In the Minor Collection

Whoever removes arisen wrath, spread like snake venom, with medicines;

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

Whoever has cut off lust entirely, having plunged into the lotus flower growing in the lake;

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

Whoever has cut off craving entirely, having dried up the flowing, swift-flowing stream;

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

Whoever has uprooted conceit entirely, as a great flood a very weak reed bridge;

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

Whoever did not find substance in existences, searching like for a flower among fig trees;

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

"For one within whom there are no irritations, and who has transcended this or that life;

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

For whom applied thoughts are scattered, internally well-assigned without remainder;

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

Whoever did not go too far, nor fall behind, who overcame all this obsession;

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

Whoever did not go too far, nor fall behind, having known "all this is false" in the world;

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

Whoever did not go too far, nor fall behind, being free from greed, knowing "all this is false";

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

Whoever did not go too far, nor fall behind, being without lust, knowing "all this is false";

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

Whoever did not go too far, nor fall behind, being without hate, knowing "all this is false";

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

Whoever did not go too far, nor fall behind, being without delusion, knowing "all this is false";

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

For one in whom there are no underlying tendencies whatsoever, and the unwholesome roots are uprooted;

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

For one in whom there are no disturbance-born defilements whatsoever, conditions for coming to this shore;

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

For one in whom there are no cravings whatsoever, rooted in shackles for becoming;

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

Whoever, having abandoned the five mental hindrances, is free from trouble, has crossed over doubt, is free from the dart;

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

"My rice is cooked, my milk is milked," (thus spoke Dhaniya the herdsman)

"I dwell with my family near the bank of the Mahī;

My hut is thatched, my fire is kindled, so if you wish, rain, O sky."

"I am without wrath, free from barrenness," (thus spoke the Blessed One)

"My dwelling for one night is near the bank of the Mahī;

My hut is unveiled, my fire is quenched, so if you wish, rain, O sky."

"Gadflies and mosquitoes are not found," (thus spoke Dhaniya the herdsman)

"The cattle graze in the marsh where grass has grown;

They could endure even rain that comes, so if you wish, rain, O sky."

"The raft is bound, well prepared," (thus spoke the Blessed One)

"One who has crossed over, gone beyond, having removed the flood;

There is no need for the raft, so if you wish, rain, O sky."

"My wife is loyal, not covetous," (thus spoke Dhaniya the herdsman)

"For a long time she has lived with me, agreeable;

I hear nothing bad of her, so if you wish, rain, O sky."

"My mind is loyal, liberated," (thus spoke the Blessed One)

"For a long time trained, well-tamed;

No evil is found in me, so if you wish, rain, O sky."

"I am maintained by my own wages," (thus spoke Dhaniya the herdsman)

"And my children are together with me, healthy;

I hear nothing bad of them, so if you wish, rain, O sky."

"I am not a hired servant of anyone," (thus spoke the Blessed One)

"I wander in the entire world as one who has completed his task;

There is no need for wages, so if you wish, rain, O sky."

"There are barren cows, there are suckling calves," (thus spoke Dhaniya the herdsman)

"There are cows in calf and breeding cows too;

There is also a bull, the lord of the herd here, so if you wish, rain, O sky."

"There are no barren cows, there are no suckling calves," (thus spoke the Blessed One)

"There are no cows in calf, no breeding cows too;

There is no bull, no lord of the herd here, so if you wish, rain, O sky."

"The stakes are planted, unshakeable," (thus spoke Dhaniya the herdsman)

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

Not even the suckling calves can break them, so if you wish, rain, O sky."

"Like a bull having cut through bonds," (thus spoke the Blessed One)

"Like an elephant having torn apart a rotten creeper;

I shall not again go to lying in a womb, so if you wish, rain, O sky."

"Filling both the low ground and the high, a great rain cloud shed rain at that very moment;

Having heard the god raining, Dhaniya spoke this matter.

"It is a gain for us indeed, not small, that we have seen the Blessed One;

We go to you for refuge, O One with Vision, be our Teacher, you, great sage.

"Both Gopī and I are loyal, may we live the holy life in the presence of the Fortunate One;

May we become ones who have gone beyond birth and death, ones who make an end of suffering."

"One with children rejoices in children," (thus spoke Māra the Evil One)

One with cattle likewise rejoices in cattle;

Clinging is the rejoicing of a man, for he who is without clinging does not rejoice."

"One with children grieves over children," (thus spoke the Blessed One)

"A cowherd's wife likewise grieves over cattle;

Clinging is the sorrowing of a man, for he who is without clinging does not grieve."

Having laid aside the rod towards all beings, not harming even one of them;

One should not wish for a son, whence a companion? One should wander alone, like a rhinoceros horn.

For one in whom bonding has arisen, affections arise; following upon affection, this suffering comes to be;

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

Having compassion for friends and companions, one with a bound mind neglects one's welfare;

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

Just as a spreading bamboo is entangled, so is the longing for sons and wives;

Like a bamboo shoot, not clinging, one should wander alone, like a rhinoceros horn.

Just as a deer in the forest, unfettered, goes wherever it wishes for its food resort;

A wise man, seeing freedom, should wander alone, like a rhinoceros horn.

There is calling out among companions, at home, at a place, while going, while wandering;

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

There is amusement and delight among companions, and there is extensive love for sons;

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

Belonging to the four directions and non-impinging, being content with whatsoever;

Enduring dangers, unafraid, one should wander alone, like a rhinoceros horn.

Some gone forth are hard to support, and also householders dwelling at home;

Having become unconcerned with others' children, one should wander alone, like a rhinoceros horn.

Having laid aside the characteristics of a layman, like a coral tree with fallen leaves;

Having cut off, as a hero, the bonds of a layman, one should wander alone, like a rhinoceros horn.

"If one should find a prudent companion, a fellow traveller, living well, wise;

Having overcome all dangers, one should wander with him, glad and mindful.

"If one should not find a prudent companion, a fellow traveller, living well, wise;

Like a king abandoning a conquered kingdom, one should wander alone, like an elephant in the forest.

Surely we praise the accomplishment of friends, the foremost or equal friends should be cultivated;

Not having obtained these, eating blamelessly, one should wander alone, like a rhinoceros horn.

Having seen the radiant golden ones, well-finished by the smith's son;

Two clashing together on the arm, one should wander alone, like a rhinoceros horn.

Thus with a companion there would be for me, talk and attachment;

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

Sensual pleasures, variegated, sweet, delightful, in various forms they churn the mind;

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

Calamity and boil and misfortune, disease and dart and fear - this is mine;

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

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

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

Like an elephant, having left the herds, with fully grown shoulders, spotted like a lotus, eminent;

Dwelling in the forest as long as one likes, one should wander alone, like a rhinoceros horn.

It is impossible for one delighting in company to touch the temporary liberation;

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

Having gone beyond the wrigglings of views, having reached the fixed course, having attained the path;

I am one with arisen knowledge, not to be led by others, one should wander alone, like a rhinoceros horn.

Free from greed, not deceitful, without thirst, without contempt, with corruption and delusion blown away;

Having become desireless in the entire world, one should wander alone, like a rhinoceros horn.

One should avoid an evil companion, one who sees harm, settled in unrighteousness;

One should not oneself resort to one attached and heedless, one should wander alone, like a rhinoceros horn.

One should associate with one very learned, a bearer of the Dhamma, a noble friend with discernment;

Having understood the meanings, having removed uncertainty, one should wander alone, like a rhinoceros horn.

Play, delight, and sensual happiness in the world, not being satisfied with, not longing for;

Abstaining from adornment and beautification, a speaker of truth, one should wander alone, like a rhinoceros horn.

Son and wife, father and mother, wealth and grain and relatives;

Having abandoned sensual pleasures, each according to its limit, one should wander alone, like a rhinoceros horn.

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

Having known "this is a hook," the wise one should wander alone, like a rhinoceros horn.

Having destroyed the mental fetters, like a fish having broken through the net in the water;

Like a fire not returning to what is burnt, one should wander alone, like a rhinoceros horn.

With eyes downcast and not desirous of wandering about, with guarded faculties and protected mind;

Not filled with desire, not being burnt, one should wander alone, like a rhinoceros horn.

Having laid aside the characteristics of a layman, like a coral tree covered with leaves;

Clothed in ochre robes, having gone forth, one should wander alone, like a rhinoceros horn.

Not making greed for flavours, not covetous, not supporting another, walking successively for alms;

With consciousness unbound from family to family, one should wander alone, like a rhinoceros horn.

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

Independent, having cut off the fault of affection, one should wander alone, like a rhinoceros horn.

Having turned one's back on happiness and suffering, and previously on pleasure and displeasure;

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

Putting forth strenuous energy for the attainment of the ultimate reality, with a mind not sluggish, with conduct not lazy;

With firm striving, possessed of strength and power, one should wander alone, like a rhinoceros horn.

Not giving up seclusion and meditative absorption, always living in conformity with the Teaching regarding phenomena;

Having thoroughly known the danger in existences, one should wander alone, like a rhinoceros horn.

Aspiring for the elimination of craving, diligent, not an idiot, learned, mindful;

One who has comprehended the teachings, fixed in destiny, possessed of striving, one should wander alone, like a rhinoceros horn.

Like a lion, not trembling at sounds, like the wind, not clinging in a net;

Like a lotus, not soiled by water, one should wander alone, like a rhinoceros horn.

Just as a lion, strong in fang, having overcome by force, the king of beasts, wanders conquering;

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

Practising friendliness, equanimity, compassion, liberation, and altruistic joy at the proper time;

Not opposing the whole world, one should wander alone, like a rhinoceros horn.

Having abandoned lust and hate and delusion, having destroyed the mental fetters;

Not trembling at the extinction of life, one should wander alone, like a rhinoceros horn.

They associate and serve for the sake of gain, friends without reason are rare today;

People with wisdom for their own benefit are unclean, one should wander alone, like a rhinoceros horn.

"You claim to be a farmer, yet we do not see your ploughing;

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

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

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

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

I make truth the weeding, meekness is my release.

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

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

"Thus this ploughing is ploughed, it has the Deathless as its fruit;

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

"What is gained by reciting verses is not to be eaten by me, brahmin, this is not the principle for those who see clearly;

The Buddhas reject what is gained by reciting verses, brahmin, when the Teaching exists, this is the way of living.

"With other food and drink serve the complete one, the great sage, one who has eliminated the mental corruptions, in whom remorse is allayed;

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

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

"The Buddha, the lord of the Dhamma, devoid of craving;

The highest of bipeds, the excellent among charioteers, how many ascetics are there in the world? Please tell me that."

"There are four ascetics, there is no fifth," (said the Blessed One to Cunda)

"I reveal them to you, being asked as a witness;

The conqueror by the path, the one who points out the path, one who lives on the path, and the corrupter of the path."

"Whom do the Buddhas call the conqueror by the path," (thus spoke Cunda, the smith's son)

"How is the one who points out the path incomparable;

Being asked, tell me about one who lives on the path, and also reveal to me the corrupter of the path."

"Whoever has crossed over doubt, is free from the dart, delighting in Nibbāna, not greedy;

A leader of the world with its gods, the Buddhas call such a one a conqueror by the path.

"Whoever here, having known the supreme as 'supreme', declares and analyses the Teaching right here;

That sage who cuts off uncertainty, without longing, they call the second monk, a path-pointer.

"Whoever lives on the path in the well-expounded stanza of the Teaching, restrained and mindful;

Practising blameless states, they call the third monk one who lives on the path.

"Having made a covering of those of good conduct, he is a rusher, a corrupter of families, impudent;

Deceitful, unrestrained, chaff, behaving with a semblance, he is a corrupter of the path.

"And whoever householder has penetrated these, a learned noble disciple, wise;

Having known 'not all are like this,' thus having seen, his faith does not diminish;

For how could one make the uncorrupted equal to the corrupted, the pure equal to the impure?"

"The person who is declining, we ask, Gotama;

Having come to ask the Blessed One, what is the cause of one's ruin?"

"Easily understood is prosperity, easily understood is ruin;

A lover of the Teaching prospers, a hater of the Teaching comes to ruin."

"Thus indeed we understand this, that is the first ruin;

Tell us the second, Blessed One, what is the cause of one's ruin?"

"The wicked are dear to him, he does not hold the virtuous dear;

He approves of the teaching of the wicked, that is the cause of one's ruin."

"Thus indeed we understand this, that is the second ruin;

Tell us the third, Blessed One, what is the cause of one's ruin?"

"Whoever is a man fond of sleep, fond of company, not exerting;

Lazy, known by his wrath, that is the cause of one's ruin."

"Thus indeed we understand this, that is the third ruin;

Tell us the fourth, Blessed One, what is the cause of one's ruin?"

"Whoever does not support mother or father, an old person past their youth;

Though being able, that is the cause of one's ruin."

"Thus indeed we understand this, that is the fourth ruin;

Tell us the fifth, Blessed One, what is the cause of one's ruin?"

"Whoever deceives a brahmin or an ascetic, or even another pauper, with lying,

That is the cause of one's ruin."

"Thus indeed we understand this, that is the fifth ruin;

Tell us the sixth, Blessed One, what is the cause of one's ruin?"

"A man of abundant wealth, with gold, with food;

Alone he eats sweet things, that is the cause of one's ruin."

"Thus indeed we understand this, that is the sixth ruin;

Tell us the seventh, Blessed One, what is the cause of one's ruin?"

"Whoever is a man proud of birth, proud of wealth, and proud of clan;

He despises his own relatives, that is the cause of one's ruin."

"Thus indeed we understand this, that is the seventh ruin;

Tell us the eighth, Blessed One, what is the cause of one's ruin?"

"Whoever is a man who indulges in women, a drunkard, and a gambler;

He destroys whatever is obtained, that is the cause of one's ruin."

"Thus indeed we understand this, that is the eighth ruin;

Tell us the ninth, Blessed One, what is the cause of one's ruin?"

"Not content with one's own wives, he wrongs prostitutes;

He wrongs others' wives, that is the cause of one's ruin."

"Thus indeed we understand this, that is the ninth ruin;

Tell us the tenth, Blessed One, what is the cause of one's ruin?"

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

Through jealousy of her he does not sleep, that is the cause of one's ruin."

"Thus indeed we understand this, that is the tenth ruin;

Tell us the eleventh, Blessed One, what is the cause of one's ruin?"

"A woman who is a drunkard, a squanderer, or even a man who is such;

He places in authority, that is the cause of one's ruin."

"Thus indeed we understand this, that is the eleventh ruin;

Tell us the twelfth, Blessed One, what is the cause of one's ruin?"

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

And he desires kingship, that is the cause of one's ruin."

"These causes of ruin in the world, a wise person having examined;

A noble one accomplished in vision, he attains a safe world."

"Whoever is a man prone to wrath and bearing grudges, evil and depreciating others' worth;

One with wrong views and deceitful, one should know him as an outcast."

"Whether once-born or twice-born, whoever here injures a living being;

One who has no compassion for living beings, one should know him as an outcast."

"Whoever kills and besieges, villages and market towns;

Known as an oppressor, one should know him as an outcast."

"In a village or in the wilderness, whatever is cherished by others;

One who takes by theft what is not given, one should know him as an outcast."

"Whoever indeed, having taken on debt, when pressed for payment, runs away;

'There is no debt to you,' one should know him as an outcast."

"He who indeed, out of desire for a trifle, a person going on the road;

Having killed, takes a trifle, one should know him as an outcast."

"Whoever is a man who for one's own sake, for another's sake, and for the sake of wealth;

Being asked as a witness speaks falsely, one should know him as an outcast."

Whoever is seen with the wives of relatives or friends;

Whether by force or by mutual desire, one should know him as an outcast.

"Whoever does not support mother or father, an old person past their youth;

Though being able, one should know him as an outcast."

"Whoever strikes or irritates with speech mother or father, brother, sister, or mother-in-law;

One should know him as an outcast."

