better for me to die in battle than to live defeated.

"Plunged in here, some ascetics and brahmins are not seen;

And they do not know that path by which the virtuous go.

"Seeing all around the bannered army, Māra mounted with his forces;

I go forth to battle, may he not drive me from my place.

"That army of yours which the world with its deities cannot overpower;

I shall break that for you with wisdom, like a raw bowl with a stone.

"Having mastered intention and well-established mindfulness,

I shall wander from country to country, training many disciples.

"They, being diligent and resolute, following my Teaching,

Will go without desire to where, having gone, they do not grieve."

"For seven years I followed the Blessed One, step by step;

I could not find a vulnerability in the mindful Enlightened One.

"Like a crow circling around a stone that looked like fat;

Here we might find something tender, there might be some gratification.

"Not finding any gratification there, the crow flew away;

Like a crow encountering a rock, we depart disappointed from Gotama."

Overcome with sorrow, his lute fell from his armpit;

Then that unhappy spirit disappeared right there.

"The peaceful ones say that well-spoken speech is supreme, one should speak what is Teaching, not what is not Teaching; that is the second;

One should speak what is pleasing, not what is displeasing; that is the third, one should speak what is true, not what is false; that is the fourth."

"One should speak only such words that would not torment oneself;

One should not harm others, that indeed is well-spoken speech.

One should speak only loving speech, speech that brings delight;

Not taking up evil things, one speaks what is dear to others.

"True speech is indeed deathless - this is an ancient principle;

In truth, good and the Teaching, they say, the peaceful ones are established.

The speech that the Enlightened One speaks is secure for the attainment of Nibbāna;

For making an end of suffering, that indeed is the highest of speeches."

"I am not a brahmin nor a king's son, nor a merchant's son nor anyone at all;

Having fully understood the lineage of worldlings, I wander in the world owning nothing, having understood.

"Wearing the outer robe I wander homeless, with shaven head and quenched self;

Unattached here to young men, brahmin, you ask me inappropriately about lineage."

"If you say you are a brahmin, and say I am not a brahmin;

Then I ask you about the Sāvitti, of three lines and twenty-four syllables.

"What do seers and humans rely on, nobles and brahmins of the deities;

Many sacrificed here in the world.

"Surely his offering succeeds, (thus said the brahmin)

When I see one who knows the ancient scriptures like you;

For not seeing ones like you, other people eat the sacrificial cake."

"Therefore brahmin, with purpose, being desirous of the good, approach and ask;

Perhaps here you might find one peaceful, free from smoke, trouble-free, desireless, and wise."

"Master Gotama, I delight in sacrifice, I wish to offer sacrifice, but I do not understand;

Let the venerable one instruct me, tell me where an offering succeeds."

"Do not ask about birth, ask about conduct, indeed, sacred fire is born from any wood;

Even a sage of low birth who is resolute, becomes a thoroughbred, restrained by moral shame.

"Tamed by truth, possessed of self-control, master of sacred knowledge, one who has lived the holy life;

At the proper time one should offer a sacrifice to him, a brahmin who seeks merit should make offerings.

"Those who having abandoned sensual pleasures live homeless, well self-controlled, straight as a shuttle;

At the proper time one should offer a sacrifice to them, a brahmin who seeks merit should make offerings.

"Those free from lust with well concentrated faculties, like the moon released from Rāhu's grasp;

At the proper time one should offer a sacrifice to them, a brahmin who seeks merit should make offerings.

"They wander in the world unattached, always mindful having abandoned possessiveness;

At the proper time one should offer a sacrifice to them, a brahmin who seeks merit should make offerings.

"One who having abandoned sensual pleasures lives as an overlord, who knows the end of birth and death;

Quenched like a cool pool of water, the Truth Finder is worthy of offerings.

"Equal with the equal ones, far from the unrighteous, the Truth Finder has boundless wisdom;

Undefiled here or beyond, the Truth Finder is worthy of offerings.

"In whom there dwells neither deceit nor conceit, who is without greed, without possessiveness, without expectation;

Who has dispelled anger, with a quenched self, the brahmin who has removed the stain of sorrow;

The Truth Finder is worthy of offerings.

"Who has removed the inclinations of mind, who has no possessions at all;

Not clinging here or beyond, the Truth Finder is worthy of offerings.

"Concentrated, who crossed over the flood, and understood the Teaching with supreme view;

One whose taints are destroyed, bearing his final body, the Truth Finder is worthy of offerings.

"For whom the taints of existence and harsh speech, are dispelled, gone to their end, they exist not;

That knower of sacred knowledge, completely liberated, the Truth Finder is worthy of offerings.

"Gone beyond attachments, who has no attachments, who among beings with conceit is without conceit;

Having fully understood suffering with its field and ground, the Truth Finder is worthy of offerings.

"Not relying on hope, seeing seclusion, having transcended views known by others;

For whom there are no objects at all, the Truth Finder is worthy of offerings.

"For whom all phenomena, having been understood, are dispelled, gone to their end, they exist not;

Peaceful, liberated in the destruction of clinging, the Truth Finder is worthy of offerings.

"Seeing the end in the destruction of birth, who has dispelled the path of lust without remainder;

Pure, faultless, unstained, unblemished, the Truth Finder is worthy of offerings.

"Who does not contemplate self as self, concentrated, straight-going, stable;

That one indeed unstirred, without barrenness, without perplexity, the Truth Finder is worthy of offerings.

"In whom there are no intervals of delusion at all, and who sees with knowledge among all phenomena;

And who bears the final body, and has attained unsurpassed peaceful enlightenment;

To this extent is the spirit's purity, the Truth Finder is worthy of offerings."

"My offering is truly offered, when I have found one who knows the ancient scriptures like you;

May Brahmā be my witness, may the Blessed One accept, may the Blessed One eat my sacrificial cake."

"I would not eat what is gained by reciting verses, this is not the Teaching of those who see, brahmin;

The Enlightened Ones reject what is sung in verses, when there is Teaching, brahmin, this is the practice.

"And the consummate one, the great sage, with taints destroyed and remorse stilled;

Attend with food and drink, for that is the field for one seeking merit."

"Well indeed, Blessed One, would I cognize thus, who would enjoy the offering of one like me;

What I am seeking at the time of sacrifice, having attained your teaching."

"One whose rivalry is gone, whose mind is unclouded;

And who is freed from sensual pleasures, whose sloth has been dispelled.

"The remover of boundaries, skilled in birth and death;

A sage endowed with sageship, such is the one who has come for the sacrifice.

"Having removed the frown, with joined palms pay homage;

Honour with food and drink, thus are offerings accomplished.

"You are enlightened and worthy of the sacrificial cake, an unsurpassed field of merit;

A recipient for the whole world, what is given to you bears great fruit."

"I ask Gotama, the munificent one," (thus Māgha the young man)

"Who wears ochre robes and wanders homeless;

When a householder fit to be asked, a master of giving, seeking merit, longing for merit, makes offerings,

Giving food and drink to others here, how is the offering of the one who sacrifices purified?"

"When a householder fit to be asked, a master of giving," (thus said the Blessed One to Māgha)

"Seeking merit, longing for merit, makes offerings,

Giving food and drink to others here, such a one succeeds through those worthy of offerings."

"When a householder fit to be asked, a master of giving," (thus Māgha the young man)

"Seeking merit, longing for merit, makes offerings,

Giving food and drink to others here, declare to me, Blessed One, those worthy of offerings."

"Those who wander in the world unattached, owning nothing, consummate ones, self-controlled,

At the proper time one should offer a sacrifice to them, a brahmin who seeks merit should make offerings.

"Those who have cut off all fetters and bonds, tamed, liberated, free from trouble, without longing;

At the proper time one should offer a sacrifice to them, a brahmin who seeks merit should make offerings.

"Those who are liberated from all fetters, tamed, liberated, free from trouble, without longing;

At the proper time one should offer a sacrifice to them, a brahmin who seeks merit should make offerings.

"Having abandoned lust, hatred, and delusion, with taints destroyed, having lived the holy life;

At the proper time one should offer a sacrifice to them, a brahmin who seeks merit should make offerings.

"In whom there dwells neither deceit nor conceit, with taints destroyed, having lived the holy life;

At the proper time one should offer a sacrifice to them, a brahmin who seeks merit should make offerings.

"Those without greed, without possessiveness, without expectation, with taints destroyed, having lived the holy life;

At the proper time one should offer a sacrifice to them, a brahmin who seeks merit should make offerings.

"Those who indeed are not caught up in cravings, would cross over the flood, they live without possessiveness;

At the proper time one should offer a sacrifice to them, a brahmin who seeks merit should make offerings.

