Homage to the Blessed One, the Worthy One, the Perfectly Enlightened One
In the Minor Collection
Anthology of Discourses
1.
The Chapter on the Snake
1.
The Discourse on the Snake
1.
That monk gives up the near and far shore, as a snake its worn-out old skin.
2.
That monk gives up the near and far shore, as a snake its worn-out old skin.
3.
That monk gives up the near and far shore, as a snake its worn-out old skin.
4.
That monk gives up the near and far shore, as a snake its worn-out old skin.
5.
That monk gives up the near and far shore, as a snake its worn-out old skin.
6.
That monk gives up the near and far shore, as a snake its worn-out old skin.
7.
That monk gives up the near and far shore, as a snake its worn-out old skin.
8.
That monk gives up the near and far shore, as a snake its worn-out old skin.
9.
That monk gives up the near and far shore, as a snake its worn-out old skin.
10.
That monk gives up the near and far shore, as a snake its worn-out old skin.
11.
That monk gives up the near and far shore, as a snake its worn-out old skin.
12.
That monk gives up the near and far shore, as a snake its worn-out old skin.
13.
That monk gives up the near and far shore, as a snake its worn-out old skin.
14.
That monk gives up the near and far shore, as a snake its worn-out old skin.
15.
That monk gives up the near and far shore, as a snake its worn-out old skin.
16.
That monk gives up the near and far shore, as a snake its worn-out old skin.
17.
That monk gives up the near and far shore, as a snake its worn-out old skin.
The Discourse on the Snake is concluded as first.
2.
The Discourse on Dhaniya
18.
"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."
19.
"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."
20.
"The cattle graze in the marsh where grass has grown;
They could endure even rain that comes, so if you wish, rain, O sky."
21.
"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."
22.
"For a long time she has lived with me, agreeable;
I hear nothing bad of her, so if you wish, rain, O sky."
23.
"For a long time trained, well-tamed;
No evil is found in me, so if you wish, rain, O sky."
24.
"And my children are together with me, healthy;
I hear nothing bad of them, so if you wish, rain, O sky."
25.
"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."
26.
"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."
27.
"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."
28.
"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."
29.
"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."
30.
Having heard the god raining, Dhaniya spoke this matter.
31.
We go to you for refuge, O One with Vision, be our Teacher, you, great sage.
32.
May we become ones who have gone beyond birth and death, ones who make an end of suffering."
33.
One with cattle likewise rejoices in cattle;
Clinging is the rejoicing of a man, for he who is without clinging does not rejoice."
34.
"A cowherd's wife likewise grieves over cattle;
Clinging is the sorrowing of a man, for he who is without clinging does not grieve."
The Discourse on Dhaniya is concluded as second.
3.
The Discourse on the Rhinoceros Horn
35.
One should not wish for a son, whence a companion? One should wander alone, like a rhinoceros horn.
36.
Seeing the danger born of affection, one should wander alone, like a rhinoceros horn.
37.
Seeing this danger in intimacy, one should wander alone, like a rhinoceros horn.
38.
Like a bamboo shoot, not clinging, one should wander alone, like a rhinoceros horn.
39.
A wise man, seeing freedom, should wander alone, like a rhinoceros horn.
40.
Seeing freedom that is not coveted, one should wander alone, like a rhinoceros horn.
41.
Loathing separation from the beloved, one should wander alone, like a rhinoceros horn.
42.
Enduring dangers, unafraid, one should wander alone, like a rhinoceros horn.
43.
Having become unconcerned with others' children, one should wander alone, like a rhinoceros horn.
44.
Having cut off, as a hero, the bonds of a layman, one should wander alone, like a rhinoceros horn.
45.
Having overcome all dangers, one should wander with him, glad and mindful.
46.
Like a king abandoning a conquered kingdom, one should wander alone, like an elephant in the forest.
47.
Not having obtained these, eating blamelessly, one should wander alone, like a rhinoceros horn.
48.
Two clashing together on the arm, one should wander alone, like a rhinoceros horn.
49.
