The monk who subdues his arisen anger as, with herbs, snake-venom once it has spread,

sloughs off the near shore & far — as a snake, its decrepit old skin.

The monk who has cut off passion without leaving a trace, as he would plunging into a lake, a lotus,

sloughs off the near shore & far — as a snake, its decrepit old skin.

The monk who has cut off craving without leaving a trace, as if he had dried up a swift-flowing stream,

sloughs off the near shore & far — as a snake, its decrepit old skin.

The monk who has demolished conceit without leaving a trace, as a great flood, a very weak bridge made of reeds,

sloughs off the near shore & far — as a snake, its decrepit old skin.

The monk seeing in states of becoming no essence, as he would, when surveying a fig tree, no flowers,

sloughs off the near shore & far — as a snake, its decrepit old skin.

The monk with no inner anger, who has thus gone beyond becoming & not-,

sloughs off the near shore & far — as a snake, its decrepit old skin.

The monk whose discursive thoughts are dispersed, well-dealt with inside without leaving a trace,

sloughs off the near shore & far — as a snake, its decrepit old skin.

The monk who hasn't slipped past or turned back, transcending all this objectification,

sloughs off the near shore & far — as a snake, its decrepit old skin.

The monk who hasn't slipped past or turned back, knowing with regard to the world that "All this is unreal,"

sloughs off the near shore & far — as a snake, its decrepit old skin.

The monk who hasn't slipped past or turned back, without greed, as "All this is unreal,"

sloughs off the near shore & far — as a snake, its decrepit old skin.

The monk who hasn't slipped past or turned back, without aversion, as "All this is unreal,"

sloughs off the near shore & far — as a snake, its decrepit old skin.

The monk who hasn't slipped past or turned back, without delusion, as "All this is unreal,"

sloughs off the near shore & far — as a snake, its decrepit old skin.

The monk in whom there are no obsessions — the roots of unskillfulness totally destroyed —

sloughs off the near shore & far — as a snake, its decrepit old skin.

The monk in whom there's nothing born of distress that would lead him back to this shore,

sloughs off the near shore & far — as a snake, its decrepit old skin.

The monk in whom there's nothing born of desire that would keep him bound to becoming,

sloughs off the near shore & far — as a snake, its decrepit old skin.

The monk who's abandoned five hindrances, who, untroubled, unwounded, has crossed over doubt,

sloughs off the near shore & far — as a snake, its decrepit old skin.

Uragasuttaṃ paṭhamaṃ niṭṭhitaṃ.

2. Dhaniya Sutta: Dhaniya the Cattleman

Dhaniya the cattleman:^[2] "The rice is cooked, my milking done.

I live with my people along the banks of the Mahi;

my hut is roofed, my fire lit: so if you want, rain-god, go ahead & rain."

The Buddha: "Free from anger, my stubbornness gone, ^[3]

I live for one night along the banks of the Mahi;

my hut's roof is open, my fire out:^[4] so if you want, rain-god, go ahead & rain."

Dhaniya: "No mosquitoes or gadflies are to be found.

The cows range in the marshy meadow where the grasses flourish.

They could stand the rain if it came: so if you want, rain-god, go ahead & rain."

The Buddha: "A raft, well-made, has been lashed together.^[5]

Having crossed over, gone to the far shore, I've subdued the flood.

No need for a raft is to be found:^[6] so if you want, rain-god, go ahead & rain."

Dhaniya: "My wife is compliant, not careless,

is charming, has lived with me long.

I hear no evil about her at all: so if you want, rain-god, go ahead & rain."

The Buddha: "My mind is compliant, released,

has long been nurtured, well tamed.

No evil is to be found in me: so if you want, rain-god, go ahead & rain."

Dhaniya: "I support myself on my earnings.

My sons live in harmony, free from disease.

I hear no evil about them at all: so if you want, rain-god, go ahead & rain."

The Buddha: "I'm in no one's employ,^[7]

I wander the whole world on the reward [of my Awakening].

No need for earnings is to be found: so if you want, rain-god, go ahead & rain."

Dhaniya: "There are cows, young bulls,

cows in calf, & breeding cows,

& a great bull, the leader of the herd: so if you want, rain-god, go ahead & rain."

The Buddha: "There are no cows, no young bulls,

no cows in calf or breeding cows,

no great bull, the leader of the herd:^[8] so if you want, rain-god, go ahead & rain."

Dhaniya: "The stakes are dug-in, immovable.

The new muñja-grass halters, well-woven,

not even young bulls could break: so if you want, rain-god, go ahead & rain."

The Buddha: "Having broken my bonds like a great bull,

like a great elephant tearing a rotting vine,

I never again will lie in the womb: so if you want, rain-god, go ahead & rain."

The great cloud rained down straightaway, filling the lowlands & high.

Hearing the rain-god pour down, Dhaniya said:

"How great our gain that we've gazed on the Blessed One!

We go to him, the One with vision, for refuge. May you be our teacher, Great Sage.

My wife & I are compliant. Let's follow the holy life under the One Well-gone.

