I will describe the Going Forth, how he, the One-with-Vision, went forth,

how he reasoned and chose the Going Forth.

"Household life is crowded, a realm of dust,

while going forth is the open air." Seeing this, he went forth.

On going forth, he avoided evil deeds in body.

Abandoning verbal misconduct, he purified his livelihood.

Then he, the Buddha, went to Rajagaha, the mountain fortress of the Magadhans,

and wandered for alms, endowed with all the foremost marks.

King Bimbisara, standing in his palace, saw him,

and on seeing him, consummate in marks, said:

"Look at this one, sirs. How handsome, stately, pure!

How consummate his demeanor! Mindful, his eyes downcast, looking only a plow-length before him,

as one who's not from a lowly lineage:

Send the royal messengers at once to see where this monk will go."

They — the messengers dispatched — followed behind him.

"Where will this monk go? Where will his dwelling place be?"

As he went from house to house — well-restrained, his sense-doors guarded,

mindful, alert — his bowl filled quickly.

Then he, the sage, completing his alms round, left the city,

headed for Mount Pandava. "That's where his dwelling will be."

Seeing him go to his dwelling place, three messengers sat down,

while one returned to tell the king.

"That monk, your majesty, on the flank of Pandava,

sits like a tiger, a bull, a lion in a mountain cleft."

Hearing the messenger's words, the noble warrior king

straight away went by royal coach, out to Mount Pandava.

Going as far as the coach would go,

he got down, went up on foot, and on arrival sat down.

Sitting there, he exchanged

courteous greetings, then said:

"You are young, youthful, in the first stage of youth,

endowed with the stature & coloring of a noble-warrior.

You would look glorious in the vanguard of an army, arrayed with an elephant squadron.

I offer you wealth : enjoy it. I ask your birth : inform me."

"Straight ahead, your majesty, by the foothills of the Himalayas,

is a country consummate in energy & wealth, inhabited by Kosalans:

Solar by clan, Sakyans by birth.

From that lineage I have gone forth, but not in search of sensual pleasures.

Seeing the danger in sensual pleasures — and renunciation as rest —

I go to strive. That's where my heart delights."

Pabbajjāsuttaṃ paṭhamaṃ niṭṭhitaṃ.

2. Padhana Sutta: Exertion

To me — resolute in exertion near the river Nerañjara,

making a great effort, doing jhana to attain rest from the yoke —

Namuci ^[1] came, speaking words of compassion:

"You are ashen, thin. Death is in your presence.

Death has 1,000 parts of you. Only one part is your life.

Live, good sir! Life is better. Alive, you can do acts of merit.

Your living the holy life, performing the fire sacrifice,

will heap up much merit. What use is exertion to you?

Hard to follow — the path of exertion — hard to do, hard to sustain."

Saying these verses, Mara stood in the Awakened One's presence.

And to that Mara, speaking thus, the Blessed One said this:

"Kinsman of the heedless, Evil One, come here for whatever purpose:

I haven't, for merit, even the least bit of need.

Those who have need of merit: those are the ones Mara's fit to address.

In me are conviction, austerity, persistence, discernment.

Why, when I'm so resolute do you petition me to live?

This wind could burn up even river currents.

Why, when I'm resolute shouldn't my blood dry away?

As my blood dries up gall & phlegm dry up.

As muscles waste away, the mind grows clearer;

mindfulness, discernment, concentration stand more firm.

Staying in this way, attaining the ultimate feeling, ^[2]

the mind has no interest in sensual passions. See: a being's purity!

Sensual passions are your first army. Your second is called Discontent.

Your third is Hunger & Thirst. Your fourth is called Craving.

Fifth is Sloth & Drowsiness. Sixth is called Terror.

Your seventh is Uncertainty. Hypocrisy & Stubbornness, your eighth.

Gains, Offerings, Fame, & Status wrongly gained,

and whoever would praise self & disparage others.

That, Namuci, is your army, the Dark One's commando force.

A coward can't defeat it, but one having defeated it gains bliss.

Do I carry muñja grass? ^[3] I spit on my life.

Death in battle woud be better for me than that I, defeated, survive.

Sinking here, they don't appear, some brahmans & contemplatives.

They don't know the path by which those with good practices go.

Seeing the bannered force on all sides — the troops, Mara along with his mount —

I go into battle. May they not budge me from my spot.

That army of yours, that the world with its devas can't overcome,

I will smash with discernment — as an unfired pot with a stone.

Making my resolve mastered, mindfulness well-established,

I will go about, from kingdom to kingdom, training many disciples.

They — heedful, resolute doing my bidding —

despite your wishes, will go where, having gone, there's no grief."

Mara: "For seven years, I've dogged the Blessed One's steps,

but haven't gained an opening in the One Self-awakened & glorious.

A crow circled a stone the color of fat

— 'Maybe I've found something tender here. Maybe there's something delicious' —

but not getting anything delicious there, the crow went away.

Like the crow attacking the rock, I weary myself with Gotama."

As he was overcome with sorrow, his lute fell from under his arm.

Then he, the despondent spirit, right there disappeared.

Padhānasuttaṃ dutiyaṃ niṭṭhitaṃ.

3. Subhasita Sutta: Well-Spoken

I have heard that on one occasion the Blessed One was staying in Savatthi at Jeta's Grove, Anathapindika's monastery. There he addressed the monks, "Monks!" "Yes, lord," the monks replied. The Blessed One said:

"Monks, speech endowed with four characteristics is well-spoken, not poorly spoken — faultless & not to be faulted by the wise. Which four? There is the case where a monk says only what it well-spoken, not what is poorly spoken; only what is just, not what is unjust; only what is endearing, not what is unendearing; only what is true, not what is false. Speech endowed with these four characteristics is well-spoken, not poorly spoken — faultless & not to be faulted by the wise." That is what the Blessed One said. Having said this, the One Well-Gone, the Teacher, said further:

The calm say that what is well-spoken is best; second, that one should say what is just, not unjust;

third, what's endearing, not unendearing; fourth, what is true, not false.

Then Ven. Vangisa, rising from his seat, arranging his robe over one shoulder, faced the Blessed One with his hands palm-to-palm in front of his heart and said, "An inspiration has come to me, Blessed One! An inspiration has come to me, One Well-Gone!" "Let the inspiration come to you, Vangisa," the Blessed One said. Then Ven. Vangisa praised the Blessed One to his face with these attractive verses:

Speak only the speech that neither torments self

nor does harm to others. That speech is truly well spoken.

Speak only endearing speech, speech that is welcomed.

Speech when it brings no evil to others is pleasant.

Truth, indeed, is deathless speech: This is an ancient principle.

The goal and the Dhamma — so say the calm — are firmly established on truth.

The speech the Awakened One speaks, for attaining Unbinding, rest,

for making an end to the mass of stress: That is the speech unexcelled.

Subhāsitasuttaṃ tatiyaṃ niṭṭhitaṃ.

4. Sundarikabhāradvājasuttaṃ

Atha kho bhagavā sundarikabhāradvājaṃ brāhmaṇaṃ gāthāhi ajjhabhāsi –

‘‘Na brāhmaṇo nomhi na rājaputto, na vessāyano uda koci nomhi;

Gottaṃ pariññāya puthujjanānaṃ, akiñcano manta carāmi loke.

Alippamāno idha māṇavehi, akallaṃ maṃ brāhmaṇa pucchasi gottapañhaṃ’’.

‘‘Brāhmaṇo hi ce tvaṃ brūsi, mañca brūsi abrāhmaṇaṃ;

Taṃ taṃ sāvittiṃ pucchāmi, tipadaṃ catuvīsatakkharaṃ.