"Those who have no craving anywhere in the world, for existence or non-existence here or beyond;

At the proper time one should offer a sacrifice to them, a brahmin who seeks merit should make offerings.

"Those who having abandoned sensual pleasures live homeless, well self-controlled, straight as a shuttle;

At the proper time one should offer a sacrifice to them, a brahmin who seeks merit should make offerings.

"Those free from lust with well concentrated faculties, like the moon released from Rāhu's grasp;

At the proper time one should offer a sacrifice to them, a brahmin who seeks merit should make offerings.

"The peaceful ones free from lust and without anger, for whom there is no destination here having abandoned it;

At the proper time one should offer a sacrifice to them, a brahmin who seeks merit should make offerings.

"Having abandoned birth and death without remainder, having overcome all doubt;

At the proper time one should offer a sacrifice to them, a brahmin who seeks merit should make offerings.

"Those who wander in the world with self as an island, owning nothing, completely liberated in every way;

At the proper time one should offer a sacrifice to them, a brahmin who seeks merit should make offerings.

"Those who know this as it actually is, 'This is the final life, there is no renewed existence';

At the proper time one should offer a sacrifice to them, a brahmin who seeks merit should make offerings.

"One who has mastered the ancient scriptures, delighting in meditation, mindful, attained to enlightenment, a refuge for many;

At the proper time one should offer a sacrifice to him, a brahmin who seeks merit should make offerings."

"Surely my questioning was not in vain, the Blessed One has declared to me those worthy of offerings;

For you know this as it actually is, thus this Teaching is understood by you.

"When a householder fit to be asked, a master of giving," (thus Māgha the young man)

"Seeking merit, longing for merit, makes offerings,

Giving food and drink to others here,

"Declare to me, Blessed One, the perfection of sacrifice."

"Sacrifice while sacrificing, Māgha," said the Blessed One, "and make the mind confident everywhere;

The basis is the sacrifice for one who sacrifices, established in this, one abandons hatred.

"One who is free from lust, having removed hatred, developing a mind of loving-kindness that is measureless;

Night and day constantly diligent, pervades all directions with the immeasurable."

"Who is purified, freed and bound, by what self does one go to the brahmā world?

Not knowing, I ask you sage, tell me, for the Blessed One is seen by me today as witness to the supreme;

"You are truly equal to a sublime deity, how does one get reborn in the brahmā world, O radiant one?"

"One who sacrifices a threefold perfect sacrifice, (said the Blessed One to Māgha)

Such a one succeeds through those worthy of offerings;

Having sacrificed thus, properly devoted to giving,

Is reborn in the brahmā world, I declare."

"Perplexed and doubting I have come," (thus said Sabhiya)

"Wishing to ask questions;

Be the end-maker of these questions when asked of you,

Answer me progressively and in accordance with the Teaching."

"From afar you have come, Sabhiya," (thus said the Blessed One)

"Wishing to ask questions;

I shall be the end-maker of these questions when asked by you,

I shall answer you progressively and in accordance with the Teaching.

"Ask me a question, Sabhiya, whatever you wish in your mind;

"I will make an end for you of each and every question."

"What do they call a monk's attainment," (said Sabhiya)

"And by what is one called gentle and tamed;

How is one called enlightened,

Being asked, Blessed One, explain to me."

"By the path made by oneself," (said the Blessed One to Sabhiya)

Gone to final Nibbāna, gone beyond perplexity;

Having abandoned both non-being and being,

That monk has lived the life and destroyed renewed existence.

"Equanimous and mindful in all respects, he does not harm anyone in the entire world;

The ascetic has crossed over, is untroubled, peaceful, in him there are no swellings.

"Whose faculties are developed, internally and externally in the entire world;

Having penetrated this world and the world beyond, developed and tamed, he awaits his time.

"Having investigated all aeons completely, the round of births with both passing away and rebirth;

Dustless, without blemish, pure, attained to the destruction of birth, him they call enlightened."

"What attainment makes one a brahmin," (thus Sabhiya)

"How is one an ascetic, and how is one washed clean;

How is one declared a dragon,

Being asked, Blessed One, explain to me."

"Having eliminated all evil," (said the Blessed One to Sabhiya)

Pure, well concentrated, and stable;

Having transcended the round of rebirths, he is a consummate one,

Independent, such a one is called a sublime deity.

"Having calmed, abandoned merit and evil, dustless, having known this world and the world beyond;

Having transcended birth and death, such an ascetic is called thus because of actuality.

"Having washed away all evil things, internally and externally in the entire world;

Among deities and human beings who make up aeons, he does not go to an aeon - him they call the cleansed one."

"One does not do any evil in the world, having released all bondages and bonds;

Not clinging anywhere, liberated, the steadfast one is called a dragon because of actuality.

"Whom do the Enlightened Ones call the field-victor?" (thus said Sabhiya)

By what is one wholesome and how is one a wise person?

How is one declared to be a sage,

Being asked, Blessed One, explain to me."

"Having investigated all fields completely, (said the Blessed One to Sabhiya)

The divine, human and brahmā field;

Released from all bondage at the root of fields,

The field-conqueror is called thus because of actuality.

"Having investigated all treasuries completely, the divine, human and brahmā treasury;

Released from all bondage at the root of treasuries, the skilled one is called thus because of actuality.

"Having investigated both kinds of purity, with wisdom purified internally and externally;

Having transcended the dark and bright, the wise person is called thus because of actuality.

"Having known the Teaching of the bad and the good, internally and externally in the entire world;

Worthy of honour by deities and human beings, who has overcome attachment and the net, he is a sage."

"What attainment makes one a knower of the vedas," (thus said Sabhiya)

"And by what is one known as energetic;

What is one called a thoroughbred,

Being asked, Blessed One, explain to me."

"Having investigated all vedas completely, (said the Blessed One to Sabhiya)

Of ascetics and brahmins here;

Free from lust regarding all feelings,

Having transcended all inspiration, he is one who has gone beyond inspiration.

"Having thoroughly investigated proliferation and name-and-form, the root of disease internally and externally;

Released from all bondage at the root of disease, the thoroughly known one is called thus because of actuality.

"Abstaining here from all evil things, having transcended the suffering of hell, he is energetic;

He is energetic and striving, the wise one is called thus because of actuality.

"For whom the bonds are cut, internally and externally, the root of attachment;

Released from all bondage at the root of attachment, the thoroughbred is called thus because of actuality."

"What attainment makes one learned," (thus Sabhiya)

"And by what is one called noble and of good conduct;

What is one called a wanderer,

Being asked, Blessed One, explain to me."

"Having heard and directly known all teachings in the world, [said the Blessed One to Sabhiya]

Whatever there is blameworthy and blameless;

The overlord, free from doubt, liberated,

Trouble-free in every way, they call him a learned one.

"Having cut off the taints and adhesions, the wise one does not return to lying in a womb;

Having dispelled the threefold perception, the mire, he does not go to an aeon - him they call a noble one.

"One who here has attained perfection in conduct, always skilfully understands the Teaching;

Not clinging anywhere, with liberated mind, in whom there is no aversion, he is of good conduct.

"Whatever action that results in suffering, above, below, or across in the middle;

Having wandered forth, living with full understanding, having overcome magic, conceit, and also greed and anger;

Having made an end to name-and-form, that one they call a wanderer who has reached attainment."

"Those sixty-three doctrines of ascetics dependent upon a sickle, O sage of vast wisdom;

Based upon perceptions and names, having removed them, you have gone beyond the flood of darkness.

"You have reached the end, gone to the far shore of suffering, I think you are an Arahant, a Fully Enlightened One with taints destroyed;

Brilliant, wise, of abundant wisdom, you have made me cross over to the end of suffering.

"You knew what was my perplexity, you made me cross over doubt, homage to you;

O sage who has attained attainment in the paths of wisdom, without barrenness, kinsman of the sun, you are peaceful.

"Whatever doubt I had before, you have explained it to me, One with Vision;

Truly you are a sage, an Enlightened One, there are no hindrances for you.

"All your despair is shattered and made void;

Become cool, attained to self-control, resolute, persisting in truth.

"To that dragon of dragons, the great hero, as he spoke,

All deities rejoice, both Nārada and Pabbata.

"Homage to you, thoroughbred among persons, homage to you, highest among persons;

In this world with its devas, there is no individual equal to you.

"You are the Enlightened One, you are the teacher, you are the sage who has conquered Māra;

Having cut off the underlying tendencies, you have crossed over and helped this generation cross.

"You have transcended acquisitions, your taints are destroyed;

You are like a lion, free from clinging, having abandoned fear and terror.

"Just as a beautiful lotus does not stick to the water;

So too you are not stuck to both merit and evil;

Stretch forth your feet, O Hero, Sabhiya pays homage to the Teacher."