Seeing this danger in the future, one should wander alone, like a rhinoceros horn.
50.
Having seen the danger in the types of sensual pleasure, one should wander alone, like a rhinoceros horn.
51.
Having seen this danger in the types of sensual pleasure, one should wander alone, like a rhinoceros horn.
52.
Having overcome all these, one should wander alone, like a rhinoceros horn.
53.
Dwelling in the forest as long as one likes, one should wander alone, like a rhinoceros horn.
54.
Having heard the words of the Kinsman of the Sun, one should wander alone, like a rhinoceros horn.
55.
I am one with arisen knowledge, not to be led by others, one should wander alone, like a rhinoceros horn.
56.
Having become desireless in the entire world, one should wander alone, like a rhinoceros horn.
57.
One should not oneself resort to one attached and heedless, one should wander alone, like a rhinoceros horn.
58.
Having understood the meanings, having removed uncertainty, one should wander alone, like a rhinoceros horn.
59.
Abstaining from adornment and beautification, a speaker of truth, one should wander alone, like a rhinoceros horn.
60.
Having abandoned sensual pleasures, each according to its limit, one should wander alone, like a rhinoceros horn.
61.
Having known "this is a hook," the wise one should wander alone, like a rhinoceros horn.
62.
Like a fire not returning to what is burnt, one should wander alone, like a rhinoceros horn.
63.
Not filled with desire, not being burnt, one should wander alone, like a rhinoceros horn.
64.
Clothed in ochre robes, having gone forth, one should wander alone, like a rhinoceros horn.
65.
With consciousness unbound from family to family, one should wander alone, like a rhinoceros horn.
66.
Independent, having cut off the fault of affection, one should wander alone, like a rhinoceros horn.
67.
Having attained equanimity, serenity, and purity, one should wander alone, like a rhinoceros horn.
68.
With firm striving, possessed of strength and power, one should wander alone, like a rhinoceros horn.
69.
Having thoroughly known the danger in existences, one should wander alone, like a rhinoceros horn.
70.
One who has comprehended the teachings, fixed in destiny, possessed of striving, one should wander alone, like a rhinoceros horn.
71.
Like a lotus, not soiled by water, one should wander alone, like a rhinoceros horn.
72.
One should resort to remote lodgings, one should wander alone, like a rhinoceros horn.
73.
Not opposing the whole world, one should wander alone, like a rhinoceros horn.
74.
Not trembling at the extinction of life, one should wander alone, like a rhinoceros horn.
75.
People with wisdom for their own benefit are unclean, one should wander alone, like a rhinoceros horn.
The Discourse on the Rhinoceros Horn is concluded as third.
4.
The Discourse to Kasibhāradvāja
Thus have I heard. On one occasion the Blessed One was dwelling among the Magadhans in the Southern Hills at Ekanāḷā, a brahmin village. Now at that time about five hundred ploughs of the brahmin Kasibhāradvāja were yoked at sowing time. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, approached the workplace of the brahmin Kasibhāradvāja. Now at that time the food distribution of the brahmin Kasibhāradvāja was taking place. Then the Blessed One approached where the food distribution was; having approached, he stood to one side.
The brahmin Kasibhāradvāja saw the Blessed One standing for almsfood. Having seen the Blessed One, he said this - "I, ascetic, plough and sow; and having ploughed and sown, I eat. You too, ascetic, plough and sow; and having ploughed and sown, eat."
"I too, brahmin, plough and sow; and having ploughed and sown, I eat." "But we do not see Master Gotama's yoke or plough or ploughshare or goad or oxen. And yet Master Gotama says thus - 'I too, brahmin, plough and sow; and having ploughed and sown, I eat.'"
Then the brahmin Kasibhāradvāja addressed the Blessed One in verse -
76.
Being asked, tell us about your ploughing, so that we may know your ploughing."
77.
Shame is the pole, mind is the strap, mindfulness is my ploughshare and goad.
78.
I make truth the weeding, meekness is my release.
79.
It goes without turning back, where having gone one does not grieve.
80.