Yaññamakappayiṃsu puthū idha loke ^[6].

‘‘Yadantagū vedagū yaññakāle, yassāhutiṃ labhe tassijjheti brūmi’’.

‘‘Addhā hi tassa hutamijjhe, (iti brāhmaṇo)

Yaṃ tādisaṃ vedagumaddasāma;

Tumhādisānañhi adassanena, añño jano bhuñjati pūraḷāsaṃ’’.

‘‘Tasmātiha tvaṃ brāhmaṇa atthena, atthiko upasaṅkamma puccha;

Santaṃ vidhūmaṃ anīghaṃ nirāsaṃ, appevidha abhivinde sumedhaṃ’’.

‘‘Yaññe ratohaṃ bho gotama, yaññaṃ yiṭṭhukāmo nāhaṃ pajānāmi;

‘‘Tena hi tvaṃ, brāhmaṇa, odahassu sotaṃ; dhammaṃ te desessāmi –

‘‘Saccena danto damasā upeto, vedantagū vūsitabrahmacariyo;

Kālena tamhi habyaṃ pavecche, yo brāhmaṇo puññapekkho ^[7] yajetha.

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

‘‘Ye vītarāgā susamāhitindriyā, candova rāhuggahaṇā pamuttā;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

‘‘Asajjamānā vicaranti loke, sadā satā hitvā mamāyitāni;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

‘‘Yo kāme hitvā abhibhuyyacārī, yo vedi jātīmaraṇassa antaṃ;

Anūpalitto idha vā huraṃ vā, tathāgato arahati pūraḷāsaṃ.

Panuṇṇakodho abhinibbutatto, yo brāhmaṇo sokamalaṃ ahāsi;

Tathāgato arahati pūraḷāsaṃ.

‘‘Nivesanaṃ yo manaso ahāsi, pariggahā yassa na santi keci;

Anupādiyāno idha vā huraṃ vā, tathāgato arahati pūraḷāsaṃ.

‘‘Samāhito yo udatāri oghaṃ, dhammaṃ caññāsi paramāya diṭṭhiyā;

Khīṇāsavo antimadehadhārī, tathāgato arahati pūraḷāsaṃ.

‘‘Bhavāsavā yassa vacī kharā ca, vidhūpitā atthagatā na santi;

‘‘Saṅgātigo yassa na santi saṅgā, yo mānasattesu amānasatto;

Ārammaṇā yassa na santi keci, tathāgato arahati pūraḷāsaṃ.

‘‘Paroparā ^[8] yassa samecca dhammā, vidhūpitā atthagatā na santi;

Santo upādānakhaye vimutto, tathāgato arahati pūraḷāsaṃ.

‘‘Yo attano attānaṃ ^[10] nānupassati, samāhito ujjugato ṭhitatto;

Sa ve anejo akhilo akaṅkho, tathāgato arahati pūraḷāsaṃ.

‘‘Mohantarā yassa na santi keci, sabbesu dhammesu ca ñāṇadassī;

Sarīrañca antimaṃ dhāreti, patto ca sambodhimanuttaraṃ sivaṃ;

Ettāvatā yakkhassa suddhi, tathāgato arahati pūraḷāsaṃ’’.

Brahmā hi sakkhi paṭigaṇhātu me bhagavā, bhuñjatu me bhagavā pūraḷāsaṃ’’.

‘‘Gāthābhigītaṃ me abhojaneyyaṃ, sampassataṃ brāhmaṇa nesa dhammo;

Gāthābhigītaṃ panudanti buddhā, dhamme satī brāhmaṇa vuttiresā.

‘‘Aññena ca kevalinaṃ mahesiṃ, khīṇāsavaṃ kukkuccavūpasantaṃ;

Annena pānena upaṭṭhahassu, khettañhi taṃ puññapekkhassa hoti’’.

Yaṃ yaññakāle pariyesamāno, pappuyya tava sāsanaṃ’’.

‘‘Sārambhā yassa vigatā, cittaṃ yassa anāvilaṃ;

Vippamutto ca kāmehi, thinaṃ yassa panūditaṃ.

Muniṃ moneyyasampannaṃ, tādisaṃ yaññamāgataṃ.

‘‘Bhakuṭiṃ ^[12] vinayitvāna, pañjalikā namassatha;

Pūjetha annapānena, evaṃ ijjhanti dakkhiṇā.

Āyāgo sabbalokassa, bhoto dinnaṃ mahapphala’’nti.

Sundarikabhāradvājasuttaṃ catutthaṃ niṭṭhitaṃ.

5. Māghasuttaṃ

‘‘Taggha tvaṃ, māṇava, evaṃ dadanto evaṃ yajanto bahuṃ puññaṃ pasavasi. Yo kho, māṇava, dāyako dānapati vadaññū yācayogo; dhammena bhoge pariyesati; dhammena bhoge pariyesitvā dhammaladdhehi bhogehi dhammādhigatehi ekassapi dadāti…pe… satassapi dadāti, bhiyyopi dadāti, bahuṃ so puññaṃ pasavatī’’ti. Atha kho māgho māṇavo bhagavantaṃ gāthāya ajjhabhāsi –

‘‘Pucchāmahaṃ gotamaṃ vadaññuṃ, (iti māgho māṇavo)

Kāsāyavāsiṃ agahaṃ ^[13] carantaṃ;

Yo yācayogo dānapati ^[14] gahaṭṭho, puññatthiko ^[15] yajati puññapekkho;

‘‘Yo yācayogo dānapati gahaṭṭho, (māghāti bhagavā)

Puññatthiko yajati puññapekkho;

Dadaṃ paresaṃ idha annapānaṃ, ārādhaye dakkhiṇeyyebhi tādi’’.

Puññatthiko yajati puññapekkho;

Dadaṃ paresaṃ idha annapānaṃ, akkhāhi me bhagavā dakkhiṇeyye’’.

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

‘‘Ye sabbasaṃyojanabandhanacchidā, dantā vimuttā anīghā nirāsā;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

‘‘Rāgañca dosañca pahāya mohaṃ, khīṇāsavā vūsitabrahmacariyā;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

‘‘Yesu na māyā vasati na māno, khīṇāsavā vūsitabrahmacariyā;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

‘‘Yesaṃ taṇhā natthi kuhiñci loke, bhavābhavāya idha vā huraṃ vā;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

‘‘Ye kāme hitvā agahā caranti, susaññatattā tasaraṃva ujjuṃ;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

‘‘Ye vītarāgā susamāhitindriyā, candova rāhuggahaṇā pamuttā;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

‘‘Samitāvino vītarāgā akopā, yesaṃ gatī natthidha vippahāya;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

‘‘Jahitvā jātimaraṇaṃ asesaṃ, kathaṃkathiṃ sabbamupātivattā;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

‘‘Ye hettha jānanti yathā tathā idaṃ, ayamantimā natthi punabbhavoti;

Kālena tesu habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha.

Kālena tamhi habyaṃ pavecche, yo brāhmaṇo puññapekkho yajetha’’.

‘‘Addhā amoghā mama pucchanā ahu, akkhāsi me bhagavā dakkhiṇeyye;

Tvañhettha jānāsi yathā tathā idaṃ, tathā hi te vidito esa dhammo.

‘‘Yo yācayogo dānapati gahaṭṭho, (iti māgho māṇavo)

Puññatthiko yajati puññapekkho;

Dadaṃ paresaṃ idha annapānaṃ,

Akkhāhi me bhagavā yaññasampadaṃ’’.

‘‘Yajassu yajamāno māghāti bhagavā, sabbattha ca vippasādehi cittaṃ;

Ārammaṇaṃ yajamānassa yañño, etthappatiṭṭhāya jahāti dosaṃ.