"Perfect in body, radiant, well-born, beautiful to behold;

You are golden-coloured, Blessed One, with very white teeth and energetic.

"For a well-born person, whatever marks there are;

All those characteristics of a great man are found in your body.

"Clear-eyed, with a beautiful face, tall, upright and glorious;

In the middle of the community of ascetics, you shine like the sun.

"A monk of good appearance, with skin the colour of gold;

What need have you of being an ascetic, having such supreme beauty.

"You deserve to become a king, a wheel-turning monarch, chief of charioteers;

A conqueror of the four quarters, sovereign of Jambudīpa.

"May the nobles and wealthy kings become your followers;

Supreme king, lord of men, exercise your rule, Gotama."

"I am a king, Sela," (said the Blessed One) "an unsurpassed king of the Teaching;

By the Teaching I turn the wheel, the wheel that cannot be turned back."

"You claim to be the Enlightened One," (said Sela the brahmin) "the unsurpassed king of the Teaching;

'By the Teaching I turn the wheel', thus you speak, Gotama.

"Who, general, is your disciple, following the Teacher;

Who follows your turning of the wheel of Teaching?"

"The wheel that I have set in motion, (Sela," said the Blessed One) "the unsurpassed wheel of Teaching;

Sāriputta follows the Truth Finder, born in his likeness.

What should be directly known has been directly known, what should be developed has been developed;

What should be abandoned has been abandoned by me, therefore I am the Enlightened One, brahmin.

"Remove your perplexity about me, resolve upon it, brahmin;

The vision of the Enlightened Ones is indeed rare to obtain repeatedly.

"Those whose manifestation in the world is rare to obtain repeatedly;

I am that Enlightened One, brahmin, the unsurpassed surgeon.

"Become Brahmā, incomparable, crusher of Māra's army;

Having brought all enemies under control, I rejoice, free from fear."

"Good sirs, listen to this, how the one with vision speaks;

The great hero, the surgeon, roars like a lion in the forest.

"One who has become sublime, incomparable, crusher of Māra's army;

Who, seeing him, would not gain faith, even one of dark birth?

"Let one who wishes follow me, and let one who does not wish go;

Here I shall go forth in the presence of one of supreme wisdom."

"If this teaching of the Perfectly Enlightened One pleases you, venerable sir;

"We too will go forth, in the presence of one with excellent wisdom."

"These three hundred brahmins, with joined palms raised in reverence, beseech;

"We will live the holy life, Blessed One, in your presence."

"Well-proclaimed is the holy life, (Selā," said the Blessed One) "directly visible, immediately effective;

Where the going forth is not in vain for one who trains diligently."

"Of sacrifices, the fire offering is chief; of sacred verses, the Sāvitrī is chief;

The king is the head of human beings, the ocean is the head of rivers.

The moon is the head of stars, the sun is the head of those that shine.

For those who aspire to merit, the Community is indeed the head of those worthy of offerings.

"Having come to that refuge, O One with Vision, eight days ago;

In seven nights, Blessed One, I am tamed in your Dispensation.

"You are the Enlightened One, you are the teacher, you are the sage who has conquered Māra;

Having cut off the underlying tendencies, you have crossed over and helped this generation cross.

"You have transcended acquisitions, your taints are destroyed;

You are like a lion, free from clinging, having abandoned fear and terror.

"These three hundred monks stand with joined palms in reverence;

Stretch forth your feet, O Hero, let these dragons pay homage to the Teacher."

Signless and unknown is the life of mortals here;

Difficult and brief, and it is joined with suffering.

For there is no strategy by which those born would not die;

Having reached old age, death comes, for such is the nature of living beings.

Like ripe fruits, there is fear of falling early;

Thus for beings who are born, there is constant fear of death.

Just as the vessels made by a potter;

All end in breaking, so is the life of mortals.

Both young and old, both the foolish and the wise;

All come under death's sway, all have death as their destination.

When they are overcome by death, going to the next world;

Neither father can protect son, nor relatives their kin.

Look! While relatives look on, see their many lamentations;

Each mortal is led away one by one, like cattle to slaughter.

Thus is the world stricken by death and aging;

Therefore the wise do not sorrow, having understood the world's way.

When you do not know the path of one who has come or gone;

Not seeing both ends, you lament in vain.

If by lamenting one could obtain anything beneficial,

The wise person would do it, confused and harming oneself.

For not by weeping and sorrow does one obtain peace of mind;

One's suffering increases even more, and the body is harmed.

One becomes thin and pale, harming oneself by oneself;

The ghosts are not sustained by that, the lamentations are useless.

A being not abandoning sorrow encounters even more suffering;

Lamenting for the dead, one comes under the power of sorrow.

See other people too going according to their actions;

Having come under death's power, living beings tremble here.

For in whatever way they conceive it, it turns out to be otherwise;

Such is separation, see this method of the world.

Even if a young man should live a hundred years or more,

He becomes separated from his community of relatives, abandoning life here.

Therefore, having heard from the Worthy One, one should remove lamentation;

Having seen who has died and become a ghost, thinking: 'This cannot be obtained by me.'

Just as one would extinguish a burning refuge with water;

So too a steadfast, wise, wise person, a wholesome person;

Would scatter quickly arisen sorrow, as wind scatters cotton.

One's own lamentation and muttering, and displeasure;

Seeking happiness for oneself, one should pull out one's own dart.

With dart pulled out, not dependent, having attained peace of mind;

Having overcome all sorrow, one becomes sorrowless, quenched.

"We are both acknowledged and recognized as masters of the three Vedas;

I am Pokkharasāti's, this young man of Tārukkhā.

"What has been declared by those with the three true knowledges, in that we are consummate ones;

We are experts in grammar and word analysis, equal to our teachers in recitation.

"Among us there is a dispute about birth-doctrine, Gotama;

'One is a brahmin by birth,' says Bhāradvāja;

"But I say one is a brahmin by action, know this, O clear-sighted one.

"We both cannot make each other understand;

Having come to ask you, renowned as the Enlightened One.

Like the moon that has passed its waning, people with joined palms;

Worship and pay homage to Gotama in the world just so.

We ask Gotama about the eye that has arisen in the world;

One is a brahmin by birth, or does one become so by action;

Tell us who do not know, how we may know a brahmin.

I shall explain to you, (Vāseṭṭha, said the Blessed One) progressively and accurately;

The classification of births of living beings, for their births differ from one another.

"You know about grasses and trees, yet they do not acknowledge;

Their characteristics are determined by birth, for their births differ from one another.

"Then from the insects and moths, up to the ants and termites;

Their characteristics are determined by birth, for their births differ from one another.

"Know also the four-footed creatures, both small and large;

Their characteristics are determined by birth, for their births differ from one another.

"Know too the snakes, the long-backed reptiles, by their bellies;

Their characteristics are determined by birth, for their births differ from one another.

"Then know too the fish, whose range is in the water;

Their characteristics are determined by birth, for their births differ from one another.

"Then know too the birds, the winged ones who travel by flight;

Their characteristics are determined by birth, for their births differ from one another.

"Just as in these births, characteristics are variously determined by birth;

Thus there are not among human beings characteristics variously determined by birth.

"Not by hair, not by head, not by ears, not by eyes;

Not by mouth, not by nose, not by lips, not by eyebrows.

"Not by neck, not by shoulders, not by belly, not by back;

Not by hips, not by chest, not by private parts, not by sexual intercourse.

"Not by hands, not by feet, not by fingers, not by nails;

Not by calves, not by thighs, not by beauty, not by voice;

The mark is not made of birth, as in other births.

"And in bodies individually, this is not found among human beings;

The distinction among human beings is spoken of by convention.

"Whoever among human beings lives by cow-herding;

Know thus, Vāseṭṭha, he is a farmer, not a brahmin.

Whoever among human beings lives by various crafts;

Know thus, Vāseṭṭha, he is a craftsman, not a brahmin.

"Whoever among human beings lives by trade;

Know thus, Vāseṭṭha, he is a merchant, not a brahmin.

"Whoever among human beings lives by serving others;

Know thus, Vāseṭṭha, he is a servant, not a brahmin.

"Whoever among human beings lives by taking what is not given;

Know thus, Vāseṭṭha, he is a thief, not a brahmin.

"Whoever among human beings lives by archery;

Know thus, Vāseṭṭha, he is a warrior, not a brahmin.

"Whoever among human beings lives by priesthood;

Know thus, Vāseṭṭha, he is a sacrificial priest, not a brahmin.

"Whoever among human beings enjoys a village and realm;

Know thus, Vāseṭṭha, he is a king, not a brahmin.

I do not call one a brahmin merely by birth from a womb;

He is just one who says 'bho', if he owns something;

One who owns nothing and does not grasp, that one I call a brahmin.

