Khuddhaka Nikaya
Sutta Nipàta
1. Uraga
Vagga.
Uraga Sutta.
The Snake.
1. If someone controls arisen anger, like snake poison checked
with medicine,
He gives up this and the other world, like
the snake that discards the decayed skin.
2. If someone gives up greed remainderlessly,like plucking
lotuses in a pond
He gives up this and the other world,
like the snake that discards the decayed skin.
3. If someone cuts up craving remainderlessly, like drying up a
swiftly flowing river,
He gives up this and the other
world, like the snake that discards the decayed skin.
4. If someone destroys measuring remainderlessly, like a bridge
of reeds destroyed by a flood,
He gives up this and the
other world, like the snake that discards the decayed skin.
5. If someone does not see any essence in being,1
seeing it as a search for wood-apple flowers,
He gives up
this and the other world, like the snake that discards the decayed
skin.
6. If someone has no anger what-so-ever, having overcome the
view, this should and the other should not happen,
He
gives up this and the other world, like the snake that discards the
decayed skin.
7 If someone internally well settled2 has
discarded thoughts all together ,
He
gives up this and the other world, like the snake that discards the
decayed skin.
8. If someone has overcome the
diffusedness of the world3 , gone beyond expectations and
past recollections,
He gives up
this and the other world, like the snake that discards the decayed
skin.
9. If someone goes beyond expectations and
recollections, knowing the world as unreal,
He
gives up this and the other world, like the snake that discards the
decayed skin.
10. If someone goes beyond expectations
and recollections and is not greedy knowing the world as unreal,
He gives up this and the other world,
like the snake that discards the decayed skin.
11. If someone gone beyond expectations
and recollections , is free from craving knowing the world as
unreal,
He gives up this and the
other world, like the snake that discards the decayed skin.
12. If someone gone beyond expectations
and recollections, is free from craving, knowing the world as unreal,
He gives up this and the other world,
like the snake that discards the decayed skin..
13. If someone gone beyond expectations
and recollections, is free from delusion1 knowing the
world as unreal.
He gives up this
and the other world, like the snake that discards the decayed skin.
14. If someone has no latent tendencies2
, as demerit and their roots are completely destroyed,
He
gives up this and the other world, like the snake that discards the
decayed skin.
15. If someone has no anxiety what so
ever, the supportive condition to be reborn here,
He
gives up this and the other world, like the snake that discards the
decayed skin.
16. If someone has no lustful desires what
so ever, the supportive binding condition to be born,
He
gives up this and the other world, like the snake that discards the
decayed skin.
17. If someone has overcome the
hindrances, is without lust , with arrow pulled out3 , is
free of doubts.
He gives up this
and the other world, like the snake that discards the decayed skin.
2. Dhanãya
Sutta.
To
Dhanãya the cowherd..
18. The Cowherd Dhanãya said to the
Blessed One.
ßMy food is
ready, the cows are milked, we live together on the bank of river
Mahi.
The huts are thatched,
firewood is collected, if it happens, may rain come down."
19. The Blessed One said:
ßFree
from anger, my arrow is pulled out4 , one night I live on
the bank of river Mahi.
My hut is
open space, the fires are put out, if it happens, may rain come
down."
20 The cowherd Dhaniya said:
ßGad
flies and yellow flies are not seen, cattle roam in the well grown
grass,
Enough rain has come, if it
happens, may rain come down".
21. The Blessed One said:
ßMy
well bound raft controlled the floods and reached the other shore,
I see no use for the raft1 ,
if it happens, may rain come down."
22. The cowherd Dhaniya said:
ßMy
wife is loyal and has one single wish, we have lived together happily
for a long time,
I do not hear
evil talk about her, if it happens, may rain come down."
23. The Blessed One said
"My
well developed and tamed mind is free from loyalties,
Evil
thoughts do not arise in me, if it happens, may rain come down."
24. The cowherd Dhaniya said:
ßI
do not work for another, my sons and I keep healthy,
In
them I see no evil, if it happens, may rain come down."
25. The Blessed One said:
ßI
do not work for another, having won the whole world, I abide,
see no good, working for wages, if
it happens, may rain come down."
26. The cowherd Dhaniya said:
ßI
have calves, cows, cows bearing young ones, breeders, strong bulls,
and forefathers of the herd, if it
happens, may rain come down."
27. ßThe Blessed said:
ßI
have no calves, cows, cows bearing young ones, breeders, strong
bulls,
Or even forefathers of the
herd, if it happens, may rain come down."
28. The cowherd Dhaniya said:
ßPegs are well fixed, so that they
would not move, the grass ropes are newly made
It's
not possible the young cows should break them, if it happens, may
rain come down."
