Whatever spirits have gathered here, — on the earth, in the sky —

may you all be happy & listen intently to what I say.

Thus, spirits, you should all be attentive. Show kindness to the human race.

Day & night they give offerings, so, being heedful, protect them.

Whatever wealth — here or beyond — whatever exquisite treasure in the heavens,

does not, for us, equal the Tathagata. This, too, is an exquisite treasure in the Buddha.

By this truth may there be well-being.

The exquisite Deathless — ending, dispassion — discovered by the Sakyan Sage in concentration:

There is nothing to equal that Dhamma. This, too, is an exquisite treasure in the Dhamma.

By this truth may there be well-being.

What the excellent Awakened One extolled as pure and called the concentration of unmediated knowing:

No equal to that concentration can be found. This, too, is an exquisite treasure in the Dhamma.

By this truth may there be well-being.

The eight persons — the four pairs — praised by those at peace:

They, disciples of the One Well-Gone, deserve offerings. What is given to them bears great fruit.

This, too, is an exquisite treasure in the Sangha. By this truth may there be well-being.

Those who, devoted, firm-minded, apply themselves to Gotama's message,

on attaining their goal, plunge into the Deathless, freely enjoying the Liberation they've gained.

This, too, is an exquisite treasure in the Sangha. By this truth may there be well-being.

An Indra pillar,^[1] planted in the earth, that even the four winds cannot shake:

that, I tell you, is like the person of integrity, who — having comprehended the noble truths — sees.

This, too, is an exquisite treasure in the Sangha. By this truth may there be well-being.

Those who have seen clearly the noble truths well-taught by the one of deep discernment —

regardless of what [later] might make them heedless — will come to no eighth state of becoming.^[2]

This, too, is an exquisite treasure in the Sangha. By this truth may there be well-being.

At the moment of attaining sight, one abandons three things:

identity-views, uncertainty, & any attachment to precepts & practices.^[3]

One is completely released from the four states of deprivation,^[4] and incapable of committing the six great wrongs.^[5]

This, too, is an exquisite treasure in the Sangha. By this truth may there be well-being.

Whatever bad deed one may do — in body, speech, or in mind —

one cannot hide it: an incapability ascribed to one who has seen the Way.

This, too, is an exquisite treasure in the Sangha. By this truth may there be well-being.

Like a forest grove with flowering tops in the first month of the heat of the summer,

so is the foremost Dhamma he taught, for the highest benefit, leading to Unbinding.

This, too, is an exquisite treasure in the Buddha. By this truth may there be well-being.

Foremost, foremost-knowing, foremost-giving, foremost-bringing, unexcelled, he taught the foremost Dhamma.

This, too, is an exquisite treasure in the Buddha. By this truth may there be well-being.

Ended the old, there is no new taking birth. dispassioned their minds toward further becoming,

they, with no seed, no desire for growth, the prudent, go out like this flame.

This, too, is an exquisite treasure in the Sangha. By this truth may there be well-being.

Whatever spirits have gathered here, — on the earth, in the sky —

let us pay homage to the Buddha, the Tathagata worshipped by beings human & divine. May there be well-being.

Whatever spirits have gathered here, — on the earth, in the sky —

let us pay homage to the Dhamma & the Tathagata worshipped by beings human & divine. May there be well-being.

Whatever spirits have gathered here, — on the earth, in the sky —

let us pay homage to the Sangha & the Tathagata worshipped by beings human & divine. May there be well-being.

Ratanasuttaṃ paṭhamaṃ niṭṭhitaṃ.

2. Āmagandhasuttaṃ

Dhammena laddhaṃ satamasnamānā ^[6], na kāmakāmā alikaṃ bhaṇanti.

‘‘Yadasnamāno sukataṃ suniṭṭhitaṃ, parehi dinnaṃ payataṃ paṇītaṃ;

Sālīnamannaṃ paribhuñjamāno, sakuntamaṃsehi susaṅkhatehi;

Pucchāmi taṃ kassapa etamatthaṃ, kathaṃ pakāro tava āmagandho’’.