Rattindivaṃ satatamappamatto, sabbā disā pharati appamaññaṃ’’.

Ajānato me muni brūhi puṭṭho, bhagavā hi me sakkhi brahmajjadiṭṭho;

‘‘Yo yajati tividhaṃ yaññasampadaṃ, (māghāti bhagavā)

Ārādhaye dakkhiṇeyyebhi tādi;

Upapajjati brahmalokanti brūmī’’ti.

Evaṃ vutte, māgho māṇavo bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bho gotama…pe… ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

Māghasuttaṃ pañcamaṃ niṭṭhitaṃ.

6. Sabhiyasuttaṃ

Atha kho sabhiyassa paribbājakassa etadahosi – ‘‘samaṇo kho ^[23] daharoti na uññātabbo na paribhotabbo. Daharopi cesa samaṇo gotamo mahiddhiko hoti mahānubhāvo, yaṃnūnāhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā ime pañhe puccheyya’’nti.

‘‘Kaṅkhī vecikicchī āgamaṃ, (iti sabhiyo)

Pañhe pucchituṃ abhikaṅkhamāno;

Tesantakaro bhavāhi ^[24] pañhe me puṭṭho,

Anupubbaṃ anudhammaṃ byākarohi me’’.

Pañhe pucchituṃ abhikaṅkhamāno;

Tesantakaro bhavāmi ^[25] pañhe te puṭṭho,

Anupubbaṃ anudhammaṃ byākaromi te.

Tassa tasseva pañhassa, ahaṃ antaṃ karomi te’’ti.

‘‘Kiṃ pattinamāhu bhikkhunaṃ, (iti sabhiyo)

Sorataṃ kena kathañca dantamāhu;

Buddhoti kathaṃ pavuccati,

Puṭṭho me bhagavā byākarohi’’.

Parinibbānagato vitiṇṇakaṅkho;

Vibhavañca bhavañca vippahāya,

Vusitavā khīṇapunabbhavo sa bhikkhu.

Tiṇṇo samaṇo anāvilo, ussadā yassa na santi sorato so.

‘‘Yassindriyāni bhāvitāni, ajjhattaṃ bahiddhā ca sabbaloke;

Nibbijjha imaṃ parañca lokaṃ, kālaṃ kaṅkhati bhāvito sa danto.

‘‘Kappāni viceyya kevalāni, saṃsāraṃ dubhayaṃ cutūpapātaṃ;

Atha kho sabhiyo paribbājako bhagavato bhāsitaṃ abhinanditvā anumoditvā attamano pamudito udaggo pītisomanassajāto bhagavantaṃ uttariṃ ^[27] pañhaṃ apucchi –

Samaṇaṃ kena kathañca nhātakoti;

Puṭṭho me bhagavā byākarohi’’.

‘‘Bāhitvā sabbapāpakāni, (sabhiyāti bhagavā)

Vimalo sādhusamāhito ṭhitatto;

Saṃsāramaticca kevalī so,

Asito tādi pavuccate sa brahmā.

‘‘Samitāvi pahāya puññapāpaṃ, virajo ñatvā imaṃ parañca lokaṃ;

Jātimaraṇaṃ upātivatto, samaṇo tādi pavuccate tathattā.

‘‘Āguṃ na karoti kiñci loke, sabbasaṃyoge ^[29] visajja bandhanāni;

Sabbattha na sajjatī vimutto, nāgo tādi pavuccate tathattā’’ti.

Atha kho sabhiyo paribbājako…pe… bhagavantaṃ uttariṃ pañhaṃ apucchi –

‘‘Kaṃ khettajinaṃ vadanti buddhā, (iti sabhiyo)

Kusalaṃ kena kathañca paṇḍitoti;

Puṭṭho me bhagavā byākarohi’’.

‘‘Khettāni viceyya kevalāni, (sabhiyāti bhagavā)

Dibbaṃ mānusakañca brahmakhettaṃ;

Sabbakhettamūlabandhanā pamutto,

Khettajino tādi pavuccate tathattā.

Sabbakosamūlabandhanā pamutto, kusalo tādi pavuccate tathattā.

Kaṇhaṃ sukkaṃ upātivatto, paṇḍito tādi pavuccate tathattā.

Devamanussehi pūjanīyo, saṅgaṃ jālamaticca so munī’’ti.

Atha kho sabhiyo paribbājako…pe… bhagavantaṃ uttariṃ pañhaṃ apucchi –

Anuviditaṃ kena kathañca vīriyavāti;

Ājāniyo kinti nāma hoti,

Puṭṭho me bhagavā byākarohi’’.

‘‘Vedāni viceyya kevalāni, (sabhiyāti bhagavā)

Samaṇānaṃ yānidhatthi ^[30] brāhmaṇānaṃ;

Sabbavedanāsu vītarāgo,

Sabbaṃ vedamaticca vedagū so.

Sabbarogamūlabandhanā pamutto, anuvidito tādi pavuccate tathattā.

‘‘Virato idha sabbapāpakehi, nirayadukkhaṃ aticca vīriyavā so;

So vīriyavā padhānavā, dhīro tādi pavuccate tathattā.

‘‘Yassassu lunāni bandhanāni, ajjhattaṃ bahiddhā ca saṅgamūlaṃ;

Sabbasaṅgamūlabandhanā pamutto, ājāniyo tādi pavuccate tathattā’’ti.

‘‘Kiṃ pattinamāhu sottiyaṃ, (iti sabhiyo)

Paribbājako kinti nāma hoti,

Puṭṭho me bhagavā byākarohi’’.

‘‘Sutvā sabbadhammaṃ abhiññāya loke, (sabhiyāti bhagavā)

Sāvajjānavajjaṃ yadatthi kiñci;

Abhibhuṃ akathaṃkathiṃ vimuttaṃ,

‘‘Chetvā āsavāni ālayāni, vidvā so na upeti gabbhaseyyaṃ;

Saññaṃ tividhaṃ panujja paṅkaṃ, kappaṃ neti tamāhu ariyoti.

‘‘Yo idha caraṇesu pattipatto, kusalo sabbadā ājānāti ^[31] dhammaṃ;

Sabbattha na sajjati vimuttacitto ^[32], paṭighā yassa na santi caraṇavā so.

‘‘Dukkhavepakkaṃ yadatthi kammaṃ, uddhamadho tiriyaṃ vāpi ^[33] majjhe;

Paribbājayitvā pariññacārī, māyaṃ mānamathopi lobhakodhaṃ;

Pariyantamakāsi nāmarūpaṃ, taṃ paribbājakamāhu pattipatta’’nti.

Saññakkharasaññanissitāni, osaraṇāni vineyya oghatamagā.

Jutimā mutimā pahūtapañño, dukkhassantakaraṃ atāresi maṃ.

‘‘Yaṃ me kaṅkhitamaññāsi, vicikicchā maṃ tārayi namo te;

Muni monapathesu pattipatta, akhila ādiccabandhu soratosi.

Addhā munīsi sambuddho, natthi nīvaraṇā tava.

‘‘Upāyāsā ca te sabbe, viddhastā vinaḷīkatā;

Sītibhūto damappatto, dhitimā saccanikkamo.

‘‘Tassa te nāganāgassa, mahāvīrassa bhāsato;

Sabbe devānumodanti, ubho nāradapabbatā.

‘‘Namo te purisājañña, namo te purisuttama;

Sadevakasmiṃ lokasmiṃ, natthi te paṭipuggalo.

Tuvaṃ anusaye chetvā, tiṇṇo tāresi maṃ pajaṃ.