Gone to the far shore of aging & death, let's put an end to suffering & stress."

Mara:^[9] "Those with children delight because of their children.

Those with cattle delight because of their cows.

A person's delight comes from acquisitions, since a person with no acquisitions doesn't delight."

The Buddha: "Those with children grieve because of their children.

Those with cattle grieve because of their cows.

A person's grief comes from acquisitions, since a person with no acquisitions doesn't grieve."

Dhaniyasuttaṃ dutiyaṃ niṭṭhitaṃ.

3. Khaggavisana Sutta: A Rhinoceros^[10]

Renouncing violence for all living beings, harming not even a one,

you would not wish for offspring, so how a companion? Wander alone like a rhinoceros.

For a sociable person there are allurements; on the heels of allurement, this pain.

Seeing allurement's drawback, wander alone like a rhinoceros.

One whose mind is enmeshed in sympathy for friends & companions, neglects the true goal.

Seeing this danger in intimacy, wander alone like a rhinoceros.

Like spreading bamboo, entwined, is concern for offspring & spouses.

Like a bamboo sprout, unentangling, wander alone like a rhinoceros.

As a deer in the wilds, unfettered, goes for forage wherever it wants:

the wise person, valuing freedom, wanders alone like a rhinoceros.

In the midst of companions — when staying at home, when going out wandering — you are prey to requests.

Valuing the freedom wander alone like a rhinoceros.

There is sporting & love in the midst of companions, & abundant fondness for offspring.

Feeling disgust at the prospect of parting from those who'd be dear, wander alone like a rhinoceros.

Without resistance in all four directions, content with whatever you get,

enduring troubles with no dismay, wander alone like a rhinoceros.

They are hard to please, some of those gone forth, as well as those living the household life.

Shedding concern for these offspring of others, wander alone like a rhinoceros.

Cutting off the householder's marks,^[11] like a kovilara tree that has shed its leaves,

the prudent one, cutting all household ties, wander alone like a rhinoceros.

If you gain a mature companion, a fellow traveler, right-living & wise,

overcoming all dangers go with him, gratified, mindful.

If you don't gain a mature companion, a fellow traveler, right-living & wise,

wander alone like a king renouncing his kingdom, like the elephant in the Matanga wilds, his herd.

We praise companionship — yes! Those on a par, or better, should be chosen as friends.

If they're not to be found, living faultlessly, wander alone like a rhinoceros.

Seeing radiant bracelets of gold, well-made by a smith,

clinking, clashing, two on an arm, wander alone like a rhinoceros,

[thinking:] "In the same way, if I were to live with another, there would be careless talk or abusive."

Seeing this future danger, wander alone like a rhinoceros.

Because sensual pleasures, elegant, honeyed, & charming, bewitch the mind with their manifold forms —

seeing this drawback in sensual strands — wander alone like a rhinoceros.

"Calamity, tumor, misfortune, disease, an arrow, a danger for me."

Seeing this danger in sensual strands, wander alone like a rhinoceros.

Cold & heat, hunger & thirst, wind & sun, horseflies & snakes:

enduring all these, without exception, wander alone like a rhinoceros.

As a great white elephant, with massive shoulders, renouncing his herd,

lives in the wilds wherever he wants, wander alone like a rhinoceros.

"There's no way that one delighting in company can touch even momentary release."

Heeding the Solar Kinsman's words, wander alone like a rhinoceros.

Transcending the contortion of views, the sure way attained, the path gained,

[realizing:] "Unled by others, I have knowledge arisen," wander alone like a rhinoceros.

With no greed, no deceit, no thirst, no hypocrisy — delusion & blemishes blown away —

with no inclinations for all the world, every world, wander alone like a rhinoceros.

Avoid the evil companion disregarding the goal, intent on the out-of-tune way.

Don't take as a friend someone heedless & hankering. wander alone like a rhinoceros.

Consort with one who is learned, who maintains the Dhamma, a great & quick-witted friend.

Knowing the meanings, subdue your perplexity, [then] wander alone like a rhinoceros,

Free from longing, finding no pleasure in the world's sport, love, or sensual bliss,

abstaining from adornment, speaking the truth, wander alone like a rhinoceros.

Abandoning offspring, spouse, father, mother, riches, grain, relatives,

& sensual pleasures altogether, wander alone like a rhinoceros.

"This is a bondage, a baited hook. There's little happiness here, next to no satisfaction, all the more suffering & pain."

Knowing this, circumspect, wander alone like a rhinoceros.

Shattering fetters, like a fish in the water tearing a net,

like a fire not coming back to what's burnt, wander alone like a rhinoceros.

Eyes downcast, not footloose, senses guarded, with protected mind,

not oozing — not burning — with lust, wander alone like a rhinoceros.

Taking off the householder's marks,^[12] like a coral tree that has shed its leaves,

going forth in the ochre robe, wander alone like a rhinoceros.

Showing no greed for flavors, not careless, going from house to house for alms,

with mind unenmeshed in this family or that, wander alone like a rhinoceros.