Ajjhenakuttaṃ ^[7] paradārasevanā, esāmagandho na hi maṃsabhojanaṃ.

Natthikadiṭṭhī visamā durannayā, esāmagandho na hi maṃsabhojanaṃ.

‘‘Ye lūkhasā dāruṇā piṭṭhimaṃsikā ^[9], mittadduno nikkaruṇātimānino;

Adānasīlā na ca denti kassaci, esāmagandho na hi maṃsabhojanaṃ.

Mānātimāno ca asabbhi santhavo, esāmagandho na hi maṃsabhojanaṃ.

‘‘Ye pāpasīlā iṇaghātasūcakā, vohārakūṭā idha pāṭirūpikā ^[11];

Narādhamā yedha karonti kibbisaṃ, esāmagandho na hi maṃsabhojanaṃ.

‘‘Etesu giddhā viruddhātipātino, niccuyyutā pecca tamaṃ vajanti ye;

Patanti sattā nirayaṃ avaṃsirā, esāmagandho na hi maṃsabhojanaṃ.

‘‘Na macchamaṃsānamanāsakattaṃ ^[12], na naggiyaṃ na muṇḍiyaṃ jaṭājallaṃ;

Kharājināni nāggihuttassupasevanā, ye vāpi loke amarā bahū tapā;

Mantāhutī yaññamutūpasevanā, sodhenti maccaṃ avitiṇṇakaṅkhaṃ.

Saṅgātigo sabbadukkhappahīno, na lippati ^[14] diṭṭhasutesu dhīro’’.

Iccetamatthaṃ bhagavā punappunaṃ, akkhāsi naṃ ^[15] vedayi mantapāragū;

Citrāhi gāthāhi munī pakāsayi, nirāmagandho asito durannayo.

Nīcamano vandi tathāgatassa, tattheva pabbajjamarocayitthāti.

Āmagandhasuttaṃ dutiyaṃ niṭṭhitaṃ.

3. Hiri Sutta: Conscience

One who, flouting, despising a sense of conscience, saying, "I am your friend,"

but not grasping what he could do [to help]: know him as "Not my friend."

One who, among friends, speaks endearing words to which he doesn't conform,

the wise recognize as speaking without doing.

He's not a friend who's always wary, suspecting a split, focusing just on your weakness.

But him on whom you can depend, like a child on its parent's breast: that's a true friend whom others can't split from you.

Carrying one's manly burden, the fruits & rewards develop

the conditions that make for joy, the bliss that brings praise.

Drinking the nourishment, the flavor, of seclusion & calm,

one is freed from evil, devoid of distress, refreshed with the nourishment of rapture in the Dhamma.^[16]

Hirisuttaṃ tatiyaṃ niṭṭhitaṃ.

4. Maha-mangala Sutta: Protection

I have heard that at one time the Blessed One was staying in Savatthi at Jeta's Grove, Anathapindika's monastery. Then a certain deva, in the far extreme of the night, her extreme radiance lighting up the entirety of Jeta's Grove, approached the Blessed One. On approaching, having bowed down to the Blessed One, she stood to one side. As she stood to one side, she addressed him with a verse.

Many devas and human beings give thought to protection,

desiring well-being. Tell, then, the highest protection.

The Buddha: Not consorting with fools, consorting with the wise,

paying homage to those worthy of homage: This is the highest protection.

Living in a civilized land, having made merit in the past,

directing oneself rightly: This is the highest protection.

Broad knowledge, skill, well-mastered discipline,

well-spoken words: This is the highest protection.

Support for one's parents, assistance to one's wife and children,

consistency in one's work: This is the highest protection.

Giving, living in rectitude, assistance to one's relatives,

deeds that are blameless: This is the highest protection.

Avoiding, abstaining from evil; refraining from intoxicants,

being heedful of the qualities of the mind: This is the highest protection.

Respect, humility, contentment, gratitude,

hearing the Dhamma on timely occasions: This is the highest protection.