Who, having cut all fetters, truly is not agitated;

Gone beyond ties and unfettered, that one I call a brahmin.

Having cut the strap and the reins, the rope with its yoke;

One who has lifted the barrier and is enlightened, that one I call a brahmin.

Who endures abuse and violence and bondage without hatred;

Who has patience as strength and as an army, that one I call a brahmin.

"One who is free from anger, observant of vows, virtuous, without conceit;

Tamed, bearing their final body, that one I call a brahmin.

"Like water on a lotus leaf, like a mustard seed on the point of a needle;

One who does not cling to sensual pleasures, that one I call a brahmin.

"One who understands the destruction of one's own suffering in this very life;

Who has laid down the burden and is detached, that one I call a brahmin.

"One of deep wisdom and intelligence, skilled in what is and is not the path;

Who has reached the highest goal, that one I call a brahmin.

"Not mixing with householders, nor with both kinds of homeless ones;

Wandering without a home and having few wishes, that one I call a brahmin.

"Having laid down the stick towards beings, both moving and still;

One who neither kills nor causes to kill, that one I call a brahmin.

"One who is unobstructed among the obstructed, quenched among those who take up violence;

Who does not grasp among those who grasp, that one I call a brahmin.

"From whom lust and hatred, conceit and contempt have fallen away,

Like a mustard seed from the point of a needle, that one I call a brahmin.

"Who utters speech that is not harsh, instructive and true,

By which one offends no one, that one I call a brahmin.

One who here takes neither long nor short, small nor large, beautiful nor foul;

Who does not take what is not given in the world, that one I call a brahmin.

"One who has no longings, in this world or the next;

Without longings and detached, that one I call a brahmin.

In whom no attachments are found, who through final knowledge is free from doubt;

Who has reached the ground of the Deathless, that one I call a brahmin.

One here who has gone beyond both ties - merit and evil;

Sorrowless, dustless and pure, that one I call a brahmin.

Like the moon, stainless and pure, serene and clear;

One who has destroyed delight and existence, that one I call a brahmin.

Who has crossed over this path of obstacles, this bad destination, this round of rebirths and delusion;

Who has crossed over, gone beyond, a meditator, unstirred, free from doubt;

Who is quenched without clinging, that one I call a brahmin.

Who having abandoned sensual pleasures here, wanders forth homeless;

One who has destroyed sensual pleasures and existence, that one I call a brahmin.

Who having abandoned craving here, wanders forth homeless;

One who has destroyed craving and existence, that one I call a brahmin.

"Having abandoned human bondage, gone beyond divine bondage;

One who is detached from all bonds, that one I call a brahmin.

"Having abandoned both delight and discontent, become cool and without acquisitions;

The hero who is overlord of all worlds, that one I call a brahmin.

"One who knows the passing away of beings and their rebirth in every way;

Unattached, fortunate and enlightened, that one I call a brahmin.

"Whose destination is unknown to deities, gandhabbas and humans;

An Arahant with taints destroyed, that one I call a brahmin.

"Who has nothing before, after, or in between;

One who owns nothing and does not grasp, that one I call a brahmin.

"The bull, the excellent hero, the great seer, the victor;

Unstirred, spiritually cleansed and enlightened, that one I call a brahmin.

"One who knows past lives, and sees heaven and states of deprivation;

And who has reached the destruction of birth, that one I call a brahmin.

"These are mere designations in the world, names and clans conceived;

Arisen by common agreement, conceived here and there.

"Long has this underlying tendency persisted, this view of those who do not know;

Not knowing, they declare that one is a brahmin by birth.

"One is not a brahmin by birth, one is not a non-brahmin by birth;

By action one becomes a brahmin, by action one becomes a non-brahmin.

"By action one becomes a farmer, by action one becomes a craftsman;

By action one becomes a merchant, by action one becomes a servant.

"By action one becomes a thief, by action one becomes a soldier;

By action one becomes a sacrificer, by action one becomes a king.

"The wise see action as it really is;

They see dependent origination, and are skilled in the results of actions.

"By action the world turns, by action the generation turns;

Beings are bound by actions, like the linchpin of a moving chariot.

"Through austerity, the holy life, self-control and taming;

By this one becomes a brahmin, this is the supreme brahmin.

"Endowed with the three true knowledges, peaceful, with renewed existence destroyed;

Know thus, Vāseṭṭha, he is a brahmā, righteous for those who understand."

"For when a person is born, an axe is born in his mouth;

By which he cuts himself off, the fool speaking wrongly.

"One who praises what should be blamed, or blames one who should be praised;

He seeks out misfortune with his mouth, through that misfortune he finds no happiness.

"This is a small misfortune, the loss of wealth at dice;

The loss of all, including oneself, this indeed is the greater misfortune;

One who corrupts the mind regarding the Fortunate One.

"A hundred thousand nirabbudas, thirty-six and five abbudas;

One who blames the noble ones goes to hell, having directed speech and mind towards evil.

"The speaker of untruth goes to hell, and one who having done denies 'I did not do';

Both these become equal hereafter, humans of low actions in the beyond.

"One who wrongs a person who has done no wrong, a pure person without blemish;

That evil returns to the fool himself, like fine dust thrown against the wind.

"One who is devoted to the cord of greed, verbally abuses others;

Faithless, stingy, ungenerous, miserly, devoted to slander.

"Foul-mouthed, destructive, ignoble, destroyer of beings, evil-doer, perpetrator of wrong;

Lowest of persons, an outcast, ill-born, do not speak much here for you are bound for hell.

"You scatter dust for harm, you blame the peaceful ones, evil-doer;

Having done many acts of misconduct, you will indeed flee for a long time.

"For no one's action is lost, it comes back and the owner receives it;

The fool experiences suffering in the next world, the evil-doer sees it in oneself.

"One goes to a place struck with iron hooks, and to sharp-edged iron stakes;

Then there is food like red-hot iron balls, such is fitting.

"Those who speak do not speak pleasantly, they do not approach, they do not find shelter;

They lie on spread out embers, they enter blazing fires.

And being covered with a net, there they strike them with iron hammers;

They come into darkness like the blind, for it is spread out like a great mass.

"Then they enter a copper cauldron, blazing with fire;

They boil there for a long time, tossed up and down in flames like fire.

"Then in a mixture of pus and blood, what does the evil-doer boil there;

Whatever direction he moves to, there he is defiled by contact.

"In a pool of water full of maggots, what does the evil-doer boil there;

There is no shore to go to, for the swamp is level everywhere all around.

"Then they enter the sharp sword-leaf grove, their bodies being cut to pieces;

Having caught their tongues with hooks, they strike them again and again.

"Then they approach the impassable Vetaraṇī with sharp razor-edges;

There the foolish ones who have done evil deeds flee, having done evil.

"There the dark and spotted flocks and groups of ravens devour those who are weeping;

Dogs and jackals greedily attack them, and hawks and crows peck at them.

"Hard indeed is life here, which an evil-doer experiences;

Therefore here in the remainder of life, one should be dutiful and not be negligent.

"Those loads of sesame seed have been calculated by the wise, which are brought to the lotus hell;

There are five thousand billion, and another twelve hundred billion.

"As long as these painful hells are spoken of here, for that long one must dwell there;

Therefore in pure, virtuous and good qualities, one should constantly guard speech and mind."

When the group of thirty deities were delighted at the birth, and Sakka and Inda and the deities in pure robes;

Taking cloth and praising exceedingly, the sage Asita saw them during his daytime dwelling.

Having seen the deities with joyful and uplifted minds, having paid respect, he said this there;

"Why is the company of deities exceedingly beautiful in form, taking cloth and delighting dependent on what?

"When there was battle with the titans, victory was for the deities and the titans were defeated.

Even then there was not such terror, what marvel have the deities seen to be so joyful?

"They cry out and sing and play music, clap their arms and dance;

I ask you dwellers on Meru's peak, quickly dispel my doubt, friends."

"The Bodhisatta, the precious one without equal, is born in the human world for welfare and happiness;

In the Sakyan village, in the country of Lumbini, we were exceedingly pleased with that beautiful form.

"He is the highest of all beings, the foremost person, the bull among men, supreme among all generations;

He will turn the wheel in the sage-inhabited forest, like a powerful lion, overlord of beasts, roaring."

Having heard that sound, he hurriedly descended and entered the dwelling of Suddhodana;

Sitting there, he said this to the Sakyans, "Where is the prince? I too wish to see him."

Then the Sakyans showed Asita's son the prince, blazing like gold, like a well-struck furnace mouth,

Radiant with glory of incomparable beauty.

Seeing the prince blazing like a flame, pure like the lord of stars ascending the sky,

Like the sun shining released from autumn clouds, he became joyful and obtained abundant rapture.