‘‘Upadhī te samatikkantā, āsavā te padālitā;

Sīhosi anupādāno, pahīnabhayabheravo.

Evaṃ puññe ca pāpe ca, ubhaye tvaṃ na limpasi;

Pāde vīra pasārehi, sabhiyo vandati satthuno’’ti.

‘‘Yo kho, sabhiya, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati; catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. Api ca mettha puggalavemattatā viditā’’ti.

Sabhiyasuttaṃ chaṭṭhaṃ niṭṭhitaṃ.

7. Selasuttaṃ

Dutiyampi kho keṇiyo jaṭilo bhagavantaṃ etadavoca – ‘‘kiñcāpi, bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno; adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā’’ti. Dutiyampi kho bhagavā keṇiyaṃ jaṭilaṃ etadavoca – ‘‘mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni; tvañca brāhmaṇesu abhippasanno’’ti.

Tena kho pana samayena keṇiyo jaṭilo sele brāhmaṇe abhippasanno hoti. Atha kho selo brāhmaṇo tīhi māṇavakasatehi parivuto jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena keṇiyassa jaṭilassa assamo tenupasaṅkami. Addasā kho selo brāhmaṇo keṇiyassa jaṭilassa assame ^[39] appekacce uddhanāni khaṇante…pe… appekacce āsanāni paññapente, keṇiyaṃ pana jaṭilaṃ sāmaṃyeva maṇḍalamāḷaṃ paṭiyādentaṃ. Disvāna keṇiyaṃ jaṭilaṃ etadavoca – ‘‘kiṃ nu kho bhoto keṇiyassa āvāho vā bhavissati, vivāho vā bhavissati, mahāyañño vā paccupaṭṭhito, rājā vā māgadho seniyo bimbisāro nimantito svātanāya saddhiṃ balakāyenā’’ti?

Atha kho selassa brāhmaṇassa etadahosi – ‘‘samannāgato kho samaṇo gotamo dvattiṃsamahāpurisalakkhaṇehi paripuṇṇehi, no apuripuṇṇehi. No ca kho naṃ jānāmi buddho vā no vā. Sutaṃ kho pana metaṃ brāhmaṇānaṃ vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ – ‘ye te bhavanti arahanto sammāsambuddhā, te sake vaṇṇe bhaññamāne attānaṃ pātukarontī’ti. Yaṃnūnāhaṃ samaṇaṃ gotamaṃ sammukhā sāruppāhi gāthāhi abhitthaveyya’’nti. Atha kho selo brāhmaṇo bhagavantaṃ sammukhā sāruppāhi gāthāhi abhitthavi –

‘‘Paripuṇṇakāyo suruci, sujāto cārudassano;

Suvaṇṇavaṇṇosi bhagavā, susukkadāṭhosi vīriyavā.

Sabbe te tava kāyasmiṃ, mahāpurisalakkhaṇā.

‘‘Pasannanetto sumukho, brahā uju patāpavā;

Kiṃ te samaṇabhāvena, evaṃ uttamavaṇṇino.

‘‘Rājā arahasi bhavituṃ, cakkavattī rathesabho;

Cāturanto vijitāvī, jambusaṇḍassa ^[44] issaro.

Rājābhirājā manujindo, rajjaṃ kārehi gotama’’.

‘‘Rājāhamasmi selāti, (bhagavā) dhammarājā anuttaro;

Dhammena cakkaṃ vattemi, cakkaṃ appaṭivattiyaṃ’’.

‘‘Sambuddho paṭijānāsi, (iti selo brāhmaṇo) dhammarājā anuttaro;

‘Dhammena cakkaṃ vattemi’, iti bhāsasi gotama.

‘‘Ko nu senāpati bhoto, sāvako satthuranvayo;

Ko te tamanuvatteti, dhammacakkaṃ pavattitaṃ’’.

‘‘Mayā pavattitaṃ cakkaṃ, (selāti bhagavā) dhammacakkaṃ anuttaraṃ;

Sāriputto anuvatteti, anujāto tathāgataṃ.

‘‘Abhiññeyyaṃ abhiññātaṃ, bhāvetabbañca bhāvitaṃ;

Pahātabbaṃ pahīnaṃ me, tasmā buddhosmi brāhmaṇa.

Dullabhaṃ dassanaṃ hoti, sambuddhānaṃ abhiṇhaso.

Sohaṃ brāhmaṇa sambuddho, sallakatto anuttaro.

‘‘Brahmabhūto atitulo, mārasenappamaddano;

Sabbāmitte vasīkatvā, modāmi akutobhayo’’.

‘‘Imaṃ bhavanto nisāmetha, yathā bhāsati cakkhumā;

Sallakatto mahāvīro, sīhova nadatī vane.

‘‘Brahmabhūtaṃ atitulaṃ, mārasenappamaddanaṃ;

Ko disvā nappasīdeyya, api kaṇhābhijātiko.

‘‘Yo maṃ icchati anvetu, yo vā nicchati gacchatu;

Idhāhaṃ pabbajissāmi, varapaññassa santike’’.

‘‘Evañce ^[48] ruccati bhoto, sammāsambuddhasāsane ^[49];

Mayampi pabbajissāma, varapaññassa santike’’.

‘‘Brāhmaṇā tisatā ime, yācanti pañjalīkatā;

Brahmacariyaṃ carissāma, bhagavā tava santike’’.

‘‘Svākkhātaṃ brahmacariyaṃ, (selāti bhagavā) sandiṭṭhikamakālikaṃ;

Yattha amoghā pabbajjā, appamattassa sikkhato’’ti.

‘‘Aggihuttamukhā yaññā, sāvittī chandaso mukhaṃ;

Rājā mukhaṃ manussānaṃ, nadīnaṃ sāgaro mukhaṃ.

‘‘Nakkhattānaṃ mukhaṃ cando, ādicco tapataṃ mukhaṃ;

Puññaṃ ākaṅkhamānānaṃ, saṅgho ve yajataṃ mukha’’nti.

Atha kho āyasmā selo sapariso yena bhagavā tenupasaṅkami, upasaṅkamitvā ekaṃsaṃ cīvaraṃ katvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ gāthāya ajjhabhāsi –

‘‘Yaṃ taṃ saraṇamāgamha ^[50], ito aṭṭhami cakkhuma;

Sattarattena bhagavā, dantamha tava sāsane.

‘‘Tuvaṃ buddho tuvaṃ satthā, tuvaṃ mārābhibhū muni;

Tuvaṃ anusaye chetvā, tiṇṇo tāresimaṃ pajaṃ.

‘‘Upadhī te samatikkantā, āsavā te padālitā;

Sīhosi ^[51] anupādāno, pahīnabhayabheravo.

Pāde vīra pasārehi, nāgā vandantu satthuno’’ti.

Selasuttaṃ sattamaṃ niṭṭhitaṃ.

8. Salla Sutta: The Arrow

Without sign, unknown — the life here of mortals —

difficult, short, tied up with pain.

For there's no way by which those who are born will not die.

Beings are subject to death even when they attain old age.

Like ripe fruits whose downfall, whose danger is falling,

so for mortals, once born, the constant danger is death.

As a potter's clay vessels large & small fired & unfired

all end up broken, so too life heads to death.

Young & old wise & foolish rich & poor:

all come under the sway of death, all have death as their end.

For those overcome by death, gone to the other world,

father cannot shelter son, nor relatives a relative.

See: even while relatives are looking on, wailing heavily,

mortals are one by one led away like cows to the slaughter.

In this way is the world afflicted with aging & death,

and so the enlightened don't grieve, knowing the way of the world.

"You don't know the path of his coming or going:

seeing neither end, you lament in vain."