Patience, compliance, seeing contemplatives,

discussing the Dhamma on timely occasions: This is the highest protection.

Austerity, celibacy, seeing the Noble Truths,

realizing Unbinding: This is the highest protection.

A mind that, when touched by the ways of the world, is unshaken,

sorrowless, dustless, at rest: This is the highest protection.

Everywhere undefeated when acting in this way,

people go everywhere in well-being: This is their highest protection.

Maṅgalasuttaṃ catutthaṃ niṭṭhitaṃ.

5. Sūcilomasuttaṃ

‘‘Pañhaṃ taṃ, samaṇa, pucchissāmi. Sace me na byākarissasi, cittaṃ vā te khipissāmi, hadayaṃ vā te phālessāmi, pādesu vā gahetvā pāragaṅgāya khipissāmī’’ti.

‘‘Na khvāhaṃ taṃ, āvuso, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo me cittaṃ vā khipeyya hadayaṃ vā phāleyya pādesu vā gahetvā pāragaṅgāya khipeyya. Api ca tvaṃ, āvuso, puccha yadākaṅkhasī’’ti. Atha kho sūcilomo yakkho bhagavantaṃ gāthāya ajjhabhāsi –

Kuto samuṭṭhāya manovitakkā, kumārakā dhaṅkamivossajanti’’.

‘‘Rāgo ca doso ca itonidānā, aratī ratī lomahaṃso itojā;

Ito samuṭṭhāya manovitakkā, kumārakā dhaṅkamivossajanti.

Puthū visattā kāmesu, māluvāva vitatāvane.

‘‘Ye naṃ pajānanti yatonidānaṃ, te naṃ vinodenti suṇohi yakkha;

Te duttaraṃ oghamimaṃ taranti, atiṇṇapubbaṃ apunabbhavāyā’’ti.

Sūcilomasuttaṃ pañcamaṃ niṭṭhitaṃ.

6. Dhammacariyasuttaṃ

Pabbajitopi ce hoti, agārā anagāriyaṃ.

So ce mukharajātiko, vihesābhirato mago;

Kalahābhirato bhikkhu, mohadhammena āvuto;

Akkhātampi na jānāti, dhammaṃ buddhena desitaṃ.

Vihesaṃ bhāvitattānaṃ, avijjāya purakkhato;

Saṃkilesaṃ na jānāti, maggaṃ nirayagāminaṃ.

Vinipātaṃ samāpanno, gabbhā gabbhaṃ tamā tamaṃ;

Sa ve tādisako bhikkhu, pecca dukkhaṃ nigacchati.

Gūthakūpo yathā assa, sampuṇṇo gaṇavassiko;

Yo ca evarūpo assa, dubbisodho hi sāṅgaṇo.

Yaṃ evarūpaṃ jānātha, bhikkhavo gehanissitaṃ;

Pāpicchaṃ pāpasaṅkappaṃ, pāpaācāragocaraṃ.

Kāraṇḍavaṃ ^[21] niddhamatha, kasambuṃ apakassatha ^[22].

Tato palāpe ^[23] vāhetha, assamaṇe samaṇamānine;

Niddhamitvāna pāpicche, pāpaācāragocare.

Tato samaggā nipakā, dukkhassantaṃ karissathāti.

Dhammacariyasuttaṃ ^[24] chaṭṭhaṃ niṭṭhitaṃ.

7. Brāhmaṇadhammikasuttaṃ

‘‘Isayo pubbakā āsuṃ, saññatattā tapassino;

Pañca kāmaguṇe hitvā, attadatthamacārisuṃ.

Sajjhāyadhanadhaññāsuṃ, brahmaṃ nidhimapālayuṃ.

Saddhāpakatamesānaṃ, dātave tadamaññisuṃ.

Phītā janapadā raṭṭhā, te namassiṃsu brāhmaṇe.

‘‘Avajjhā brāhmaṇā āsuṃ, ajeyyā dhammarakkhitā;

Na ne koci nivāresi, kuladvāresu sabbaso.