"Whoever, when asked about welfare, instructs in harm;

Counsels with concealment, one should know him as an outcast."

"Whoever, having done an evil deed, wishes 'May they not know me';

Whoever is of concealed actions, one should know him as an outcast."

"He who indeed, having gone to another's family, having eaten pure food;

Does not honour in return one who has come, one should know him as an outcast."

"Whoever deceives a brahmin or an ascetic, or even another pauper, with lying,

with lying, one should know him as an outcast."

"Whoever, when a brahmin or an ascetic, has arrived at mealtime;

Irritates with speech and does not give, one should know him as an outcast."

"Whoever here speaks what is untrue, enveloped by delusion;

Seeking to gain some trifle, one should know him as an outcast."

"Whoever exalts oneself, and despises others;

Low through that conceit, one should know him as an outcast."

"One who irritates others, miserly, having evil desires, stingy, fraudulent;

Shameless, without moral fear, one should know him as an outcast."

Whoever abuses the Buddha, or his disciple;

Whether a wanderer or a householder, one should know him as an outcast.

"He who indeed, being unworthy, claims to be a Worthy One;

He is a thief in the world including the Brahmās, he is the lowest of outcasts.

"These indeed are called outcasts, by me they have been proclaimed;

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

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

"Know this too by this example, as it is my illustration:

The son of an outcast, a dog-eater, renowned as Mātaṅga.

"He attained the highest fame, Mātaṅga, which is very difficult to obtain;

Many nobles and brahmins came to attend upon him.

"Having ascended the path to heaven, that stainless high road;

Having removed sensual lust, he was reborn in the Brahma world;

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

"Born in a family of teachers, brahmins with sacred hymns as their kin;

Yet they are repeatedly seen in evil deeds.

"Blameworthy in this very life, and an unfortunate realm in the future state;

Birth does not prevent them from an unfortunate realm or from blame.

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

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

What is to be done by one skilled in the good, having fully realised the peaceful state;

One should be able, upright and very upright, easy to admonish, gentle and not arrogant.

Content and easily supported, having few duties and light in living;

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

And one should not practise any small thing, by which the wise among others would censure one;

May they be happy and secure, may all beings be happy in themselves.

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

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

Whether seen or unseen, whether dwelling far or near;

Whether come to be or seeking birth, may all beings be happy in themselves.

One should not deceive another, nor should one despise anyone anywhere;

Through anger or perception of aversion, one should not wish suffering for one another.

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

So too towards all beings, one should develop a limitless mind.

And towards the whole world, one should develop a limitless mind of friendliness;

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

Standing, walking, seated, or lying down, as long as one is free from torpor;

One should resolve upon this mindfulness - they call this the divine abiding here.

And not having approached wrong view, moral, accomplished with insight;

Having removed greed for sensual pleasures, for surely he does not come again to lying in a womb.

"Today is the fifteenth, the Observance day," (thus spoke Sātāgira the demon)

"A divine night has arrived;

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

"Is the mind well-directed," (thus spoke Hemavata the demon)

"Of such a one towards all beings;

Are thoughts regarding the desirable and undesirable brought under control?"

"His mind is well-directed," (thus spoke Sātāgira the demon)

"Of such a one towards all beings;

And regarding the desirable and undesirable, thoughts are brought under control."

"Does he not take what is not given," (thus spoke Hemavata the demon)

"Is he restrained towards living beings;

Is he far from heedlessness, does he not neglect meditative absorption?"

"He does not take what is not given," (thus spoke Sātāgira the demon)

"And also he is restrained towards living beings;

And also far from heedlessness, the Enlightened One does not neglect meditative absorption."

"Does he not speak falsely," (thus spoke Hemavata the demon)

"Is he not one whose speech is sharp;

Does he not speak divisively, does he not speak frivolously?"

"And he does not speak falsely," (thus spoke Sātāgira the demon)

"And also he is not one whose speech is sharp;

And also he does not speak divisively, with wisdom he speaks what is beneficial."

"Does he not find pleasure in sensual pleasures," (thus spoke Hemavata the demon)

"Is his mind undisturbed;

Has he overcome delusion, has he vision regarding phenomena?"

"He does not find pleasure in sensual pleasures," (thus spoke Sātāgira the demon)

"And also his mind is undisturbed;

Having overcome all delusion, the Enlightened One has vision regarding phenomena."

"Is he accomplished in true knowledge," (thus spoke Hemavata the demon)

"Is he of pure conduct;

Are his mental corruptions eliminated, is there no more rebirth for him?"

"He is accomplished in true knowledge," (thus spoke Sātāgira the demon)

"And also of pure conduct;

All his mental corruptions are eliminated, there is no more rebirth for him."

"The sage's mind is accomplished, by action and by speech;

Accomplished in true knowledge and conduct, you praise him according to the teaching."

"The sage's mind is accomplished, by action and by speech;

Accomplished in true knowledge and conduct, you give thanks according to the teaching."

"The sage's mind is accomplished, by action and by speech;

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

"With legs like an antelope, lean, a hero, eating little, not greedy;

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

A lion, wandering alone, an elephant, without regard for sensual pleasures;

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

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

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

"In what has the world arisen," (thus spoke Hemavata the demon)

"In what does it make intimacy?

Clinging to what, in what is the world vexed?"

"In the six has the world arisen," (thus spoke the Blessed One to Hemavata)

"In the six does it make intimacy;

Clinging to the six only, in the six is the world vexed."

"What is that clinging, where the world suffers;

Being asked, tell of the deliverance, how is one freed from suffering?"

"The five types of sensual pleasure in the world, with mind as the sixth, have been declared;

Having removed desire here, thus one is freed from suffering.

"This is the deliverance for the world, declared to you according to truth;

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

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

Without a footing, without a support, who does not sink in the deep?"

"One always accomplished in morality, wise, well concentrated;

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

"Abstaining from perception of sensuality, gone beyond all fetters;

With delight and becoming exhausted, he does not sink in the deep."

"The one of profound wisdom, seer of subtle meaning, one who owns nothing, non-attached to sensual existence;

See him, free everywhere, the great sage walking on the divine path.

"The one of superior name, seer of subtle meaning, bestower of wisdom, non-attached to the abode of sensual pleasures;

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

"Well seen indeed for us today, a good daybreak, a good rising;

That we have seen the self-enlightened, a crosser of the mental floods, without mental corruptions.

"These thousand demons, possessing supernormal power, famous;

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

"We shall wander, from village to village, from mountain to mountain;

Paying homage to the Self-enlightened One and to the good nature of the Teaching."

"What here is the foremost wealth for a person, what well practised brings happiness?

What indeed is sweeter among flavours, living how do they call life foremost?"

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

Truth indeed is sweeter among flavours, living by wisdom they call life foremost."

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

How does one get over suffering, how does one become purified?"

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

By energy one gets over suffering, by wisdom one becomes purified."

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

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

From this world to the world beyond, how does one not grieve after death?"

"Having faith in the Worthy Ones, in the teaching for the attainment of Nibbāna;

Listening attentively one obtains wisdom, being diligent and discerning.

"One who acts fittingly, who bears the yoke, who is energetic, finds wealth;

By truth one attains fame, by giving one binds friends.

"For whom these four qualities exist, for the faithful householder;

Truth, the Teaching, steadfastness, generosity - he indeed after death does not grieve.

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

Whether more than truth, self-control, generosity, and patience is found here."

"How now should I ask many ascetics and brahmins;

I who today understand what is the benefit pertaining to the future life.

"Indeed for my benefit the Buddha came to Āḷavī to stay;

I who today understand where what is given is of great fruit.

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

Paying homage to the Self-enlightened One and to the good nature of the Teaching."

Whether walking or standing, sitting or lying down;

One bends and stretches - this is the movement of the body.

Bound together by bones and sinews, plastered with skin and flesh;

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

Full of intestines, full of stomach, of the liver, of the container, of the bladder;

Of the heart, of the lungs, of the kidneys, and of the spleen.

Of mucus, of spittle, of sweat and of fat;

Of blood, of synovic fluid, of bile and of grease.

Then from its nine streams, impurity flows always;

From the eye, eye-filth, from the ear, ear-filth.

And snot from the nose, and sometimes one vomits through the mouth;

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

Then its hollow head, filled with brain;

The fool imagines it as beautiful, led on by ignorance.

And when he lies dead, bloated and discoloured;

Cast aside in the cemetery, relatives become without concern.

Dogs eat it, and jackals, wolves, and worms;

Crows and vultures eat it, and whatever other living beings there are.

Having heard the Buddha's teaching, a monk with wisdom here;

He fully understands it, for he sees it as it really is.

Just as this is, so is that; just as that is, so is this;

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

He, dispassionate from desire and lust, a monk with wisdom here;

Attained the Deathless, peace, Nibbāna, the imperishable state.

This two-footed one is impure, foul-smelling, it carries about;

Full of various corpses, oozing here and there.

With such a body, whoever might think to exalt himself;

Or might despise another, what else could it be but not seeing?

From intimacy fear is born, from abode arises dust;

Without abode, without intimacy - this indeed is the sage's vision.

Whoever, having cut off what has arisen, would not plant it, would not let what is arising enter into him;

Him they call a sage wandering alone, he, the great sage, has seen the state of peace.

Having understood the sense-bases, having destroyed the seed, he would not let affection for it enter;

He indeed, the sage who sees the end of birth's destruction, having abandoned reasoning, does not come to any term.

Having understood all dwellings, not wishing for even one of them;

He indeed, the sage free from greed, without craving, does not strive, for he has gone beyond.

The all-conquering, the all-knowing, the wise one, untainted in all phenomena;

Having abandoned all, liberated through the elimination of craving, him too the wise proclaim as a sage.

Endowed with the power of wisdom, possessed of moral conduct, concentrated, delighting in meditative absorption, mindful;

Released from attachment, without barrenness, without mental corruptions, him too the wise proclaim as a sage.

Wandering alone, the sage, heedful, not wavering amidst blame and praise;

Like a lion, not trembling at sounds, like the wind, not clinging in a net;

Like a lotus, not soiled by water, a leader of others, not to be led by another;

Him too the wise proclaim as a sage.

Whoever arises like a pillar at the bathing place, in whom others speak to the limit of speech;

Him, without lust, with well-concentrated faculties, him too the wise proclaim as a sage.

He who indeed is of established self, straight like a shuttle, shuns evil deeds;

Investigating the unrighteous and the righteous, him too the wise proclaim as a sage.

Whoever, self-restrained, does not do evil, whether young or middle-aged, a sage, self-controlled;

Not to be angered, he does not anger anyone, him too the wise proclaim as a sage.

Whether from the top, from the middle, or from the remainder, one living on what is given by others might obtain almsfood;

He is not fit to praise, nor is he one who speaks disparagingly, him too the wise proclaim as a sage.

The sage walking about, abstaining from sexual intercourse, who in youth is not attached anywhere;

Abstaining from vanity and negligence, liberated - him too the wise proclaim as a sage.

Having understood the world, one who sees the ultimate reality, having crossed over the flood, the ocean, such a one;

Him, with knots cut, unattached, without mental corruptions, him too the wise proclaim as a sage.

Unequal are both, of far different dwelling and livelihood, the householder supports a wife, while the unselfish one is of good conduct;

The householder is unrestrained for the obstruction of others' lives, the sage always protects living beings, being restrained.

Just as the crested blue-necked bird, the peacock, never attains the speed of the swan;

So the householder does not imitate the monk, the secluded sage meditating in the forest.

Whatever beings have assembled here, whether terrestrial or in the sky;

May all beings be glad-minded, and also attentively listen to what is said.

Therefore, beings, all listen, show friendliness to the human generation;

Those who bring offerings by day and by night, therefore protect them, being diligent.

Whatever wealth there is here or beyond, or whatever sublime jewel in the heavens;

There is none equal to the Tathāgata, this too is a sublime jewel in the Buddha;

By this truth may there be well-being.

Elimination, dispassion, the Deathless, the sublime, which the Sage of the Sakyans, concentrated, attained;

There is nothing equal to that Dhamma, this too is a sublime jewel in the Dhamma;

By this truth may there be well-being.

That which the Supreme Buddha praised as pure, the concentration with immediate result they call;

There is nothing equal to that concentration, this too is a sublime jewel in the Dhamma;

By this truth may there be well-being.

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

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

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

Those who are well-engaged with a firm mind, departing from defilements in Gotama's Dispensation;

They, having attained attainment, having plunged into the Deathless, having obtained it freely, enjoying peace;

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

Just as a gate-post fixed in the earth would be unshakeable by the four winds;

So too I declare the good person to be like that, who sees the noble truths with certainty;

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

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

Even though they may be exceedingly heedless, they do not take up an eighth existence;

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

Together with his accomplishment of vision, three things are given up;

Identity view and doubt, and moral rules and austerities, whatever there is.

And free from the four realms of misery, incapable of doing the six grave actions;

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

Even though he may do an evil deed, by body, speech, or mind;

He is incapable of concealing it, inability has been declared for one who has seen the state;

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

Just as in the forest thicket with flowering tops, in the first month of summer, in the hot season;

So too he taught the excellent Teaching, leading to Nibbāna, for the supreme welfare;

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

The excellent one, knower of the excellent, giver of the excellent, bringer of the excellent, the unsurpassed one taught the excellent Dhamma;

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

The old is eliminated, there is no new origination, with minds dispassionate towards future existence;

They, with seeds eliminated, with desires not growing, the wise are extinguished like this lamp;

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

Whatever beings have assembled here, whether terrestrial or in the sky;

We venerate the Tathāgata, honoured by gods and humans, the Buddha - may there be well-being.

Whatever beings have assembled here, whether terrestrial or in the sky;

We venerate the Tathāgata, honoured by gods and humans, the Teaching - may there be well-being.

Whatever beings have assembled here, whether terrestrial or in the sky;

We venerate the Tathāgata, honoured by gods and humans, the Community - may there be well-being.

"Millet, ciṅgūlaka grains, and cīnaka beans, leaf-fruit, root-fruit, and wild fruit;

Eating what is obtained by the Teaching, the peaceful do not speak falsehood desiring sensual pleasures.

"While eating what is well prepared, well finished, given by others, purified, superior;

Consuming rice food, you eat, Kassapa, verminous odour.

"Verminous odour is not allowable for me," thus indeed you speak, kinsman of Brahma;

Consuming rice food, with well-prepared bird meat;

I ask you, Kassapa, about this matter, of what kind is your verminous odour?"

"Killing living beings, murder, cutting off and imprisonment, theft, lying, fraud and cheating;

Useless recitation, consorting with another's wife - this is verminous odour, not the eating of meat.

"Whatever people here are unrestrained in sensual pleasures, greedy for flavours, attached to impure conduct;

Holding the view of nihilism, unrighteous, hard to guide - this is verminous odour, not the eating of meat.

"Those who are rough, harsh, backbiters, betrayers of friends, merciless and arrogant;

Habitually not giving and not giving anything to anyone - this is verminous odour, not the eating of meat.

"Wrath and vanity and obstinacy and opposition, deceit and envy and accumulation of useless talk;

Conceit and arrogance and intimacy with the unvirtuous - this is verminous odour, not the eating of meat.

"Those of evil morality, debt-destroyers and informers, fraudulent in business, here impostors;

Vile men who here commit wrong-doing - this is verminous odour, not the eating of meat.

"Whatever people here are unrestrained towards living beings, engaged in harming, having taken from others;

Immoral, cruel, harsh, disrespectful - this is verminous odour, not the eating of meat.

"Those greedy for these, hostile and slayers, constantly striving, after death go to darkness;

Beings fall headlong into hell - this is verminous odour, not the eating of meat.

"Not the fasting from fish and meat, not nakedness, not shaven-headedness, not matted hair and dirt;

Not rough hides, nor the practice of fire-sacrifice, nor whatever many austerities for immortality in the world;

Nor incantations, oblations, sacrifices, nor seasonal observances, can purify a mortal who has not overcome uncertainty.