If, by lamenting, — confused, harming yourself —

any use could be gained the prudent would do it as well.

But not by weeping & grief do you gain peace of awareness.

Pain arises all the more. Your body is harmed.

You grow thin, pale, harming yourself by yourself.

Not in that way are the dead protected. Lamentation's in vain.

Not abandoning grief, a person suffers all the more pain.

Bewailing one whose time is done, you fall under the sway of grief.

Look at others going along, people arriving in line with their actions:

falling under the sway of death, beings simply shivering here.

For however they imagine it, it always turns out other than that.

That's the type of (their) separation. See the way of the world.

Even if a person lives a century — or more —

he's parted from his community of relatives, he abandons his life right here.

So, having heard the arahant, subduing lamentation,

seeing the dead one whose time is done, [think,] "I can't fetch him back." ^[52]

Just as one would put out a burning refuge with water,

so does the enlightened one — discerning, skillful, & wise —

blow away any arisen grief, like the wind, a bit of cotton fluff.

Seeking your own happiness,

you should pull out your own arrow: your own lamentation, longing, & sorrow. ^[53]

With arrow pulled out, independent, attaining peace of awareness,

all grief transcended, griefless you are unbound.

Sallasuttaṃ aṭṭhamaṃ niṭṭhitaṃ.

9. Vāseṭṭhasuttaṃ

Bhāradvājo māṇavo evamāha – ‘‘yato kho, bho, ubhato sujāto hoti mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ettāvatā kho bho brāhmaṇo hotī’’ti.

Atha kho vāseṭṭhabhāradvājā māṇavā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho vāseṭṭho māṇavo bhagavantaṃ gāthāhi ajjhabhāsi –

‘‘Anuññātapaṭiññātā, tevijjā mayamasmubho;

Ahaṃ pokkharasātissa, tārukkhassāyaṃ māṇavo.

‘‘Tevijjānaṃ yadakkhātaṃ, tatra kevalinosmase;

Padakasma veyyākaraṇā, jappe ācariyasādisā.

Jātiyā brāhmaṇo hoti, bhāradvājo iti bhāsati;

Ahañca kammunā ^[58] brūmi, evaṃ jānāhi cakkhuma.

‘‘Te na sakkoma saññāpetuṃ, aññamaññaṃ mayaṃ ubho;

Bhavantaṃ ^[59] puṭṭhumāgamhā, sambuddhaṃ iti vissutaṃ.

Vandamānā namassanti, evaṃ lokasmi gotamaṃ.

‘‘Cakkhuṃ loke samuppannaṃ, mayaṃ pucchāma gotamaṃ;

Jātiyā brāhmaṇo hoti, udāhu bhavati kammunā;

Ajānataṃ no pabrūhi, yathā jānesu brāhmaṇaṃ’’.

Jātivibhaṅgaṃ pāṇānaṃ, aññamaññā hi jātiyo.

‘‘Tiṇarukkhepi jānātha, na cāpi paṭijānare;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

‘‘Catuppadepi jānātha, khuddake ca mahallake;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

‘‘Pādūdarepi jānātha, urage dīghapiṭṭhike;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

‘‘Tato macchepi jānātha, odake vārigocare;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

‘‘Tato pakkhīpi jānātha, pattayāne vihaṅgame;

Liṅgaṃ jātimayaṃ tesaṃ, aññamaññā hi jātiyo.

Evaṃ natthi manussesu, liṅgaṃ jātimayaṃ puthu.

‘‘Na kesehi na sīsena, na kaṇṇehi na akkhibhi;

Na mukhena na nāsāya, na oṭṭhehi bhamūhi vā.

‘‘Na gīvāya na aṃsehi, na udarena na piṭṭhiyā;

Na soṇiyā na urasā, na sambādhe na methune ^[60].

Na jaṅghāhi na ūrūhi, na vaṇṇena sarena vā;

Liṅgaṃ jātimayaṃ neva, yathā aññāsu jātisu.

Vokārañca manussesu, samaññāya pavuccati.

‘‘Yo hi koci manussesu, gorakkhaṃ upajīvati;

Evaṃ vāseṭṭha jānāhi, kassako so na brāhmaṇo.

‘‘Yo hi koci manussesu, puthusippena jīvati;

Evaṃ vāseṭṭha jānāhi, sippiko so na brāhmaṇo.

‘‘Yo hi koci manussesu, vohāraṃ upajīvati;

Evaṃ vāseṭṭha jānāhi, vāṇijo so na brāhmaṇo.

‘‘Yo hi koci manussesu, parapessena jīvati;

Evaṃ vāseṭṭha jānāhi, pessiko ^[62] so na brāhmaṇo.

‘‘Yo hi koci manussesu, adinnaṃ upajīvati;

‘‘Yo hi koci manussesu, issatthaṃ upajīvati;

Evaṃ vāseṭṭha jānāhi, yodhājīvo na brāhmaṇo.

‘‘Yo hi koci manussesu, porohiccena jīvati;

Evaṃ vāseṭṭha jānāhi, yājako eso na brāhmaṇo.

Evaṃ vāseṭṭha jānāhi, rājā eso na brāhmaṇo.

Bhovādi nāma so hoti, sace ^[63] hoti sakiñcano;

Akiñcanaṃ anādānaṃ, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Sabbasaṃyojanaṃ chetvā, so ve na paritassati;

Saṅgātigaṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.

Ukkhittapalighaṃ buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Akkosaṃ vadhabandhañca, aduṭṭho yo titikkhati;

Khantībalaṃ balānīkaṃ, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Akkodhanaṃ vatavantaṃ, sīlavantaṃ anussadaṃ;

Dantaṃ antimasārīraṃ, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Vāri pokkharapatteva, āraggeriva sāsapo;

Yo na limpati kāmesu, tamahaṃ brūmi brāhmaṇaṃ.

Pannabhāraṃ visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Gambhīrapaññaṃ medhāviṃ, maggāmaggassa kovidaṃ;

Uttamatthamanuppattaṃ, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Asaṃsaṭṭhaṃ gahaṭṭhehi, anāgārehi cūbhayaṃ;

Anokasārimappicchaṃ, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Nidhāya daṇḍaṃ bhūtesu, tasesu thāvaresu ca;

Yo na hanti na ghāteti, tamahaṃ brūmi brāhmaṇaṃ.

Sādānesu anādānaṃ, tamahaṃ brūmi brāhmaṇaṃ.

Sāsaporiva āraggā, tamahaṃ brūmi brāhmaṇaṃ.

Yāya nābhisaje kañci, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Yodha dīghaṃ va rassaṃ vā, aṇuṃ thūlaṃ subhāsubhaṃ;

Loke adinnaṃ nādiyati, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Āsā yassa na vijjanti, asmiṃ loke paramhi ca;

Nirāsāsaṃ ^[64] visaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Yassālayā na vijjanti, aññāya akathaṃkathī;

Amatogadhamanuppattaṃ, tamahaṃ brūmi brāhmaṇaṃ.

Asokaṃ virajaṃ suddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Candaṃva vimalaṃ suddhaṃ, vippasannamanāvilaṃ;

Nandībhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Yomaṃ palipathaṃ duggaṃ, saṃsāraṃ mohamaccagā;

Tiṇṇo pāraṅgato jhāyī, anejo akathaṃkathī;

Anupādāya nibbuto, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Yodha kāme pahantvāna, anāgāro paribbaje;

Kāmabhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇaṃ.