The deities held in the sky a parasol of many branches and thousand circles,

Golden-handled yak-tail fans waved to and fro, but those holding the fans and parasols were not seen.

Having seen the matted-hair ascetic named Kaṇhasiri, like a golden coin on a yellow blanket;

And the white parasol being held above his head, with elated mind and joyful he received him.

Having received the bull of the Sakyans, the master of marks and mantras, desiring to know;

With a faithful mind uttered these words, "This one is the unsurpassed, the highest among bipeds."

Then recalling his own departure, with distressed appearance he shed tears;

Having seen the ascetic crying, the Sakyans said,

"May there be no obstacle for the prince."

Having seen the Sakyans distressed, the ascetic said, "I do not recall anything harmful for the prince;

Nor will there be any obstacle for him, do not be of inferior estimation.

"This prince will attain the highest enlightenment, he of supremely pure vision will turn the wheel of the Teaching;

This one who has compassion for the welfare of the multitude will continue, the holy life will be widespread.

"My remaining life span here is not long, then in between there will be my death;

I shall not hear the Teaching of the Incomparably Sweet One, therefore I am distressed, met with disaster, and afflicted with misery."

Having generated abundant rapture among the Sakyans, he went forth from the inner quarters as one who lives the holy life;

He, out of compassion for his nephew himself, established him in the Teaching of the Incomparably Sweet One.

"When you hear from others the sound 'Enlightened One', who has attained enlightenment and reveals the path of Teaching;

Having gone there and inquiring about the doctrine, live the holy life under that Blessed One."

Thus instructed by that beneficial one who was such, who saw supreme purification in the future;

So Nālaka with accumulated store of merit, awaited the Victor with guarded faculties.

Having heard the sound of the turning of the supreme Victor's wheel, he went and saw the chief of sages and had faith;

He asked the eminent sage, supreme in sageship, when the teaching of the one named Asita had come true.

"I have understood this statement of Asita as it really is;

I ask you this, Gotama, who has gone beyond all states.

"For one gone forth to homelessness, seeking to live on alms,

O sage, tell me when asked, the supreme state of sageship."

"I shall point out to you the way of sageship," [said the Blessed One] "difficult and hard to achieve;

Come, I will tell you this, be obstinate, be firm.

One should make oneself equal, in the village whether abused or venerated;

One should guard against mental hatred, being peaceful one should fare without conceit.

High and low they emerge, like flames of fire in a forest;

Women try to seduce the sage, let them not seduce you among them.

Abstaining from sexual intercourse, having abandoned sensual pleasures both far and near;

Not opposed, not attached, to living beings both timid and still.

As I am so are they, as they are so am I;

Making oneself the example, one should neither kill nor cause to kill.

"Having abandoned desire and greed, to which the worldling is attached;

One with vision should practise, should cross over this hell.

"With belly not full, with food measured, having few wishes, not greedy;

Always hungry through desire, one becomes desireless, quenched.

"Having gone for alms round, one should go to the forest's edge;

Established at the root of a tree, the sage has gone to his seat.

"That wise one devoted to meditation would delight in the forest's edge;

Should meditate at the root of a tree, gladdening oneself.

"Then when night has ended, one should go to the village edge;

Should not seek delight in invitations, and offerings from the village.

"The sage having gone to the village, should not live rashly among families;

With search for food cut off, one should not speak contrived speech.

"I got what is good, I did not get what is wholesome" - thus;

In both ways he is the same, like a tree he turns back.

"Going about with bowl in hand, not dumb but considered dumb;

One should not despise a small gift, should not look down on the giver.

"High and low are the ways, declared by the ascetic;

They do not go to the far shore twice, this is not sensed once.

"For a Buddhist monk whose craving is gone, whose stream is cut off,

Who has abandoned what should and should not be done, no passion is found.

"I shall point out to you the way of sageship, you should be like a razor's edge;

Having touched the palate with the tongue, one should be restrained in the belly.

"One should be with an undaunted mind, and should not reflect too much;

Free from material odours, independent, with the holy life as destination.

"One should train in sitting alone, and in attending upon ascetics;

Unity is declared to be silence, if you will delight in being alone;

Then you will shine in the ten directions.

"Having heard the sound of the wise ones, meditators who have given up sensual pleasures,

Then my disciple should develop even more sense of shame and faith.

"Know it through rivers, in pools and crevices;

Small streams flow noisily, great oceans are silent.

What is not full makes noise, what is full is just peaceful;

The fool is like a half-filled pot, the wise person is like a full lake.

When an ascetic speaks much that is connected with the good;

Knowing, he teaches the Teaching, knowing, he speaks much.

But one who knowing is self-controlled, knowing, does not speak much;

That sage deserves to be called wise, that sage has attained wisdom."

"Those who do not understand suffering, and also the origin of suffering;

And where suffering in all ways, without remainder ceases;

And they do not know that path leading to the peace of suffering.

"They are deficient in liberation of mind, and also in liberation by wisdom;

They are incapable of making an end, they indeed go to birth and aging.

"And those who understand suffering, and also the origin of suffering;

And where suffering in all ways, without remainder ceases;

And they understand that path leading to the peace of suffering.

"They are endowed with liberation of mind, and also with liberation by wisdom;

They are capable of making an end, they do not go to birth and aging."

"Sufferings originate with acquisition as their source, whatever manifold ones there are in the world;

"One who is ignorant creates acquisition, the fool comes upon suffering again and again;

Therefore, understanding one should not create acquisition, contemplating birth as the source of suffering."

"Those who go again and again through birth, death and the round of rebirths,

The present state and altered state, that destination is just ignorance.

"This ignorance is great delusion, by which one has long wandered;

But beings who have attained true knowledge, do not go to renewed existence."

"Whatever suffering originates, all that is conditioned by formations;

With the cessation of formations, there is no origination of suffering.

Having known thus the danger, suffering conditioned by formations;

Through the stilling of all formations, through the cessation of perceptions;

Thus there is the destruction of suffering, having known this as it really is.

Those who see rightly, accomplished in knowledge, wise ones who have rightly understood;

Having overcome the bondage of Māra, they do not go to renewed existence."

"Whatever suffering originates, all that is conditioned by consciousness;

With the cessation of consciousness, there is no origination of suffering.

"Having known thus the danger, suffering conditioned by consciousness;

Through the stilling of consciousness, a monk, hungerless, has attained final Nibbāna."

"For those overcome by contact, flowing along in the stream of existence;

For those practising the wrong path, far is the destruction of fetters.

"But those who have fully understood contact, delighting in peace through final knowledge;

They indeed through the breakthrough to contact, hungerless, have attained final Nibbāna."

"Whether pleasant or painful, together with neither-painful-nor-pleasant;

Whatever is felt internally and externally,

Having known "This is suffering," a deceptive thing subject to disintegration;

Seeing the passing away with each contact, thus one cognizes it;

Through the destruction of feelings, a monk, hungerless, has attained final Nibbāna.

"With craving as his companion, a person wanders on through the long course of rebirths;

Not transcending the round of births, he goes from this state to other states.

"Having known thus the danger, craving as the origin of suffering;

Free from craving, without grasping, a mindful monk should wander forth."

"With clinging as condition, existence comes to be, a being encounters suffering;

For one who is born there is death, this is the origin of suffering.

Therefore through the destruction of clinging, the wise ones who have rightly understood,

Having directly known the destruction of birth, do not come to renewed existence."

"Whatever suffering originates, all that is conditioned by arousal;

With the cessation of arousals, there is no origination of suffering.

"Having known thus the danger, suffering conditioned by arousal;

Having abandoned all arousal, for one liberated in non-arousal.

"For a monk with peaceful mind, who has cut off craving for existence;

The round of births is destroyed, for him there is no renewed existence."

"Whatever suffering originates, all that is conditioned by nutriment;

With the cessation of nutriments, there is no origination of suffering.

"Having known thus the danger, suffering conditioned by nutriment;

Having fully understood all nutriment, independent of all nutriment.

"Having rightly understood health, with the utter destruction of the taints;

One who acts with understanding, established in the Teaching, a master of knowledge does not come under reckoning."

"Whatever suffering originates, all that is conditioned by perturbability;

With the cessation of perturbables, there is no origination of suffering.

"Having known thus the danger, suffering conditioned by the perturbable;

Therefore having relinquished stirring, having restrained formations;

Unstirred, without clinging, a mindful monk should wander forth."

"Independent, one does not waver, but dependent and clinging,

Not transcending the round of births, he goes from this state to other states.

"Having known thus the danger, great peril in dependencies,

Independent, without clinging, a mindful monk should wander forth."