"Whoever should wander guarded in those, with faculties understood, established in the Teaching, delighted in rectitude and gentleness;

Gone beyond attachment, with all suffering abandoned, the wise one does not cling to what is seen and heard."

Thus this meaning the Blessed One again and again, declared it, and the one gone beyond the sacred texts understood;

With variegated verses the sage made known, free from the odour of flesh, unattached, hard to lead astray.

Having heard the Buddha's well-spoken verse, free from verminous odour, dispelling all suffering;

With humble mind he paid homage to the Tathāgata, and right there he requested the going forth.

One who transgresses shame, who is disgusted by it, who says "I am yours";

One who does not undertake actions that can be done, one should know him thus: "He is not mine."

Whoever makes pleasant speech without follow-through to friends;

One not doing but speaking - the wise fully understand him.

He is not a friend who is always heedful, suspecting breach, observing only faults;

But one in whom one sleeps as a son upon the breast, he indeed is a friend who cannot be divided by others.

The state that produces delight, bringing praise and happiness;

One expecting the fruit develops it, bearing the manly burden.

Having drunk the flavour of solitude, and the flavour of peace;

One becomes free from anguish, sinless, drinking the flavour of joy in the Dhamma.

"Many gods and human beings have pondered upon blessings;

Longing for safety, tell us the highest blessing."

"Non-association with fools, and association with the wise;

Veneration of those worthy of veneration - this is the highest blessing.

"Residence in a suitable place, and having made merit in the past;

Rightly directing oneself - this is the highest blessing.

"Great learning and craft, and monastic discipline well-trained;

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

Attendance upon mother and father, care for children and wife;

And activities that are not confused - this is the highest blessing.

"Giving and righteous conduct, care for relatives;

Blameless actions - this is the highest blessing.

"Abstinence, refraining from evil, and self-control from drinking intoxicants;

Diligence in teachings - this is the highest blessing.

Respect and humility, contentment and gratitude;

Hearing the Teaching at the right time - this is the highest blessing.

"Patience and being easy to admonish, and seeing ascetics;

Discussion of the Teaching at the right time - this is the highest blessing.

"Austere asceticism and the holy life, and seeing the noble truths;

And the realisation of Nibbāna - this is the highest blessing.

Whose mind does not waver when touched by worldly adversities;

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

Having done such things, unconquered everywhere;

They go to safety everywhere, that is the highest blessing for them.

"Lust and hate, from what source do they arise, discontent, delight, and terror, from where are they born;

From where arising do mental thoughts release, like boys releasing a crow?"

"Lust and hate, from this source do they arise, discontent, delight, and terror, from here are they born;

From here arising do mental thoughts release, like boys releasing a crow."

"Born from affection, arisen from oneself, like the trunk-born shoots of a banyan tree;

Many, attached to sensual pleasures, like a māluvā creeper spread in the forest.

"Those who understand from what source it arises, they dispel it, listen demon;

They cross this flood hard to cross, never crossed before, for non-rebirth."

Righteous conduct, the holy life, this they call the highest treasure;

Even if one has gone forth, from home into homelessness.

If he is of a garrulous nature, delighting in harming, like a wild animal;

His life is worse, he increases the dust of his own self.

A monk fond of disputes, covered by the quality of delusion;

Does not know even what is declared, the Teaching taught by the Buddha.

Harming those with developed selves, led on by ignorance;

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

Having attained the nether world, from womb to womb, from darkness to darkness;

Such a monk indeed, after death undergoes suffering.

Just as a pit of excrement may be, full after many years;

And whoever may be of such a form, one with a blemish is indeed hard to purify.

Whoever you know to be of such a kind, monks, connected with the household life;

Having evil desires, evil thoughts, evil conduct and evil resort.

All being united, you should expel him;

Eject the rubbish, remove the filth.

Then carry away the chaff, those who are not ascetics but think themselves ascetics;

Having expelled those of evil desires, who frequent evil conduct.

The pure, being mindful, arrange communal life with the pure;

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

"The sages of old were austere ascetics, self-restrained;

Having abandoned the five types of sensual pleasure, they practised for their own welfare.

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

Their wealth and grain was study, they guarded the supreme treasure.

"Whatever had been prepared for them, the door-food that was available;

Made with faith for those seeking, they thought it should be given to them.

With cloths of various colours, with beds and public rest-houses;

Prosperous countries and kingdoms, they paid homage to the brahmins.

"The brahmins were not to be killed, invincible, protected by co-religionists;

No one prevented them at the doors of families in every respect.

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

In search of true knowledge and conduct, the brahmins practised in former times.

"Brahmins did not go to another, nor did they buy a wife;

Having come together, they arranged communal life only through mutual affection.

"Apart from that time, towards a wife abstaining from the season;

In between, brahmins do not go to sexual intercourse.

"The holy life and morality, rectitude, gentleness, austere asceticism;

Meekness and non-violence, and patience too they praised.

"Whoever was supreme among them, a Brahma God of firm effort;

He too did not engage in sexual intercourse, even in a dream.

"Training in his duty, here some of intelligent birth;

The holy life and morality, and patience too they praised.

"Having requested rice-grain, beds, cloth, and ghee and oil;

Having gathered them together righteously, from that they arranged a sacrifice.

"When the sacrifice was prepared, they did not kill cattle;

Just as mother, father, brother, or even other relatives;

Cattle are our supreme friends, from whom medicines are produced.

"Givers of food, givers of strength, and givers of beauty, givers of happiness likewise;

Having known this reason, they did not kill cattle.

"Delicate, with large bodies, beautiful and famous;

Brahmins, by their own principles, zealous in duties and non-duties;

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

"There was illusion for them, having seen the minute from the minute;

And the king's splendour, women fully adorned.

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

In dwelling sites and dwellings, divided into sections, measured.

"Surrounded by herds of cattle, endowed with groups of excellent women;

The brahmins coveted the lofty human wealth.

"They, having composed charms there, then approached Okkāka;

'You will have abundant wealth and grain, sacrifice much of your property;

Sacrifice much of your riches.'

"Then the king was convinced by the brahmins, the bull among charioteers;

The horse-sacrifice, the human-sacrifice, the sammāpāsa, the vājapeyya, the niraggaḷa;

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

"Cattle, beds and garments, women fully adorned;

And in chariots yoked with thoroughbreds, well-made, with variegated coverings.

"Charming dwellings, well divided into sections;

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

"And they, having obtained wealth there, arranged storage;

For those overcome by desire, craving increased even more;

They, having composed charms there, again approached Okkāka.

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

So cattle are for human beings, for they are requisites for living creatures;

Sacrifice much of your property, sacrifice much of your riches."

"Then the king was convinced by the brahmins, the bull among charioteers;

Many hundreds of thousands of cattle he had slaughtered in the sacrifice.

"Not with foot nor with horn, they did not harm anyone;

The cattle, like goats, meek, yielding pots of milk;

Having seized them by the horns, the king slaughtered them with a knife.

"Then the gods and the ancestors, Inda, titans and demons;

Cried out 'Not the Teaching!' when the knife fell upon the cow.

"Three diseases existed in the past: desire, lack of appetite, and ageing;

Through the slaughter of cattle, they became ninety-eight.

"This not the Teaching of punishments, entered, was ancient;

The innocent are killed, qualities decline for the sacrificers.

"Thus this is a trifling practice, ancient and blamed by the wise;

Wherever one sees such a thing, people censure the sacrificer.

"Thus when the teaching had perished, workers and merchants were divided;

Many nobles were divided, the wife despised her husband.

"Warriors and kinsmen of Brahma, and whatever others are protected by the clan;

Having rejected the discussion about birth, they came under the control of sensual pleasures."

From whom a person would learn the Teaching, he should venerate him as the deities venerate Indra;

He, being venerated, with a gladdened mind towards him, being very learned, makes the Teaching manifest.

Having considered that with desire for its meaning, the wise one, proceeding in accordance with the Teaching;

Becomes intelligent, discerning, and subtle, whoever diligently associates with such a one.

Associating with one who is inferior and foolish, who has not attained the goal, and who is envious;

Not having understood the Teaching right here, with uncertainty uncrossed, one goes to death.

Just as a man, having descended into a river, with great water, a stream with a swift current;

He, being carried along, going with the stream, how can he help others to cross?

Likewise, not having understood the Teaching, not having examined the meaning from the very learned;

Himself not knowing, with uncertainty uncrossed, how can he help others to understand?

Just as one who, having boarded a sturdy boat, endowed with oar and pole;

He might ferry across many others there, one skilled in means there, wholesome, wise.

Thus too, whoever has attained knowledge, self-developed, very learned, has an unshakeable nature;

He indeed could convince others, understanding, those possessed of the proximate cause of giving ear.

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

Having understood the meaning, proceeding accordingly, one who has cognised the Teaching, he would obtain happiness.

"Of what morality, of what conduct, developing what actions,

Would a man rightly settled attain the highest good?"

One should be respectful to elders and not envious, and one who knows the proper time for an audience with teachers;

Knowing the moment for a talk on the Teaching that is spoken, one should attentively listen to the well-spoken words.

"One should go to the presence of teachers at the proper time, having rejected obstinacy, humble in conduct;

The meaning, the Teaching, self-control, the holy life, one should both recollect and practise.

"Delighting in the Dhamma, devoted to the Dhamma, established in the Dhamma, one who knows the discernment of the Dhamma;

One should never practise speech that corrupts the Dhamma, but should be guided by true, well-spoken words.

"Laughter, prattle, lamentation, anger, deceitfulness, scheming, greed, conceit;

Rivalry, harshness, corruption and infatuation, having abandoned these, one should wander free from vanity, of established self.

"Well-spoken words have cognition as their substance, and learning has cognised concentration as its substance;

Neither wisdom nor learning grows for that man who is rash and heedless.

"And those who delight in the Teaching proclaimed by the Noble One,

They are unsurpassed in speech, in mind, and in action;

They are established in peace, meekness, and concentration,

And have reached the core of learning and wisdom."

Rise up, sit down, what use is sleeping to you?

For what sleep is there for those who are afflicted, pierced by darts, being transformed?

Rise up, sit down, train firmly for peace;

Let not the King of Death, having known you as heedless, delude you who are subject to his control.

By which gods and humans, attached, remain desirous;

Cross over this clinging, let not the moment pass you by;

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

Negligence is dust, negligence; affected by negligence is dust;

By diligence, by true knowledge, one should draw out the dart from oneself.

"Is it that through constant communion, you do not despise the wise one;

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

"Not through constant communion, do I despise the wise one;

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

"Having abandoned the five types of sensual pleasure, dear and delightful;

Having gone forth from home through faith, become one who makes an end of suffering.

"Associate with good friends, and with secluded lodgings;

Solitary, with little disturbance, be one who knows moderation in food.

"Regarding robes and almsfood, regarding requisites and lodging;

Do not make craving for these, do not come again to the world.

"Restrained in the principal monastic code, and in the five faculties;

Let mindfulness directed to the body be yours, be full of disenchantment.

"Avoid the sign of the beautiful connected with lust;

Develop the mind towards foulness, fully focused, well concentrated.

"And develop the signless, abandon the underlying tendency to conceit;

Then through the full realization of conceit, you will live at peace."

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

A monk died at Aggāḷava, well-known, famous, with a perfectly calmed self.

"Nigrodhakappa was his name, given by you, Blessed One, to the brahmin;

He practised venerating you, hoping for liberation, putting forth strenuous energy, one who sees the firm Teaching.

"That disciple, O Sakyan, we all too wish to know, O All-Seeing One;

Our ears are well-prepared for hearing, you are our Teacher, you are unsurpassed.

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

Speak to us in our midst, O All-Seeing One, like Sakka, the thousand-eyed one, among the gods.

"Whatever mental knots here are paths of delusion, on the side of not knowing, states of sceptical doubt;

Having reached the Tathāgata, they do not exist, for this is the supreme vision for people.

"If indeed a man did not dispel the defilements, just as the wind disperses a mass of clouds;

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

"The wise become light-makers, that I consider you likewise, O hero;

Knowing you as Vipassī, we have approached you, reveal to us the cosmic cycle in the assemblies.

"Quickly utter your word, lovely one, lovely; like a swan, having raised up, coo gently;

With a voice like drops, well-modulated, all of us, attentive, shall hear you.

"Having entirely abandoned birth and death, having restrained the wise one, I will speak the Teaching;

For worldlings have no freedom of action, but the Tathāgatas have deliberate action.

"This accomplished explanation of yours, well learnt by one of upright wisdom;

This final salutation with joined palms is well offered, do not delude one who knows, O one of superior wisdom.

"Having known the noble teaching, high and low, do not delude one who knows, O hero of superior mind;

Just as one scorched by heat in the hot season longs for water, I long for your speech - pour forth what has been heard.

"The holy life for which purpose he lived it, Kappāyana - was that not in vain for him?

Did he attain Nibbāna, or with residue of clinging, in what way was he liberated - let us hear that."

"He has cut off craving here in mentality-materiality," (thus spoke the Blessed One)

"The stream of the Dark One, long lain dormant;

He has crossed over birth and death entirely,"

Thus spoke the Blessed One, foremost of the five.

"Having heard this, I am pleased, your word, O seventh sage;

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

"Speaking as he acts, acting as he speaks, he was a disciple of the Buddha;

He cut through Death's net, spread out firm by the deceitful one.

"The Blessed One saw the beginning, of clinging, Kappiya;

Kappāyana has indeed overcome, the realm of Death so hard to cross."

"I ask the sage of abundant wisdom,

One who has crossed over, gone beyond, attained final Nibbāna, one who is inwardly firm;

Having gone forth from home, having dispelled sensual pleasures, how should a monk

Rightly wander in the world?"

"For whom blessings have been uprooted," (thus spoke the Blessed One)

"Omens, dreams, and characteristics;

He, having abandoned the faults of blessings,

Rightly should he wander in the world.

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

Having transcended existence, having understood the Teaching, he should rightly wander in the world.

"Having turned one's back on slander, a monk should give up wrath and stinginess;

Having abandoned compliance and opposition, he should rightly wander in the world.

"Having abandoned both the dear and the unpleasant, by non-clinging, independent, not dependent anywhere;

Free from things subject to mental fetters, he should rightly wander in the world.

"He does not consider substance in clinging, having removed desire and lust in grasping;

He is independent, not to be led by others, he should rightly wander in the world.

"By speech, by mind, and by action, unopposed, having rightly understood the Teaching;

Aspiring to the state of Nibbāna, he should rightly wander in the world.

"Whoever is honoured should not be elated thinking 'me', a monk even when reviled should not be provoked;

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

"Having abandoned greed and existence, abstaining from cutting and binding, the monk;

He, having crossed over doubt, free from the dart, should rightly wander in the world.

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

Having known the Teaching as it truly is, he should rightly wander in the world.

For one in whom there are no underlying tendencies whatsoever, and the unwholesome roots are uprooted;

He, desireless, without longing, should rightly wander in the world.

"With mental corruptions eliminated, conceit abandoned, having gone beyond all the path of lust;

Tamed, attained final Nibbāna, of established self, he should rightly wander in the world.

"Faithful, learned, one who sees the fixed course, the wise one does not follow the group among those gone to groups;

Having removed greed, hate and aversion, he should rightly wander in the world.

"The purely victorious one, the remover of the veil of the round of rebirths, a master in the teachings, one gone beyond, without longing;

Skilled in the knowledge of the cessation of activities, he should rightly wander in the world.

"Regarding the past and also the future, gone beyond mental constructs, with wisdom of surpassing purity;

Free from all sense bases, he should rightly wander in the world.

"Having understood the state, having fully realised the Teaching, having seen the abandoning of mental corruptions unveiled;

With the utter elimination of all clinging, he should rightly wander in the world."