‘‘Aṭṭhacattālīsaṃ vassāni, (komāra) brahmacariyaṃ cariṃsu te;

Vijjācaraṇapariyeṭṭhiṃ, acaruṃ brāhmaṇā pure.

‘‘Na brāhmaṇā aññamagamuṃ, napi bhariyaṃ kiṇiṃsu te;

Sampiyeneva saṃvāsaṃ, saṅgantvā samarocayuṃ.

‘‘Aññatra tamhā samayā, utuveramaṇiṃ pati;

Antarā methunaṃ dhammaṃ, nāssu gacchanti brāhmaṇā.

‘‘Brahmacariyañca sīlañca, ajjavaṃ maddavaṃ tapaṃ;

Soraccaṃ avihiṃsañca, khantiñcāpi avaṇṇayuṃ.

Sa vāpi methunaṃ dhammaṃ, supinantepi nāgamā.

‘‘Tassa vattamanusikkhantā, idheke viññujātikā;

Brahmacariyañca sīlañca, khantiñcāpi avaṇṇayuṃ.

‘‘Taṇḍulaṃ sayanaṃ vatthaṃ, sappitelañca yāciya;

Dhammena samodhānetvā, tato yaññamakappayuṃ.

Yathā mātā pitā bhātā, aññe vāpi ca ñātakā;

Gāvo no paramā mittā, yāsu jāyanti osadhā.

Etamatthavasaṃ ñatvā, nāssu gāvo haniṃsu te.

Brāhmaṇā sehi dhammehi, kiccākiccesu ussukā;

Yāva loke avattiṃsu, sukhamedhitthayaṃ pajā.

‘‘Tesaṃ āsi vipallāso, disvāna aṇuto aṇuṃ;

Rājino ca viyākāraṃ, nāriyo samalaṅkatā.

‘‘Rathe cājaññasaṃyutte, sukate cittasibbane;

Nivesane nivese ca, vibhatte bhāgaso mite.

‘‘Gomaṇḍalaparibyūḷhaṃ, nārīvaragaṇāyutaṃ;

Uḷāraṃ mānusaṃ bhogaṃ, abhijjhāyiṃsu brāhmaṇā.

‘‘Te tattha mante ganthetvā, okkākaṃ tadupāgamuṃ;

Yajassu bahu te dhanaṃ.

‘‘Tato ca rājā saññatto, brāhmaṇehi rathesabho;

Assamedhaṃ purisamedhaṃ, sammāpāsaṃ vājapeyyaṃ niraggaḷaṃ;

‘‘Gāvo sayanañca vatthañca, nāriyo samalaṅkatā;

Rathe cājaññasaṃyutte, sukate cittasibbane.

‘‘Nivesanāni rammāni, suvibhattāni bhāgaso;

Nānādhaññassa pūretvā, brāhmaṇānamadā dhanaṃ.

Tesaṃ icchāvatiṇṇānaṃ, bhiyyo taṇhā pavaḍḍhatha;

Te tattha mante ganthetvā, okkākaṃ punamupāgamuṃ.

‘‘Yathā āpo ca pathavī ca, hiraññaṃ dhanadhāniyaṃ;

Evaṃ gāvo manussānaṃ, parikkhāro so hi pāṇinaṃ;

Yajassu bahu te vittaṃ, yajassu bahu te dhanaṃ.

‘‘Tato ca rājā saññatto, brāhmaṇehi rathesabho;

Nekā satasahassiyo, gāvo yaññe aghātayi.

Gāvo eḷakasamānā, soratā kumbhadūhanā;

Tā visāṇe gahetvāna, rājā satthena ghātayi.

Adhammo iti pakkanduṃ, yaṃ satthaṃ nipatī gave.

‘‘Tayo rogā pure āsuṃ, icchā anasanaṃ jarā;

Pasūnañca samārambhā, aṭṭhānavutimāgamuṃ.

Adūsikāyo haññanti, dhammā dhaṃsanti ^[27] yājakā.