Having ploughed this ploughing, one is freed from all suffering."
Then the brahmin Kasibhāradvāja, having served milk-rice in a large bronze dish, offered it to the Blessed One - "Let Master Gotama eat the milk-rice. Master is a farmer; For Master Gotama ploughs the ploughing that has the Deathless as its fruit."
81.
The Buddhas reject what is gained by reciting verses, brahmin, when the Teaching exists, this is the way of living.
82.
Attend upon him with food and drink, for that is the field for one seeking merit."
"Then to whom, Master Gotama, should I give this milk-rice?" "I do not see anyone, brahmin, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, by whom that milk-rice, when eaten, would be properly digested, except for the Truth-finder or a disciple of the Truth-finder. Well then, brahmin, throw that milk-rice where there is little green vegetation, or drop it in water without living creatures."
Then the brahmin Kasibhāradvāja dropped that milk-rice in water without living creatures. Then that milk-rice, thrown into the water, hissed, sizzled, emitted smoke, and sent forth steam. Just as a ploughshare heated all day, thrown into water, hisses, sizzles, emits smoke, and sends forth steam; so too that milk-rice, thrown into the water, hissed, sizzled, emitted smoke, and sent forth steam.
Then the brahmin Kasibhāradvāja, agitated, with hair standing on end, approached the Blessed One; having approached, having fallen at the Blessed One's feet with his head, he said this to the Blessed One: "Excellent, Master Gotama, excellent, Master Gotama! Just as, Master Gotama, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness so that those with good eyesight might see visible forms; so too, the Teaching has been made clear by Master Gotama in many ways. I go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May I receive the going forth under Master Gotama, may I receive the full ordination."
Then the brahmin Kasibhāradvāja received the going forth under the Blessed One, he received the full ordination. And not long after being fully ordained, dwelling alone, withdrawn, diligent, ardent, and resolute, the Venerable Bhāradvāja soon realised for himself, with direct knowledge, in this very life, that unsurpassed consummation of the holy life or the sake of which sons of good family rightly go forth from home into homelessness; and, having entered upon it, he dwelt in it. He directly knew: "Birth is eliminated, the holy life has been lived, what had to be done has been done, there is no more coming back to any state of being." And the Venerable Bhāradvāja became one of the Worthy Ones.
The Discourse on Kasibhāradvāja is concluded as fourth.
5.
The Discourse on Cunda
83.
"The Buddha, the lord of the Teaching, devoid of craving;
The highest of bipeds, the excellent among charioteers, how many ascetics are there in the world? Please tell me that."
84.
"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."
85.
"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."
86.
A leader of the world with its gods, the Buddhas call such a one a conqueror by the path.
87.
That sage who cuts off uncertainty, without longing, they call the second monk, a path-pointer.
88.
Practising blameless states, they call the third monk one who lives on the path.
89.
Deceitful, unrestrained, chaff, behaving with a semblance, he is a corrupter of the path.
90.
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 Discourse on Cunda is concluded as fifth.
6.
The Discourse on Ruin
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then a certain deity, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Jeta's Grove, approached the Blessed One; having approached, he paid respect to the Blessed One and stood to one side. Standing to one side, that deity addressed the Blessed One in verse -
91.
Having come to ask the Blessed One, what is the cause of one's ruin?"
92.
A lover of the Teaching prospers, a hater of the Teaching comes to ruin."
93.
Tell us the second, Blessed One, what is the cause of one's ruin?"
94.
He approves of the teaching of the wicked, that is the cause of one's ruin."
95.
Tell us the third, Blessed One, what is the cause of one's ruin?"
96.
Lazy, known by his wrath, that is the cause of one's ruin."
97.
Tell us the fourth, Blessed One, what is the cause of one's ruin?"
98.
Though being able, that is the cause of one's ruin."
99.
Tell us the fifth, Blessed One, what is the cause of one's ruin?"
100.
That is the cause of one's ruin."
101.
Tell us the sixth, Blessed One, what is the cause of one's ruin?"
102.