29. The Blessed One said:
ßLike
a strong bull I have broken the bonds, like an elephant destroyed the
decaying creepers,
I would not
approach a womb any more, if it happens, may rain come down."
30. Instantly a great shower came down,
filling the valleys and the highlands
Hearing
that sound, the cowherd Dhaniya said:---
31. ßIndeed, it is great gain that
we saw the Blessed One ,
Wise one,
we take your refuge. You are our Teacher
32. O! Well Gone One, my wife and I will
lead the holy life in your dispensation
Reaching
beyond birth and death, we will make an end of unpleasantness."
33. Death the evil one2 said:
ßSons are the joy of those who have
sons, cattle, the joy of those who have cattle,
Endearments
are the joy of humans, without them there is no rejoicing."
34. The Blessed One said:
ßSons
are the grief of those who have sons, cattle, the grief of those who
have cattle,
Endearments are the
grief of humans, where's grief without endearments."
3. Khaggavisàna
Sutta.-
The
Rhinoceros.
35. Give up meting punishment to all
beings, do not hurt a single of them
Do
not desire sons or associates, fare on like the single horned
rhinoceros.
36. With associations arise love, and all
unpleasantness arises from loved ones,
Reflecting
the dangers that arise from loved ones, fare on like the single
horned rhinoceros.
37 With compassion for friends and dear
ones, self improvement is postponed
Reflecting
the dangers that arise from associations, fare on like the single
horned rhino
38. The desire for wives and sons is like
the spreading out bamboo grove, entwined at the roots,
Not
attached like the bamboo grove, fare on like the single horned
rhinoceros.
39. Unbound wild animals wander and
pasture in the forest as they wish,
The
wise reflecting that freedom, fare on like the single horned
rhinoceros. .
40. Living and going about with friends,
one is constantly addressed,
Reflecting
the freedom, when not addressed, fare on like the single horned
rhinoceros.
41. In the company of friends arise
playfulness and much love for sons,
Loathing
the loss of dear ones, fare on like the single horned rhinoceros.
42. Without enemies in any of the four
directions, and satisfied with whatever gains,
Not
shrinking when in trouble, fare alone like the single horned
rhinoceros.
44. Giving up the layman's attire, dressed
in yellow robes,
Like a hero break
up the household bonds and fare alone like the single horned
rhinoceros.
45. If you gain a clever friend, a wise
one with good conduct,
Overcoming
all troubles fare on with him mindfully and pleasantly..
46. If you do not gain a clever, wise
friend, with good conduct,
Like
the king that gives up his country and victories, fare alone like the
single horned rhinoceros..
47 The association of a superior or equal
friend is indeed appreciable,
If
one attained to paths and fruits is not obtained, fare alone like the
single horned rhinoceros..
48.Look at the well completed shining
golden bangles
They jingle when in
doubles, so fare alone like the single horned rhinoceros.
49.Between such a second and me would be
exchange of words and curses,
Reflecting
this future fear, fare alone like the single horned rhinoceros.
50.Various sense pleasures come in
disguise to pull the mind about,
Reflecting
the dangers of sensual pleasures, fare alone like the single horned
rhinoceros.
51.Sensuality is like a calamity, an
abscess, a misfortune, an illness, an arrow and a fear,
Knowing these dangers of sensuality, fare
alone like the single horned rhinoceros.
52.Cold, heat, hunger, thirst, heat of the
air, the sting of gad flies and yellow flies,
Overcoming
all these, fare alone like the single horned rhinoceros.
53 Like the elephant that has left behind
the herd and the pond with much lotus roots,
Would
roam in the forest as he wishes, fare alone like the single horned
rhinoceros.
54.òhose attached to company should
realise extinction by themselves is not a possibility,
Listen
to these words of the Blessed One, and fare alone like the single
horned rhinoceros.
55. Overcome the net of views, come to
right view, and gain the path,
To
arouse knowledge for extinction, fare alone like the single horned
rhinoceros.
56. Not greedy, without hypocrisy, not
thirsty, not slandering and blemish eradicated,
Becoming
desireless for all the world, fare alone like the single horned
rhinoceros.
57. Avoid evil friends with wrong conduct,
those who do not see the essence,
Do
not neglect your own good, and fare alone like the single horned
rhinoceros.
58. Associate noble friends, who have
learned the Teaching, bear it and could teach it,
Knowing
the meanings dispel doubts, and fare alone like the single horned
rhinoceros.
59. Think well and do not desire for play,
attachment, and sensual pleasures,
Give
up decorations, be truthful, and fare alone like the single horned
rhinoceros.