Abandoning barriers to awareness, expelling all defilements — all —

non-dependent, cutting aversion, allurement, wander alone like a rhinoceros.

Turning your back on pleasure & pain, as earlier with sorrow & joy,

attaining pure equanimity, tranquillity, wander alone like a rhinoceros.

With persistence aroused for the highest goal's attainment, with mind unsmeared, not lazy in action,

firm in effort, with steadfastness & strength arisen, wander alone like a rhinoceros.

Not neglecting seclusion, absorption, constantly living the Dhamma in line with the Dhamma,

comprehending the danger in states of becoming, wander alone like a rhinoceros.

Intent on the ending of craving & heedful, learned, mindful, not muddled,

certain — having reckoned the Dhamma — & striving, wander alone like a rhinoceros.

Unstartled, like a lion at sounds. Unsnared, like the wind in a net.

Unsmeared, like a lotus in water: wander alone like a rhinoceros.

Like a lion — forceful, strong in fang, living as a conqueror, the king of beasts —

resort to a solitary dwelling. Wander alone like a rhinoceros.

At the right time consorting with the release through good will, compassion, appreciation, equanimity,

unobstructed by all the world, any world, wander alone like a rhinoceros.

Having let go of passion, aversion, delusion; having shattered the fetters;

undisturbed at the ending of life, wander alone like a rhinoceros.

People follow & associate for a motive. Friends without a motive these days are rare.

They're shrewd for their own ends, & impure. Wander alone like a rhinoceros.

Khaggavisāṇasuttaṃ tatiyaṃ niṭṭhitaṃ.

4. Kasi Bharadvaja Sutta: To the Plowing Bharadvaja

I have heard that on one occasion the Blessed One was living among the Magadhans at Dakkhinagiri in the brahman village of Ekanala. Now at that time approximately 500 of the brahman Kasi Bharadvaja's plows were yoked at the sowing time. Then, in the early morning, putting on his lower robe and taking his bowl & robes, the Blessed One went to where Kasi Bharadvaja was working. Now at that time Kasi Bharadvaja's food-distribution was underway. So the Blessed One went to Kasi Bharadvaja's food-distribution and, on arrival, stood to one side.

Kasi Bharadvaja saw the Blessed One standing for alms, and on seeing him, said to him, "I, contemplative, plow & sow. Having plowed & sown, I eat. You, too, contemplative, should plow & sow. Having plowed & sown, you (will) eat."

"I, too, brahman, plow & sow. Having plowed & sown, I eat." "But, contemplative, I don't see the Master Gotama's yoke or plow, plowshare, goad, or oxen, and yet the Master Gotama says this: 'I, too, brahman, plow & sow. Having plowed & sown, I eat.'"

Then the Kasi Bharadvaja addressed the Blessed One with a verse:

You claim to be a plowman, but I don't see your plowing.

Being asked, tell us about your plowing so that we may know your plowing.

[The Buddha:] Conviction is my seed, austerity my rain, discernment my yoke & plow,

conscience my pole, mind my yoke-tie, mindfulness my plowshare & goad.

Guarded in body, guarded in speech, restrained in terms of belly & food,

I make truth a weeding-hook, and composure my unyoking.

Persistence, my beast of burden, bearing me toward rest from the yoke,

takes me, without turning back, to where, having gone, one doesn't grieve.

That's how my plowing is plowed. It has as its fruit the deathless.

Having plowed this plowing one is unyoked from all suffering & stress.

Then Kasi Bharadvaja, having heaped up milk-rice in a large bronze serving bowl, offered it to the Blessed One, [saying,] "May Master Gotama eat [this] milk-rice. The master is a plowman, for the Master Gotama plows the plowing that has as its fruit the deathless."

What's been chanted over with verses shouldn't be eaten by me. That's not the nature, brahman, of one who's seen rightly.

What's been chanted over with verses Awakened Ones reject. That being their nature, brahman, this is their way of life.

Serve with other food & drink a fully-perfected great seer, his fermentations ended, his anxiety stilled,

for that is the field for one looking for merit.

"Then to whom, Master Gotama, should I give this milk-rice?" "Brahman, I don't see that person in this world — with its devas, Maras, & Brahmas, in this generation with its royalty & common people — by whom this milk-rice, having been eaten, would be rightly digested, aside from a Tathagata or a Tathagata's disciple. In that case, brahman, throw the milk-rice away in a place without vegetation, or dump it in water with no living beings."

So Kasi Bharadvaja dumped the milk-rice in water with no living beings. And the milk-rice, when dropped in the water, hissed & sizzled, seethed & steamed. Just as an iron ball heated all day, when tossed in the water, hisses & sizzles, seethes & steams, in the same way the milk-rice, when dropped in the water, hissed & sizzled, seethed & steamed.

Then Kasi Bharadvaja — in awe, his hair standing on end — went to the Blessed One and, on arrival, throwing himself down with his head at the Blessed One's feet, said to him, "Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama — through many lines of reasoning — made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, and to the Community of monks. May Master Gotama remember me as a lay follower who has gone to him for refuge, from this day forward, for life. Let me obtain the going forth in Master Gotama's presence, let me obtain admission."