Taṇhābhavaparikkhīṇaṃ, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Hitvā mānusakaṃ yogaṃ, dibbaṃ yogaṃ upaccagā;

Sabbayogavisaṃyuttaṃ, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Hitvā ratiñca aratiṃ, sītibhūtaṃ nirūpadhiṃ;

Sabbalokābhibhuṃ vīraṃ, tamahaṃ brūmi brāhmaṇaṃ.

Asattaṃ sugataṃ buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Yassa gatiṃ na jānanti, devā gandhabbamānusā;

Khīṇāsavaṃ arahantaṃ, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Yassa pure ca pacchā ca, majjhe ca natthi kiñcanaṃ;

‘‘Usabhaṃ pavaraṃ vīraṃ, mahesiṃ vijitāvinaṃ;

Anejaṃ nhātakaṃ buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Pubbenivāsaṃ yo vedi ^[66], saggāpāyañca passati;

Atho jātikkhayaṃ patto, tamahaṃ brūmi brāhmaṇaṃ.

‘‘Samaññā hesā lokasmiṃ, nāmagottaṃ pakappitaṃ;

Sammuccā samudāgataṃ, tattha tattha pakappitaṃ.

‘‘Dīgharattamanusayitaṃ, diṭṭhigatamajānataṃ;

Ajānantā no ^[67] pabruvanti, jātiyā hoti brāhmaṇo.

Kammunā brāhmaṇo hoti, kammunā hoti abrāhmaṇo.

‘‘Kassako kammunā hoti, sippiko hoti kammunā;

Vāṇijo kammunā hoti, pessiko hoti kammunā.

‘‘Coropi kammunā hoti, yodhājīvopi kammunā;

Yājako kammunā hoti, rājāpi hoti kammunā.

Paṭiccasamuppādadassā, kammavipākakovidā.

‘‘Kammunā vattati loko, kammunā vattati pajā;

Kammanibandhanā sattā, rathassāṇīva yāyato.

‘‘Tapena brahmacariyena, saṃyamena damena ca;

‘‘Tīhi vijjāhi sampanno, santo khīṇapunabbhavo;

Evaṃ vāseṭṭha jānāhi, brahmā sakko vijānata’’nti.

Evaṃ vutte, vāseṭṭhabhāradvājā māṇavā bhagavantaṃ etadavocuṃ – ‘‘abhikkantaṃ, bho gotama…pe… upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete ^[68] saraṇaṃ gate’’ti.

Vāseṭṭhasuttaṃ navamaṃ niṭṭhitaṃ.

10. Kokālikasuttaṃ

Evaṃ vutte, bhagavā kokālikaṃ bhikkhuṃ etadavoca – ‘‘mā hevaṃ, kokālika, mā hevaṃ, kokālika! Pasādehi, kokālika, sāriputtamoggallānesu cittaṃ. Pesalā sāriputtamoggallānā’’ti.

Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi – ‘‘imaṃ, bhikkhave, rattiṃ brahmā sahampati abhikkantāya rattiyā…pe… idamavoca, bhikkhave, brahmā sahampati, idaṃ vatvā maṃ padakkhiṇaṃ katvā tatthevantaradhāyī’’ti.

Yāya chindati attānaṃ, bālo dubbhāsitaṃ bhaṇaṃ.

‘‘Yo nindiyaṃ pasaṃsati, taṃ vā nindati yo pasaṃsiyo;

Sabbassāpi sahāpi attanā, ayameva mahattaro ^[72] kali;

Yo sugatesu manaṃ padosaye.

‘‘Sataṃ sahassānaṃ nirabbudānaṃ, chattiṃsati pañca ca abbudāni ^[73];

Yamariyagarahī nirayaṃ upeti, vācaṃ manañca paṇidhāya pāpakaṃ.

‘‘Abhūtavādī nirayaṃ upeti, yo vāpi katvā na karomicāha;

Ubhopi te pecca samā bhavanti, nihīnakammā manujā parattha.

‘‘Yo appaduṭṭhassa narassa dussati, suddhassa posassa anaṅgaṇassa;

Tameva bālaṃ pacceti pāpaṃ, sukhumo rajo paṭivātaṃva khitto.

‘‘Yo lobhaguṇe anuyutto, so vacasā paribhāsati aññe;

‘‘Mukhadugga vibhūta anariya, bhūnahu ^[75] pāpaka dukkaṭakāri;

Purisanta kalī avajāta, mā bahubhāṇidha nerayikosi.

Bahūni duccaritāni caritvā, gacchasi kho papataṃ cirarattaṃ.

‘‘Na hi nassati kassaci kammaṃ, eti hataṃ labhateva suvāmi;

Dukkhaṃ mando paraloke, attani passati kibbisakārī.

‘‘Na hi vaggu vadanti vadantā, nābhijavanti na tāṇamupenti;

‘‘Jālena ca onahiyāna, tattha hananti ayomayakuṭebhi ^[77];

Andhaṃva timisamāyanti, taṃ vitatañhi yathā mahikāyo.

‘‘Atha lohamayaṃ pana kumbhiṃ, ginisampajjalitaṃ pavisanti;

Paccanti hi tāsu cirarattaṃ, agginisamāsu ^[78] samuppilavāte.

‘‘Atha pubbalohitamisse, tattha kiṃ paccati kibbisakārī;

Gantuṃ na hi tīramapatthi, sabbasamā hi samantakapallā.

‘‘Asipattavanaṃ pana tiṇhaṃ, taṃ pavisanti samucchidagattā;

‘‘Atha vetaraṇiṃ pana duggaṃ, tiṇhadhārakhuradhāramupenti;

Tattha mandā papatanti, pāpakarā pāpāni karitvā.

Soṇā siṅgālā ^[80] paṭigiddhā ^[81], kulalā vāyasā ca ^[82] vitudanti.

‘‘Kicchā vatayaṃ idha vutti, yaṃ jano phusati ^[83] kibbisakārī;

Tasmā idha jīvitasese, kiccakaro siyā naro na cappamajje.

Nahutāni hi koṭiyo pañca bhavanti, dvādasa koṭisatāni punaññā ^[84].

Kokālikasuttaṃ dasamaṃ niṭṭhitaṃ.

11. Nalaka Sutta: To Nalaka

Asita the seer, in his mid-day meditation, saw the devas of the Group of Thirty — exultant, ecstatic — dressed in pure white, honoring Indra,

holding up banners, cheering wildly,

& on seeing the devas so joyful & happy, having paid his respects, he said:

"Why is the deva community so wildly elated? Why are they holding up banners & waving them around?

Even after the war with the Asuras — when victory was the devas'. the Asuras defeated —

even then there was no excitement like this. Seeing what marvel are the devas so joyful?

They shout, they sing, play music, clap their hands, dance.

So I ask you, who live on Mount Meru's summit. Please dispel my doubt quickly, dear sirs."

"The Bodhisatta, the foremost jewel, unequaled, has been born for welfare & ease in the human world,

in a town in the Sakyan countryside, Lumbini. That's why we're all so wildly elated.

He, the highest of all beings, the ultimate person, a bull among men, foremost of all people,

will set turning the Wheel [of Dhamma] in the grove named after the seers, like a strong, roaring lion, the conqueror of beasts."

Hearing these words, Asita quickly descended [from heaven] and went to Suddhodana's dwelling.

There, taking a seat, he said to the Sakyans: "Where is the prince? I, too, want to see him."

The Sakyans then showed to the seer named Asita their son, the prince, like gold aglow,

burnished by a most skillful smith in the mouth of the furnace, blazing with glory, flawless in color.

On seeing the prince blazing like flame, pure like the bull of the stars going across the sky

— the burning sun, released from the clouds of autumn — he was exultant, filled with abundant rapture.

The devas held in the sky a many-spoked sunshade of a thousand circles.