60.Give up sons, wife, father, mother,
wealth, grains and relations too,
And
giving up sensuality as much as possible, fare alone like the single
horned rhinoceros.
61òhe wise know them as bonds, with
little satisfaction and much unpleasantness,
Know
them as abscesses, and fare alone like the single horned rhinoceros.
62.Cut up the bonds, like the fish that
dismantle the net
And like the
fire that burns non-stop fare alone like the single horned
rhinoceros.
63.Eyes turned down, not fond of
travelling, sense faculties protected, so too the mind,
Without leaking desires, and without
burnings, fare alone like the single horned rhinoceros.
64. Pulling out the layman's attire,
trimmed and clad in yellow
Go
forth as a homeless, and fare alone like the single horned
rhinoceros.
65 Not greedy for tastes, not disturbed to
support another, go for alms in due order,
Not
bound to any family, fare alone like the single horned rhinoceros.
66 Give up the five hindrances, uproot all
the finer defilement,
Without a
support cut up the bond love, fare alone like the single horned
rhinoceros.
67 Turning out pleasantness and
unpleasantness, earlier having given up pleasure and displeasure,
Gaining equanimity and pure
concentration, fare alone like the single horned rhinoceros.
68 With aroused effort to attain the
highest, with a mind not sticky and lazy,
Thoroughly
given up and with firm endeavour, fare alone like the single horned
rhinoceros.
69 Not neglecting seclusions and jhànas,
live according to the Teaching,
Consider
the disadvantages of thinking `to be', fare alone like the single
horned rhinoceros.
70.Be diligent, wise, learned, and mindful
to attain the destruction of craving,
Arouse
effort to be led to the uncompounded state1 , fare alone
like the single horned rhinoceros.
71.Like the lion undisturbed by sounds,
like air not caught in a net,
Like
the lotus not soiled by water, fare alone like the single horned
rhinoceros.
72.Like the lion: the king of beasts which
subdues the tusker and roams,
Abound
jungle paths and dwellings, fare alone like the single horned
rhinoceros.
73. Develop loving kindness, equanimity,
compassion, release and later intrinsic joy,
Without
enemies anywhere in the world, fare alone like the single horned
rhinoceros.
74. Give up greed, hate and delusion and
cut up the bonds,
Not caring even
for life, fare alone like the single horned rhinoceros.
75. Today friendships and associations are
always for some reason,
People are
with low wisdom and impure conduct, fare alone like the single horned
rhinoceros.
4. Kasãbhàradvàja
Sutta-
The
farmer Bhàradvàja.
I heard thus.
Once
the Blessed One lived in the brahmin village Ekanàliya in
Magadha, among the southern hills. On a certain day about five
hundred people were ploughing the fields of the farmer Bhàradvàja.
Then the Blessed One put on robes in the morning and taking bowl and
robes approached the work place of the farmer Bhàradvàja.
The farmer at that time was distributing food and the Blessed One
approached the place where food was distributed and stood there for
alms.
The brahmin seeing the Blessed One
standing for alms said:"Recluse, I plough and sow and
then partake food, you too plough and sow
and partake food.."
The Blessed One said:
ßBrahmin,
I too plough and sow and partake food." The brahmin said, ß
We do not see good Gotama's yoke, plough, plough share, driving stick
or buffaloes, yet good Gotama says I plough, sow and then partake
food
ß Then the farmer Bhàradvàja addressed the Blessed One in verse.
76. ßWe know the farmer too well, we
do not see him ploughing.,
Tell us
that ploughing, we like to know your ploughing.."
77. ßFaith is the seed, austerities
the rain, wisdom my yoke and plough,
Conscientiousness
the pole, mind the reins, and mindfulness is my driving stick.
78. Restrained in body and words, I know
the right amount to partake
Indeed
I do the mowing, and forbearance is my release.
79.Effort is my yoked oxen, to run to the
end of the yoke,
There if you go
non-stop, you will not grieve.
80.Ploughing in this manner, results in
the fruits of deathlessness,
Ploughing
thus you are released from all unpleasantness.
Then the farmer Bhàradvàja
served rich porridge into a huge bronze bowl and offered it to the
Blessed One and said.
ß Good
Gotama, partake of the porridge since you plough for deathlessness.
81.ßLook, brahmin, food gained by
chanting verses is not suitable for me
Becoming
mindful of the Teaching, enlightened ones preach at the correct
moment.
82. Offer those eatables and drinks to
some perfected sage who has destroyed desires,
Has
gone beyond doubts, it becomes a field of merit to one expecting
merit."