‘‘Evameso aṇudhammo, porāṇo viññugarahito;

Yattha edisakaṃ passati, yājakaṃ garahatī ^[28] jano.

‘‘Evaṃ dhamme viyāpanne, vibhinnā suddavessikā;

Puthū vibhinnā khattiyā, patiṃ bhariyāvamaññatha.

Jātivādaṃ niraṃkatvā ^[29], kāmānaṃ vasamanvagu’’nti.

Brāhmaṇadhammikasuttaṃ sattamaṃ niṭṭhitaṃ.

8. Nava Sutta: A Boat ^[30]

Because: when you honor — as the devas, Indra — one from whom you might learn the Dhamma,

he, learned, honored, confident in you, shows you the Dhamma.

You, enlightened, heedful, befriending a teacher like that, practicing the Dhamma in line with the Dhamma, pondering, giving it priority,

become knowledgeable, clear-minded, wise.

But if you consort with a piddling fool who's envious, hasn't come to the goal,

you'll go to death without having cleared up the Dhamma right here, with your doubts unresolved.

Like a man gone down to a river — turbulent, flooding, swift-flowing — and swept away in the current:

how can he help others across?

Even so: he who hasn't cleared up the Dhamma, attended to the meaning of what the learned say,

crossed over his doubts: how can he get others to comprehend?

But as one who's embarked on a sturdy boat, with rudder & oars,

would — mindful, skillful, knowing the needed techniques — carry many others across,

even so an attainer-of-knowledge, learned, self-developed, unwavering

can get other people to comprehend — if they're willing to listen, ready to learn.

So: you should befriend a person of integrity — learned, intelligent.

Practicing so as to know the goal, when you've experienced the Dhamma, you get bliss.

Nāvāsuttaṃ aṭṭhamaṃ niṭṭhitaṃ.

9. Kimsila Sutta: With What Virtue? ^[31]

"With what virtue, what behavior, nurturing what actions,

would a person become rightly based and attain the ultimate goal?"

"One should be respectful of one's superiors ^[32] & not envious; should have a sense of the time for seeing teachers ^[33];

should value the opportunity when a talk on Dhamma's in progress; should listen intently to well-spoken words;

should go at the proper time, humbly, casting off stubbornness, to one's teacher's presence;

should both recollect & follow the Dhamma, its meaning, restraint, & the holy life.

Delighting in Dhamma, savoring Dhamma, established in Dhamma, with a sense of how to investigate Dhamma,

one should not speak in ways destructive of Dhamma, ^[34] should guide oneself with true, well-spoken words.

Shedding laughter, chattering, lamentation, hatred, deception, deviousness, greed, pride,

confrontation, roughness, astringency, infatuation, one should go about free of intoxication, steadfast within.

Understanding's the heartwood of well-spoken words; concentration, the heartwood of learning & understanding.

When a person is hasty & heedless his discernment & learning don't grow.

While those who delight in the doctrines taught by the noble ones,

are unexcelled in word, action, & mind.

They, established in calm, composure, & concentration,

have reached what discernment & learning have as their heartwood." ^[35]

Kiṃsīlasuttaṃ navamaṃ niṭṭhitaṃ.

10. Utthana Sutta: Initiative

Get up! Sit up! What's your need for sleep?

And what sleep is there for the afflicted, pierced by the arrow, oppressed?

Get up! Sit up! Train firmly for the sake of peace,

Don't let the king of death, — seeing you heedless — deceive you, bring you under his sway.

Cross over the attachment to which human & heavenly beings,

remain desiring tied. Don't let the moment pass by.

Those for whom the moment is past grieve, consigned to hell.

Heedless is dust, dust comes from heedlessness has heedlessness on its heels.

Through heedfulness & clear knowing you'd remove your own sorrow.

Uṭṭhānasuttaṃ dasamaṃ niṭṭhitaṃ.

11. Rāhulasuttaṃ

Ukkādhāro ^[36] manussānaṃ, kacci apacito tayā’’ ^[37].