"Surely, Blessed One, it is just so, that monk who dwells thus, tamed;

Having transcended all mental fetters and bonds, he should rightly wander in the world."

"I ask you, Gotama of extensive wisdom, how acting is a disciple good;

Whether one who goes from home into homelessness, or householders who are lay followers.

"For you understand the destination of the world with its gods, and the ultimate goal;

There is no one equal to you, seer of subtle meaning, they call you the excellent Buddha.

"Having perfectly understood all knowledge and the Teaching, you made it known, having compassion for beings;

You are one whose covering is removed, O All-Seeing One, you shine spotless in the entire world.

"The king of serpents came to your presence, named Erāvaṇa, having heard 'the Conqueror';

He too, having consulted with you, departed, having heard 'well done', delighted in appearance.

"Even the king Vessavaṇa Kuvera approaches you, inquiring about the Teaching;

When asked by him too, you speak, O wise one, and he too, having heard, is delighted in appearance.

"Whatever sectarians there are, given to disputation, whether Ājīvakas or Jains;

None of them surpass you in wisdom, like one standing cannot surpass one going swiftly.

"Whatever brahmins there are, given to disputation, and also some brahmins who are seniors;

All become bound to you for meaning, and also others who think themselves disputants.

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

All of us wishing to hear that very thing, tell us that, being asked, O best of Buddhas.

"All my monks seated here, and lay followers likewise to hear;

Let them hear the Teaching awakened to by the Stainless One, well spoken, as the gods hear Vāsava's."

"Listen to me, monks, I announce to you the teaching that shakes off, and practise that, all of you;

The deportment suitable for one gone forth, the wise one seeing the benefit should resort to it.

"A monk should indeed not wander about at the improper time, and should go for almsfood in the village at the proper time;

For attachments embrace one who goes about at the improper time, therefore the Buddhas do not go about at the improper time.

"Forms and sounds and flavours and odours, and contacts which intoxicate beings;

Having removed desire for these phenomena, he should enter for the morning meal at the proper time.

"And a monk, having obtained almsfood at the right time, having gone aside alone, should sit in a secret place;

Reflecting internally, he should not send his mind outside, one whose individuality is well-collected.

"Even if he should converse with a disciple, or with anyone else or with a monk;

He should speak of that sublime Teaching, not slander nor censure of others.

"Indeed some engage in controversy, we do not praise those of limited wisdom;

From this and that, attachments cling to them, for their mind goes far from there.

"Almsfood, dwelling, bed and seat, and water for washing the dust from the double robe;

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

"Therefore, regarding almsfood and lodging, and water and washing the dust from the double robe;

Untainted by these phenomena, a monk is like a water drop on a lotus leaf.

"But I declare to you the householder's duty, how acting a disciple is good;

For this cannot be attained by one with possessions, to touch what is the consummate monk's practice.

"One should not kill a living being, nor cause to kill, nor approve of others' killing;

Having laid aside the rod towards all beings, whether steady or trembling in the world.

"Therefore one should avoid what is not given, anything anywhere, a disciple who is awakening;

One should not cause to steal, nor approve of those who steal, one should avoid all that is not given.

"One should avoid not holy life, like a wise man a blazing charcoal pit;

But if unable to live the holy life, one should not transgress with another's wife.

"Whether gone to an assembly or gone to a company, one alone should not speak falsely to another;

One should not cause to speak, nor approve of those who speak, one should avoid all that is not factual.

"One should not practise the drinking of intoxicants, whoever householder approves of this teaching;

One should not cause to drink, nor approve of those who drink, having known it thus as ending in madness.

"For through intoxication fools do evil deeds, and cause other heedless people to do them too;

One should avoid this plane of demerit, maddening, deluding, delightful to fools.

"One should not kill a living being, nor take what is not given, one should not speak falsehood, nor should one be a drinker of intoxicants;

One should abstain from not practising the holy life, from sexual intercourse, one should not eat at night, eating at the improper time.

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

This they call the eightfold Observance, made known by the Buddha, who has reached the end of suffering.

"And then, having observed the Observance of the fortnight, the fourteenth, the fifteenth, and the eighth;

And the special fortnight, with a gladdened mind, endowed with eight factors, well-complete in form.

"Then in the morning, having observed the Observance, with food and drink to the Community of monks;

With a gladdened mind, rejoicing, the wise one should share as is fitting.

"He should support his mother and father righteously, he should engage in righteous trade;

A householder practising this diligently, goes to the gods named Self-luminous."

I will explain the going forth, how the one with vision went forth;

How he, investigating, delighted in the going forth.

"The household life is confinement, a plane of dust," thus;

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

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

Having abandoned verbal misconduct, he purified his livelihood.

The Buddha went to Rājagaha, Giribbaja of the Magadhans;

He walked for almsfood, endowed with excellent characteristics.

Bimbisāra saw him, standing in the palace;

Having seen one endowed with the marks, he spoke this matter.

"Listen to this, sirs, handsome, lofty, pure;

And accomplished in conduct, he looks only a yoke's length ahead.

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

Let the king's messengers run after him, where will the monk go?"

Those king's messengers, having been sent, followed behind;

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

Walking successively, with guarded doors, well-restrained;

Quickly he filled his bowl, fully aware and mindful.

Having walked for almsfood, having gone out from the town, the sage;

Approached Paṇḍava, "Here will be my dwelling."

Having seen him arrived at his home, three messengers approached;

Of those, only one having come, reported to the king.

"This monk, great king, to the east of Paṇḍava;

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

Having heard the messenger's word, the warrior with an excellent vehicle;

Being in a hurry, departed towards Mount Paṇḍava.

Having gone as far as the ground passable for vehicles, having descended from the vehicle, the warrior;

Having approached on foot, having reached him, sat down.

Having sat down, the king exchanged friendly greetings, then the memorable talk;

Having concluded that talk, he spoke this matter.

"You are a youth and young, a boy in the first bloom of youth;

Accomplished in beauty and stature, like a warrior of pure birth.

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

I give you wealth to enjoy, tell me your birth when asked."

"Straight is the country, O king, in sight of the Himalayas;

Endowed with wealth and energy, dwelling among the Kosalans.

"By clan named Ādicca, by birth named Sākiya;

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

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

I shall go for striving, here my mind finds delight."

"Me, resolute in striving, towards the river Nerañjarā;

Meditating with great exertion, for the attainment of freedom from bondage.

Namuci approached, speaking a compassionate speech:

"You are lean and discoloured, death is near to you.

"'A thousandfold is the portion of death, one portion is your life;

Live, friend, life is better, living you will make merit.

"'While you practise the holy life, and while offering the fire-sacrifice;

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

"The path to striving is difficult, hard to do, hard to attain";

Speaking these verses, Māra stood near the Buddha.

To Māra who spoke thus, the Blessed One said this:

"Friend of the heedless, Evil One, for whatever purpose you have come here.

"Even the slightest need of merit does not exist for me;

Those who have need of merit, Māra is worthy to address them."

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

Why do you ask about life, when I am thus resolute?"

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

Why should it not dry up my blood, as I am resolute?

"When the blood is drying up, bile and phlegm dry up;

When the flesh is wasting away, the mind becomes even more clear;

Even more mindfulness and wisdom and concentration remain for me.

"For me dwelling thus, having attained the highest feeling;

The mind does not long for sensual pleasures, see the purity of a being.

"Sensual pleasures are your first army, discontent is called the second;

Hunger and thirst are your third, craving is called the fourth.

"Sloth and torpor are your fifth, fear is called the sixth;

Sceptical doubt is your seventh, contempt and obstinacy are your eighth.

"Material gain, praise, honour, and whatever fame wrongly obtained;

Whoever exalts oneself, and despises others.

"This, Namuci, is your army, the Dark One's striking force;

A coward does not conquer it, but having conquered one obtains happiness.

"Let this one carry the muñja grass, shame on my life;

Death in battle is better for me, than if I should live defeated.

"Plunged in here, they are not seen, some ascetics and brahmins;

And they do not know that path, by which the virtuous go.

"Having seen the army all around, Māra yoked with his mount;

I go forth to battle, may he not dislodge me from my position.

"That army of yours which the world with its gods does not overpower,

That I shall break with wisdom, as an unripe bowl with a stone.

"Having mastered thought, and mindfulness well established;

From country to country I shall wander, training disciples far and wide.

"They, diligent, resolute, complying with my teaching;

They will go against his will, where having gone they do not grieve."

"For seven years I followed the Blessed One, step by step;

I did not find a chance against the Fully Enlightened One, the mindful.

"A crow went round about a fat-coloured stone,

'Perhaps here we may find something soft, perhaps there may be some gratification.'

"Not having obtained gratification there, the crow departed from here;

Like a crow having struck against a rock, let us depart disheartened from Gotama."

For him overcome by sorrow, the lute fell from his armpit;

Then that unhappy demon disappeared right there.

"The good have said that well-spoken speech is the highest, one should speak what is in accordance with the Teaching, not contrary to it - that is the second;

One should speak what is pleasant, not unpleasant - that is the third, one should speak what is true, not false - that is the fourth."

"One should speak only that speech by which one would not torment oneself;

And would not harm others - that indeed is well-spoken speech.

"One should speak only pleasant speech, speech that is welcomed;

Which, not taking up evil words, speaks what is pleasant to others.

"Truth indeed is deathless speech, this is an eternal principle;

The good have said they are established in truth, in meaning, and in the Teaching.

"The speech that the Buddha speaks, secure for the attainment of Nibbāna;

For making an end of suffering - that indeed is the highest of speeches."

"I am not a brahmin, nor a prince, nor a merchant, or anyone else am I;

Having fully understood the clan of worldlings, owning nothing, wisely I wander in the world.

"Wearing the double robe, homeless, I wander, with hair removed, with a perfectly calmed self;

Not being soiled here by young men, you ask me an improper question about clan, brahmin."

"If indeed you call yourself a brahmin, and call me a non-brahmin;

I ask you about that Sāvittī, of three verses and twenty-four syllables.

"Based upon what did sages, humans, nobles, and brahmins for the deities;

Prepare sacrifices, many, here in the world.

"Surely for me the oblation has succeeded," (thus spoke the brahmin)

"That I have seen such a master of knowledge;

By not seeing those like you, other people eat the sacrificial cake."

"Therefore, brahmin, being desirous of the good, having approached, ask;

Perhaps here you may find the wise one, peaceful, smokeless, free from trouble, desireless."

"I am delighted in sacrifice, Master Gotama, wishing to sacrifice, but I do not understand;

Let the Venerable One instruct me, tell me where what is offered succeeds."

"Do not ask about birth, but ask about conduct, from wood indeed fire is born;

Even one of low family, a sage with resolution, becomes a thoroughbred, restrained by shame.

"Tamed by truth, endowed with self-control, one who has attained the highest knowledge, one who has fulfilled the holy life;

At the right time one should offer the oblation to him - the brahmin hoping for merit should sacrifice.

"Those who, having abandoned sensual pleasures, wander homeless, thoroughly restrained, straight like a shuttle;

At the right time one should offer the oblation to them - the brahmin hoping for merit should sacrifice.

"Those who are without lust, with well-concentrated faculties, freed like the moon from Rāhu's grip;

At the right time one should offer the oblation to them - the brahmin hoping for merit should sacrifice.

"Not clinging they wander in the world, always mindful, having abandoned what is cherished;

At the right time one should offer the oblation to them - the brahmin hoping for merit should sacrifice.

"He who, having abandoned sensual pleasures, wanders as an overlord, he who knew the end of birth and death;

Quenched, cool like a lake of water, the Tathāgata deserves the sacrificial cake.

"Equal to equals, far from the unequal, the Tathāgata is of infinite wisdom;

Untainted here or beyond, the Tathāgata deserves the sacrificial cake.

"In whom deceit does not dwell, nor conceit, who is free from greed, unselfish, desireless;

With wrath removed, with a perfectly calmed self, the brahmin who has removed the stain of sorrow;

The Tathāgata deserves the sacrificial cake.

"One who has removed the dwelling of the mind, for whom there are no possessions whatsoever;

Not clinging here or beyond, the Tathāgata deserves the sacrificial cake.

"Whoever, concentrated, crossed over the flood, and understood the Teaching with supreme view;

One who has eliminated the mental corruptions, bearing the final body, the Tathāgata deserves the sacrificial cake.

"For one whose mental corruptions of existence and harsh speech are scattered, passed away, they do not exist;

He is one who has attained the highest knowledge, everywhere free, the Tathāgata deserves the sacrificial cake.

"One who has gone beyond attachment, for whom there are no attachments, who is without conceit among those attached to conceit;

Having fully understood suffering together with its field and site, the Tathāgata deserves the sacrificial cake.

"Not depending on hope, seeing seclusion, having gone beyond the view to be known by others;

For whom there are no objects whatsoever, the Tathāgata deserves the sacrificial cake.

"For whom the higher and lower mental states, having understood, are scattered, passed away, they do not exist;

Peaceful, liberated through the destruction of clinging, the Tathāgata deserves the sacrificial cake.

"The one who sees the end of mental fetters and birth's destruction, who has dispelled the path of lust entirely;

Pure, faultless, spotless, flawless, the Tathāgata deserves the sacrificial cake.

"Whoever does not observe a self in oneself, concentrated, upright, of established self;

He indeed is without longing, without barrenness, without uncertainty, the Tathāgata deserves the sacrificial cake.

"One in whom there are no causes of delusion whatsoever, and who sees with knowledge regarding all phenomena;

And bears his final body, having attained the unsurpassed, safe highest enlightenment;

To this extent is the purity of a being, the Tathāgata deserves the sacrificial cake."

"And may my oblation be a true oblation, that I have obtained such a master of knowledge;

For Brahmā is my witness, may the Blessed One accept from me, may the Blessed One eat my sacrificial cake."

"What is gained by reciting verses is not to be eaten by me, brahmin, this is not the principle for those who see clearly;

The Buddhas reject what is gained by reciting verses, brahmin, when the Teaching exists, this is the way of living.

"With other food and drink serve the complete one, the great sage, one who has eliminated the mental corruptions, in whom remorse is allayed;

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

"It would be good, Blessed One, if I might thus know who would consume the offering of one such as me;

Whom, seeking at the time of sacrifice, having reached your teaching."

"For whom rivalry has gone, whose mind is undisturbed;

And free from sensual pleasures, for whom sloth has been dispelled.

"The trainer of those at the boundary's end, skilled in birth and death;

The sage accomplished in moral perfection, such a one has come to the sacrifice.

"Having removed the frown, with joined palms pay homage;

Venerate with food and drink, thus offerings succeed.

"The Enlightened One, the venerable one, deserves the sacrificial cake, the unsurpassed field of merit;

A worthy recipient for the whole world, what is given to the venerable one is of great fruit."

"I ask Gotama, the bountiful one," (thus spoke Māgha the young man)

"Wearing the ochre robe, wandering homeless;

Whoever is accessible to requests, a master of giving, a householder, desirous of merit, sacrifices hoping for merit;

Giving food and drink to others here, how may the oblation become pure for the one sacrificing?"

"Whoever is accessible to requests, a master of giving, a householder," (thus spoke the Blessed One to Māgha)

"Desirous of merit, sacrifices hoping for merit;

Giving food and drink to others here, such a one may succeed with those worthy of offerings."

"Whoever is accessible to requests, a master of giving, a householder," (thus spoke Māgha the young man)

"Desirous of merit, sacrifices hoping for merit;

Giving food and drink to others here, tell me, Blessed One, about those worthy of offerings."

"Those who indeed wander in the world unattached, owning nothing, consummate ones, with controlled selves;

At the right time one should offer the oblation to them - the brahmin hoping for merit should sacrifice.

"Those who have cut off all fetters and bonds, tamed, liberated, free from trouble, desireless;

At the right time one should offer the oblation to them - the brahmin hoping for merit should sacrifice.