ßO! Good Gotama, to whom shall I
offer this porridge,"
ßBrahmin,
among gods and men, Màras, Brahmas, and the community of
recluses and brahmins, I do not see anyone who partaking this
porridge, could completely digest it, other than a Thus Gone One or
the disciple of a Thus Gone One. Therefore throw it to a place where
there is no green, or put it into some water where there are no
living things."
Then the brahmin Bhàradvàja threw that porridge into some water where there were no living things. That porridge thrown into the water, made a hissing sound and fumigated, like a ploughshare heated throughout the day put in the water would give a hissing sound and fumigate. Then the farmer Bhàradvàja frightened and with hairs standing on end, approached the Blessed One, and putting his head at the feet of the Blessed One said:
ßGood Gotama, now I know! To me it seems that something overturned is now re-installed. Something covered is made visible, One who has lost his way is shown the way. And as though a lamp was lighted for the dark, so that those who have eyes could see forms. Good Gotama, in various ways you have explained the Teaching. Now I take refuge in good Gotama, in the Teaching and the Community of bhikkhus. May I gain the going forth and the higher ordination in the dispensation of good Gotama."
Then the farmer Bhàradvàja
obtained the going forth and the higher ordination in the
dispensation of the Blessed One. Soon after the higher ordination
venerable Bhàradvàja secluded and withdrawn from the
crowd abode diligently to dispel, and before long , for whatever
reason sons of clansmen rightfully leave the household and go forth,
that highest end of the holy life by himself realising abode. He
himself knew, birth is destroyed, the holy life is lived to the end ,
there is nothing more to wish for. Venerable Bhàradvàja
became one of the arahants.1
83. Cundakammàraputta asked the
Blessed One:
ßI ask the wise
enlightened lord of the Teaching, the noble two footed charioteer
free of greed,
How many recluses
are there in the world"
84. The Blessed One said:
ßCunda,
there are only four, not a fifth, asked, I will explain them with
examples,
Winner of the path,
proclaimer of the path, abider on the path and the soiler of the
path."
85. Cundakammàraputta asked the
Blessed One:
ßTo whom do
enlightened ones say winners of the path, how is the proclaimer
described,
Explain the abider on
the path, and explain to me the soiler of the path.
86. The Blessed One said:
ßWith
doubts dispelled, arrow pulled out and greed dispelled is attached to
extinction,
He is a leader to the
world together with the gods. Enlightened Ones say such are winners
of the path.
87. One knowing the highest as the
highest, would preach and explain that same Teaching ,
That
unwavering sage, doubts overcome, is second bhikkhu, the proclaimer
of the path.
88. He who lives according to the well
preached Teaching, skilfully and mindfully,
Developing
the mental states not blameworthy, is third bhikkhu, the abider on
the path.
89. Disguised as a virtuous one the daring
highway robber springs,
The
deceitful untrained noisy one, lives disguised, he is soiler of the
path.
90. It is hard for the ordinary one to
know these, the wise noble disciples, know all of them, as they
really are,
Knowing, they do not
place faith in them, how could the wicked impure be compared to the
not wicked pure."
6. Paràbhava
Sutta.
The
downfall.
I heard thus.
At
one time the Blessed One lived in the monastery offered by
Anàthapindika in Jeta's grove in Sàvatthi
When that night was waning a certain deity, illuminating the whole of
Jeta's grove approached the Blessed
One, worshipped ,stood on a side and addressed the Blessed One in
verse.
91. ßO! Blessed Gotama, we came to
ask about man's downfall,
What are
the causes for man's downfall."
92. "Know well the growth, so also
the downfall
The lover of the
Teaching grows and the hater has a downfall".
93. "Now we know the first cause for
man's downfall.
May the Blessed
One tell the second cause for man's downfall."
94. ßBecomes dear to the unappeased,
and does not like the appeased
Desires
the Teaching of the unappeased and has a downfall."
95. ßNow we know the second cause
for man's downfall.
May the
Blessed One tell the third cause for man's downfall."
96. ßIf an effortless man becomes
fond of sleep and company,
Lazy
and angry he has a downfall."
97. ßNow we know the third cause for
man's downfall.
May the Blessed
One tell the fourth cause for man's downfall."
98 ßIf someone does not support his
mother and father,
Decayed and
youthfulness gone, he has a downfall."
99. "Now we know the fourth cause for
man's downfall.
May the Blessed
One tell the fifth cause for man's downfall."
100. "If someone deceives a brahmin,
a recluse or even a beggar,
Telling
lies, he has a downfall."
101 ßNow, we know the fifth cause
for man's downfall.