‘‘Nāhaṃ abhiṇhasaṃvāsā, avajānāmi paṇḍitaṃ;

Ukkādhāro manussānaṃ, niccaṃ apacito mayā’’.

Saddhāya gharā nikkhamma, dukkhassantakaro bhava.

‘‘Mitte bhajassu kalyāṇe, pantañca sayanāsanaṃ;

Vivittaṃ appanigghosaṃ, mattaññū hohi bhojane.

Etesu taṇhaṃ mākāsi, mā lokaṃ punarāgami.

‘‘Saṃvuto pātimokkhasmiṃ, indriyesu ca pañcasu;

Sati kāyagatātyatthu, nibbidābahulo bhava.

‘‘Nimittaṃ parivajjehi, subhaṃ rāgūpasañhitaṃ;

Asubhāya cittaṃ bhāvehi, ekaggaṃ susamāhitaṃ.

‘‘Animittañca bhāvehi, mānānusayamujjaha;

Tato mānābhisamayā, upasanto carissatī’’ti.

Itthaṃ sudaṃ bhagavā āyasmantaṃ rāhulaṃ imāhi gāthāhi abhiṇhaṃ ovadatīti.

Rāhulasuttaṃ ekādasamaṃ niṭṭhitaṃ.

12. Nigrodhakappasuttaṃ

‘‘Pucchāma ^[38] satthāramanomapaññaṃ, diṭṭheva dhamme yo vicikicchānaṃ chettā;

Aggāḷave kālamakāsi bhikkhu, ñāto yasassī abhinibbutatto.

So taṃ namassaṃ acari mutyapekkho, āraddhavīriyo daḷhadhammadassī.

‘‘Taṃ sāvakaṃ sakya ^[39] mayampi sabbe, aññātumicchāma samantacakkhu;

Samavaṭṭhitā no savanāya sotā, tuvaṃ no satthā tvamanuttarosi.

‘‘Chindeva no vicikicchaṃ brūhi metaṃ, parinibbutaṃ vedaya bhūripañña;

Majjheva ^[40] no bhāsa samantacakkhu, sakkova devāna sahassanetto.

‘‘Ye keci ganthā idha mohamaggā, aññāṇapakkhā vicikicchaṭhānā;

Vipassinaṃ jānamupāgamumhā ^[42], parisāsu no āvikarohi kappaṃ.

‘‘Khippaṃ giraṃ eraya vaggu vagguṃ, haṃsova paggayha saṇikaṃ ^[43] nikūja;

Bindussarena suvikappitena, sabbeva te ujjugatā suṇoma.

‘‘Pahīnajātimaraṇaṃ asesaṃ, niggayha dhonaṃ ^[44] vadessāmi dhammaṃ;

Na kāmakāro hi puthujjanānaṃ, saṅkheyyakāro ca ^[45] tathāgatānaṃ.

‘‘Sampannaveyyākaraṇaṃ tavedaṃ, samujjupaññassa ^[46] samuggahītaṃ;

Ayamañjalī pacchimo suppaṇāmito, mā mohayī jānamanomapañña.

‘‘Parovaraṃ ^[47] ariyadhammaṃ viditvā, mā mohayī jānamanomavīra;

‘‘Yadatthikaṃ ^[49] brahmacariyaṃ acarī, kappāyano kaccissa taṃ amoghaṃ;

Nibbāyi so ādu saupādiseso, yathā vimutto ahu taṃ suṇoma’’.

Kaṇhassa ^[51] sotaṃ dīgharattānusayitaṃ;

Atāri jātiṃ maraṇaṃ asesaṃ,’’

Iccabravī bhagavā pañcaseṭṭho.

‘‘Esa sutvā pasīdāmi, vaco te isisattama;

Amoghaṃ kira me puṭṭhaṃ, na maṃ vañcesi brāhmaṇo.

Acchidā maccuno jālaṃ, tataṃ māyāvino daḷhaṃ.