Alone he eats sweet things, that is the cause of one's ruin."
103.
Tell us the seventh, Blessed One, what is the cause of one's ruin?"
104.
He despises his own relatives, that is the cause of one's ruin."
105.
Tell us the eighth, Blessed One, what is the cause of one's ruin?"
106.
He destroys whatever is obtained, that is the cause of one's ruin."
107.
Tell us the ninth, Blessed One, what is the cause of one's ruin?"
108.
He wrongs others' wives, that is the cause of one's ruin."
109.
Tell us the tenth, Blessed One, what is the cause of one's ruin?"
110.
Through jealousy of her he does not sleep, that is the cause of one's ruin."
111.
Tell us the eleventh, Blessed One, what is the cause of one's ruin?"
112.
He places in authority, that is the cause of one's ruin."
113.
Tell us the twelfth, Blessed One, what is the cause of one's ruin?"
114.
And he desires kingship, that is the cause of one's ruin."
115.
A noble one accomplished in vision, he attains a safe world."
The Discourse on Ruin is concluded as sixth.
7.
The Discourse on the Outcast
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then the Blessed One, having dressed in the earlier period of the day, taking his bowl and robe, entered Sāvatthī for almsfood. Now at that time in the dwelling of the brahmin Aggikabhāradvāja, a fire was blazing and an oblation was held up. Then the Blessed One, walking for almsfood successively in Sāvatthī, approached the dwelling of the brahmin Aggikabhāradvāja.
The brahmin Aggikabhāradvāja saw the Blessed One coming from afar. Having seen the Blessed One, he said this - "Stay right there, shaveling; stay right there, petty ascetic; stay right there, outcast!"
When this was said, the Blessed One said this to the brahmin Aggikabhāradvāja - "But do you know, brahmin, an outcast or the qualities that make one an outcast?" "I do not know, Master Gotama, an outcast or the qualities that make one an outcast; it would be good if Master Gotama would expound to me the Teaching in such a way that I might know an outcast or the qualities that make one an outcast." "Well then, brahmin, listen, pay close attention; I will speak." "Yes, sir," the brahmin Aggikabhāradvāja assented to the Blessed One. The Blessed One said this:
116.
One with wrong views and deceitful, one should know him as an outcast."
117.
One who has no compassion for living beings, one should know him as an outcast."
118.
Known as an oppressor, one should know him as an outcast."
119.
One who takes by theft what is not given, one should know him as an outcast."
120.
'There is no debt to you,' one should know him as an outcast."
121.
Having killed, takes a trifle, one should know him as an outcast."
122.
Being asked as a witness speaks falsely, one should know him as an outcast."
123.
Whether by force or by mutual desire, one should know him as an outcast.
124.
Though being able, one should know him as an outcast."
125.
One should know him as an outcast."
126.
Counsels with concealment, one should know him as an outcast."
127.
Whoever is of concealed actions, one should know him as an outcast."
128.
Does not honour in return one who has come, one should know him as an outcast."
129.
with lying, one should know him as an outcast."
130.
Irritates with speech and does not give, one should know him as an outcast."
131.
Seeking to gain some trifle, one should know him as an outcast."
132.
Low through that conceit, one should know him as an outcast."
133.
Shameless, without moral fear, one should know him as an outcast."
134.
Whether a wandering ascetic or a householder, one should know him as an outcast.
135.
He is a thief in the world including the Brahmās, he is the lowest of outcasts.
136.
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.
137.
The son of an outcast, a dog-eater, renowned as Mātaṅga.
138.
Many nobles and brahmins came to attend upon him.
139.
Having removed sensual lust, he was reborn in the Brahma world;
Birth did not prevent him from rebirth in the Brahma world.
140.
Yet they are repeatedly seen in evil deeds.
141.
Birth does not prevent them from an unfortunate realm or from blame.
142.
By action one is an outcast, by action one is a brahmin."
When this was said, the brahmin Aggikabhāradvāja said this to the Blessed One: "Excellent, Master Gotama! Etc. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life."
The Discourse on the Outcast is concluded as seventh.