"Those beings who go to the form realm, and those who dwell in the formless realm;

Not understanding cessation, they return to renewed existence.

"Having fully understood form, not established in the formless,

Those who are liberated in cessation, those people are death-transcending."

"Behold the world with its deities, conceited about non-self;

Established in name-and-form, one conceives "this is truth."

For in whatever way they conceive it, it turns out to be otherwise;

That indeed is false for him, for what is deceptive is transient.

The noble ones know as truth the undeceptive Nibbāna;

They indeed through the breakthrough to truth, hungerless, have attained final Nibbāna."

"Forms, sounds, tastes, odours, contacts and all mental phenomena;

Wished for, desired, and agreeable, thus it is said as far as there is purpose.

"For the world with its deities, these are considered happiness;

Where these cease, that is considered suffering by them.

"What the noble ones have seen as happiness is the destruction of personal existence;

This is contrary to what all the world sees.

"What others say is happiness, the noble ones say is suffering;

What others say is suffering, the noble ones know as happiness.

"See this Teaching so hard to understand, here the ignorant are confused;

There is darkness for those who are hindered, blindness for those who do not see.

"But it is open to the good ones, light for those who see;

Though near, they do not understand, those skilled in the path of the Teaching.

"For those overcome by lust for existence, following the stream of existence,

For those fallen into Māra's realm, this Teaching is not easily understood.

"Who indeed, other than the noble ones, is worthy to understand the state;

That state which, when fully understood, the taintless attain final Nibbāna.

When one desiring sensual pleasure, if that succeeds for him;

Surely he becomes rapturous, a mortal getting what he wishes.

But if for that being who desires, in whom desire has arisen;

Those sensual pleasures deteriorate, he suffers as if pierced by a dart.

One who avoids sensual pleasures, as with foot the serpent's head;

That one, mindful, transcends this clinging in the world.

Fields, land, and gold, cattle and horses, slaves and workers;

Women, relatives, and manifold sensual pleasures - the person who is greedy for them.

The weak ones overpower him, dangers crush him;

Then suffering follows him, like water into a broken boat.

Therefore a being, always mindful, should avoid sensual pleasures;

Having abandoned them, one would cross the flood, like one who has bailed out a boat, gone to the far shore.

A being in a cave covered by many things, standing, a person sunk in delusion;

Such a one is far from seclusion, for sensual pleasures in the world are not easily abandoned.

Bound by the sweetness of existence with wish as source, they are hard to free, for there is no freedom through another;

Longing for what comes after or before, they yearn for these present sensual pleasures or those of the past.

Greedy for sensual pleasures, devoted and deluded, ungenerous and established in unrighteousness;

Led by suffering they lament, "What will we become when we pass away from here?"

Therefore a being should train right here, knowing whatever is unrighteous in the world;

One should not live unrighteously because of that, for the wise say this life is short.

I see in the world this generation trembling, people gone to craving in states of existence;

Low people prattle in the mouth of death, not free from craving for various states of existence.

See them trembling over what they claim as 'mine', like fish in a pool with little water and a depleted stream;

Having seen this too, one should live without attachment, not forming attachment to states of existence.

Having removed desire for both ends, fully understanding contact, without greed, not doing what one would blame oneself for, the wise one is not defiled by what is seen and heard.

Not doing what one would blame oneself for, the wise one is not defiled by what is seen and heard.

Having fully understood perception one would cross over the flood, the sage unsmeared by possessions;

With dart removed, living diligently, he longs not for this world or the beyond.

Some speak with corrupt minds, and others speak with truthful minds;

But the sage does not enter into a dispute that has arisen, therefore the sage has no barrenness anywhere.

How can one overcome one's own view, led by desire, established in personal preference;

Doing things by oneself completely, one would speak just as one would know.

A being who, without being asked, tells others of one's own virtuous behaviour and vows;

The wise say this is not a noble Teaching, that one tells of oneself by oneself.

And a peaceful monk with a quenched self, not boasting about his virtuous behaviour;

The wise call that noble Teaching, one who has no swellings anywhere in the world.

For whom phenomena are fabricated, conditioned, put in front, impure;

When one sees benefit in self, dependent on that, one's peace is dependent and shakeable.

Views and inclinations are not easily overcome, having grasped what is decided among mind-objects;

Therefore a person among these inclinations, rejects and takes up the Teaching.

For the one who is cleansed there is nowhere in the world any contrived view about various states of existence;

Having abandoned deceit and conceit, the cleansed one, being unattracted, by what would he be led?

For one who is attracted forms assertions about mind-objects, how and by what would one speak of the unattracted?

For him there is neither self nor non-self, here itself he has shaken off all views.

I see what is pure, supreme, and healthy, through vision comes purification of a person;

Having known thus and understood this as supreme, one reverts to the knowledge: 'I am a contemplator of purity.'

If through vision comes purification of a person, or through knowledge he abandons suffering;

One with attachments is purified through something else, for such is the view that leads him to speak thus.

A brahmin does not speak of purification through something else, whether through vision, learning, virtuous behaviour, or what is sensed;

Not clinging to merit and evil, giving up self, not creating anything here.

Having abandoned the former they depend on another, following stirring they do not cross over attachment;

They grasp and let go, like a monkey releasing one branch after grabbing another.

A being undertaking vows by oneself, goes high and low, attached to perception;

But the wise one, having understood the Teaching through inspirations, the one of vast wisdom does not go high and low.

One who has become free from armies in regard to all things, whatever is seen, heard, or sensed;

That seer moving openly, by what in this world could one imagine him?

They do not construct, they do not put in front, they do not speak of ultimate purity;

Having untied the knot of grasping that was tied, they make no longing anywhere in the world.

The brahmin who has gone beyond the boundary has nothing, having known and seen what is grasped;

Neither lustful with lust nor delighting in dispassion, for him there is nothing here grasped as supreme.

"Supreme," dwelling in views, whatever a being in the world considers superior;

Saying all others are inferior to that, therefore he has not overcome disputes.

When one sees benefit in self, whether through vision, learning, virtuous behaviour, or what is sensed;

Having grasped just that there, one sees everything else as inferior.

That too the wise declare a knot, based upon which one sees others as inferior;

Therefore a Buddhist monk should not depend upon what is seen, heard, sensed, or rules and observances.

One should not construct views in the world by knowledge or by rules and vows;

One should not bring oneself as equal, nor think oneself inferior or superior.

Giving up self, not clinging, even by knowledge he does not create dependency;

Indeed among the learned he does not take sides, he does not accept any view at all.

For whom there are no wishes at both ends, for existence or non-existence here or beyond;

For him there are no inclinations at all, having grasped what is decided among mind-objects.

For him there is not even a slight perception contrived in what is seen, heard, or sensed;

That brahmin who takes up no views, by what here in the world would he conceptualize.

They do not construct, they do not put in front, their teachings are not grasped at;

"The brahmin is not led by virtuous behaviour and observances, the steadfast one gone to the far shore does not return."

Indeed this life is short, one dies even before a hundred years;

And if one lives beyond that, then one dies from old age.

People sorrow over what they hold dear, for possessions are not permanent;

This is indeed a state of separation, seeing this one should not live in a house.

By death too that is abandoned which a person conceives as 'This is mine';

Having understood this too, the wise person, devoted to me, should not incline to possessiveness.

Just as a person awakened does not see what was met in a dream;

So too one does not see a dear person who has died and become a ghost.

Those people seen and heard, of whom this name is declared;

Only the name remains, to be spoken of the person who has become a ghost.

Those who are greedy do not abandon sorrow, lamentation and selfishness regarding what they hold dear;

Therefore the sages, having given up possession, wandered seeing security.

For a monk who lives in seclusion, resorting to a secluded seat;

They say it is concord for him, who would not show oneself in existence.

The sage who is independent in all things, makes nothing dear nor unloved;

Lamentation and stinginess do not cling to him, just as water does not cling to a leaf.

Just as a drop of water on a lotus leaf, just as water does not cling to a lotus;

Even so the sage does not cling to what is seen, heard, or sensed.

The cleansed one does not conceive through what is seen, heard, or sensed;

He does not wish for purity through anything else, for he neither lusts nor becomes dispassionate.

"For one devoted to sexual intercourse, (said the Venerable Tissa Metteyya) tell me of the vexation, friend;

Having heard your teaching, we will train in seclusion.

"For one devoted to sexual intercourse, (said the Blessed One to Metteyya) the teaching is forgotten;

And one practises wrongly, this is ignoble in that person.

"Having formerly lived alone, one who indulges in sexual intercourse;

Like a broken chariot in the world, that worldling is called inferior.

Whatever fame and renown he had before, that deteriorates for him;

Having seen this too, one should train to abandon sexual intercourse.