Then the brahman Kasi Bharadvaja obtained the going forth in the Blessed One's presence, he obtained admission. And not long after his admission — dwelling alone, secluded, heedful, ardent, & resolute — he in no long time reached & remained in the supreme goal of the celibate life, for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now. He knew: "Birth is ended, the celibate life fulfilled, the task done. There is nothing further for the sake of this world." And so Ven. Bharadvaja became another one of the arahants.

Kasibhāradvājasuttaṃ catutthaṃ niṭṭhitaṃ.

5. Cunda Sutta: To Cunda

[Cunda the smith:] "I ask the sage of abundant discernment,

awakened, lord of the Dhamma, free of craving,

supreme among two-legged beings, best of charioteers: "How many contemplatives are there in the world? Please tell me."

[The Buddha:] "Four contemplatives, Cunda. There isn't a fifth.

Being asked face-to-face, I'll explain:

the Victor of the path, the teacher of the path, one who lives by the path, & one who corrupts the path."

[Cunda:] "Whom do the Awakened call the Victor of the path

[&] one who is an unequalled teacher of the path?

Tell me the one who lives by the path, and explain to me one who corrupts the path."

[The Buddha:] "He's crossed over perplexity, his arrow removed, delighting in Unbinding, free of greed,

the leader of the world with its devas: one like this the Awakened call the Victor of the path.

He here knows the foremost as foremost, who right here shows & analyzes the Dhamma,

that sage, a cutter-of-doubt unperturbed: he's called the second of monks, the teacher of the path.

Mindful, restrained, he lives by the well-taught Dhamma-principles, path,

associating with principles without blame: he's called the third of monks, one who lives by the path.

Creating a counterfeit of those with good practices, self-asserting, a corrupter of families,^[13] intrusive,

deceitful, unrestrained, chaff, going around in disguise: he's one who corrupts the path.

Any householder, having ferreted these out — a discerning disciple of those who are noble —

knowing they aren't all the same, seeing this, his conviction's not harmed.

For how could the corrupt with the un- corrupt, the impure with the pure, be put on a par?"

Cundasuttaṃ pañcamaṃ niṭṭhitaṃ.

6. Parābhavasuttaṃ

‘‘Parābhavantaṃ purisaṃ, mayaṃ pucchāma gotama ^[14];

Bhagavantaṃ ^[15] puṭṭhumāgamma, kiṃ parābhavato mukhaṃ’’.

‘‘Suvijāno bhavaṃ hoti, suvijāno ^[16] parābhavo;

Dhammakāmo bhavaṃ hoti, dhammadessī parābhavo’’.

‘‘Iti hetaṃ vijānāma, paṭhamo so parābhavo;

Dutiyaṃ bhagavā brūhi, kiṃ parābhavato mukhaṃ’’.

‘‘Asantassa piyā honti, sante na kurute piyaṃ;

Asataṃ dhammaṃ roceti, taṃ parābhavato mukhaṃ’’.

‘‘Iti hetaṃ vijānāma, dutiyo so parābhavo;

Tatiyaṃ bhagavā brūhi, kiṃ parābhavato mukhaṃ’’.

Alaso kodhapaññāṇo, taṃ parābhavato mukhaṃ’’.

Catutthaṃ bhagavā brūhi, kiṃ parābhavato mukhaṃ’’.

Pahu santo na bharati, taṃ parābhavato mukhaṃ’’.

‘‘Iti hetaṃ vijānāma, catuttho so parābhavo;

Pañcamaṃ bhagavā brūhi, kiṃ parābhavato mukhaṃ’’.

‘‘Yo brāhmaṇaṃ ^[18] samaṇaṃ vā, aññaṃ vāpi vanibbakaṃ;

Musāvādena vañceti, taṃ parābhavato mukhaṃ’’.

Chaṭṭhamaṃ bhagavā brūhi, kiṃ parābhavato mukhaṃ’’.

‘‘Pahūtavitto puriso, sahirañño sabhojano;

Eko bhuñjati sādūni, taṃ parābhavato mukhaṃ’’.

‘‘Iti hetaṃ vijānāma, chaṭṭhamo so parābhavo;

Sattamaṃ bhagavā brūhi, kiṃ parābhavato mukhaṃ’’.

‘‘Jātitthaddho dhanatthaddho, gottatthaddho ca yo naro;

Saññātiṃ atimaññeti, taṃ parābhavato mukhaṃ’’.

‘‘Iti hetaṃ vijānāma, sattamo so parābhavo;

Aṭṭhamaṃ bhagavā brūhi, kiṃ parābhavato mukhaṃ’’.

‘‘Itthidhutto surādhutto, akkhadhutto ca yo naro;

Laddhaṃ laddhaṃ vināseti, taṃ parābhavato mukhaṃ’’.