Gold-handled whisks waved up & down, but those holding the whisks & the sunshade couldn't be seen.

The matted-haired seer named Dark Splendor, seeing the boy, like an ornament of gold on the red woolen blanket,

a white sunshade held over his head, received him, happy & pleased.

And on receiving the bull of the Sakyans, longingly, the master of mantras & signs

exclaimed with a confident mind: "This one is unsurpassed, the highest of the biped race."

Then, foreseeing his own imminent departure, he, dejected, shed tears.

On seeing him weeping, the Sakyans asked:

"But surely there will be no danger for the prince?"

On seeing the Sakyans' concern he replied, "I foresee for the prince no harm.

Nor will there be any danger for him. This one isn't lowly: be assured.

This prince will touch the ultimate self-awakening. He, seeing the utmost purity, will set rolling the Wheel of Dhamma

through sympathy for the welfare of many. His holy life will spread far & wide.

But as for me, my life here has no long remainder; my death will take place before then.

I won't get to hear the Dhamma of this one with the peerless role. That's why I'm stricken, afflicted, & pained."

He, having brought the Sakyans abundant rapture, the follower of the holy life left the inner chamber and,

out of sympathy for his nephew, urged him on toward the Dhamma of the one with the peerless role:

"When you hear from another the word, "Awakened One," or "Attaining self-awakening, he lays open the path of the Dhamma,"

go there & ask him yourself. Follow the holy life under that Blessed One."

Instructed by the one whose mind was set on his benefit, Such, seeing in the future the utmost purity,

Nalaka, who had laid up a store of merit, awaited the Victor expectantly, guarding his senses.

On hearing word of the Victor's turning of the foremost wheel, he went, he saw the bull among seers. Confident,

he asked the foremost sage about the highest sagacity, now that Asita's forecast had come to pass.

Vatthugāthā niṭṭhitā.

[Nalaka:] Now that I know Asita's words to be true,

I ask you, Gotama, you who have gone to the beyond of all things.

I'm intent on the homeless life; I long for the almsround.

Tell me sage, when I ask you, the utmost state of sagacity.

[The Buddha:] I'll explain to you a sagacity hard to do, hard to endure.

Come now, I'll tell you. Be steadfast. Be firm.

Practice even-mindedness, for in a village there's praise & abuse.

Ward off any flaw in the heart. Go about calmed & not haughty.

High & low things will come up like fire-flames in a forest.

Women seduce a sage. May they not seduce you. ^[87]

Abstaining from sexual intercourse, abandoning various sensual pleasures,

be unopposed, unattached, to beings moving & still.

'As I am, so are these. As are these, so am I.'

Drawing the parallel to yourself, neither kill nor get others to kill.

Abandoning the wants & greed where people run-of-the-mill are stuck,

practice with vision, cross over this hell.

Stomach not full, moderate in food, having few wants, not being greedy,

always not hankering after desire: one without hankering, is one who's unbound.

Having gone on his almsround, the sage should then go to the forest,

standing or taking a seat at the foot of a tree.

The enlightened one, intent on jhana, should find delight in the forest,

should practice jhana at the foot of a tree, attaining his own satisfaction.

Then, at the end of the night, he should go to the village,

not delighting in an invitation or gift from the village.

Having gone to the village, the sage should not carelessly go among families.

Cutting off chatter, he shouldn't utter a scheming word.

'I got something, that's fine. I got nothing, that's good.'

Being such with regard to both, he returns to the very same tree.

Wandering with his bowl in hand — not dumb, but seemingly dumb —

he shouldn't despise a piddling gift nor disparage the giver.

High & low are the practices proclaimed by the contemplative.

They don't go twice to the further shore. This [Unbinding] isn't sensed only once. ^[88]

In one who has no attachment — the monk who has cut the stream,

abandoning what is & isn't a duty — no fever is found.

I'll explain to you sagacity: be like a razor's edge.

Pressing tongue against palate, restrain your stomach.

Neither be lazy in mind, nor have many thoughts.

Be committed to taintlessness, independent, having the holy life as your aim.

Train in solitude & the contemplative's task,

Solitude is called sagacity.

Alone, you truly delight & shine in the ten directions.

On hearing the fame of the enlightened — those who practice jhana, relinquishing sensual pleasures —

my disciple should foster all the more conviction & conscience.

Know from the rivers in clefts & in crevices:

those in small channels flow noisily, the great flow silent.

Whatever's not full makes noise. Whatever is full is quiet.

The fool is like a half-empty pot; one who is wise, a full lake.

A contemplative who speaks a great deal endowed with meaning:

knowing, he teaches the Dhamma, knowing, he speaks a great deal.

But he who, knowing, is restrained, knowing, doesn't speak a great deal:

he is a sage worthy of sagehood; he is a sage, his sagehood attained.

Nālakasuttaṃ ekādasamaṃ niṭṭhitaṃ.

12. Dvayatanupassana Sutta: The Contemplation of Dualities

I have heard that on one occasion the Blessed One was staying near Savatthi in the Eastern Monastery, the palace of Migara's mother. Now on that occasion — the Uposatha day of the fifteenth, the full-moon night — the Blessed One was sitting in the open air surrounded by the community of monks. Surveying the silent community of monks, he addressed them:

"Monks, if there are any who ask, 'Your listening to teachings that are skillful, noble, leading onward, going to self-awakening is a prerequisite for what?' they should be told, 'For the sake of knowing qualities of dualities as they actually are.' 'What duality are you speaking about?'

'This is stress. This is the origination of stress': this is one contemplation. 'This is the cessation of stress. This is the path of practice leading to the cessation of stress': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return."

That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:

Those who don't discern stress, what brings stress into play,

& where it totally stops, without trace;

who don't know the path, the way to the stilling of stress:

lowly in their awareness-release & discernment-release,

incapable of making an end, they're headed to birth & aging.

But those who discern stress, what brings stress into play,

& where it totally stops, without trace;

who discern the path, the way to the stilling of stress:

consummate in their awareness-release & discernment-release,

capable of making an end, they aren't headed to birth & aging.

"Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Whatever stress comes into play is all from acquisition as a requisite condition': this is one contemplation. 'From the remainderless fading & cessation of that very acquisition, there is no coming into play of stress': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return." That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:

The manifold stresses that come into play in the world, come from acquisition as their cause.

Anyone not knowing [this] creates acquisition. The fool, he comes to stress again & again.

Therefore, discerning [this], you shouldn't create acquisition as you contemplate birth as what brings stress into play.

"Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Whatever stress comes into play is all from ignorance as a requisite condition': this is one contemplation. 'From the remainderless fading & cessation of that very ignorance, there is no coming into play of stress': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return." That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:

Those who journey the wandering-on through birth & death, again & again,

in this state here or anywhere else, that destination is simply through ignorance.

This ignorance is a great delusion whereby they have wandered-on a long, long time.

While beings immersed in clear knowing don't go to further becoming.

"Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Whatever stress comes into play is all from fabrication as a requisite condition': this is one contemplation. 'From the remainderless fading & cessation of that very fabrication, there is no coming into play of stress': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return." That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:

Any stress that comes into play is all from fabrication as a requisite condition.

With the cessation of fabrication, there is no stress coming into play.

Knowing this drawback — that stress comes from fabrication as a requisite condition —

with the tranquilizing of all fabrication, with the stopping of perception:

that's how there is the ending of stress. Knowing this as it actually is,

an attainer-of-wisdom sees rightly. Seeing rightly, the wise —

overcoming the fetter of Mara — go to no further becoming.

"Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Whatever stress comes into play is all from consciousness as a requisite condition': this is one contemplation. 'From the remainderless fading & cessation of that very consciousness, there is no coming into play of stress': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return." That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:

Any stress that comes into play is all from consciousness as a requisite condition.