‘‘Addasā bhagavā ādiṃ, upādānassa kappiyo;

Accagā vata kappāyano, maccudheyyaṃ suduttara’’nti.

Nigrodhakappasuttaṃ dvādasamaṃ niṭṭhitaṃ.

13. Sammāparibbājanīyasuttaṃ

Tiṇṇaṃ pāraṅgataṃ parinibbutaṃ ṭhitattaṃ;

Nikkhamma gharā panujja kāme, kathaṃ bhikkhu

Sammā so loke paribbajeyya’’.

‘‘Yassa maṅgalā samūhatā, (iti bhagavā)

Uppātā supinā ca lakkhaṇā ca;

So maṅgaladosavippahīno,

Sammā so loke paribbajeyya.

‘‘Rāgaṃ vinayetha mānusesu, dibbesu kāmesu cāpi bhikkhu;

Atikkamma bhavaṃ samecca dhammaṃ, sammā so loke paribbajeyya.

Anurodhavirodhavippahīno, sammā so loke paribbajeyya.

Saṃyojaniyehi vippamutto, sammā so loke paribbajeyya.

So anissito anaññaneyyo, sammā so loke paribbajeyya.

Nibbānapadābhipatthayāno, sammā so loke paribbajeyya.

‘‘Yo vandati manti nuṇṇameyya ^[52], akkuṭṭhopi na sandhiyetha bhikkhu;

Laddhā parabhojanaṃ na majje, sammā so loke paribbajeyya.

‘‘Lobhañca bhavañca vippahāya, virato chedanabandhanā ca ^[53] bhikkhu;

So tiṇṇakathaṃkatho visallo, sammā so loke paribbajeyya.

Yathā tathiyaṃ viditvā dhammaṃ, sammā so loke paribbajeyya.

So nirāso ^[55] anāsisāno ^[56], sammā so loke paribbajeyya.

Danto parinibbuto ṭhitatto, sammā so loke paribbajeyya.

‘‘Saddho sutavā niyāmadassī, vaggagatesu na vaggasāri dhīro;

Lobhaṃ dosaṃ vineyya paṭighaṃ, sammā so loke paribbajeyya.

‘‘Saṃsuddhajino vivaṭṭacchado, dhammesu vasī pāragū anejo;

‘‘Atītesu anāgatesu cāpi, kappātīto aticcasuddhipañño;

Sabbāyatanehi vippamutto, sammā so loke paribbajeyya.

Sabbupadhīnaṃ parikkhayāno ^[57], sammā so loke paribbajeyya’’.

Sammāparibbājanīyasuttaṃ terasamaṃ niṭṭhitaṃ.

14. Dhammikasuttaṃ

‘‘Pucchāmi taṃ gotama bhūripañña, kathaṃkaro sāvako sādhu hoti;

Yo vā agārā anagārameti, agārino vā panupāsakāse.

‘‘Tuvañhi lokassa sadevakassa, gatiṃ pajānāsi parāyaṇañca;

Na catthi tulyo nipuṇatthadassī, tuvañhi buddhaṃ pavaraṃ vadanti.

‘‘Sabbaṃ tuvaṃ ñāṇamavecca dhammaṃ, pakāsesi satte anukampamāno;

Vivaṭṭacchadosi samantacakkhu, virocasi vimalo sabbaloke.

Sopi tayā mantayitvājjhagamā, sādhūti sutvāna patītarūpo.

Tassāpi tvaṃ pucchito brūsi dhīra, so cāpi sutvāna patītarūpo.

‘‘Ye kecime titthiyā vādasīlā, ājīvakā vā yadi vā nigaṇṭhā;

Paññāya taṃ nātitaranti sabbe, ṭhito vajantaṃ viya sīghagāmiṃ.

‘‘Ye kecime brāhmaṇā vādasīlā, vuddhā cāpi brāhmaṇā santi keci;

Sabbe tayi atthabaddhā bhavanti, ye cāpi aññe vādino maññamānā.