Navamaṃ bhagavā brūhi, kiṃ parābhavato mukhaṃ’’.

Dussati ^[21] paradāresu, taṃ parābhavato mukhaṃ’’.

‘‘Iti hetaṃ vijānāma, navamo so parābhavo;

Dasamaṃ bhagavā brūhi, kiṃ parābhavato mukhaṃ’’.

‘‘Atītayobbano poso, āneti timbarutthaniṃ;

Tassā issā na supati, taṃ parābhavato mukhaṃ’’.

‘‘Iti hetaṃ vijānāma, dasamo so parābhavo;

Ekādasamaṃ bhagavā brūhi, kiṃ parābhavato mukhaṃ’’.

‘‘Itthiṃ soṇḍiṃ vikiraṇiṃ, purisaṃ vāpi tādisaṃ;

Issariyasmiṃ ṭhapeti ^[22], taṃ parābhavato mukhaṃ’’.

Dvādasamaṃ bhagavā brūhi, kiṃ parābhavato mukhaṃ’’.

‘‘Appabhogo mahātaṇho, khattiye jāyate kule;

So ca rajjaṃ patthayati, taṃ parābhavato mukhaṃ’’.

‘‘Ete parābhave loke, paṇḍito samavekkhiya;

Ariyo dassanasampanno, sa lokaṃ bhajate siva’’nti.

Parābhavasuttaṃ chaṭṭhaṃ niṭṭhitaṃ.

7. Vasalasuttaṃ

Addasā kho aggikabhāradvājo brāhmaṇo bhagavantaṃ dūratova āgacchantaṃ. Disvāna bhagavantaṃ etadavoca – ‘‘tatreva ^[23], muṇḍaka; tatreva, samaṇaka; tatreva, vasalaka tiṭṭhāhī’’ti.

Evaṃ vutte, bhagavā aggikabhāradvājaṃ brāhmaṇaṃ etadavoca – ‘‘jānāsi pana tvaṃ, brāhmaṇa, vasalaṃ vā vasalakaraṇe vā dhamme’’ti? ‘‘Na khvāhaṃ, bho gotama, jānāmi vasalaṃ vā vasalakaraṇe vā dhamme; sādhu me bhavaṃ gotamo tathā dhammaṃ desetu, yathāhaṃ jāneyyaṃ vasalaṃ vā vasalakaraṇe vā dhamme’’ti. ‘‘Tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti. ‘‘Evaṃ, bho’’ti kho aggikabhāradvājo brāhmaṇo bhagavato paccassosi. Bhagavā etadavoca –

‘‘Ekajaṃ vā dvijaṃ ^[24] vāpi, yodha pāṇaṃ vihiṃsati;

Yassa pāṇe dayā natthi, taṃ jaññā vasalo iti.

Niggāhako ^[26] samaññāto, taṃ jaññā vasalo iti.

‘‘Gāme vā yadi vā raññe, yaṃ paresaṃ mamāyitaṃ;

Theyyā adinnamādeti ^[27], taṃ jaññā vasalo iti.

Na hi te iṇamatthīti, taṃ jaññā vasalo iti.

‘‘Yo ve kiñcikkhakamyatā, panthasmiṃ vajantaṃ janaṃ;

Hantvā kiñcikkhamādeti, taṃ jaññā vasalo iti.

‘‘Attahetu parahetu, dhanahetu ca ^[29] yo naro;

Sakkhipuṭṭho musā brūti, taṃ jaññā vasalo iti.

‘‘Yo ñātīnaṃ sakhīnaṃ vā, dāresu paṭidissati;

Sāhasā ^[30] sampiyena vā, taṃ jaññā vasalo iti.

‘‘Yo mātaraṃ pitaraṃ vā, jiṇṇakaṃ gatayobbanaṃ;

Pahu santo na bharati, taṃ jaññā vasalo iti.

‘‘Yo mātaraṃ pitaraṃ vā, bhātaraṃ bhaginiṃ sasuṃ;

Hanti roseti vācāya, taṃ jaññā vasalo iti.

‘‘Yo atthaṃ pucchito santo, anatthamanusāsati;

‘‘Yo katvā pāpakaṃ kammaṃ, mā maṃ jaññāti icchati ^[31];

Yo paṭicchannakammanto, taṃ jaññā vasalo iti.

Āgataṃ nappaṭipūjeti, taṃ jaññā vasalo iti.

‘‘Yo brāhmaṇaṃ samaṇaṃ vā, aññaṃ vāpi vanibbakaṃ;

Musāvādena vañceti, taṃ jaññā vasalo iti.

Roseti vācā na ca deti, taṃ jaññā vasalo iti.

‘‘Asataṃ yodha pabrūti, mohena paliguṇṭhito;

Kiñcikkhaṃ nijigīsāno ^[33], taṃ jaññā vasalo iti.

‘‘Yo cattānaṃ samukkaṃse, pare ca mavajānāti ^[34];

Nihīno sena mānena, taṃ jaññā vasalo iti.