With the cessation of consciousness, there is no stress coming into play.

Knowing this drawback — that stress comes from consciousness as a requisite condition —

with the stilling of consciousness, the monk free from hunger is totally unbound.

"Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Whatever stress comes into play is all from contact as a requisite condition': this is one contemplation. 'From the remainderless fading & cessation of that very contact, there is no coming into play of stress': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return." That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:

For those overcome by contact, flowing along in the stream of becoming,

following a miserable path, the ending of fetters is far away.

While those who comprehend contact, delighting in stilling through discernment,

they, by breaking through contact, free from hunger, are totally unbound.

"Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Whatever stress comes into play is all from feeling as a requisite condition': this is one contemplation. 'From the remainderless fading & cessation of that very feeling, there is no coming into play of stress': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return." That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:

Knowing that whatever is felt — pleasure, pain, neither pleasure nor pain,

within or without —

is stressful, deceptive, dissolving,

seeing its passing away at each contact, each contact, he knows it right there:

with just the ending of feeling, there is no stress coming into play.

"Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Whatever stress comes into play is all from craving as a requisite condition': this is one contemplation. 'From the remainderless fading & cessation of that very craving, there is no coming into play of stress': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return." That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:

With craving his companion, a man wanders on a long, long time.

Neither in this state here nor anywhere else does he go beyond the wandering- on.

Knowing this drawback — that craving brings stress into play —

free from craving, devoid of clinging, mindful, the monk lives the wandering life.

"Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Whatever stress comes into play is all from clinging as a requisite condition': this is one contemplation. 'From the remainderless fading & cessation of that very clinging, there is no coming into play of stress': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return." That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:

From clinging as a requisite condition comes becoming. One who has come into being goes to stress.

There is death for one who is born. This is the coming into play of stress.

Thus, with the ending of clinging, the wise seeing rightly,

directly knowing the ending of birth, go to no further becoming.

"Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Whatever stress comes into play is all from disturbance as a requisite condition': this is one contemplation. 'From the remainderless fading & cessation of that very disturbance, there is no coming into play of stress': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return." That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:

Any stress that comes into play is all from disturbance as a requisite condition.

With the cessation of disturbance, there is no stress coming into play.

Knowing this drawback — that stress comes from disturbance as a requisite condition —

with the relinquishing of all disturbance, a monk released in non-disturbance,

his craving for becoming crushed, his mind at peace,

his wandering-on in birth totally ended: he has no further becoming.

"Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Whatever stress comes into play is all from nutriment as a requisite condition': this is one contemplation. 'From the remainderless fading & cessation of that very nutriment, there is no coming into play of stress': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return." That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:

With the cessation of nutriment, there is no stress coming into play.

Knowing this drawback — that stress comes from nutriment as a requisite condition —

comprehending all nutriment, independent of all nutriment,

rightly seeing freedom from disease through the total ending of fermentations,

judiciously associating, a judge, he, an attainer-of-wisdom, goes beyond judgment, beyond classification.

"Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Whatever stress comes into play is all from what is perturbed as a requisite condition': this is one contemplation. 'From the remainderless fading & cessation of what is perturbed, there is no coming into play of stress': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return." That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:

Any stress that comes into play is all from what is perturbed as a requisite condition.

With the cessation of what is perturbed, there is no stress coming into play.

Knowing this drawback — that stress comes from what is perturbed as a requisite condition —

the monk thus renouncing perturbance, putting a stop to fabrications,

free from perturbance, free from clinging, mindful he lives the wandering life.

"Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'For one who is dependent, there is wavering': this is one contemplation. 'One who is independent doesn't waver': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return." That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:

One who's independent doesn't waver. One who's dependent, clinging

to this state here or anywhere else, doesn't go beyond the wandering-on.

Knowing this drawback — the great danger in dependencies —

in- dependent, free from clinging, mindful the monk lives the wandering life.

"Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Formless phenomena are more peaceful than forms': this is one contemplation. 'Cessation is more peaceful than formless phenomena': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return." That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:

Those beings headed to forms, and those standing in the formless,

with no knowledge of cessation, return to further becoming.

But, comprehending form, not taking a stance in formless things,

those released in cessation are people who've left death behind.

"Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Whatever is considered as "This is true" by the world with its devas, Maras, & Brahmas, with its contemplatives & brahmans, its royalty & commonfolk, is rightly seen as it actually is with right discernment by the noble ones as "This is false"': this is one contemplation. 'Whatever is considered as "This is false" by the world with its devas, Maras, & Brahmas, with its contemplatives & brahmans, its royalty & commonfolk, is rightly seen as it actually is with right discernment by the noble ones as "This is true"': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return." That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:

See the world, together with its devas, conceiving not-self to be self.

Entrenched in name & form, they conceive that 'This is true.'

In whatever terms they conceive it it turns into something other than that,

and that's what's false about it: changing, it's deceptive by nature.

Undeceptive by nature is Unbinding: that the noble ones know as true.

They, through breaking through to the truth, free from hunger, are totally unbound.

"Now, if there are any who ask, 'Would there be the right contemplation of dualities in yet another way?' they should be told, 'There would.' 'How would that be?' 'Whatever is considered as "This is bliss" by the world with its devas, Maras, & Brahmas, with its contemplatives & brahmans, its royalty & commonfolk, is rightly seen as it actually is with right discernment by the noble ones as "This is stressful"': this is one contemplation. 'Whatever is considered as "This is stressful" by the world with its devas, Maras, & Brahmas, with its contemplatives & brahmans, its royalty & commonfolk, is rightly seen as it actually is with right discernment by the noble ones as "This is bliss"': this is a second contemplation. For a monk rightly contemplating this duality in this way — heedful, ardent, & resolute — one of two fruits can be expected: either gnosis right here & now, or — if there be any remnant of clinging-sustenance — non-return." That is what the Blessed One said. Having said that, the One Well-gone, the Teacher, said further:

All sights, sounds, smells, tastes, tactile sensations, & ideas

that are welcome, appealing, agreeable — as long as they're said to exist,

are supposed by the world together with its devas to be bliss.

But when they cease, they're supposed by them to be stress.

The stopping of self-identity is viewed by the noble ones as bliss.

This is contrary to what's seen by the world as a whole.

What others say is blissful, the noble ones say is stress.

What others say is stressful, the noble know as bliss.

See the Dhamma, hard to understand! Here those who don't know are confused.

For those who are veiled, it's darkness, blindness for those who don't see.

But for the good it is blatant, like light for those who see.

Though in their very presence, they don't understand it — dumb animals, unadept in the Dhamma.

It's not easy for those overcome by passion for becoming, flowing along in the stream of becoming,

falling under Mara's sway, to wake up to this Dhamma.

Who, apart from the noble, is worthy to wake up to this state? —

the state that, through rightly knowing it, they're free from fermentation, totally unbound.

That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words. And while this explanation was being given, the minds of 60 monks, through lack of clinging, were fully released from fermentation.

Dvayatānupassanāsuttaṃ dvādasamaṃ niṭṭhitaṃ.

Phassavedaniyā taṇhā, upādānārambhaāhārā;

Iñjitaṃ calitaṃ rūpaṃ, saccaṃ dukkhena soḷasāti.

Mahāvaggo tatiyo niṭṭhito.

Pabbajjā ca padhānañca, subhāsitañca sundari;

Māghasuttaṃ sabhiyo ca, selo sallañca vuccati.

Vāseṭṭho cāpi kokāli, nālako dvayatānupassanā;

Dvādasetāni suttāni, mahāvaggoti vuccatīti.