"Those who are free from all mental fetters, tamed, liberated, free from trouble, desireless;

At the right time one should offer the oblation to them - the brahmin hoping for merit should sacrifice.

"Having abandoned lust and hate and delusion, those who have eliminated the mental corruptions, who have lived the holy life;

At the right time one should offer the oblation to them - the brahmin hoping for merit should sacrifice.

"In whom deceit does not dwell, nor conceit, those who have eliminated the mental corruptions, who have lived the holy life;

At the right time one should offer the oblation to them - the brahmin hoping for merit should sacrifice.

"Those who are free from greed, unselfish, desireless, who have eliminated the mental corruptions, who have lived the holy life;

At the right time one should offer the oblation to them - the brahmin hoping for merit should sacrifice.

"Those who indeed have not fallen into cravings, having crossed over the flood, wander unselfish;

At the right time one should offer the oblation to them - the brahmin hoping for merit should sacrifice.

"For those in whom there is no craving anywhere in the world, for this or that existence, here or beyond;

At the right time one should offer the oblation to them - the brahmin hoping for merit should sacrifice.

"Those who, having abandoned sensual pleasures, wander homeless, thoroughly restrained, straight like a shuttle;

At the right time one should offer the oblation to them - the brahmin hoping for merit should sacrifice.

"Those who are without lust, with well-concentrated faculties, freed like the moon from Rāhu's grip;

At the right time one should offer the oblation to them - the brahmin hoping for merit should sacrifice.

"Those who have calmed themselves, without lust, without irritation, for whom there is no destination here, having abandoned;

At the right time one should offer the oblation to them - the brahmin hoping for merit should sacrifice.

"Having abandoned birth and death entirely, having overcome all doubt;

At the right time one should offer the oblation to them - the brahmin hoping for merit should sacrifice.

"Those who wander in the world having themselves as an island, owning nothing, free everywhere;

At the right time one should offer the oblation to them - the brahmin hoping for merit should sacrifice.

"Those who here know this as it truly is, 'This is the last, there is no more rebirth';

At the right time one should offer the oblation to them - the brahmin hoping for merit should sacrifice.

"Whoever has attained the highest knowledge, delighting in meditative absorption, mindful, having reached the highest enlightenment, a refuge for many;

At the right time one should offer the oblation to him - the brahmin hoping for merit should sacrifice."

"Surely my questioning was not fruitless, the Blessed One declared to me those worthy of offerings;

For you here know this as it truly is, for thus this teaching is known to you.

"Whoever is accessible to requests, a master of giving, a householder," (thus spoke Māgha the young man)

"Desirous of merit, sacrifices hoping for merit;

Giving food and drink to others here,

Tell me, Blessed One, about the accomplishment of sacrifice."

"Sacrifice, O sacrificing one, Māgha," said the Blessed One, "and purify the mind everywhere;

The sacrifice is the object for one sacrificing, having established oneself here, one gives up hate.

"He, without lust, having removed hate, developing a mind of friendliness, limitless;

Night and day, constantly diligent, pervades all directions measurelessly."

"Who is purified, who is freed, and who is bound, by what reason does one go to the Brahma world;

Being asked, sage, tell me who does not know, for the Blessed One has been seen by me today as a witness to Brahmā;

For you are truly equal to Brahmā for us, how is one reborn in the Brahma world, O Radiant One?"

"Whoever sacrifices the threefold accomplishment of sacrifice," (thus spoke the Blessed One to Māgha)

Such a one may succeed with those worthy of offerings;

Having thus sacrificed rightly, one accessible to requests,

Is reborn in the Brahma world, I say."

"Doubting and uncertain I came," (thus spoke Sabhiya)

"Longing to ask questions;

Be one who makes an end of them, being asked my questions,

Gradually, in conformity with the Teaching, answer me."

"You have come from afar, Sabhiya," (thus spoke the Blessed One)

"Longing to ask questions;

I will be one who makes an end of them, being asked your questions,

Gradually, in conformity with the Teaching, I will answer you.

"Ask me a question, Sabhiya, whatever you wish in your mind;

For each and every question, I shall make an end of it for you."

"What attainment do they call a monk," (thus spoke Sabhiya)

"By what is one gentle, and how do they call one tamed;

How is one called a Buddha,

Being asked, Blessed One, answer me."

"By the path made by oneself," (thus spoke the Blessed One to Sabhiya)

"One who has reached final nibbāna, who has crossed over uncertainty;

Having abandoned non-existence and existence,

One who has lived the holy life, with rebirth eliminated - that is a monk.

"Equanimous everywhere, mindful, he does not harm anyone in the entire world;

One who has crossed over, an ascetic, undisturbed, for whom there are no excesses, he is gentle.

"Whose faculties have been developed, internally and externally in the entire world;

Having penetrated this world and the other, he awaits the time, developed, he is tamed.

"Having investigated all the cosmic cycles, the round of rebirths, both death and rebirth;

Free from defilement, without blemish, pure, having attained the destruction of birth - him they call a Buddha."

"What attainment do they call a brahmin," (thus spoke Sabhiya)

"By what an ascetic, and how one who has bathed;

How is one called a serpent,

Being asked, Blessed One, answer me."

"Having expelled all evil deeds," (thus spoke the Blessed One to Sabhiya)

"Spotless, well concentrated, of established self;

Having passed beyond the round of rebirths, a consummate one,

Unattached, such a one is called a Brahmā."

"The peaceful one, having abandoned merit and evil, stainless, having known this world and the other;

Having gone beyond birth and death, such a one is called an ascetic because of that state.

"Having washed away all evil deeds, internally and externally in the entire world;

Among gods and humans who are subject to speculation, he does not go to speculation - him they call one who has bathed."

"He commits no offence whatsoever in the world, having abandoned all bondages and bonds;

Everywhere he does not cling, liberated, such a one is called an elephant because of that state."

"Whom do the Buddhas call the conqueror of the field," (thus spoke Sabhiya)

"By what is one wholesome, and how is one wise;

How is one called a sage,

Being asked, Blessed One, answer me."

"Having investigated all the fields," (thus spoke the Blessed One to Sabhiya)

The divine, the human, and the Brahma field;

Released from the root-bondage of all fields,

Such a one is called a conqueror of fields because of that state.

"Having investigated all the sheaths, the divine, the human, and the Brahma sheath;

Released from the root-bondage of all sheaths, such a wholesome one is called because of that state.

"Having investigated both the bright things, internally and externally, one of pure wisdom;

Having gone beyond the dark and the bright, such a wise one is called because of that state.

"Having known the principle of the bad and the good, internally and externally in the entire world;

Worthy of veneration by gods and humans, having gone beyond attachment and the net, he is a sage."

"What attainment do they call one who has attained highest knowledge," (thus spoke Sabhiya)

"By what is one recognised, and how is one energetic;

How does one become a thoroughbred by name,

Being asked, Blessed One, answer me."

"Having investigated all the vedas," (thus spoke the Blessed One to Sabhiya)

"Whatever there are here of ascetics and brahmins;

Being without lust in all feelings,

Having overcome all knowledge, he is one who has attained the highest knowledge.

"Having investigated obsession, mentality-materiality, internally and externally, the root of disease;

Released from the root-bondage of all diseases, such a one who is recognised is called because of that state.

"Abstaining here from all evil, having overcome the suffering of hell, he is energetic;

He is energetic, possessed of striving, wise, such a one is called because of that state.

"Whose bonds have been cut, internally and externally the root of attachment;

Released from the bondage of the root of all attachments, such a one is called a thoroughbred because of that state."

"What attainment do they call a learned one," (thus spoke Sabhiya)

"By what is one noble, and how is one endowed with conduct;

How does one become a wandering ascetic by name,

Being asked, Blessed One, answer me."

"Having heard all phenomena, having directly known in the world," (thus spoke the Blessed One to Sabhiya)

Whatever is blameworthy and blameless, whatever there is;

The overlord, free from doubt, liberated,

Free from trouble - everywhere they call him a learned one."

"Having cut off the mental corruptions and attachments, the wise one does not go to lying in a womb;

Having dispelled the threefold perception and the mire, he does not go to speculation - him they call a noble one."

"Whoever here has attained attainment in conduct, wholesome, always understands the Teaching;

Everywhere he does not cling, with liberated mind, one for whom there are no aversions, he is one of good conduct.

"Whatever action there is with suffering as its result, above, below, or across in the middle;

Having driven out, one who practises with full understanding, deceit, conceit, and also greed and anger;

He made an end of mentality-materiality, him they call a wandering ascetic, one who has attained the attainment."

"The three and the sixty, dependent on the doctrines of ascetics, O one of extensive wisdom;

Dependent on the perception of conventional terms and perception, having removed the entries, he went beyond the darkness of the flood.

"You have gone to the end, gone beyond suffering, you are worthy, the Perfectly Self-awakened One, one who has eliminated the mental corruptions, methinks;

Brilliant, sensible, of abundant wisdom, one who makes an end of suffering, you have helped me across.

"What was doubted by me you understood, from sceptical doubt you helped me cross, homage to you;

Sage, one who has attained the attainment in the paths of wisdom, without barrenness, kinsman of the sun, you are gentle.

"Whatever uncertainty I had before, that the One with Vision has explained to me;

Surely you are a sage, a Fully Enlightened One, there are no mental hindrances in you.

"And all those anguishes of yours are demolished, rendered useless;

Become cool, having attained self-control, resolute, striving for truth.

"As you, the elephant among elephants, the great hero, speak;

All the gods rejoice, both the Nārada and Pabbata.

"Homage to you, thoroughbred among men, homage to you, highest of men;

In the world including the gods, there is no one equal to you.

"You are the Buddha, you are the Teacher, you are the sage who has overcome Māra;

Having cut off the underlying tendencies, you who have crossed over help this generation to cross.

"The clingings have been transcended by you, the mental corruptions have been destroyed by you;

You are a lion without clinging, fear and dread have been abandoned.

"Just as a lovely white lotus is not tainted by water;

So in merit and evil, in both you are not tainted;

Stretch out your feet, O hero, Sabhiya pays homage to the Teacher."

"With perfect body, radiant, well-born, lovely to behold;

You are golden-coloured, Blessed One, with very white teeth, energetic.

"For whatever marks there are of a well-born man;

All those marks of a great man are in your body.

"With clear eyes, fair-faced, lofty, upright, majestic;

In the midst of the Community of ascetics, you shine like the sun.

"A monk handsome to behold, with skin resembling gold;

What is the use of the ascetic life for you, of such excellent beauty?

"You deserve to be a king, a wheel-turning monarch, a bull among charioteers;

Ruler of the four quarters, victorious, lord of the rose-apple grove.

"Let warriors and wealthy kings be your followers;

As king of kings, lord of men, exercise kingship, Gotama."

"I am a king, Sela," said the Blessed One, "the unsurpassed king of righteousness;

By righteousness I turn the wheel, the wheel that cannot be turned back."

"You claim to be fully enlightened," (thus spoke Sela the brahmin) "the unsurpassed king of righteousness;

'By righteousness I turn the wheel,' thus you speak, Gotama.

"Who then is the general of the Blessed One, the disciple following the Teacher;

Who continues to turn for you the wheel of the Teaching that has been set in motion?"

"The wheel set in motion by me," said the Blessed One, "Sela, the unsurpassed wheel of the Teaching;

Sāriputta continues to turn it, born after the Tathāgata.

"What should be directly known has been directly known, what should be developed has been developed;

What should be abandoned has been abandoned by me, therefore I am the Buddha, brahmin.

"Remove your doubt about me, have confidence, brahmin;

Rare is the seeing of Fully Enlightened Ones repeatedly.

"Those whose manifestation in the world is rare repeatedly;

I am that one, brahmin, the Fully Enlightened One, the unsurpassed surgeon.

"Become supreme, incomparable, crusher of Māra's army;

Having brought all enemies under control, I rejoice, free from fear from any quarter."

"Listen to this, sirs, how the one with vision speaks;

The surgeon, the great hero, roars like a lion in the forest.

"The most excellent one, beyond compare, the crusher of Māra's army;

Who, having seen him, would not be pleased, even one of dark birth?

"Whoever wishes, let him follow me; whoever does not wish, let him go;

Here I shall go forth, in the presence of the one of excellent wisdom."

"If this pleases you, sir, in the teaching of the perfectly Self-awakened One;

We too shall go forth, in the presence of the one of excellent wisdom."

"These three hundred brahmins, request with joined palms;

We shall live the holy life, Blessed One, in your presence."

"Well proclaimed is the holy life, Sela," said the Blessed One, "visible here and now, immediately effective;

Wherein the going forth is not fruitless, for the diligent one who trains."

"Sacrifices have the fire-sacrifice as foremost, the Sāvittī is the foremost of metres;

The king is the foremost of humans, the ocean is the foremost of rivers.

"The moon is the foremost of constellations, the sun is the foremost of those that shine;

For those desiring merit, the Community is indeed the foremost for those who sacrifice."

"Having come to that refuge of you, the one with vision, eight days from now;

In seven nights, Blessed One, we have been tamed in your teaching.

"You are the Buddha, you are the Teacher, you are the sage who has overcome Māra;

Having cut off the underlying tendencies, you who have crossed over help this generation to cross.

"The clingings have been transcended by you, the mental corruptions have been destroyed by you;

You are a lion without clinging, fear and dread have been abandoned.

"These three hundred monks stand with joined palms;

Stretch out your feet, O hero, let the serpents pay homage to the Teacher."

Signless and unknown is the life of mortals here;

Difficult and small, and that is bound with suffering.

For there is no means by which those born do not die;

Even having reached old age, death - for such is the nature of living beings.

Just as for ripe fruits, there is fear from falling in the morning;

So for mortals who are born, there is always fear from death.

Just as the potter's earthenware vessels made;

All have breaking as their end, so is the life of mortals.

Both the young and the great, those who are foolish and those who are wise;

All come under the power of death, all have death as their destination.

For those overcome by death, going to the world beyond;

A father does not protect his son, or else relatives their kin.

While relatives look on, see them lamenting far and wide;

One by one of mortals, like an ox to be slaughtered, is led away.

Thus the world is afflicted, by death and by ageing;

Therefore the wise do not grieve, having understood the way of the world.

Whose path you do not know, whether of one who has come or one who has gone;

Not seeing both ends, you lament in vain.

If by lamenting, one could bring about some benefit;

The discerning one would do it, though deluded, harming oneself.

For not by weeping or by sorrow does one attain peace of mind;

More suffering arises, and the body is harmed.

One becomes lean and discoloured, hurting oneself by oneself;

The ghosts are not protected by that, lamentation is useless.

A creature not abandoning sorrow, undergoes even more suffering;

Lamenting the deceased, he has come under the control of sorrow.

See also other men who are going, reborn according to their actions;

Having come under the power of Death, living beings here are trembling.

For in whatever way they imagine it, thereby it becomes otherwise;

Such is separation, see the way of the world.

Even if a young man should live a hundred years, or else more;

He is separated from the congregation of kinsmen, he gives up life here.

Therefore, having heard the Worthy One, having removed lamentation;

Having seen the ghost who had died, "He cannot be obtained by me," thus.

Just as a burning house might be extinguished with water;

So too the wise one, the one with wisdom, the learned, the wholesome man;

Should dispel quickly arisen sorrow, as the wind disperses cotton.

Lamentation and prattle, and displeasure of oneself;

Seeking happiness for oneself, one should draw out the dart from oneself.

Having pulled out the dart, unattached, having attained peace of mind;

Having overcome all sorrow, sorrowless, he is quenched.

"Acknowledged and approved, we both possess the threefold true knowledge;

I am of Pokkharasāti, this young man is of Tārukkha.

"Whatever has been declared by those who possess the threefold true knowledge, therein we are complete;

In verse and grammar, in recitation equal to our teachers.

"Between us there is a dispute about birth, Gotama;

One is a brahmin by birth, thus Bhāradvāja says;

But I say by action, know this, O One with Vision.