‘‘Rosako kadariyo ca, pāpiccho maccharī saṭho;

Ahiriko anottappī, taṃ jaññā vasalo iti.

‘‘Yo buddhaṃ paribhāsati, atha vā tassa sāvakaṃ;

Paribbājaṃ ^[35] gahaṭṭhaṃ vā, taṃ jaññā vasalo iti.

‘‘Yo ve anarahaṃ ^[36] santo, arahaṃ paṭijānāti ^[37];

Coro sabrahmake loke, eso kho vasalādhamo.

‘‘Ete kho vasalā vuttā, mayā yete pakāsitā;

Kammunā ^[38] vasalo hoti, kammunā hoti brāhmaṇo.

‘‘Tadamināpi jānātha, yathāmedaṃ ^[39] nidassanaṃ;

Caṇḍālaputto sopāko ^[40], mātaṅgo iti vissuto.

Āgacchuṃ tassupaṭṭhānaṃ, khattiyā brāhmaṇā bahū.

Kāmarāgaṃ virājetvā, brahmalokūpago ahu;

Na naṃ jāti nivāresi, brahmalokūpapattiyā.

‘‘Ajjhāyakakule jātā, brāhmaṇā mantabandhavā;

Te ca pāpesu kammesu, abhiṇhamupadissare.

‘‘Diṭṭheva dhamme gārayhā, samparāye ca duggati;

Na ne jāti nivāreti, duggatyā ^[42] garahāya vā.

‘‘Na jaccā vasalo hoti, na jaccā hoti brāhmaṇo;

Kammunā vasalo hoti, kammunā hoti brāhmaṇo’’ti.

Vasalasuttaṃ sattamaṃ niṭṭhitaṃ.

8. Karaniya Metta Sutta: Good Will

This is to be done by one skilled in aims who wants to break through to the state of peace:

Be capable, upright, & straightforward, easy to instruct, gentle, & not conceited,

content & easy to support, with few duties, living lightly,

with peaceful faculties, masterful, modest, & no greed for supporters.

Do not do the slightest thing that the wise would later censure.

Think: Happy, at rest, may all beings be happy at heart.

Whatever beings there may be, weak or strong, without exception,

long, large, middling, short, subtle, blatant,

seen & unseen, near & far,

born & seeking birth: May all beings be happy at heart.

Let no one deceive another or despise anyone anywhere,

or through anger or irritation wish for another to suffer.

As a mother would risk her life to protect her child, her only child,

even so should one cultivate a limitless heart with regard to all beings.

With good will for the entire cosmos, cultivate a limitless heart:

Above, below, & all around, unobstructed, without enmity or hate.

Whether standing, walking, sitting, or lying down, as long as one is alert,

one should be resolved on this mindfulness. This is called a sublime abiding here & now.

Not taken with views, but virtuous & consummate in vision,

having subdued desire for sensual pleasures, one never again will lie in the womb.

Mettasuttaṃ aṭṭhamaṃ niṭṭhitaṃ.

9. Hemavatasuttaṃ

Dibbā ^[43] ratti upaṭṭhitā;

Anomanāmaṃ satthāraṃ, handa passāma gotamaṃ’’.

Sabbabhūtesu tādino;

Kacci iṭṭhe aniṭṭhe ca, saṅkappassa vasīkatā’’.

‘‘Mano cassa supaṇihito, (iti sātāgiro yakkho)

Sabbabhūtesu tādino;

Atho iṭṭhe aniṭṭhe ca, saṅkappassa vasīkatā’’.

Kacci pāṇesu saññato;

Kacci ārā pamādamhā, kacci jhānaṃ na riñcati’’.

Atho pāṇesu saññato;

Atho ārā pamādamhā, buddho jhānaṃ na riñcati’’.

‘‘Kacci musā na bhaṇati, (iti hemavato yakkho)

Kacci na khīṇabyappatho;

‘‘Musā ca so na bhaṇati, (iti sātāgiro yakkho)

Atho na khīṇabyappatho;

Atho vebhūtiyaṃ nāha, mantā atthaṃ ca ^[44] bhāsati’’.

‘‘Kacci na rajjati kāmesu, (iti hemavato yakkho)

Kacci cittaṃ anāvilaṃ;

Kacci mohaṃ atikkanto, kacci dhammesu cakkhumā’’.

Atho cittaṃ anāvilaṃ;

Sabbamohaṃ atikkanto, buddho dhammesu cakkhumā’’.

‘‘Kacci vijjāya sampanno, (iti hemavato yakkho )

Kacci saṃsuddhacāraṇo;

Atho saṃsuddhacāraṇo;

Sabbassa āsavā khīṇā, natthi tassa punabbhavo’’.

Vijjācaraṇasampannaṃ, dhammato naṃ pasaṃsati’’.

‘‘Sampannaṃ munino cittaṃ, kammunā byappathena ca;

Vijjācaraṇasampannaṃ, dhammato anumodasi’’.

‘‘Sampannaṃ munino cittaṃ, kammunā byappathena ca;

Vijjācaraṇasampannaṃ, handa passāma gotamaṃ.