Overcome by intentions, he meditates like a wretch;

Having heard the sound of others, such a one becomes downcast.

"Then he makes weapons, urged on by others' doctrines;

This indeed is his great greed, he plunges into false speech.

"Known as a wise person, established in going alone;

But if he is engaged in sexual intercourse, he suffers like a fool.

Having known this danger, a sage in the earlier and later here;

Should firmly undertake going alone, should not engage in sexual intercourse.

"One should train in seclusion, that is the highest of the noble ones;

One should not conceive oneself superior because of that, one indeed is close to Nibbāna.

"The generation immersed in sensual pleasures envies the empty sage who wanders without regard for sensual pleasures;

The generation attached to sensual pleasures long for one who has crossed the flood."

They declare purity is right here, they do not speak of purification in other teachings;

Based upon which they speak of beauty, settled in their individual truths.

Desiring debate they enter the assembly, they regard each other mutually as fools;

Dependent on others they speak contentious talk, desiring praise they claim to be skilled.

Engaged in talk in the midst of the assembly, wishing for praise he becomes dejected;

But when rejected he becomes dejected, he becomes angry at blame, seeking faults.

They say his doctrine has deteriorated, rejected among the questioners;

The one of inferior doctrine laments and sorrows, "They surpassed me," he moans.

These disputes have arisen among ascetics, in these there is elation and dejection;

Having seen this too, refrain from disputatious talk, for there is no other benefit than praise and gain.

Or he is praised there, having declared his doctrine in the midst of the assembly;

He laughs and becomes conceited because of that, having achieved that purpose as his mind wished.

That elevation is his plane of vexation, and he speaks of conceit and arrogance;

Having seen this too, one should not dispute, for the wise do not declare purity through that.

Just as a warrior fed on royal food, comes roaring seeking a rival warrior;

Go away, warrior, in the very direction you came, there is nothing here now for battle.

Those who grasp a view and dispute, saying "This alone is truth";

Tell them that here there is no opponent for them, when a dispute has arisen.

But those who live having abandoned conflict, not clashing view against view;

What would you gain from them, Pasūra, who here have nothing grasped as supreme?

Then you came with reasoning, reflecting in your mind on views;

You have met with one who is cleansed, indeed you will not be able to proceed.

"Having seen Taṇhā, Arati, and Rāga, there was not even desire for sexual intercourse;

What is this thing full of urine and excrement, I would not wish to touch it even with my foot."

"If you do not desire such a jewel, a woman longed for by many lords of men;

What kind of view, virtuous behaviour, life, and rebirth do you speak of?"

"This I say" does not occur to him, (said the Blessed One to Māgaṇḍiya)

Having grasped what is decided among mind-objects;

Seeing and not grasping at views,

gathering internal peace I found."

"The decisions that are conceived, [thus said Māgaṇḍiya]

You say the sage does not grasp at them;

What you call 'internal peace',

How is that explained by the wise?"

"Not by view, not by learning, not by knowledge, [said the Blessed One to Māgaṇḍiya]

Not even by rules and observances does one speak of purity;

Nor by no view, no learning, no knowledge,

No virtue, no vows, nor by that;

But having let go of these, not grasping,

Peaceful, not relying on, one would not speak of existence."

"If not by view, not by learning, not by knowledge, (thus said Māgaṇḍiya)

Not even by rules and observances does one speak of purity;

Nor by no view, no learning, no knowledge,

No virtue, no vows, nor by that;

I think the Teaching is mere confusion,

Some declare purity by view."

"Asking questions while relying on what is seen, (said the Blessed One to Māgaṇḍiya)

You have fallen into delusion about what you have grasped;

And from here you have not seen even a minute perception,

Therefore you consider it confusion.

"Equal, superior, or inferior, one who conceives would dispute thereby;

Unshaken regarding the three discriminations, 'equal' and 'superior' do not occur to him.

What could that brahmin say is true, or with what could he dispute as false;

In whom there is neither righteous nor unrighteous, with what doctrine could he engage?

"Having abandoned home, wandering without abode, not forming bonds in the village, the sage;

Empty of sensual pleasures, not putting himself forward, would not engage in contentious talk with people.

"Detached from those things one would wander in the world, the sage would not take them up and assert them;

Just as the lotus born in water and thorns, is not smeared by water and mud;

So the sage speaking of peace, without greed, is unsmeared by sensual pleasures and the world.

"One who has mastered the Vedas does not come to conceit through what is seen or sensed, for one is not made of that;

One is not led by action nor by learning, one is not brought to adherences.

"For one detached from perception there are no knots, for one liberated by wisdom there are no delusions;

Those who grasped perception and views, they wander in the world conflicting with each other."

"How should one see, of what virtue should one be, to be called peaceful;

Tell me that, Gotama, when asked about the supreme person."

"Free from craving before death, (thus said the Blessed One) not dependent on the past;

Not to be reckoned in the middle, for him there is nothing put in front.

"Not prone to anger, not fearful, not boastful, not remorseful;

Speaking wisely, not agitated, that sage indeed is restrained in speech.

"Without attachment to the future, not grieving over the past;

Seeing seclusion in contacts, and not led by views.

"Secluded, not deceitful, not longing, not stingy;

Not impudent, not despicable, and not engaged in slander.

"Not flowing in pleasures, and not engaged in arrogance;

Gentle and of ready wit, not faithful nor detached.

"One does not train for the sake of gain, and does not become angry at loss;

And not opposed by craving, one does not get greedy for tastes.

"Always equanimous and mindful, one does not conceive oneself as equal in the world;

Neither superior nor inferior, for him there are no swellings.

"For whom there is no dependency, having known the Teaching, independent;

For existence or non-existence, no craving is found in him.

I declare him to be peaceful, indifferent to sensual pleasures;

No knots are found in him, he has crossed over attachment.

He has no children or cattle, fields or property are not found;

Neither self nor non-self is obtained in him.

By which worldlings might speak of him, and ascetics and brahmins;

That is not put forward by him, therefore he does not stir amid doctrines.

"Free from greed and not stingy, the sage does not speak of higher ones;

Not of equal ones nor lower ones, being beyond making, he does not go to an aeon.

"One who has nothing of their own in the world, and does not sorrow over what is not;

And does not go among mind-objects, that one indeed is called peaceful."

"From where do quarrels and disputes arise, and lamentations and sorrows together with selfishness;

Conceit and arrogance together with slander, from where do they arise - pray tell me this."

"From the dear arise quarrels and disputes,

And lamentations and sorrows together with selfishness;

Conceit and arrogance together with slander,

Quarrels and disputes are joined with selfishness;

And when disputes arise, there is slander."

"From where in the world do the dear originate, and those who wander in the world because of greed;

And from where do hope and goal originate, which are for a person's future state."

"The dear in the world originate from desire, and those who wander in the world because of greed;

Hope and goal originate from here, which are for a person's future state."

"From where in the world does desire originate, and from where do judgements arise;

Anger and false speech and doubt, and those things spoken of by the ascetic."

"What they call pleasant and unpleasant in the world, dependent on that desire arises;

Having seen both existence and non-existence in forms, a person makes judgements in the world.

"Anger and false speech and doubt, these things too exist as a dyad;

Let one who doubts train in the path of knowledge, having known the things spoken of by the ascetic."

"From where do pleasure and pain originate, when what does not exist are these not found;

This meaning which is existence and non-existence, tell me from where this originates."

"Pleasant and unpleasant have contact as their source, when there is no contact these are not found;

This meaning which is existence and non-existence, I tell you this originates from here."

"From where in the world does contact originate, and from where do possessions arise;

When what does not exist is there no mine-making, when what has vanished do contacts not touch."

"Dependent on name and form is contact, possessions have desire as their source;

When desire is stilled there is no mine-making, when form has vanished contacts do not touch."

"How does form vanish for one who is at peace, how do pleasure and pain vanish;

Tell me how it vanishes, for my mind wishes to know this."

"Neither one with normal perception nor one with distorted perception, nor yet without perception nor with vanished perception;

For one who is at peace thus form vanishes, for proliferations and reckonings originate from perception."

What we asked you have explained to us,

Now we ask you something else, please tell us;

Do some wise ones here declare this much

To be the highest purity of a spirit;

Or do they speak of something else beyond this?

Some wise ones here declare this much to be the highest purity of a spirit;

But some among them who claim to be skilled speak of a state without residue.

Having known these dependencies, that investigating sage having known;

Having known, being liberated, does not enter into dispute, the wise one does not engage in this or that existence."

Dwelling in their own views, having taken them up, various wise ones declare;

One who knows thus understands the Teaching, criticising this he is a consummate one.

Having taken them up thus they dispute, and they say the other is a fool and not wise;

Which of these doctrines is true, for all these claim to be wise.