"We two are unable to convince each other;

We have come to ask you, renowned as the Self-enlightened One.

"Just as people with joined palms, after death, approach the moon that has passed beyond waning;

Paying homage, they venerate Gotama thus in the world.

"The Eye arisen in the world, we ask Gotama;

Is one a brahmin by birth, or does one become so by action?

Tell us who do not know, so that we may know the brahmin."

"I will explain to you," (said the Blessed One to Vāseṭṭha) "gradually, according to truth;

The analysis of births among living beings, for births are mutually different.

"Know even grasses and trees, yet they do not acknowledge it;

Their mark is determined by birth, for births are mutually different.

"Then insects and moths, even down to lice and ants;

Their mark is determined by birth, for births are mutually different.

"Know also quadrupeds, both small and large;

Their mark is determined by birth, for births are mutually different.

"Know also those whose bellies are their feet, snakes with long backs;

Their mark is determined by birth, for births are mutually different.

"Then know also fish, living in water, feeding in water;

Their mark is determined by birth, for births are mutually different.

"Then know also birds, winged ones travelling by wings;

Their mark is determined by birth, for births are mutually different.

"Just as among these births, the mark determined by birth is manifold;

Thus there is not among humans, a mark determined by birth that is manifold.

"Not by hair, not by head, not by ears, not by eyes;

Not by mouth, not by nose, not by lips or eyebrows.

"Not by neck, not by shoulders, not by belly, not by back;

Not by hip, not by chest, not by private parts, not by sexual organs.

"Not by hands, not by feet, not by fingers or nails;

Not by calves, not by thighs, not by colour or voice;

There is indeed no mark determined by birth, as in other births.

"And individually in bodies, this is not found among humans;

And the distinction among humans is spoken of by convention.

"Whoever among humans lives by cow-keeping;

Thus, Vāseṭṭha, know that he is a farmer, not a brahmin.

"Whoever among humans lives by various crafts;

Thus, Vāseṭṭha, know that he is a craftsman, not a brahmin.

"Whoever among humans lives by trade;

Thus, Vāseṭṭha, know that he is a merchant, not a brahmin.

"Whoever among humans lives by serving others;

Thus, Vāseṭṭha, know that he is a servant, not a brahmin.

"Whoever among humans lives by what is not given;

Thus, Vāseṭṭha, know that he is a thief, not a brahmin.

"Whoever among humans lives by archery;

Thus, Vāseṭṭha, know that he is a warrior, not a brahmin.

"Whoever among humans lives by the office of chaplain;

Thus, Vāseṭṭha, know that he is a sacrificer, not a brahmin.

"Whoever among humans consumes village and country;

Thus, Vāseṭṭha, know that he is a king, not a brahmin.

"And I do not call one a brahmin who is womb-born, arisen from a mother;

He is called a 'bho-sayer' by name, if he has possessions;

One who owns nothing, without grasping, him I call a brahmin.

"Having cut all mental fetters, he indeed is not agitated;

Gone beyond attachment, unbound, him I call a brahmin."

"Having cut the thong and the strap, the chain together with the knot;

With the bar lifted, awakened, him I call a brahmin.

"Whoever, without anger, endures reviling, murder and bondage;

Whose power is patience, whose military unit is power, him I call a brahmin.

"Without wrath, observant of religious duties, virtuous, without excess;

Tamed, bearing the final body, him I call a brahmin.

Like water on a lotus leaf, like a mustard seed on a needle's tip;

Whoever does not cling to sensual pleasures, him I call a brahmin.

"Whoever understands the elimination of his own suffering right here;

With burden laid down, unbound, him I call a brahmin.

"Of profound wisdom, intelligent, skilled in what is the path and what is not the path;

Having attained the highest good, him I call a brahmin.

"Unassociated with householders, and with homeless ones, both;

Not dwelling in a home, of few wishes, him I call a brahmin.

"Having laid aside the rod towards beings, towards those that tremble and those that are firm;

Whoever neither kills nor causes to kill, him I call a brahmin.

"Unopposed among the opposed, quenched among those who have taken up the rod;

Without grasping among those with grasping, him I call a brahmin.

For whom lust and hate, conceit and contempt have been felled;

Like a mustard seed from a needle's tip, him I call a brahmin.

One who utters speech that is not harsh, informative, truthful;

By which one does not offend anyone, him I call a brahmin.

Whoever here does not take what is not given in the world, whether long or short, subtle or gross, beautiful or ugly;

Him I call a brahmin.

"One in whom hopes are not found, in this world or the next;

Desireless, unbound, him I call a brahmin.

"One in whom attachments are not found, who through final knowledge is free from doubt;

Who has reached the state grounded upon the Deathless, him I call a brahmin.

One who here has overcome both merit and evil, the attachment;

Sorrowless, stainless, pure, him I call a brahmin.

Like the moon, spotless, pure, serene, undisturbed;

With delight and existence exhausted, him I call a brahmin.

One who has overcome this dangerous path, this difficult passage, the round of rebirths, and delusion;

Who has crossed over, gone beyond, a meditator, without longing, free from doubt;

Quenched by non-clinging, him I call a brahmin.

One who here, having abandoned sensual pleasures, wanders forth homeless;

With sensual existence exhausted, him I call a brahmin.

One who here, having abandoned craving, wanders forth homeless;

With craving and existence exhausted, him I call a brahmin.

"Having abandoned the human bond, having overcome the divine bond;

Unbound from all bonds, him I call a brahmin.

"Having abandoned delight and discontent, become cool, without clinging;

A hero, overlord of all the world, him I call a brahmin.

"One who knows the passing away and rebirth of beings in every way;

Non-attached, the Fortunate One, awakened, him I call a brahmin.

"One whose destination gods, gandhabbas, and humans do not know;

One who has eliminated the mental corruptions, a Worthy One, him I call a brahmin.

"One for whom there is nothing in the past, in the future, or in the present;

One who owns nothing, without grasping, him I call a brahmin.

"The bull, the excellent, the hero, the great sage, the victorious;

Without longing, bathed, awakened, him I call a brahmin.

"He who knows past lives, and sees heaven and the realms of misery;

And also has attained the destruction of birth, him I call a brahmin.

"This is merely a designation in the world, name and clan are arranged;

Arisen from convention, arranged here and there.

"Long held as a latent tendency, a wrong view of those not knowing;

Not knowing, they tell us, 'One is a brahmin by birth.'

"Not by birth is one a brahmin, not by birth is one a non-brahmin;

By action one is a brahmin, by action one is a non-brahmin.

"By action one is a farmer, by action one is a craftsman;

By action one is a merchant, by action one is a servant.

"By action too one is a thief, by action too one is a warrior;

By action one is a sacrificer, by action too one is a king.

"Thus the wise see this action as it really is;

Seers of dependent origination, skilled in the result of action.

"By action the world goes on, by action the generation goes on;

Beings are bound by action, like the linchpin of a moving chariot.

"By austere asceticism, by the holy life, by self-control and by taming;

By this one is a brahmin, this is the highest brahmin quality.

"Accomplished in the three true knowledges, peaceful, with rebirth eliminated;

Thus, Vāseṭṭha, know this, he is Brahmā and Sakka to those who understand."

"For a person who is born, an axe is born in his mouth;

With which the fool cuts himself, speaking ill-spoken words.

"He who praises one who is blameworthy, or blames one who is praiseworthy;

He gathers misfortune with his mouth, by that misfortune he finds no happiness.

"This misfortune is insignificant, the loss of wealth at dice;

Together with all, together with oneself, this is the greater misfortune;

He who corrupts his mind towards the Fortunate Ones.

"A hundred thousand nirabbudas, and thirty-six and five abbudas;

He who blames the noble ones goes to hell, having directed speech and mind to evil.

"A liar goes to hell, and he who having done says 'I do not do';

Both of them, after death, become equal, human beings of low action in the hereafter.

"Whoever wrongs a man who is innocent, a pure person without blemish;

The evil returns to that very fool, like subtle dust thrown against the wind.

"Whoever is devoted to the quality of greed, he abuses others with speech;

Faithless, miserly, ungenerous, stingy, devoted to slander.

"Foul-mouthed, devoid of truth, ignoble, destroyer of growth, evil, wrong-doer;

Lowest of men, unlucky, lowborn, do not speak much here, you are doomed to hell.

"You scatter dust upon yourself for harm, you censure the virtuous, you wrongdoer;

Having practised many kinds of misconduct, you go indeed to the precipice for a long time.

"For no one's action is destroyed, it comes, indeed one obtains it, the owner;

The fool, the wrongdoer, sees suffering in himself in the world beyond.

"He goes to the place struck by iron spikes, to the sharp-edged iron stake;

Then there is food resembling a glowing iron ball, likewise befitting.

"For those speaking do not speak pleasantly, they do not approach kindly, they do not come as shelter;

They lie on spread embers, they enter fire ablaze all around.

"And having been covered with a net, there they strike with iron hammers;

They go to the blind darkness, for that is spread out like frost.

"Then they enter a pot made of copper, ablaze all around with fire;

For they are cooked in those for a long time, like fire, bobbing up and down.

"Then in the mixture of pus and blood, there what does the wrongdoer suffer?

Whatever direction he lies upon, there he is defiled when touching it.

"In the abode of worms, in the water, there what does the wrongdoer suffer?

For there is no shore to go to, for the pans are level all around.

"But the sword-leaf forest is sharp, they enter it with bodies cut to pieces;

Having seized the tongue with a hook, they strike it again and again.

"Then they approach the difficult Vetaraṇī, with its sharp-edged razor blades;

There the fools fall, evildoers having done evil deeds.

"For there they eat the weeping ones, brown and spotted dogs, and flocks of ravens;

Dogs, jackals, greedy vultures, hawks, and crows peck at them.

"Difficult indeed is the existence here, which a wrongdoer experiences;

Therefore, in the remainder of life here, a man should be a doer of duties and should not be negligent.

"Those cartloads of sesame counted by the wise, which are brought into the Paduma hell;

Indeed there are five myriads of ten millions, and another twelve hundred ten millions.

"As painful as the hells spoken of here, there too one must dwell for so long;

Therefore, towards those of pure, well-behaved, and good qualities, one should constantly guard one's speech and mind."

When the host of the Thirty gods was filled with joy, delighted, and Sakka the lord and the gods in pure garments;

Having taken cloth, praising excessively, the sage Asita saw in his day residence.

Having seen the gods with gladdened hearts, elated, having paid attention, he said this there;

"Why is the assembly of gods so excessively beautiful, having taken cloth, dependent on what do you rejoice?

"Even when there was a battle with the titans, victory for the gods, the titans defeated,

Even then there was no such terror; having seen what marvel are the gods delighted?"

"They shout and sing and play music, they clap their arms and dance;

I ask you, dwellers on the summit of Meru, dispel my doubt quickly, sirs."

"That Bodhisatta, the best of jewels, incomparable, was born in the human world for the welfare and happiness;

In the village of the Sakyans, in the province of Lumbinī, because of that we are satisfied, excessively beautiful.

"He, the highest of all beings, the foremost person, the lord of men, the best of all creatures;

He will turn the wheel in the forest called after the sages, like a powerful lion roaring, the conqueror of beasts."

Having heard that sound, he quickly descended, then entered the dwelling of Suddhodana;

Having sat down there, he said this to the Sakyan: "Where is the boy? I too wish to see him."

Then the boy, like blazing gold, skilfully refined in the furnace,

Gleaming with splendour, of superior beauty, the Sakyans showed their son to the one named Asita.

Having seen the boy blazing like fire, pure like the bull of stars traversing the sky;

Like the shining sun freed from clouds in autumn, filled with joy he attained abundant rapture.

The gods held in the sky an umbrella with many branches and a thousand orbs;

Chowries with golden handles flew up and down, but the bearers of chowries and umbrellas were not seen.

Having seen, the matted-hair ascetic called Kaṇhasiri, the sage, like a gold coin on a pale-yellow blanket;

And a white umbrella being held over his head, elated in mind, glad at heart, he received him.

Having received the bull of the Sakyans, the one who had gone beyond the marks and sacred hymns, seeking;

With a gladdened mind he uttered these words: "This unsurpassed one is the highest among two-footed beings."

Then, remembering his own departure, being unwell, he shed tears;

Having seen the sage weeping, the Sakyans said to him,

"Surely there will be no obstacle for the boy."

Having seen the Sakyans, the sage said this to the distressed: "I do not remember any harm for the boy;

Nor will there be any obstacle for him; do not be of inferior mind.

"This boy will attain the highest enlightenment, he, the seer of the supremely pure, will set in motion the wheel of the Teaching;

This one, compassionate for the welfare of many people, will keep it going, and the holy life will become widespread.

"My life here has not long remaining, and in between there will be my death;

I shall not hear the Teaching of the matchless one, therefore I am afflicted, gone to disaster, in misery."

He, having generated abundant joy for the Sākiyans, departed from the inner palace, a practitioner of the holy life;

He, having compassion for his nephew himself, encouraged him in the Teaching of the matchless one.

"When you hear from another the sound 'Buddha', one who has attained the highest enlightenment reveals the path of the Teaching;

Having gone there, inquiring about the right time, live the holy life in the presence of that Blessed One."

Advised by him, the one of benevolent mind, such a one, the seer of the supremely pure in the future;

He, Nālaka, with accumulated store of merit, awaiting the Victor, lived with guarded faculties.

Having heard the sound of the turning of the wheel by the excellent Conqueror, having gone and seen the bull among sages, with faith;

He asked the excellent sage, foremost in moral perfection, when the time of the instruction of the one named Asita had arrived.

"This word of Asita is known by me, according to truth;

This I ask you, Gotama, who has gone beyond all phenomena.

"For one who has entered homelessness, seeking the practice of going for alms;

O sage, being asked, tell me the highest state of sagehood."

"I shall explain to you the practice of sagehood," (thus spoke the Blessed One) "difficult to do, difficult to endure;

Come, I shall tell you about it, brace yourself, be firm.

"One should treat equally being reviled or honoured in the village;

One should guard against ill-will in the mind, peaceful, not elated, one should wander.

"Various things flash forth, like flames of fire in the grove;

Women entice the sage, may they not entice you among them.

"Abstaining from sexual intercourse, having abandoned sensual pleasures, the higher and the lower;

Unopposed, unattached, towards living beings, the timid and the firm.

"Just as I am, so are these; just as these are, so am I;

Having made oneself the comparison, one should neither strike nor cause to strike.

"Having abandoned desire and greed, where the worldling is attached;

One with vision should proceed, would cross over this hell.

"With belly unfilled, with measured food, of few wishes, not covetous;

Always without hunger for desire, desireless, he is quenched.

Having walked for almsfood, he should go to the edge of the forest;

Standing at the root of a tree, having taken his seat, the sage.

"He, devoted to meditative absorption, the wise one, at the forest's edge should delight;

He should meditate at the root of a tree, gladdening himself.

"Then at the end of the night, he should go towards the village;

He should not delight in an invitation, nor in an offering from the village.

"A sage, having come to a village, should not behave hastily among families;

Seeking food, with speech cut off, he should not speak contentious speech.

"I obtained, this is good; I did not obtain, that is wholesome" - thus;

With both, he, such a one, returns like to a tree.

"He, wandering with bowl in hand, not dumb yet considered dumb;

Should not scorn a small gift, should not despise the giver.

"Various indeed are the practices, proclaimed by the ascetic;

They do not go to the beyond twice, nor is this sensed as once only.

"For whom there is no craving spread, for the monk whose stream is cut;

For one who has abandoned what should and should not be done, no fever is found.

"I shall explain to you the practice of sagehood, like the edge of a razor it should be;

Pressing the tongue against the palate, one should be restrained in the belly.

"One should be with a mind not sluggish, and also should not think much;

Free from the odour of flesh, unattached, heading for the holy life.