‘‘Eṇijaṅghaṃ kisaṃ vīraṃ ^[45], appāhāraṃ alolupaṃ;

Muniṃ vanasmiṃ jhāyantaṃ, ehi passāma gotamaṃ.

‘‘Sīhaṃvekacaraṃ nāgaṃ, kāmesu anapekkhinaṃ;

Upasaṅkamma pucchāma, maccupāsappamocanaṃ.

‘‘Akkhātāraṃ pavattāraṃ, sabbadhammāna pāraguṃ;

Buddhaṃ verabhayātītaṃ, mayaṃ pucchāma gotamaṃ’’.

Kismiṃ kubbati santhavaṃ ^[46];

Kissa loko upādāya, kismiṃ loko vihaññati’’.

Chasu kubbati santhavaṃ;

Channameva upādāya, chasu loko vihaññati’’.

‘‘Katamaṃ taṃ upādānaṃ, yattha loko vihaññati;

Niyyānaṃ pucchito brūhi, kathaṃ dukkhā pamuccati’’ ^[48].

‘‘Pañca kāmaguṇā loke, manochaṭṭhā paveditā;

Ettha chandaṃ virājetvā, evaṃ dukkhā pamuccati.

‘‘Etaṃ lokassa niyyānaṃ, akkhātaṃ vo yathātathaṃ;

Etaṃ vo ahamakkhāmi, evaṃ dukkhā pamuccati’’.

Appatiṭṭhe anālambe, ko gambhīre na sīdati’’.

‘‘Sabbadā sīlasampanno, paññavā susamāhito;

Ajjhattacintī ^[49] satimā, oghaṃ tarati duttaraṃ.

‘‘Virato kāmasaññāya, sabbasaṃyojanātigo;

Nandībhavaparikkhīṇo, so gambhīre na sīdati’’.

‘‘Gabbhīrapaññaṃ nipuṇatthadassiṃ, akiñcanaṃ kāmabhave asattaṃ;

Taṃ passatha sabbadhi vippamuttaṃ, dibbe pathe kamamānaṃ mahesiṃ.

‘‘Sudiṭṭhaṃ vata no ajja, suppabhātaṃ suhuṭṭhitaṃ;

Yaṃ addasāma sambuddhaṃ, oghatiṇṇamanāsavaṃ.

‘‘Ime dasasatā yakkhā, iddhimanto yasassino;

Sabbe taṃ saraṇaṃ yanti, tvaṃ no satthā anuttaro.

‘‘Te mayaṃ vicarissāma, gāmā gāmaṃ nagā nagaṃ;

Namassamānā sambuddhaṃ, dhammassa ca sudhammata’’nti.

Hemavatasuttaṃ navamaṃ niṭṭhitaṃ.

10. Alavaka Sutta: To the Alavaka Yakkha ^[50]

I have heard that on one occasion the Blessed One was staying at Alavi in the haunt of the Alavaka yakkha. Then the Alavaka yakkha went to the Blessed One and on arrival said to him: "Get out, contemplative!" [Saying,] "All right, my friend," the Blessed One went out. "Come in, contemplative!" [Saying,] "All right, my friend," the Blessed One went in.

A second time... A third time, the Alavaka yakkha said to the Blessed One, "Get out, contemplative!" [Saying,] "All right, my friend," the Blessed One went out. "Come in, contemplative!" [Saying,] "All right, my friend," the Blessed One went in.

Then a fourth time, the Alavaka yakkha said to the Blessed One, "Get out, contemplative!" "I won't go out, my friend. Do what you have to do."

"I will ask you a question, contemplative. If you can't answer me, I will possess your mind or rip open your heart or, grabbing you by the feet, hurl you across the Ganges."

"My friend, I see no one in the cosmos with its devas, Maras & Brahmas, its contemplatives & brahmans, its royalty & commonfolk, who could possess my mind or rip open my heart or, grabbing me by the feet, hurl me across the Ganges. But nevertheless, ask me what you wish."

[Alavaka:] What is a person's highest wealth? What, when well-practiced, brings bliss?

What is the highest of savors? Living in what way is one's life called the best?

[The Buddha:] Conviction is a person's highest wealth. Dhamma, when well-practiced, brings bliss.

Truth is the highest of savors.^[51] Living with discernment, one's life is called best.

[Alavaka:] How does one cross over the flood? How cross over the sea?

How does one overcome suffering & stress? How is a person purified?

[The Buddha:] Through conviction one crosses over the flood. Through heedfulness, the sea.

Through persistence one overcomes suffering & stress. Through discernment a person is purified.

[Alavaka:] How does one gain discernment? How does one find wealth?

How does one attain honor? How bind friends to oneself?

Passing from this world to the next world, how does one not grieve?

[The Buddha:] Convinced of the arahants' Dhamma for attaining Unbinding,

— heedful, observant — one listening well gains discernment.

Doing what's fitting, enduring burdens, one with initiative finds wealth.

Through truth one attains honor. Giving binds friends to oneself.