May the
Blessed One tell the sixth cause for man's downfall."
102 ßA man with much wealth, gold
and much food,
Partakes of it by
himself and has a downfall."
103.ßNow, we know sixth cause for
man's downfall.
May the Blessed
One tell the seventh cause for man's downfall.
104. ßA man proud about his birth,
wealth , or clan ,
Belittles his
relations and has a downfall."
105. ßNow, we know the seventh cause
for man's downfall
May the Blessed
One tell the eighth cause for man's downfall."
106."A man indulging in women,
intoxicating drinks or betting ,
Spends
all his earnings and has a downfall".
107." Now, we know the eighth cause
for man's downfall,
May the
Blessed One tell the ninth cause for man's downfall."
108."A man dissatisfied with his
wife, is seen with whores,
And is
seen with other's wives, and has a downfall."
109. ßNow, we know the ninth cause
for man's downfall.
May the
Blessed One tell the tenth cause for man's downfall."
110. ßA man who is not young any
more, brings along a young wife,
And
jealous of her would not sleep, and has a downfall."
111."Now we know the tenth cause for
man's downfall.
May the Blessed
One tell the eleventh cause for man's downfall."
112."A man fond of women, a
spendthrift, or such like one,
Is
given supremacy and has a downfall."
113."Now, we know the eleventh cause
for man's downfall,
May the
Blessed One tell the twelfth cause for man's downfall."
114."A man with little means and much
craving born to a warrior clan.
Wishes
to be the ruler, and has a downfall."
115ßThe wise see these
as the causes for downfall,
The
noble ones who have come to righteousness of view become happy."
7. Vasala
Sutta.
The Outcaste.
I heard thus.
At one time the Blessed One lived in the monastery of Anàthapindika, in Jeta's grove in Sàvatthi. Then the Blessed One putting on robes in the morning, taking bowl and robes entered Sàvatthi for alms.
At that time in the house of the brahmin Aggikabhàradvàja the fire was lighted to perform the fire sacrifice. The Blessed One going for alms in due order approached the house of the brahmin Aggikabhàradvàja. The brahmin saw the Blessed One approaching from a distance and said thus to the Blessed One.
ßYou shaveling, you recluse, you outcaste stop there.
Then the Blessed One asked:
ßO!
Brahmin, do you know an outcaste , or the factors that
make an outcaste".
The brahmin said,
ßGood Gotama,
I do not know the outcaste or the factors
that make an outcaste. It is for my good, if the outcaste and the
factors that make an outcaste are
taught".
ßIf so brahmin, listen carefully and
pay attention I will tell"
and the Blessed One
said thus:
116."If man is
angry, with ill-will and with the evil contempt
Is
crafty with the view gone wrong, know him as an outcaste.
117. If he harms those born, or even eggs
And has no compassion for living things,
know him as an outcaste.
118. If one kills and robs in village and
hamlet
And is known for that kind
of action, know him as an outcaste.
119. In the village and the forest, if one
robs
And takes things not given to
him, know him as an outcaste.
120. One who has borrowed money, when
asked to repay would run away,
Saying
I have not borrowed money, know him as an outcaste.
121. If one kills people gone to the
forest, for some work
And robs
their few belongings, know him as an outcaste.
122 A man when asked to give evidence
would tell lies
For his good, for
another's good , or for some money, know him as an outcaste.
123. If a man turns out his relations, or
children or wives,
Violently or by
friendly means, know him as an outcaste.
124. If a rich man does not support his
decayed mother and father,
Gone
beyond youth, know him as an outcaste..
125. If one arouses the anger of mother,
father , brother or sister,
By
beating or with rough words, know him as an outcaste.
126. When advice is asked, the wrong
advice is given,
With secret
intentions, know him as an outcaste.
127. One having done demerit, desires, may
my actions be not known,
He with
secretive actions should be known as an outcaste.
128. Gone to another family, if one is
well fed
If that hospitality is
not returned, know him as an outcaste.
129. If one deceives a brahmin, a recluse
or even a beggar
By telling lies,
know him as an outcaste.
130 A brahmin or recluse arrived at meal
time is annoyed with words,
And
nothing is offered to him, know him as an outcaste.
131. If one deluded shouts for some
trifling matter,
Without any good
reason, know him as an outcaste.
132. If one praises oneself and disparages
others
Measuring others on account
of his conceit, know him as an outcaste.
133. The wrathful, greedy, selfish,
crafty, evil desired one
Without
conscience and remorse is as an outcaste. .
134. He that runs down the enlightened
one, his disciples
Those gone
forth and householders is an outcaste.