"One should train in sitting alone, and in the attendance upon ascetics;

Unity is declared to be wisdom, if you will delight in being alone;

Then you will illuminate the ten directions.

"Having heard the proclamation of the wise, of meditators, of those who abandon sensual pleasures;

Thereupon one devoted to me should develop more shame and faith.

"Cognize that by rivers, in pools and in clefts;

Rivulets go making noise, the great ocean goes silent.

"What is deficient makes noise, what is full is peaceful indeed;

The fool is like a half-filled pot, the wise person is like a full lake.

"Whatever the ascetic speaks much, endowed with meaning and benefit;

Knowing, he teaches the Teaching, knowing, he speaks much.

"And he who, knowing, is self-restrained, knowing, does not speak much;

He, the sage, deserves wisdom, he, the sage, has attained wisdom."

"Those who do not understand suffering, and also the origination of suffering;

And where suffering entirely ceases altogether;

And they do not know that path, leading to the peace of suffering.

"They are devoid of liberation of mind, and also of liberation by wisdom;

They are incapable of making an end, they indeed go to birth and ageing.

"But those who understand suffering, and also the origination of suffering;

And where suffering entirely ceases altogether;

And they understand that path, leading to the peace of suffering.

"They are accomplished in liberation of mind, and also in liberation by wisdom;

They are capable of making an end, they do not go to birth and ageing."

"Sufferings arise with clinging as source, whatever of many kinds in the world;

He who indeed, not knowing, creates clinging, the fool goes to suffering again and again;

Therefore, one understanding should not create clinging, observing birth as the production of suffering."

"Those who go again and again to the wandering in the round of rebirths of birth and death;

The state here and the state elsewhere, that destination is due to ignorance alone.

"Ignorance indeed is this great delusion, by which this has been wandered through for long;

And those beings who have attained true knowledge, they do not go to rebirth."

"Whatever suffering comes into being, all is with activities as condition;

With the cessation of activities, there is no coming into being of suffering.

"Having known this danger, suffering with activities as condition;

Through the stilling of all activities, through the cessation of perceptions;

Thus comes the elimination of suffering, having known this according to truth.

"Those who see rightly, attainers of the highest knowledge, wise ones having perfectly understood;

Having overcome the bondage of Māra, they do not go to rebirth."

"Whatever suffering comes into being, all is with consciousness as condition;

With the cessation of consciousness, there is no coming into being of suffering.

"Having known this danger, suffering with consciousness as condition;

Through the peace of consciousness, a monk is without hunger, attained final Nibbāna."

"For those overcome by contact, following the stream of existence,

For those who have entered upon the wrong path, the destruction of fetters is far away.

"And those who, having fully understood contact, delight in peace through final liberating knowledge;

They indeed, through the full realisation of contact, are without hunger, attained final Nibbāna."

"Whether pleasant or unpleasant, together with neither-unpleasant-nor-pleasant;

Internally and externally, whatever is felt.

"Having known this as suffering, subject to deception, disintegrating;

Touching again and again, seeing the fall, thus one cognizes therein;

Through the elimination of feelings, a monk is without hunger, attained final Nibbāna."

"A person with craving as companion, wandering for a long course;

The state here and the state elsewhere, does not pass beyond the round of rebirths.

"Having known this danger, craving as the origin of suffering;

Free from craving, without grasping, a mindful monk should wander forth."

"With clinging as condition there is existence, one who has come to be undergoes suffering;

For one who is born there is death, this is the coming into being of suffering.

"Therefore, through the elimination of clinging, having perfectly understood, the wise ones;

Having directly known the destruction of birth, they do not go to rebirth."

"Whatever suffering comes into being, all is with effort as condition;

With the cessation of efforts, there is no coming into being of suffering.

"Having known this danger, suffering with effort as condition;

Having given up all effort, liberated in non-effort.

"For the monk whose craving for existence is cut off, whose mind is peaceful;

The cycle of birth and wandering is eliminated, there is no more rebirth for him."

"Whatever suffering comes into being, all is with nutriment as condition;

With the cessation of nutriments, there is no coming into being of suffering.

"Having known this danger, suffering with nutriment as condition;

Having fully understood all nutriment, not dependent on any nutriment.

"Having perfectly understood health, with the utter elimination of the mental corruptions;

Having understood, one who practises, established in the Teaching, one who has attained the highest knowledge does not come to reckoning."

"Whatever suffering comes into being, all is with perturbation as condition;

With the cessation of perturbations, there is no coming into being of suffering.

"Having known this danger, suffering with perturbation as condition;

Therefore, having relinquished longing, having restrained activities;

Without longing, without clinging, a mindful monk should wander forth."

"One who is independent does not waver, but one who is dependent clings;

The state here and the state elsewhere, does not pass beyond the round of rebirths.

"Having known this danger, the great fear in supports;

Independent, without clinging, a mindful monk should wander forth."

"Those beings who have gone to form, and those who abide in the formless;

Not knowing cessation, they are ones who come to rebirth.

"But those who, having fully understood form, are not established in the formless;

Those who become liberated in cessation, those people are conquerors of death."

"Regarding non-self as self, see the world with its gods;

Settled in mentality-materiality, one imagines 'this is truth'.

"For in whatever way they imagine it, thereby it becomes otherwise;

That indeed is false for him, for what is brief is subject to deception.

"Nibbāna is not subject to deception, the noble ones know it as truth;

They indeed, through the full realisation of truth, are without hunger, attained final Nibbāna."

"Forms, sounds, flavours, odours, contacts and mental phenomena, all these;

Desirable, lovely, and agreeable, as far as they exist, it is said.

For the world with its gods, these are deemed happiness;

Where these cease, that is deemed suffering by them.

"Happiness," is seen by the noble ones, the cessation of identity;

This is contrary to what all the world sees.

What others call happiness, the noble ones call suffering;

What others call suffering, the noble ones know as happiness.

"See the teaching difficult to understand, the fools are deluded here;

For those who are hindered there is darkness, blindness for those who do not see.

"But for the virtuous it is opened, light as if for those who see;

Those near do not understand, unskilled in the path of the Teaching.

"By those overcome by lust for existence, by those following the stream of existence,

By those who have entered Māra's realm, this Teaching is not easily understood.

"Who indeed apart from the noble ones, deserves to understand that state;

Which state, having perfectly understood, the taintless ones attain final Nibbāna."

For one desiring sensual pleasure, if that succeeds for him;

Surely he is joyful in mind, a mortal having obtained what he wishes.

For one desiring sensual pleasures, for that being in whom desire has arisen;

If those sensual pleasures decline, he is transformed like one pierced by a dart.

Whoever avoids sensual pleasures, like a head from a snake's foot;

He, mindful, overcomes this clinging in the world.

Field, site, unwrought gold, cattle and horses, slaves and servants;

Women, relatives, manifold sensual pleasures, whatever man covets.

The weak defilements overpower him, dangers crushing him;

From that, suffering follows him, like water a broken boat.

Therefore a creature, always mindful, should avoid sensual pleasures;

Having abandoned them, one would cross the flood, like one who has bailed out a boat, gone to the far shore.

A being attached in the cave, covered over by many things, a man standing, sunk in delusion;

Such a one is far from seclusion, for sensual pleasures in the world are not easily abandoned.

With desire as source, bound to the pleasure of existence, they are difficult to free, for there is no release by another;

Looking back or forward, craving for these very sensual pleasures or for former ones.

Greedy for sensual pleasures, engaged, bewildered, ungenerous, they are established in unrighteousness;

Brought to suffering, they lament, "What shall we become when we have passed away from here?"

Therefore a creature should train right here, whatever one might know as unrighteous in the world;

One should not practise unrighteously because of that, for the wise have said this life is short.

I see in the world this generation trembling, gone to craving in existences;

Inferior men lament in the mouth of death, not free from craving in existence after existence.

See those who are trembling over what is cherished, like fish in a dried-up stream with little water;

Having seen this too, one should wander unselfish, not making attachment to existences.

Having removed desire for both extremes, having fully understood contact, not greedy;

Not doing what he himself would blame, the wise one does not cling to what is seen and heard.

Having fully understood perception, one would cross over the flood, the sage unstained by possessions;

With the dart pulled out, wandering diligently, he does not long for this world or the next.

Some speak indeed with corrupted minds, and also some speak with truthful minds;

The sage does not approach the dispute that has arisen, therefore the sage has no barrenness anywhere.

How could one go beyond one's own view, led by desire, established in personal preference;

Making complete things by oneself, as indeed one knows, so one would speak.

Whoever, a creature, speaks of his own moral practices to others without being asked;

The skilful call that an ignoble quality, whoever praises himself by himself.

And the peaceful monk, with a perfectly calmed self, not boasting thus about his morality;

The skilled call that the noble teaching, for whom there are no swellings anywhere in the world.

For whom mental states are designed, conditioned, put in front, they are impure;

Whatever benefit he sees in himself, dependent on that, peace based on the unstable.

For attachments to views are not easily overcome, having discriminated what is grasped among phenomena;

Therefore a man, in those attachments, rejects and takes up a teaching.

For the wise one there is no designed view anywhere in the world, in this or that existence;

Having abandoned deceit and conceit, the wise one, by what would he go? He is unattracted.

For one with involvement approaches dispute regarding phenomena, but by what and how would one speak of one without involvement;

For self and non-self do not exist for him, he has shaken off all views right here.

"I see the pure, the supreme, the healthy; by what is seen, purity of a man comes to be."

Thus directly knowing, having known it as "supreme", contemplating purity, he falls back on knowledge.

If purity of a man comes to be by what is seen, or if by knowledge he abandons suffering;

He is purified by another while still with clinging, for view reveals him thus speaking.

The brahmin does not speak of purity from another, in what is seen, heard, in morality and observances, or in what is sensed;

Untainted by merit and evil, having abandoned self, not producing anything here.

Having abandoned the former, they cling to the latter, followed by craving, they do not cross over attachment;

They grasp and let go, like a monkey releasing a branch and seizing another.

A creature, having accepted rites by oneself, goes high and low, attached to perception;

But the wise one, having understood the Teaching through the knowledges, the one of extensive wisdom does not go high and low.

He who has become free from the army regarding all phenomena, whatever is seen or heard or sensed;

That very seer, walking unveiled, by what could one here in the world assign him?

They do not form views nor do they hold anything as foremost, they do not speak of "absolute purity";

Having released the knot of grasping that was bound, they do not make hope anywhere in the world.

The brahmin who has gone beyond boundaries, for him there is not, whether by knowing or by seeing, anything grasped;

Not lustful with lust, not attached to dispassion, for him here there is not anything else grasped.

Dwelling in views as "supreme", whatever a creature makes superior in the world;

He calls all others "inferior" compared to that, therefore he has not passed beyond contentions.

Whatever benefit he sees in himself, in what is seen, heard, in morality and observances, or in what is sensed;

Having grasped that very thing there, he sees all else as inferior.

That too the skilled call a mental knot, whereby one dependent sees another as inferior;

Therefore a monk should not depend on what is seen or heard or sensed, or on moral rules and austerities.

One should not form a view in the world, either by knowledge or by rites and observances;

One should not represent oneself as "equal," nor should one think oneself "inferior" or "superior."

Having abandoned self, not clinging, he does not make even knowledge a support;

He indeed does not follow a faction among those who are divided, he does not fall back on any view.

For one in whom there is no aspiration for either extreme here, for this or that existence, here or beyond;

For him there are no dwellings whatsoever, having discriminated what is grasped among phenomena.

For him here in what is seen, heard, or sensed, there is not even a minute perception that is designed;

That brahmin not taking up any view, by what could one here in the world assign him?

They do not form views nor do they hold anything as foremost, the teachings are not accepted by them;

A brahmin is not to be guided by rites and observances, one who has gone beyond does not fall back, such is he.

Little indeed is this life, one dies within a hundred years;

Even if one lives beyond that, then indeed one dies of old age.

People grieve over what is cherished, for possessions are not permanent;

Seeing that this is subject to separation, one should not dwell in a household.

Even by death that is abandoned, which a person imagines 'this is mine';

Having known this too, a wise person, one devoted, should not bow down to selfish attachment.

Just as a man, having awakened, does not see what was met in a dream;

So too one does not see a beloved person, a ghost who has died.

Those people seen and heard, for whom this name is pronounced;

Only the name remains, to be expressed of the departed being.

Sorrow, lamentation and avarice, the greedy do not give up over what is cherished;

Therefore the sages, having abandoned possession, lived seeing security.

For a monk who lives withdrawn, associating with a secluded seat;

They call this concord for him, who does not show himself in existence.

The sage, independent everywhere, makes nothing dear nor unpleasant;

In him lamentation and avarice do not cling, just as water does not cling to a leaf.

Just as a drop of water on a lotus leaf, just as water does not cling to a lotus;

Thus the sage is not tainted, by what is seen, heard, or sensed.

The wise one does not imagine by that, that is to say, by what is seen, heard, or sensed;

He does not desire purification by another, for he does not find pleasure in nor does he detach himself.

"For one engaged in sexual intercourse, (thus said the Venerable Tissa Metteyya) tell me the vexation, dear sir;

Having heard your teaching, we shall train in seclusion.

"For one engaged in sexual intercourse, (Metteyya, said the Blessed One) the teaching passes into oblivion;

And he proceeds wrongly, this in him is ignoble.

"Having formerly wandered alone, whoever indulges in sexual intercourse;

Like a vehicle gone astray, they call him in the world a low worldling.

"Whatever fame and renown he had before, that too diminishes for him;

Having seen this too, one should train to abandon sexual intercourse.

"Overcome by thoughts, he broods like a miserable wretch;

Having heard the shouting of others, such a one becomes ashamed.

"Then he makes knives, accused by the doctrines of others;

This indeed is his great greed, he plunges into untruth.

"Designated as wise, determined upon the solitary life;

Yet engaged in sexual intercourse, like a fool he is distressed.

"Having known this danger, the sage regarding the former and latter here;

One should firmly pursue the solitary life, one should not indulge in sexual intercourse.

"One should train in seclusion only, this is the highest for the noble ones;

One should not think oneself the best because of that, he indeed is near to Nibbāna.

"For the sage who wanders free, without longing for sensual pleasures;

People bound to sensual pleasures envy the one who has crossed the flood."

"Here alone is purity," thus they proclaim, they do not speak of purification in other teachings;

Depending upon which, declaring it beautiful there, the many are established in individual truths.

They, desirous of disputation, having entered the assembly, burn each other mutually as fools;

They speak quarrelsome talk, depending on others, desiring praise, declaring themselves skilled.

Engaged in discussion in the midst of an assembly, desiring praise, he is troubled;

But when refuted, he becomes ashamed, he is angered by blame, seeking faults.

Whose doctrine they declare to be declined, refuted by those who examine questions;

He laments, grieves, the one of inferior doctrine, bewails thinking "he has overcome me".

These contentions have arisen among ascetics, in these there is elation and dejection;

Having seen this too, one should refrain from quarrelsome talk, for there is no other purpose than gaining praise.

Or else he is praised there, having declared his doctrine in the midst of an assembly;

He laughs and is elated by that, having attained that purpose as his mind wished.

Whatever elevation there is, that is his ground for vexation, yet he speaks of conceit and arrogance;

Having seen this too, one should not engage in contention, for the skilled do not say purity comes by that.

Just as a hero, nourished by the king's food, goes forth roaring, wishing for an opponent;

Go, hero, by whatever way he goes, there is not beforehand that which is for battle.

Those who, having taken up a view, dispute, and assert "this alone is truth";

You should speak to them, for here there is no opponent for you when a dispute has arisen.

But those who wander having destroyed the army of defilements, not opposing view with views;

Among them what would you gain, Pasūra, for whom here there is not anything else grasped.

Then you came with speculation, pondering wrong views with your mind;

You have engaged in a yoke with the Wise One, for indeed you are not able to proceed together.

