For the remainder there is fear, they tremble and they wail.

Why do you not lament, in such great peril?"

All fears have been surpassed, for one whose mental fetters are eliminated indeed.

There is no fear in death, just as in the laying down of a burden.

There is no fear for me in death, as in the elimination of diseases.

Existences have been seen as without gratification, like poison drunk and then vomited out.

He is satisfied at the exhaustion of life, like one released from a place of execution.

Freed as from a blazing house, he does not grieve at death.

All this is without a lord, thus was said by the great sage.

Does not grasp any existence, like a red-hot iron ball.

Activities will disappear, what lamentation is there for that?

For one seeing as it really is, there is no fear, headman.

He, not finding selfish attachment, does not grieve thinking 'I have not'."

This body will break up, and another will not come to be.

On that account, there will be no hate or affection in me."

Having put down their knives, the young men said this.

Having come to whose teaching, is that freedom from sorrow obtained?"

The greatly compassionate Teacher, the physician of the whole world.

Having come to his teaching, that freedom from sorrow is obtained."

Some desisted from that deed, and some delighted in the going forth.

With elated minds, glad, with faculties developed, they attained the unconditioned state of Nibbāna.

Sitting alone, secluded, a meditator.

That one doing one's own function, should not vex anyone.

Unguarded they are for harm, guarded they are for welfare.

That one doing one's own function, should not vex anyone.

Not seeing the danger, he is indeed not freed from suffering.

Not seeing the danger, he is indeed not freed from suffering.

He is not freed from suffering, infatuated with odours.

Bound by craving for flavour, the heart does not understand.

One lustful, because of lust, finds various suffering.

From that, suffering follows him, from all these five.

Made lovely by a skilled craftsman, adorned like a casket.

Like a razor smeared with honey, licking it one does not understand.

Filled with lust for a woman's odours, one finds various suffering.

He who is able to make an obstruction to them is energetic.

Even while delighting, he should do his function connected with the Teaching and welfare.

Having thought 'that is not a function,' diligent and discerning.

Having accepted that, one should practise it, for that indeed is the highest delight.

Having killed, having slain, and having caused sorrow, whoever forcibly seizes from others.

So too the skilled one destroys the faculties with the faculties themselves.

Having killed five by five, the brahmin goes without trouble.

In every respect completely, that man thrives in happiness."

I did not obtain tranquillity of mind, asking ascetics and brahmins.

Whose teaching shall I accept, the cognition of ultimate reality?'

Bound by Mahinda's snare, just as the titan Vepacitti.

Who in the world, releasing my bond, will make known the highest enlightenment?

Whose teaching shall I accept, the sweeping away of ageing and death?

With a mind obstinate through wrath, torn apart by craving.

See the strong one in the breast, if it remains having pierced through.

Pierced by that I tremble, like a leaf stirred by the wind.

The body with six sense bases of contact, where it always moves.

Not with a different probe or knife, nor treated by another.

Without harming all my limbs, will pull out the dart for me?

To me who has fallen into the deep, may he show dry land and a hand.

Spread with deceit, envy, vehemence, sloth and torpor.

Thoughts dependent on lust carry along one of wrong view like great torrents.

Who could restrain those streams, who indeed will cut that creeper?

Let not the mind-made stream suddenly cut you down like a tree.

The Teacher, a shelter, with wisdom as his weapon, attended by the community of sages.

He gave to me who was being swept away, and said to me 'Do not fear'.

That generation taking delight in identity, which formerly I had imagined.

Not having fixed upon a self, I saw the highest ford.

For the non-occurrence of these, he taught the highest path.

The Buddha dispelled my mental knot, the one who washes away the poison of defilement."

Afflicted, the object of many thoughts, for which there is no stable duration.

Bones wrapped in skin, together with clothes it looks beautiful.

Enough to delude a fool, but not one seeking the far shore.

Enough to delude a fool, but not one seeking the far shore.

Enough to delude a fool, but not one seeking the far shore.

Having eaten the fodder, we go, while the deer trappers lament.

Having eaten the fodder, we go, while the deer hunters grieve.

Greedy, they make accumulation of wealth, and desire even more sensual pleasures.

Unsatisfied with this side of the ocean, he would desire even the far side of the ocean.

Being still deficient, they give up the body, there is no satisfaction with sensual pleasures in the world.

Having wrapped him in cloth and carried him out, having prepared the pyre, they then burn him.

For one who is dying there are no shelters, neither relatives nor friends nor companions.

No wealth follows one who is dying, neither sons, nor wife, nor wealth, nor kingdom.

The wise have said this life is very short, non-eternal, subject to change.

But the fool, struck down by folly, lies, while the wise one does not tremble when touched by contact.

For through not having concluded, in existence after existence, one does evil deeds through delusion.

Another of little wisdom, believing in him, goes to the womb and to the other world.