8.
The Discourse on Friendliness
143.
One should be able, upright and very upright, easy to admonish, gentle and not arrogant.
144.
With peaceful faculties and prudent, not impudent, not greedy among families.
145.
May they be happy and secure, may all beings be happy in themselves.
146.
Whether long or great, middling, short, subtle or gross.
147.
Whether come to be or seeking birth, may all beings be happy in themselves.
148.
Through anger or perception of aversion, one should not wish suffering for one another.
149.
So too towards all beings, one should develop a limitless mind.
150.
Above, below, and across, unconfined, without enmity, without hostility.
151.
One should resolve upon this mindfulness - they call this the divine abiding here.
152.
Having removed greed for sensual pleasures, for surely he does not come again to lying in a womb.
The Discourse on Friendliness is concluded as eighth.
9.
The Discourse on Hemavata
153.
"A divine night has arrived;
The Teacher of superior name, come, let us see Gotama."
154.
"Of such a one towards all beings;
Are thoughts regarding the desirable and undesirable brought under control?"
155.
"Of such a one towards all beings;
And regarding the desirable and undesirable, thoughts are brought under control."
156.
"Is he restrained towards living beings;
Is he far from heedlessness, does he not neglect meditative absorption?"
157.
"And also he is restrained towards living beings;
And also far from heedlessness, the Enlightened One does not neglect meditative absorption."
158.
"Is he not one whose speech is sharp;
Does he not speak divisively, does he not speak frivolously?"
159.
"And also he is not one whose speech is sharp;
And also he does not speak divisively, with wisdom he speaks what is beneficial."
160.
"Is his mind unsullied;
Has he overcome delusion, has he vision regarding phenomena?"
161.
"And also his mind is unsullied;
Having overcome all delusion, the Enlightened One has vision regarding phenomena."
162.
"Is he of pure conduct;
Are his mental corruptions eliminated, is there no more rebirth for him?"
163.
"And also of pure conduct;
All his mental corruptions are eliminated, there is no more rebirth for him."
164.
Accomplished in true knowledge and conduct, you praise him according to the teaching."
165.
Accomplished in true knowledge and conduct, you give thanks according to the teaching."
166.
Accomplished in true knowledge and conduct, come, let us see Gotama."
167.
A sage meditating in the forest, come, let us see Gotama.
168.
Having approached, we ask about the release from the snare of Death.
169.
The Buddha who has gone beyond enmity and fear, we ask Gotama."
170.
"In what does it make intimacy?
Clinging to what, in what is the world vexed?"
171.
"In the six does it make intimacy;
Clinging to the six only, in the six is the world vexed."
172.
Being asked, tell of the deliverance, how is one freed from suffering?"
173.
Having removed desire here, thus one is freed from suffering.
174.
This I declare to you, thus one is freed from suffering."
175.
Without a footing, without a support, who does not sink in the deep?"
176.
Reflecting internally, mindful, crosses the flood hard to cross.
177.
With delight and becoming brought to an end, he does not sink in the deep."
178.
See him, free everywhere, the great sage walking on the divine path.
179.
See him, the all-knowing, the wise one, the great sage walking on the noble path.
180.
That we have seen the Perfectly Enlightened One, a crosser of the mental floods, without mental corruptions.
181.
All go to you for refuge, you are our unsurpassed Teacher.
182.
Paying homage to the Enlightened by himself and to the good nature of the Teaching."
The Discourse on Hemavata is concluded as ninth.
10.
The Discourse on Āḷavaka
Thus have I heard. On one occasion the Blessed One was dwelling at Āḷavī in the abode of the demon Āḷavaka. Then the demon Āḷavaka approached the Blessed One; having approached, he said this to the Blessed One: "Get out, ascetic!" "Good, friend," the Blessed One went out. "Enter, ascetic!" "Good, friend," the Blessed One entered.
For the second time, etc. For the third time the demon Āḷavaka said this to the Blessed One: "Get out, ascetic!" "Good, friend," the Blessed One went out. "Enter, ascetic!" "Good, friend," the Blessed One entered.