"Having seen Craving, Discontent and Lust, there was no desire even for sexual intercourse;

How much less for this, full of urine and excrement - I would not wish to touch it even with my foot."

"If you do not wish for such a jewel, a woman desired by many lords of men;

What kind of wrong view, ceremonial observances, livelihood, and rebirth in existence do you speak of?"

"For him there is no 'I say this'," (said the Blessed One to Māgaṇḍiya)

"Having discriminated what is grasped among phenomena;

And seeing, not grasping among views,

Seeking internal peace, I saw."

"Those judgments which have been designed," (thus spoke Māgaṇḍiya)

"You, sage, speak of not grasping them;

This meaning which is 'internal peace' -

How has that been declared by the wise?"

"Not by view, not by tradition, not by knowledge," (said the Blessed One to Māgaṇḍiya)

"Nor by moral rules and austerities does he speak of purity;

Not without view, not without tradition, not without knowledge,

Not without morality, not without austerity, nor by that;

Having abandoned these and not grasping,

Peaceful, not depending, one should not long for existence."

"If indeed not by view, not by tradition, not by knowledge," (thus spoke Māgaṇḍiya)

"Nor by moral rules and austerities does he speak of purity;

Not without view, not without tradition, not without knowledge,

Not without morality, not without austerity, nor by that;

I imagine this teaching to be sheer delusion,

Some by view attain purity."

"Relying on a view and inquiring repeatedly," (said the Blessed One to Māgaṇḍiya)

"You have come to delusion regarding what has been grasped;

And from this you have not seen even a subtle perception,

Therefore you regard it as sheer delusion."

"Equal, superior, or inferior, whoever imagines thus would dispute on account of that;

One unshaken in the three discriminations, for him there is no 'equal' or 'superior'."

"'Truth' - what would that brahmin say, or 'falsehood' - with whom would he dispute?

In whom there is neither equal nor unequal, with whom would he engage in dispute?

'Having abandoned the abode, faring without a dwelling, the sage not making intimacies in the village;

Empty of sensual pleasures, not putting anything forward, he would not engage in dispute with people.

"Secluded from which views one would wander in the world, the noble one would not speak having taken them up;

Just as the water-born lotus with thorny stalk, is untainted by water and mud;

Thus the sage who speaks of peace, without greed, is untainted by sensual pleasures and the world.

"One who has attained the highest knowledge is not one who goes by view, nor by what is thought; he does not approach conceit, for he is not made of that;

He is not to be guided by action, nor by learning, he is not led into attachments.

"For one dispassionate towards perception there are no mental knots, for one liberated by wisdom there are no delusions;

Those who have grasped perception and view, they wander in the world clashing."

"Of what vision, of what character, is one called 'at peace'?

Tell me that, Gotama, being asked about the highest person."

"Free from craving before the dissolution," (thus spoke the Blessed One) "not dependent on the past;

Not to be reckoned in the middle, for him there is nothing put forward.

"Without wrath, fearless, not boastful, without remorse;

Speaking with wisdom, unagitated, he indeed is a sage restrained in speech.

"Without attachment to the future, he does not bewail the past;

Seeing seclusion in contacts, and he is not led by views.

"Withdrawn, not fraudulent, not greedy, without stinginess;

Not impudent, not loathsome, and not given to slander.

"Not attached to pleasures, and not given to arrogance;

Smooth and discerning, not faithless, he does not become dispassionate.

"He does not train out of desire for gain, and does not become angry at loss;

Unopposed by craving, he does not covet flavours.

"Equanimous, always mindful, he does not imagine himself equal in the world;

Neither superior nor inferior, for him there are no excesses.

"For whom there is no dependence, having known the teaching, independent;

For existence or non-existence, craving in whom is not found.

"Him I call 'at peace', without regard for sensual pleasures;

Mental knots are not found in him, he has crossed over clinging.

"Neither sons nor cattle, nor field and site exist for him;

Neither self nor non-self is found in him.

"By which worldlings would find fault with him, and also ascetics and brahmins;

That is not esteemed by him, therefore he does not tremble in controversies.

"Free from greed, without stinginess, the sage does not speak among the superior;

Not among equals, not among the inferior, he does not go to speculation, being free from speculation.

"For one who has nothing of his own in the world, and who does not grieve over what is non-existent;

And who does not go among phenomena, he indeed is called 'peaceful'."

"From where have disputes and contentions arisen, lamentation and sorrow together with avarice;

Conceit and arrogance together with slander, from where have these arisen? Please tell me that."

"Disputes and contentions arise from what is dear,

Lamentation and sorrow together with avarice;

Conceit and arrogance together with slander,

Disputes and contentions are connected with stinginess;

And slander arises when contentions have arisen."

"What is the source of dear ones in the world, and also the greeds that wander in the world;

And what is the source of hope and goal, which are for a man's future state?"

"Dear ones in the world have desire as their source, and also the greeds that wander in the world;

And hope and goal, from this source do they arise, which are for a man's future state."

"From where does desire in the world originate, and from where have judgments arisen?

Wrath and untruth and bewilderment, and whatever other mental states have been spoken of by the ascetic."

"What they call pleasant and unpleasant in the world, in dependence on that, desire arises;

Having seen existence and non-existence in forms, a creature makes judgment in the world.

"Wrath and untruth and bewilderment, these mental states too exist only when there is a dyad;

One who is doubtful should train for the path of knowledge, the teachings have been spoken by the ascetic having known."

"Pleasant and unpleasant, from what source do they arise, when what is absent do these not exist;

Non-existence and existence too, whatever this meaning is, tell me this, from what source does it arise."

"Pleasant and unpleasant have contact as their source, when contact is absent these do not exist;

Non-existence and existence too, whatever this meaning is, this I tell you, from here is its source."

"From where does contact in the world originate, and from where have possessions arisen?

When what is absent is there no selfish attachment, when what is clear do contacts not touch?"

"Contact is dependent on mentality and materiality, possessions have desire as their source;

When desire is absent there is no selfish attachment, when materiality is clear contacts do not touch."

"How for one so practising does matter cease to be, how do happiness and suffering also cease to be;

Tell me this, how it ceases to be, my mind was set on knowing that."

"Not one perceiving perception, not one perceiving distorted perception, nor unconscious, not one perceiving a clear object;

For one so practising, matter ceases to be, for the terms of obsession have perception as their source."

"What we asked you, you declared to us,

We ask you another thing, please tell us that;

Do some say this is the highest,

The purification of a being here, the wise ones;

Or do they say something else beyond this.

"Some say this is the highest, the purification of a being here, the wise ones;

But some of them speak of the time, declaring themselves skilled regarding the one without residue of clinging.

"And having known these are dependent, the sage, having known the supports, is discerning;

Having known, liberated, he does not enter into contention, the wise one does not come to this or that existence."

Dwelling each in their own view, having quarrelled, the skilled speak differently;

"Whoever knows thus, he has understood the Teaching; whoever rejects this is incomplete."

Thus having quarrelled they dispute, and they say "the other is a fool, unskilled";

Which of these is the true statement, for all these declare themselves skilled.

If one does not approve of another's teaching, one is a fool and of inferior wisdom;

All are fools of very inferior wisdom, all these are dwelling in views.

And not purified by their own view, of pure wisdom, wholesome, wise;

None of them is of deficient wisdom, for their view too is likewise complete.

I do not say that this is true, which fools say to each other mutually;

They made their own view the truth, therefore they burn others as fools.

What some call truth and reality, others call that hollow and false;

Thus having plunged in, they dispute, why do ascetics not speak as one?

For there is one truth, there is no second, in which people understanding would not dispute;

They proclaim their truths as different themselves, therefore ascetics do not speak as one.

Why do they speak truths as different, the skilled declaring themselves disputants;

Are the truths heard many and different, or do they follow their own reasoning?

There are indeed not many different truths, permanent in the world, apart from perception;

Having fashioned reasoning in views, they speak of the twofold principle: "truth" and "falsehood".

In what is seen, heard, in morality and observances, or in what is sensed, and relying on these, seeing with contempt;

Standing in judgment, laughing, he says "the other is a fool, unskilled."

By whatever he burns another as a fool, by that he calls himself skilled;

He himself calling himself skilled, he despises another - that very thing he praises.

He is complete with overstepping view, intoxicated by conceit, one who is proud thinking himself perfect;

By himself alone he has consecrated himself with his mind, for his view is likewise complete.

If indeed one is inferior by another's speech, oneself together is of inferior wisdom;

But if oneself is one who has attained the highest knowledge, a wise one, there is no fool among ascetics.

Those who assert a teaching other than this have failed and are incomplete in purity;

Thus too the sectarians speak diversely, for they are infatuated by lust for their own views.

"Here alone is purity," thus they proclaim, they do not speak of purification in other teachings;

Thus too the sectarians are established diversely, speaking firmly there in their own doctrine.

Even speaking firmly in one's own doctrine, whom here would one burn as a fool?

He himself would bring about quarrel, calling another a fool of impure teaching.

Standing in judgment, having measured by oneself, he enters into contention above in the world;

Having abandoned all judgments, a creature does not make quarrel in the world.

Whatever these dwelling in views, who dispute "this alone is truth";

All of them bring upon themselves blame, and also they obtain praise therein.

For this is little, not enough for tranquillity, I say there are two fruits of contention;

Having seen this too, one should not engage in contention, seeing security in the ground of non-contention.

Whatever conventions there are of worldlings, the wise one does not approach any of these;

Unattracted, why would he approach attraction, not making acquiescence in what is seen and heard.

Those who hold morality as highest say purity comes by self-restraint, having accepted an ascetic practice, they stand devoted;

"Right here we would train, then comes his purity," led on by existence, declaring themselves skilled.

If one has fallen away from moral observances, one trembles having failed in action;

One prattles and longs for purity, like one separated from the caravan, dwelling away from home.

Having abandoned all moral rules and austerities, and this action both blameable and unblameable;

Not wishing for purity or impurity, one should wander abstaining, without grasping at peace.

In dependence on that, whether what is loathed, or else what is seen or heard or sensed;

Going upwards, they lament for purity, not free from craving in existence after existence.

For one who is desiring there are mutterings, and trembling too regarding what is imagined;

For whom there is no passing away and rebirth here, by what would he tremble, where would he mutter?

What some call the supreme teaching, that very thing others call inferior;

Which of these is the true statement, for all these declare themselves skilled.

They say their own teaching is complete, but they say another's teaching is inferior;

Thus having quarrelled they dispute, each calling their own view the truth.

If one were inferior by another's disparagement, no one would be distinguished in teachings;

For many speak of another's teaching as inferior, while speaking firmly in their own.

Their veneration of the Good Teaching is likewise, just as they praise their own doctrines;

All theories would be true, for their purity is individual only.

For a brahmin there is no being led by another, having discriminated what is grasped among teachings;

Therefore he has passed beyond contentions, for he does not see another teaching as best.

I know, I see, it is just so - some by view attain purity;

If he saw, what then is that to him? Having passed beyond, they speak of purity by another means.

A man seeing sees mentality-materiality, or having seen, he will know those very things;

Let him see much or little as he wishes, for the skilled do not say purity comes by that.

For one who speaks with fixed views is not easily disciplined, putting forward a designed view;

Depending upon which, declaring it beautiful there, speaking of purity, he saw truly there.

The brahmin does not approach a cosmic cycle by reckoning, he is not one who follows views, nor is he a kinsman of knowledge;

And having known the conventions of worldlings, he is equanimous - others take them up, I think.

Having released the mental knots, the sage here in the world, does not follow a faction among those where contentions have arisen;

Peaceful among the unpeaceful, equanimous, he is without grasping - others take up, I think.

Having abandoned former mental corruptions, not producing new ones, not going by desire, nor one who speaks with fixed views;

He, the wise one, free from wrong views, does not cling in the world, not blaming himself.

He who has become free from the army regarding all phenomena, whatever is seen or heard or sensed;

He, the sage with burden laid down, free, does not speculate, is not one who has ceased, is not one with craving.

"I ask you, kinsman of the sun, about seclusion and the state of peace, great sage;

How, having seen, is a monk extinguished, not clinging to anything in the world?"

"The root of the term 'obsession'," (thus spoke the Blessed One)

"With wisdom one should keep in check all that is 'I am';

Whatever cravings there are internally,

For the removal of those, one should always train mindfully.

"Whatever quality one might directly know, internally or else externally;

One should not make strength by that, for that is not called quenching by the good.

"One should not imagine oneself better by that, nor inferior, or else equal;

Touched by various forms, one should not stand imagining oneself.

"One should find peace only internally, a monk should not seek peace from another;

For one internally at peace, there is no self, whence non-self?

"Just as in the middle of the ocean, a wave does not arise, it remains stable;

So established, without longing, a monk should not create excess anywhere."

"The one with open vision declared the teaching witnessed firsthand, the removal of dangers;

Tell the practice, venerable one, the principal monastic code or else concentration."

"One should not be greedy with the eyes, one should shut out the ear from village talk;

And one should not covet flavours, nor should one cherish anything in the world.

"When touched by contact, a monk should not lament anywhere;

And should not yearn for existence, and should not tremble among fearful things.

"Of food and also of beverages, of solid food and also of cloths;

Having obtained, one should not make storage, nor should one be distressed not obtaining those.

"A meditator should not be desirous of wandering about, he should refrain from remorse and not be negligent;

Then a monk should dwell in seats and beds that are quiet.

"One should not cultivate sleep, the ardent one should devote oneself to wakefulness;

One should abandon weariness, deceit, laughter, play, sexual intercourse together with adornment.

"One should not practise the Atharva Veda, dream interpretation, or reading marks, and also not astrology;

Nor interpreting animal cries, nor inducing conception, nor medical treatment - one devoted to me should not pursue these.

"A monk should not tremble at blame, nor should he be elated when praised;

He should dispel greed together with stinginess, wrath and slander.

"One should not engage in buying and selling, a monk should not make blame anywhere;

And one should not be attached in the village, one should not cajole people out of desire for gain.

"And a monk should not be a boaster, nor should he speak speech that is contrived;

He should not train in impudence, nor should he speak contentious talk.

"One should not be led into untruth, fully aware one should not act fraudulently;

Then by livelihood, by wisdom, by moral rules and austerities, one should not despise another.

"Having heard much speech, provoked by ascetics or ordinary people;

One should not reply to them with harshness, for the peaceful do not make opposition.

"Having understood this Teaching, a monk should always train mindfully, investigating;

Having known peace as 'this is peace', one should not be negligent in the teaching of Gotama.

"For he is an overlord, unvanquished, a seer of the teaching face to face, not based on hearsay;

Therefore, in that Blessed One's Dispensation, one should always, diligent, pay homage and train."

"From self-violence fear is born, see the people in quarrel;

I will explain the anxiety, as I was stirred by it.

"Having seen this generation trembling, like fish in water that is little;

Having seen them in conflict with one another, fear entered me.

"The world is without substance all around, all directions are set in motion;

Wishing for a dwelling for myself, I did not see one uninhabited.

"Having seen beings in conflict at the very end, discontent arose in me;

Then here I saw the dart, difficult to see, lodged in the heart.

"Overcome by which dart, one runs about in all directions;

Having pulled out that very dart, one neither runs nor sinks.

"There trainings are sung about, which are bound to in the world;

One should not be engaged in those, having become disenchanted with sensual pleasures in every respect;

One should train for one's own Nibbāna.

"One should be truthful, not impudent, without deceit, rid of slander;

Without wrath, the sage should overcome the evil of greed and avarice.

"One should overcome sleep, weariness and torpor, one should not dwell with negligence;

One should not stand in arrogance, a man whose mind is set on Nibbāna.

"One should not be led into untruth, one should not make affection for matter;

And one should fully understand conceit, abstaining from violence one should wander.

"One should not delight in the old, one should not make acquiescence in the new;

One should not grieve when something is declining, one should not be attached to space.