Thus people, after death, in the other world, of bad character, are destroyed by their own action.

Having seen the danger in the types of sensual pleasure, therefore I have gone forth, O king.

Having seen this too, I have gone forth, O king, unmistakable indeed is asceticism - it is better."

My going forth is not in vain, I eat food free of debt.

Suffering from conception in the womb, great fear in the hells.

I, being pierced then, peaceful, have attained the elimination of mental corruptions.

The heavy burden has been laid down, the conduit to existence has been uprooted.

That purpose has been attained by me, the destruction of all mental fetters."

With a mind filled with lust one feels, and remains grasping it.

Covetousness and harming, his mind is injured;

Thus for one accumulating suffering, Nibbāna is said to be far away.

With a mind filled with lust one feels, and remains grasping it.

Covetousness and harming, his mind is injured;

Thus for one accumulating suffering, Nibbāna is said to be far away.

With a mind filled with lust one feels, and remains grasping it.

Covetousness and harming, his mind is injured;

Thus for one accumulating suffering, Nibbāna is said to be far away.

With a mind filled with lust one feels, and remains grasping it.

Covetousness and harming, his mind is injured;

Thus for one accumulating suffering, Nibbāna is said to be far away.

With a mind filled with lust one feels, and remains grasping it.

Covetousness and harming, his mind is injured;

Thus for one accumulating suffering, Nibbāna is said to be far away.

With a mind filled with lust one feels, and remains grasping it.

Covetousness and harming, his mind is injured;

Thus for one accumulating suffering, Nibbāna is said to be far away.

With dispassionate mind he feels, and does not remain holding to that.

It is exhausted, not accumulated, thus he lives mindful;

Thus for one diminishing suffering, Nibbāna is said to be near.

With dispassionate mind he feels, and does not remain holding to that.

It is exhausted, not accumulated, thus he lives mindful;

Thus for one diminishing suffering, Nibbāna is said to be near.

With dispassionate mind he feels, and does not remain holding to that.

It is exhausted, not accumulated, thus he lives mindful;

Thus for one diminishing suffering, Nibbāna is said to be near.

With dispassionate mind he feels, and does not remain holding to that.

It is exhausted, not accumulated, thus he lives mindful;

Thus for one diminishing suffering, Nibbāna is said to be near.

With dispassionate mind he feels, and does not remain holding to that.

It is exhausted, not accumulated, thus he lives mindful;

Thus for one diminishing suffering, Nibbāna is said to be near.

With dispassionate mind he feels, and does not remain holding to that.

It is exhausted, not accumulated, thus he lives mindful;

Thus for one diminishing suffering, Nibbāna is said to be near."

You are golden-coloured, Blessed One, with very white teeth, energetic.

All those marks of a great man are in your body.

In the midst of the Community of ascetics, you shine like the sun.

What is the use of the ascetic life for you, of such excellent beauty?

Ruler of the four quarters, victorious, lord of the rose-apple grove.

As king of kings, lord of men, exercise kingship, Gotama."

By righteousness I turn the wheel, the wheel that cannot be turned back."

'By righteousness I turn the wheel,' thus you speak, Gotama.

Who continues to turn for you the wheel of the Teaching that has been set in motion?"

Sāriputta continues to turn it, born after the Tathāgata.

What should be abandoned has been abandoned by me, therefore I am the Buddha, brahmin.

Rare is the seeing of Fully Self-Enlightened Ones repeatedly.

I am that one, brahmin, the Buddha, the unsurpassed surgeon.

Having brought all enemies under control, I rejoice, free from fear from any quarter."

The surgeon, the great hero, roars like a lion in the forest.

Who, having seen him, would not be pleased, even one of dark birth?

Here I shall go forth, in the presence of the one of excellent wisdom."

We too shall go forth, in the presence of the one of excellent wisdom."

'We shall live the holy life, Blessed One, in your presence.'"

Wherein the going forth is not fruitless, for the diligent one who trains."

In seven nights, Blessed One, we have been tamed in your teaching.

Having cut off the underlying tendencies, you who have crossed over help this generation to cross.

Like a lion without clinging, fear and dread have been abandoned.

Stretch out your feet, O hero, let the serpents pay homage to the Teacher."

Cooked rice of fine rice was eaten, with pure meat as sauce.

He meditates without clinging, Bhaddiya, the son of Godhā.

He meditates without clinging, Bhaddiya, the son of Godhā.

I took up a clay bowl - this is my second consecration.

Protected by sword-bearing guards, I dwelt in fear formerly.

He meditates having entered the forest, Bhaddiya, the son of Godhā.

I reached gradually the elimination of all fetters."

I ask you, ascetic, about this matter, 'How have you stopped while I have not stopped?'"

But you are unrestrained towards living beings, therefore I have stopped while you have not stopped."

I shall abandon a thousand evils, having heard your verse connected with the Teaching."