135. He that acknowledges he is perfect,
without that attainment,
Is a
robber in this and the Brahmà world, he is the worst of
outcastes.
I declare that these
are the outcastes.
136. By birth one does not become an
outcaste, or a brahmin.
By actions
one becomes an outcaste, and a brahmin.
137. Know this too according to the
example I give,
How Sopàka
the son of the outcaste became known as Màtanga.
138. Màtanga the rare one became
perfect and famous
And many
warriors and brahmins came to wait on him.
139. He ascended the heavenly chariot and
rode resplendent on the highway
Giving
up sensuality was born in the world of Brahmà, birth did not
stop him from that.
140. Those born in brahmin families and
related to the reciters of the sacred sayings
Are
constantly seen involved in demerit.
141. Here and now debased, hereafter are
born in loss
Birth does not stop
them from being debased and going to loss.
142. By birth one does not become an
outcaste, or a brahmin.
By actions
one becomes an outcaste and a brahmin".
When this was said, the brahmin
Aggikabhàradvàja said thus to the Blessed One:
ßGood
Gotama, now I know, to me it seems that
something overturned is re-installed, something covered
is made manifest. It seems as though the path was shown to one who
had lost his way. It seems as though
an oil lamp was lighted for the darkness, so that those who have eyes
could see forms. In various ways good
Gotama has explained the Teaching. Now I take refuge in good Gotama,
the Teaching and the Community of bhikkhus. May good
Gotama think of me as one who has taken refuge from today until life
lasts".
8.Metta
Sutta.
Loving kindness.
143. What profitable things should be done
to attain that appeased state..
Be
able, straight forward, quite straight forward, suave, gentle, and
not conceited.
144. Satisfied, easily supported, have few
things to do and a light living,
Mental
faculties calmed become clever, not daring, and not greedily attached
to families.
145. The slightest thing looked down by
other wise ones should not be done,
May
mental happiness and appeasement be , may all come to well being.
146. Who ever living thing be infirm or
firm or otherwise,
Long or huge,
middle sized, short or very small
147. Seen and not seen, living far and
near,
Born and to be born, - may
all beings be well and happy.
148ýay one not talk belittling
another, and for no reason think another as inferior,
May
one not desire unpleasantness to another with an angry repulsive
mind.
149.Like a mother protecting her only
son's life would think,
Develop
that same thought towards all beings limitlessly.
150. Develop loving kindness too towards
all beings limitlessly
Above,
below, across, without an obstacle, anger or enmity.
151. Standing, sitting, or walking or even
when lying as long as awake
Intend
this mental attitude, it is called the divine abiding..
152. Not tarrying in any view, become
virtuous and come to righteousness of view
Greed
for sensuality appeased, is not born again in a womb.
9. Hemavata
Sutta.
To the Demon
Hemavata.
153. The demon Sàtàgiri
said:
ßToday is the
fifteenth day of the waxing moon, it is the heavenly night..
We will see Gotama the Teacher with
perfect name."
154. The demon Hemavata said:
ßHow, is his mind established is it
alike towards all beings
Does he
have power over agreeable and disagreeable thoughts"
155. The demon Sàtàgiri
said:
ßHis mind is
established, it is alike towards all beings,
He
has power over thoughts agreeable and disagreeable".
156. The demon Hemavata said:
ßDoes he not take what is not
given, how, is he restrained towards beings
Is
he far away from negligence, has he not abandoned jhàna."
157. The demon Sàtàgiri
said:
ßHe does not take what
is not given, is restrained towards beings,
Is
far away from negligence, the Blessed One has not abandoned jhàna.
158. The demon Hemavata said:
ß
Does he not tell lies, has he come to the end of rough talk
Does he not curse, and talk frivolously
159òhe demon Sàtàgiri
said:
ßHe does not tell
lies, has not come to the end of rough talk,
Does
not curse and talks meaningful words."
160òhe demon Hemavata said:
ßDoes his mind not linger in
sensuality and is it undisturbed,
Has
he overcome delusion, and is he wise in the Teaching."
161. The demon Sàtàgiri
said:
ßHis mind does not
linger in sensuality and it is undisturbed,
He
has overcome all delusion, and the Enlightened One's Teaching is
wise"
162. The demon Hemavata said:
ß
Is he endowed with knowledge and pure conduct .
Are
his desires destroyed, and hasn't he future rebirth."
163òhe demon Ssatàgiri said:
ß He is endowed with knowledge and
pure conduct,
All desires
destroyed, has no future rebirth.
163a. The sage is endowed with an action
destroyed mind,
He is
praiseworthy, for the endowment knowledge and conduct.