For the fourth time the demon Āḷavaka said this to the Blessed One: "Get out, ascetic!" "I will not go out for you, friend. Whatever is to be done by you, do that."
"I will ask you a question, ascetic. If you do not answer me, I will derange your mind, or I will split your heart, or having seized you by the feet I will hurl you across the Ganges."
"I do not see anyone, friend, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, who could derange my mind or split my heart or having seized me by the feet hurl me across the Ganges. But ask, friend, whatever you wish." Then the demon Āḷavaka addressed the Blessed One in verse -
183.
What indeed is sweeter among flavours, living how do they call life foremost?"
184.
Truth indeed is sweeter among flavours, living by wisdom they call life foremost."
185.
How does one get over suffering, how does one become purified?"
186.
By energy one gets over suffering, by wisdom one becomes purified."
187.
How does one attain fame, how does one bind friends;
From this world to the world beyond, how does one not grieve after death?"
188.
Listening attentively one obtains wisdom, being diligent and discerning.
189.
By truth one attains fame, by giving one binds friends.
190.
Truth, the Teaching, steadfastness, generosity - he indeed after death does not grieve.
191.
Whether more than truth, self-control, generosity, and patience is found here."
192.
I who today understand what is the benefit pertaining to the future life.
193.
I who today understand where what is given is of great fruit.
194.
Paying homage to the Enlightened by himself and to the good nature of the Teaching."
The Discourse on Āḷavaka is concluded as tenth.
11.
The Discourse on Victory
195.
One bends and stretches - this is the movement of the body.
196.
The body is concealed by the outer skin, it is not seen as it really is.
197.
Of the heart, of the lungs, of the kidneys, and of the spleen.
198.
Of blood, of synovic fluid, of bile and of grease.
199.
From the eye, eye-filth, from the ear, ear-filth.
200.
One vomits bile and phlegm, and from the body sweat and dirt.
201.
The fool imagines it as beautiful, led on by ignorance.
202.
Cast aside in the cemetery, relatives become without concern.
203.
Crows and vultures eat it, and whatever other living beings there are.
204.
He fully understands it, for he sees it as it really is.
205.
Internally and externally, one should remove desire regarding the body.
206.
Attained the Deathless, peace, Nibbāna, the imperishable state.
207.
Full of various corpses, oozing here and there.
208.
Or might despise another, what else could it be but not seeing?
The Discourse on Victory is concluded as eleventh.
12.
The Discourse on the Sage
209.
Without abode, without intimacy - this indeed is the sage's vision.
210.
Him they call a sage wandering alone, he, the great sage, has seen the state of peace.
211.
Truly, that sage, a seer of the final elimination of birth, having abandoned reasoning, does not come to any term.
212.
He indeed, the sage free from greed, without craving, does not strive, for he has gone beyond.
213.
Having abandoned all, liberated through the elimination of craving, him too the wise proclaim as a sage.
214.
Released from attachment, without barrenness, without mental corruptions, him too the wise proclaim as a sage.
215.
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.
216.
Him, without lust, with well-concentrated faculties, him too the wise proclaim as a sage.
217.
Investigating the unrighteous and the righteous, him too the wise proclaim as a sage.
218.
Not to be angered, he does not anger anyone, him too the wise proclaim as a sage.
219.
He is not fit to praise, nor is he one who speaks disparagingly, him too the wise proclaim as a sage.
220.
Abstaining from vanity and negligence, liberated - him too the wise proclaim as a sage.
221.
Him, with knots cut, unattached, without mental corruptions, him too the wise proclaim as a sage.
222.
The householder is unrestrained for the obstruction of others' lives, the sage always protects living beings, being restrained.
223.
So the householder does not imitate the monk, the secluded sage meditating in the forest.
The Discourse on the Sage is concluded as twelfth.
The Chapter on the Snake is concluded as first.
Its summary:
Cunda, Ruin, and the Outcast, Development of Friendliness.
These twelve discourses are called the Snake Chapter.