The thief paid homage at the feet of the Fortunate One, and right there requested the going forth from the Buddha.

Then said "Come, monk", that itself was his state of monkhood.

He illuminates this world, like the moon released from a cloud.

He illuminates this world, like the moon released from a cloud.

He illuminates this world, like the moon released from a cloud.

Let my enemies associate with those people, who, being peaceful, cause others to accept the Teaching.

Hear the Teaching in due time, and act in accordance with it.

Having attained the supreme peace, he would protect the timid and the firm.

Carpenters straighten wood, the wise tame themselves.

Without stick, without sword, I have been tamed by such a one.

Today I am true to my name, I do not harm anyone whatsoever.

Floating along in the great flood, I came for refuge to the Buddha.

See my going for refuge, the conduit to existence has been uprooted.

Touched by the result of action, I eat food free of debt.

But the wise one guards diligence as the foremost wealth.

For the diligent one, meditating, attains the highest happiness.

Among the well-analysed teachings, I have approached that which is foremost.

The three true knowledges have been attained, the Buddha's teaching has been fulfilled.

There and there I stood, with an agitated mind then.

Beyond Māra's reach, oh, compassionated by the Teacher.

Today I am a son of the Fortunate One, the King of the Dhamma, the Teacher.

Having killed the root of misery, the elimination of mental corruptions has been attained by me.

The heavy burden has been laid down, the conduit to existence has been uprooted."

Having given up the five types of sensual pleasure, let Anuruddha meditate.

By that I did not attain purity, delighting in Māra's domain.

Having transcended all floods, Anuruddha meditates.

Having transcended these, Anuruddha meditates.

He seeks rag-robes, Anuruddha, without mental corruptions.

Rag-robes, the wise one, Anuruddha, without mental corruptions.

For him these mental states are evil, subject to defilement.

Devoted to solitude, delighted, constantly putting forth strenuous energy.

And he is without mental corruptions, thus was said by the great sage.

With a mind-made body, approached by supernormal power.

The Buddha, delighting in the absence of obsession, taught the absence of obsession.

The three true knowledges have been attained, the Buddha's teaching has been fulfilled.

Twenty-five years, since torpor was uprooted.

Without longing, referring to peace, the one with vision has attained final Nibbāna.

Like the extinguishing of a lamp, there was deliverance of the mind.

No other mental states will arise, when the Fully Self-Enlightened One has attained final Nibbāna.

The cycle of birth and wandering is eliminated, there is now no more rebirth."

A master in the power of supernormal abilities and in passing away and rebirth, that monk sees the deities at the proper time.

I served the ascetic Upariṭṭha, the famous one.

Endowed with dancing and singing, to be awakened by the sound of cymbals.

Having gladdened my mind in him, I went forth into homelessness.

Among the Tāvatiṃsa gods, I stood, born as Sakka.

Ruler of the four quarters, victorious, lord of the rose-apple grove;

Without rod, without sword, by righteousness I instructed.

I directly knew my former abode, while standing in the heavenly world then.

Attained through the cessation of defilements, my divine eye became pure.

The state here and the state elsewhere, established in the fivefold meditative absorption.

From below, at the bamboo thicket, I shall attain nibbāna, without mental corruptions."

Sitting fully focused, secluded, a meditator.

Was the conduct of the monks, in another way it now appears.

They consumed just enough for that purpose, content with whatever they received.

They consumed for the purpose of sustenance, without greed, not infatuated.

They were not excessively zealous, as they were for the elimination of mental corruptions.

Developing seclusion, they dwelt, devoted to that as their ultimate goal.

Without defilement, not garrulous, reflecting on welfare, obedient to authority.

Like a smooth stream of oil, was their deportment.

Those elder monks are now quenched, few now are such ones.

The Conqueror's Dispensation, endowed with all excellent aspects, falls apart.

Those established for seclusion, and those who preserve the Good Teaching.

They sport, I imagine, with fools, like demons with the mad.

Men, when battle was proclaimed in the bases of mental defilements.

Following wrong views, they think 'this is better'.

Yet even for a ladle of almsfood, they indulge in improper conduct.

When awake they engage in talk, talk that is censured by the Teacher.

Not appeased internally, for the purpose of asceticism, one sits.

They offer to householders, desiring more in return.

And accomplished almsfood, mangoes and emblic myrobalans.

Like a courtesan in adornment, like warriors in lordship.

Through many schemes, they consume material gains.

For the sake of livelihood, by means, they collect much wealth.

They teach the Teaching to others, for material gain and not for benefit.

Living off others' gains, shameless, they are not ashamed.

They only wish for esteem, infatuated with material gain and honour.

Either to touch what is untouched, or to protect what has been touched.

Having established mindfulness, so should a sage wander in the village.

Even though it is the latter time, one might experience the Deathless state.

The brahmin attained final nibbāna, the sage with rebirth eliminated."