163bòhe sage is endowed with an
action destroyed mind,
We
appreciate his endowment of knowledge and conduct.
164. The sage is endowed with an action
destroyed mind,
Is endowed with
knowledge and conduct, now we will see him.
165. Has thin limbs like an antelope, is
wise and eats little food without greed,
Let's
go and see the sage Gotama, concentrating in the forest.
166. Is like a lion, not desiring
sensuality is like a roaming single elephant.
Let's
approach and ask the release from Death
167. He is a preacher and practiser who
has gone beyond all things.
We
will ask enlightened Gotama, who has overcome anger and fear.
168. The demon Hemavata asked:
ßHow has the world arisen and how
are acquaintances made,
On what is
the world supported, and how does it get destroyed."
169. The Blessed One said;
ßHemavata, the world arises in the
six, and acquaintances are on the six
Supported
on these same six, the world gets destroyed in the six".
170. ßHow is that supportive
condition, from where the world gets destroyed,
Explain
the release, how is the release from unpleasantness."
171. ßIn the world there are five
strands of sense desires, the mind is the sixth
Cutting
up interest there, comes the release from unpleasantness.
172òhis is the release from the
world, preached to you as it really is,
I
tell you again, this is the release from unpleasantness.."
173 ßWho will cross the flood, and
who will cross the ocean,
Not
taking a footing and not supported who will not sink in the deep."
.
174. ßAlways endowed with virtues,
wise and concentrated,
With
mindfulness turned inwards, he crosses the flood. difficult to cross.
175. Turning away from sensual perceptions
and reaching beyond all bonds
With
the destruction of the interest `to be', one does not sink in the
deep."
176. "With deep wisdom, cleverly sees
the essential, not soiled by sensuality in any way,
The
sage goes along the divine path, released in every way.
177òhe sage with perfect name sees
the essential cleverly, and gives wisdom
Not
to be soiled in sensuality, he goes along the divine path released in
every way.
178. Indeed, today we saw a great light
and a great sacrifice,
That we saw
the all Enlightened One, who has crossed the flood and has no
desires.
179. We a thousand demons, all powerful
and famous, take your refuge,
You
are our Teacher incomparable.
180. Now we will go from village to
village and from town to town
Worshipping
the all Enlightened One and the goodness of the Teaching."
10. âlavaka
Sutta.
To âlavaka the
Demon.
Thus I heard.
At
one time the Blessed One lived in the domain of the demon Aalavaka.
Then the demon Aalavaka approached the
Blessed One and said:
ßRecluse, go out."
The
Blessed One said: ßAlright friend." and
went out.
Then he said ßRecluse, enter."
The Blessed One said ßAlright friend" and entered.
For the second time, the demon said ßRecluse, go out."
The Blessed One said: ßAlright, friend" and went out Again,
the demon said, ßRecluse, enter."
The Blessed One said: ßAlright friend" and entered.
For the third time the demon said: ßRecluse, go out."
The Blessed One said:"Alright, friend" and went out.
Again the demon said, ßRecluse, enter."
The Blessed One said: ßAlright, friend" and entered.
For the fourth time the demon said: ßRecluse, go out"
The Blessed One said: ßFriend, I will not go out , do whatever you could do."
ßRecluse, I will ask you a question, if you do not explain it, I will confuse your mind, or will split your heart, or will take you by the feet and throw to the other bank of the river."
ßIn this world of gods and men, together with Màras, Brahmas, and the community of recluses and brahmins I do not see anyone who could confuse my mind, or split my heart, or taken by the feet could throw me to the other bank of the river. Yet, do ask, whatever you desire to.
Then the demon Aalavaka
addressed the Blessed One in verse.
181."Of
wealths what is the foremost to a man, what well practised brings
pleasantness
Of tastes what is the
foremost, and living how is the foremost livelihood."
182.."Faith, is the foremost wealth
to man, the Teaching well practised brings pleasantness.
Of
tastes truth is the foremost The livelihood of one living wisely is
said to be the foremost."
183. ßHow is the flood crossed, how
is the ocean crossed,
How does
unpleasantness exhaust, and how does purity come about."
184. ßWith faith, the flood is
crossed, with diligence the ocean,
With
effort unpleasantness gets exhausted, and with wisdom purity comes
about"
185."How is wisdom obtained and how
is the wealth experienced,
How
does one become famous, and how are friends bound.
Gone
from this to the next world, how is there no grief."
186. ßPlacing faith in the perfect
state and the Teaching to attain extinction,
Those
that listen to it diligently and discriminatingly gain wisdom.