If not accepting another's Teaching, one is a fool, deficient and of inferior wisdom;

All are fools of very inferior wisdom, all these dwell in their views.

Not purified by their own view, of pure wisdom, wholesome and sensed;

None of them is of inferior wisdom, for their views too are thus equal.

I do not declare it to be actual, what these fools say to one another;

They each made their own view into truth, therefore they call others fools.

What some declare to be true and actual, others say is hollow and false;

Having taken them up thus they dispute, why do not ascetics speak as one.

For there is one truth, there is no second, about which people who know would not dispute;

They praise their own different truths, therefore ascetics do not speak as one.

Why do they speak of different truths, those who claim to be skilled in doctrine?

Are there many different learned truths, or do they follow their reasoning?

There are not indeed many different truths, permanent in the world apart from perception;

Having constructed reasoning in views, they speak of the dyad of truth and falsehood.

Whether through vision, learning, virtuous behaviour, or what is sensed, depending on these one shows uncertainty;

Standing in judgement and laughing, he says the other is a fool and not wise.

By that very means he calls another a fool, by that he says he himself is wise;

Calling himself skilled, he disparages another, just that he declares.

Complete in his transgressing view, intoxicated with conceit, full of pride;

Self-anointed in his own mind, for that view of his is thus complete.

If one is inferior by another's word, then along with that one becomes of inferior wisdom;

But if one is oneself knowledgeable in the scriptures and wise, there is no fool among ascetics.

Those who affirm a Teaching other than this have missed purity, they are not consummate ones;

Thus sectarians speak in many ways, for they are delighted by attachment to their own views.

They declare purity is right here, they do not speak of purification in other teachings;

Thus sectarians are settled in many ways, firmly asserting their own doctrines therein.

One who firmly asserts their own doctrine, why would they judge another as a fool in this matter;

He would bring about his own strife, speaking of another as a fool with impure Teaching.

Standing by judgement, measuring by oneself, one comes to disputes in the world above;

Having abandoned all judgements, a being does not create strife in the world.

Those who dwell in views, assert "This alone is truth";

All these bring blame upon themselves, and moreover they gain praise there.

For this is little, not enough for peace, I declare there are two fruits of dispute;

Having seen this too, one should not dispute, seeing security in the plane free from dispute.

Whatever conventional views of worldlings there are, the wise person does not engage with any of them;

Being unattracted, why would he get attracted, not accepting what is seen and heard.

Those of supreme virtue declare purification through restraint, having undertaken and maintained their vows;

Let us train right here for his purification, those who speak of the wholesome, being led to existence.

If one has fallen from rules and observances, one trembles having failed in action;

One chatters and longs for purity, like a low teacher away from home.

Having abandoned all rules and observances, and this action both blameable and blameless;

Not longing for purity or impurity, one would live detached, for peace without clinging.

Depending upon that, either what is loathsome, or what is seen, heard, or sensed;

They extol purity with raised voices, those with craving not gone in various states of existence.

For one who yearns there are utterances, and there is trembling regarding what is conceived; But for one who has no passing away and rebirth here, by what would he tremble, about what would he prattle?

For one who has no passing away and rebirth here, by what would he tremble, about what would he prattle?

What some declare as the supreme Teaching, others indeed say is inferior;

Which of these doctrines is true, for all these claim to be wise.

They say their own Teaching is complete, but they say the Teaching of others is inferior;

Having taken them up thus they dispute, each saying their own view is the truth.

If one were inferior due to another's contempt, none would be distinguished in teachings;

For many speak the Teaching of another as inferior, while firmly asserting their own.

And honouring the true Teaching is just the same for them, as they praise their own doctrines;

All doctrines would thus be actual, for their purity is merely personal.

For a brahmin there is nothing to be led by others, having grasped what is decided among mind-objects;

Therefore he has overcome disputes, for he sees no other Teaching as superior.

"I know and see this just as it is, some declare purity by view;

If he saw something by that, they speak of purity by going beyond through another way.

A person seeing will see name-and-form, or having seen will know just these;

Let one see much or little, the wise do not declare purity through that.

One who speaks dogmatically is not easily guided, being prejudiced by preconceived views;

Declaring what is beautiful in that upon which he depends, speaking of purity, he has seen it as actual there.

A brahmin does not enter into reckoning of aeons, is not led by views, nor bound by knowledge;

Having known the conventional truths of ordinary people, he looks on with equanimity while others, I think, cling to them.

Having released the knots, a sage in this world does not take sides in disputes that have arisen;

Peaceful among the unpeaceful, he is equanimous, not grasping while others, I think, cling.

Having abandoned past taints and not forming new ones, not led by desire nor dogmatic in assertion;

That wise one, released from views, does not cling to the world, not blaming oneself.

One who has become free from armies in regard to all things, whatever is seen, heard, or sensed;

That sage with burden laid down, fully freed, is not one for making up, not one who has stopped, not one who yearns.

"I ask you, kinsman of the sun, about seclusion and the peaceful state, great sage;

Having seen what does a monk attain Nibbāna, not clinging to anything in the world."

"The root of reckoning of proliferation, (thus said the Blessed One)

Having understood, one should restrain all thoughts of "I am";

Whatever craving there is internally,

One should train constantly mindful in their removal.

"Whatever state one directly knows, whether internal or external;

One should not make it a basis for conceit, for that is not called quenching by the good.

"One should not conceive oneself as better, inferior, or equal;

Touched by manifold forms, one should not dwell conceiving oneself.

"A monk should find peace internally only, not from elsewhere;

For one who is peaceful internally, there is no self, from where would there be no-self?

Just as in the middle of the ocean, no wave is born, it remains still;

Thus still and unstirred, a monk should not create a swelling anywhere.

The one with open eye has explained the Teaching witnessed directly and the removal of dangers;

Tell us the way, good sir, the code of monastic rules and concentration.

One should not be restless with the eyes, should close the ear to village talk;

One should not be greedy for tastes, and should not consider anything in the world as mine.

"When touched by contact, a monk should not make lamentation anywhere;

Should not long for existence, and should not tremble among fearful things.

Having received food and drink, and things to chew, and also clothing;

One should not make a store of them, and should not be anxious when not getting them.

"A meditator should not be restless on foot, should refrain from remorse, should not be heedless;

Then in seats and beds, in places with little sound a monk should dwell.

"One should not sleep too much, ardent one should practise wakefulness;

Lethargy, deceit, laughter, sport, sexual intercourse along with adornment one should abandon completely.

One who is devoted should not engage in sorcery, dream interpretation, reading characteristics, nor astrology;

Nor in interpreting animal sounds, fertility treatment, or medicine.

A monk should not tremble at blame, should not be uplifted by praise;

Should dispel greed along with miserliness, anger and slander.

"One should not engage in buying and selling, a monk should not make accusations anywhere;

And should not be attached to the village, should not speak to people from desire for gain.

A monk should not be boastful, nor should he speak contrived speech;

One should not train in impudence, should not speak contentious talk.

One should not engage in falsehood, being clearly comprehending should not act deceitfully;

Then by life, wisdom, or rules and observances one should not despise another.

"Having heard much speech from angry ascetics or ordinary people;

One should not respond to them harshly, for the peaceful do not retaliate.

"Having known this Teaching, investigating, a monk should train constantly mindful;

Having known quenching as peace, one should not be negligent in Gotama's Dispensation.

"For he is an overlord, not overcome, who saw the Teaching directly, not through hearsay;

Therefore in that Blessed One's Dispensation, being diligent, one should always train in homage."

"From violence to oneself fear is born, behold people in conflict;

I shall relate the sense of urgency, as I was stirred by it.

"Having seen this generation trembling, like fish in little water;

Seeing them hostile to one another, fear entered me.

"The world is devoid of substance all around, all directions are shaken;

Wishing for a dwelling for myself, I saw nothing unoccupied.

"Seeing conflict at the end, discontent arose in me;

Then I saw the arrow here, hard to see, lodged in the heart.

"Pierced by that arrow, one runs in all directions;

But having drawn out that very arrow, one neither runs nor sinks.

There trainings are recited about those things in the world that are clung to;

One should not be devoted to them, having penetrated all sensual pleasures;

One should train for one's own Nibbāna.

"One should be truthful, unpresumptuous, non-deceitful, free from divisive speech;

The sage should be free from anger, overcome evil greed and stinginess.

One should overcome sleepiness, lethargy and sloth, not dwell with negligence;

One should not stand in arrogance, a person with mind bent on Nibbāna.

One should not engage in falsehood, should not create attachment to form;

And should fully understand conceit, should live abstaining from violence.

One should not seek delight in the old, should not create acceptance for the new;

Should not sorrow over what is deteriorating, should not be dependent on space.