‘‘Ayañhi dhammo nipuṇo sukho ca, yoyaṃ tayā bhagavā suppavutto;

Tameva sabbepi ^[59] sussūsamānā, taṃ no vada pucchito buddhaseṭṭha.

‘‘Sabbepi me bhikkhavo sannisinnā, upāsakā cāpi tatheva sotuṃ;

‘‘Suṇātha me bhikkhavo sāvayāmi vo, dhammaṃ dhutaṃ tañca carātha sabbe;

‘‘No ve vikāle vicareyya bhikkhu, gāme ca piṇḍāya careyya kāle;

Akālacāriñhi sajanti saṅgā, tasmā vikāle na caranti buddhā.

Etesu dhammesu vineyya chandaṃ, kālena so pavise pātarāsaṃ.

‘‘Piṇḍañca bhikkhu samayena laddhā, eko paṭikkamma raho nisīde;

Ajjhattacintī na mano bahiddhā, nicchāraye saṅgahitattabhāvo.

‘‘Sacepi so sallape sāvakena, aññena vā kenaci bhikkhunā vā;

Tato tato ne pasajanti saṅgā, cittañhi te tattha gamenti dūre.

‘‘Piṇḍaṃ vihāraṃ sayanāsanañca, āpañca saṅghāṭirajūpavāhanaṃ;

Sutvāna dhammaṃ sugatena desitaṃ, saṅkhāya seve varapaññasāvako.

‘‘Tasmā hi piṇḍe sayanāsane ca, āpe ca saṅghāṭirajūpavāhane;

‘‘Gahaṭṭhavattaṃ pana vo vadāmi, yathākaro sāvako sādhu hoti;

Na hesa ^[60] labbhā sapariggahena, phassetuṃ yo kevalo bhikkhudhammo.

‘‘Tato adinnaṃ parivajjayeyya, kiñci kvaci sāvako bujjhamāno;

Na hāraye harataṃ nānujaññā, sabbaṃ adinnaṃ parivajjayeyya.

‘‘Abrahmacariyaṃ parivajjayeyya, aṅgārakāsuṃ jalitaṃva viññū;

Asambhuṇanto pana brahmacariyaṃ, parassa dāraṃ na atikkameyya.

‘‘Sabhaggato vā parisaggato vā, ekassa veko ^[63] na musā bhaṇeyya;

Na bhāṇaye bhaṇataṃ nānujaññā, sabbaṃ abhūtaṃ parivajjayeyya.

‘‘Majjañca pānaṃ na samācareyya, dhammaṃ imaṃ rocaye yo gahaṭṭho;

Na pāyaye pivataṃ nānujaññā, ummādanantaṃ iti naṃ viditvā.

‘‘Madā hi pāpāni karonti bālā, kārenti caññepi jane pamatte;

Abrahmacariyā virameyya methunā, rattiṃ na bhuñjeyya vikālabhojanaṃ.

Etañhi aṭṭhaṅgikamāhuposathaṃ, buddhena dukkhantagunā pakāsitaṃ.

‘‘Tato ca pakkhassupavassuposathaṃ, cātuddasiṃ pañcadasiñca aṭṭhamiṃ;

Pāṭihāriyapakkhañca pasannamānaso, aṭṭhaṅgupetaṃ susamattarūpaṃ.

‘‘Tato ca pāto upavutthuposatho, annena pānena ca bhikkhusaṅghaṃ;

Pasannacitto anumodamāno, yathārahaṃ saṃvibhajetha viññū.

‘‘Dhammena mātāpitaro bhareyya, payojaye dhammikaṃ so vaṇijjaṃ;

Dhammikasuttaṃ cuddasamaṃ niṭṭhitaṃ.

Cūḷavaggo dutiyo niṭṭhito.

Ratanāmagandho hiri ca, maṅgalaṃ sūcilomena;

Dhammacariyañca brāhmaṇo ^[64], nāvā kiṃsīlamuṭṭhānaṃ.

Rāhulo puna kappo ca, paribbājaniyaṃ tathā;

Dhammikañca viduno āhu, cūḷavagganti cuddasāti.