187. Those suitably yoked with aroused
effort experience the Teaching
Through
truthfulness one becomes famous and by giving friends are bound.
188. To a householder with faith, if there
be truthfulness, training,
Right
view and generosity, he would not grieve afterwards.
189. Now come on, question other recluses
and brahmins, to know,
Whether
there is much truthfulness, training, generosity and forbearance
evident here.
190. ßWhat is there to question now,
from recluses and brahmins
Today I
know what is essential for the next birth.
191` It is for my good that the
Enlightened One came to Aalavi,
Now
I know that, given to whom is of much fruit.
192öow I will go from village to
village and from town to town,
Worshipping
the all Enlightened One and the goodness of the Teaching."
193.When walking, standing, sitting or
even lying, it is bending and stretching,
These
are the movements of the body.
194. Bones and veins bound together are
covered up with flesh and skin,
The
body is covered up with the skin, and the true state is not seen.
195òhe inside is full, the stomach
is full with the liver and sexual organs
So
also with the heart, lungs, kidneys and the spleen.
196. It is also full of snot, saliva,
sweat and oil of the body,
With
blood, oil of the joints, bile and the hardened oil.
197òhen from the nine external
doors secrete filth all the time.
Through
the eyes and ears there are secretions
198òhere is snot coming from the
nose and through the mouth vomit,
So
also bile or phlegm is vomited, from all over the body sweat trickles
199.His perforated scull is filled with
marrow
The fool deluded thinks it
is something agreeable.
200. When he lies on his back dead,
bloated and turned blue
And thrown
into the charnel ground, he is not owned by his relatives.
201. It is eaten by dogs, jackals, wolves
and worms,
Crows and hawks too eat
it, and whatever other creatures there be.
202 The bhikkhu hearing the words of the
Enlightened One, becomes wise,
Looks
at the body as it really is, and learns it thoroughly.
203..As I am now, this body also was: as
this body is, so I will be,
Thus
he dispels interest for the body internally and externally1
204òhe bhikkhu dispelling interest
and greed for the body becomes wise
Realises
deathless appeasement and experiences extinction
205òhis two footed thing is filth
giving out a bad smell
It is full
of various kinds of filth and strews them here and there.
206. With such a body, if one thinks
conceitedly,
Or if he talks low of
others, -what is it other than lacking in wisdom.
207 With intimacy arise fear and in a
household arise defilements,
Therefore
the sage desires no household and no intimacy.
208.If one uproots the born, does not
foster and support the born1
That
is the sage wandering alone, he saw the appeased state of the sage
209.Estimating wealth as the seeds of
negligence, does not grow attachments for them
That
sage saw the destruction of birth, logical thinking dispelled, he has
no doubts.
210.Knowing all settlements2
and not desiring a single of them,
That
is the sage who is not greedy, he does not proceed but crosses over.
211òhe wise one, knowing and
overcoming everything, is not soiled by anything,
Giving
up everything is released with the destruction of craving
The
wise say, he is the sage.
212.With wisdom powered, virtuous,
concentrated and attached to jhànas mindfully,
Released from bonds, desireless and the
arrow pulled, the wise say, he is the sage.
213òhe diligent sage wandering
alone does not feel, blamed or praised,
Like
the lion not stirred by sounds, like air not caught in a net, like
the lotus not soiled by water
Leads
others to understand the highest, the wise say he is the sage.
214. To words of others that pierce right
into the heart, he is like a post firmly established in water.
That
greed free one with mental faculties calmed and concentrated, the
wise say is a sage.
215. Firmly established, like the shuttle,
that has a single course
Loathes
demeritorious actions, and is on the lookout for wrong and right,
The wise say he is a sage.
216öot doing any evil knowingly, even
in the midst of children he is a sage, true to the word,
Not
angry, he does not arouse the anger of another, the wise say he is a
sage.
217Whether he gets the first morsels of
food, in the middle or last is pleasantly supported,
Is
not attached, does not think highly, nor does belittle that food.
218 Wandering far away from sexuality, and
free of such connections when young,
And
far removed and away from intoxicants and negligence, the wise say he
is a sage.
219.Knowing the world through the highest
view3 having crossed the floods and the ocean
The
bonds cut up, not cleaving and desireless, the wise say he is a sage.
220. The two cannot be compared, the one
yoked to the Teaching and abiding in it ,
And
the well tamed householder devoted to his wife and not selfish,
A householder is not restrained about
hurting living things.
The sage
constantly protects the life of living things.
221. The speed of the peacock will never
catch up with that of the
Likewise,
the householder cannot reach up to the bhikkhu, he attains jhàna
in the forest.