Endowed with these four qualities,

— truth, self-control, stamina, relinquishment — a householder of conviction, on passing away, doesn't grieve.

Now, go ask others, common brahmans & contemplatives,

if anything better than truth, self-control, endurance, & relinquishment here can be found.

[Alavaka:] How could I go ask common brahmans & contemplatives? —

now that today I understand what benefits the next life.

It was truly for my well-being that the Awakened One came to stay in Alavi.

Today I understand where what is given bears great fruit.

I will wander from village to village, town to town,

paying homage to the Self-awakened One & the true rightness of the Dhamma.

Āḷavakasuttaṃ dasamaṃ niṭṭhitaṃ.

11. Vijaya Sutta: Victory

Whether walking, standing, sitting, or lying down,

it flexes & stretches: this is the body's movement.

Joined together with tendons & bones, plastered over with muscle & skin,

hidden by complexion, the body isn't seen for what it is:

filled with intestines, filled with stomach, with the lump of the liver, bladder,

lungs, heart, kidneys, spleen,

mucus, sweat, saliva, fat,

blood, synovial fluid, bile, & oil.

On top of that, in nine streams, filth is always flowing from it:

from the eyes : eye secretions, from the ears : ear secretions,

from the nose : mucus, from the mouth : now vomit,

now phlegm, now bile. from the body : beads of sweat.

And on top of that, its hollow head is filled with brains.

The fool, beset by ignorance, thinks it beautiful.

But when it lies dead, swollen, livid,

cast away in a charnel ground, even relatives don't care for it.

Dogs feed on it, jackals, wolves, & worms.

Crows & vultures feed on it, along with any other animals there.

Having heard the Awakened One's words, the discerning monk

comprehends, for he sees it for what it is:

"As this is, so is that. As that, so this."

Within & without, he should let desire for the body fade away.

With desire & passion faded away, the discerning monk arrives here:

at the deathless, the calm, the undying state of Unbinding.

This two-footed, filthy, evil-smelling, filled-with-various-carcasses,

oozing-out-here-&-there body:

Whoever would think, on the basis of a body like this, to exalt himself

or disparage another: What is that if not blindness?

Vijayasuttaṃ ekādasamaṃ niṭṭhitaṃ.

12. Muni Sutta: The Sage

Danger is born from intimacy, ^[52] society gives birth to dust. ^[53]

Free from intimacy, free from society: such is the vision of the sage.

Who, destroying what's born wouldn't plant again or nourish what will arise:

They call him the wandering, singular sage. He has seen the state of peace.

Considering the ground, crushing the seed, he wouldn't nourish the sap ^[54]

— truly a sage — seer of the ending of birth, abandoning conjecture, he cannot be classified.

Knowing all dwellings, ^[55] not longing for any one anywhere

— truly a sage — with no coveting, without greed, he does not build, ^[56] for he has gone beyond.

Overcoming all knowing all, wise. With regard to all things: unsmeared.

Abandoning all, in the ending of craving, released: The enlightened call him a sage.

Strong in discernment, virtuous in his practices, centered, delighting in jhana, mindful,

freed from attachments, no constraints :: no fermentations: ^[57] The enlightened call him a sage.

The wandering solitary sage, uncomplacent, unshaken by praise or blame.

Unstartled, like a lion at sounds. Unsnared, like the wind in a net.

Unsmeared, like a lotus in water. Leader of others, by others unled:

The enlightened call him a sage.

Like the pillar at a bathing ford, ^[58] when others speak in extremes.

He, without passion, his senses well-centered: The enlightened call him a sage.

Truly poised, straight as a shuttle, ^[59] he loathes evil actions.

Pondering what is on-pitch and off: ^[60] The enlightened call him a sage.

Self-restrained, he does no evil. Young and middle-aged, the sage self-controlled,

never angered, he angers none: The enlightened call him a sage.

From the best the middling the leftovers he receives alms. Sustaining himself on what others give,

neither flattering nor speaking disparagement: The enlightened call him a sage.

The wandering sage abstaining from sex, in youth bound by no one,

abstaining from intoxication ^[61] complacency totally apart: The enlightened call him a sage.

Knowing the world, seeing the highest goal, crossing the ocean,^[62] the flood,^[63] — Such — ^[64]

his chains broken, unattached without fermentation: The enlightened call him a sage.

These two are different, they dwell far apart: the householder supporting a wife and the unselfish one, of good practices.

Slaying other beings, the householder is unrestrained. Constantly the sage protects other beings, is controlled.

As the crested, blue-necked peacock, when flying, never matches the wild goose in speed:

Even so the householder never keeps up with the monk, the sage secluded, doing jhana in the forest.

Munisuttaṃ dvādasamaṃ niṭṭhitaṃ.Uragavaggo paṭhamo niṭṭhito.

Urago dhaniyo ceva, visāṇañca tathā kasi;

Sātāgiro āḷavako, vijayo ca tathā muni;

Dvādasetāni suttāni, uragavaggoti vuccatīti.