2. Therefore, O spirits, do ye all pay attention, show kindness to the human race who both day and night bring their offerings; therefore protect them strenuously. (222)
3. Whatever wealth there be here or in the other world, or whatever excellent jewel in the heavens, it is certainly not equal to Tathagata. This excellent jewel (is found) in Buddha, by this truth may there be salvation. (223)
4. The destruction (of passion), the freedom from passion, the excellent immortality which Sakyamuni attained (being) composed,—there is nothing equal to that Dhamma. This excellent jewel (is found) in the Dhamma, by this truth may there be salvation. (224)
5. The purity which the best of Buddhas praised, the meditation which they call uninterrupted, there is no meditation like this. This excellent jewel (is found) in the Dhamma, by this truth may there be salvation. (225)
6. The eight persons that are praised by the
3. Whatever wealth there be here or in the other world, or whatever excellent jewel in the heavens, it is certainly not equal to Tathagata. This excellent jewel (is found) in Buddha, by this truth may there be salvation. (223)
4. The destruction (of passion), the freedom from passion, the excellent immortality which Sakyamuni attained (being) composed,—there is nothing equal to that Dhamma. This excellent jewel (is found) in the Dhamma, by this truth may there be salvation. (224)
5. The purity which the best of Buddhas praised, the meditation which they call uninterrupted, there is no meditation like this. This excellent jewel (is found) in the Dhamma, by this truth may there be salvation. (225)
6. The eight persons that are praised by the
righteous, and make these four pairs, they are worthy of offerings, (being) Sugata’s disciples; what is given to these will bear great
or in word or in thought, he is incapable of concealing it, (for) to conceal is said to be impossible for one that has seen the state (of Nibbāna). This excellent jewel (is found) in the Assembly, by this truth may there be salvation. (231)
As in a clump of trees with their tops in bloom in the first heat of the hot month, so (Buddha) taught the excellent Dhamma leading to Nibbāna to the
either belonging to the earth or living in the air, let us worship the perfect (tathagata) Sangha, revered by gods and men; may there be salvation. (237)
1. Amagandhabrahmaṇṇa: ‘Those who eat samaka, siṅgālaka, and mūlaka, pattaphala, mūlaphala, and gaviphala (different sorts of grass, leaves, roots, &c.), justly obtained of the just, do not speak falsehood, (nor are they) desirous of sensual pleasures. (238)
or in word or in thought, he is incapable of concealing it, (for) to conceal is said to be impossible for one that has seen the state (of Nibbāna). This excellent jewel (is found) in the Assembly, by this truth may there be salvation. (231)
As in a clump of trees with their tops in bloom in the first heat of the hot month, so (Buddha) taught the excellent Dhamma leading to Nibbāna to the
either belonging to the earth or living in the air, let us worship the perfect (tathagata) Sangha, revered by gods and men; may there be salvation. (237)
1. Amagandhabrahmaṇṇa: ‘Those who eat samaka, siṅgālaka, and mūlaka, pattaphala, mūlaphala, and gaviphala (different sorts of grass, leaves, roots, &c.), justly obtained of the just, do not speak falsehood, (nor are they) desirous of sensual pleasures. (238)
2. ‘He who
cherous, merciless, arrogant, and (who being) illiberal do not give anything to any one;—this is Amagandha, but not the eating of flesh. (243)
7. ‘Anger, intoxication, obstinacy, bigotry, deceit, envy, grandiloquence, pride and conceit, intimacy with the unjust;—this is Amagandha, but not the eating of flesh. (244)
8. ‘Those who in this world are wicked, and such as do not pay their debts, are slanderers, false in their dealings, counterfeiters, those who in this world being the lowest of men commit sin;—this is Amagandha, but not the eating of flesh. (245)
9. ‘Those persons who in this world are unrestrained (in their behaviour) towards living creatures, who are bent upon injuring after taking others’ (goods), wicked, cruel, harsh, disrespectful;—this is Amagandha, but not the eating of flesh. (246)
10. ‘Those creatures who are greedy of these (living beings, who are) hostile, offending; always bent upon (evil) and therefore, when dead, go to darkness and fall with their heads downwards into hell;—this is Amagandha, but not the eating of flesh. (247)
cherous, merciless, arrogant, and (who being) illiberal do not give anything to any one;—this is Amagandha, but not the eating of flesh. (243)
7. ‘Anger, intoxication, obstinacy, bigotry, deceit, envy, grandiloquence, pride and conceit, intimacy with the unjust;—this is Amagandha, but not the eating of flesh. (244)
8. ‘Those who in this world are wicked, and such as do not pay their debts, are slanderers, false in their dealings, counterfeiters, those who in this world being the lowest of men commit sin;—this is Amagandha, but not the eating of flesh. (245)
9. ‘Those persons who in this world are unrestrained (in their behaviour) towards living creatures, who are bent upon injuring after taking others’ (goods), wicked, cruel, harsh, disrespectful;—this is Amagandha, but not the eating of flesh. (246)
10. ‘Those creatures who are greedy of these (living beings, who are) hostile, offending; always bent upon (evil) and therefore, when dead, go to darkness and fall with their heads downwards into hell;—this is Amagandha, but not the eating of flesh. (247)
11. ‘Neither the flesh of fish, nor fasting, nor nakedness, nor tonsure, nor matted hair, nor dirt, nor rough skins, nor the worshipping of the fire, nor the many immortal penances in the world, nor hymns, nor oblations, nor sacrifice, nor observance of the seasons, purify a mortal who has not conquered his doubt. (248)
12. ‘The wise man wanders about with
13. Thus Bhagavat preached this subject again and again, (and the Brâhmaṇa) who was accomplished in the hymns (of the Vedas) understood it; the Muni who is free from defile
So it was heard by me:
At one time Bhagavat dwelt at Sāvatthi, in Jetavana, in the park of Anāthapiṇḍika. Then, when the night had gone, a deity of beautiful appearance, having illuminated the whole Jetavana, approached Bhagavat, and having approached and saluted him, he stood apart, and standing apart that deity addressed Bhagavat in a stanza:
1. ‘Many gods and men have devised blessings, longing for happiness, tell thou (me) the highest blessing.’ (257)
12. ‘The wise man wanders about with
13. Thus Bhagavat preached this subject again and again, (and the Brâhmaṇa) who was accomplished in the hymns (of the Vedas) understood it; the Muni who is free from defile
So it was heard by me:
At one time Bhagavat dwelt at Sāvatthi, in Jetavana, in the park of Anāthapiṇḍika. Then, when the night had gone, a deity of beautiful appearance, having illuminated the whole Jetavana, approached Bhagavat, and having approached and saluted him, he stood apart, and standing apart that deity addressed Bhagavat in a stanza:
1. ‘Many gods and men have devised blessings, longing for happiness, tell thou (me) the highest blessing.’ (257)
2. Buddha said: ‘Not cultivating (the society of) fools, but cultivating (the society of) wise men, worshipping those that are to be worshipped, this is the highest blessing. (258)
3. ‘To live in a suitable country, to have done good deeds in a former (existence), and a thorough study of one’s self, this is the highest blessing. (259)
4. ‘Great learning and skill, well-learnt discipline, and well-spoken words, this is the highest blessing. (260)
5. ‘Waiting on mother and father, protecting child and wife, and a quiet calling, this is the highest blessing. (261)
6. ‘Giving alms, living religiously, protecting relatives, blameless deeds, this is the highest blessing. (262)
7. ‘Ceasing and abstaining from sin, refraining
from intoxicating drink, perseverance in the Dhammas, this is the highest blessing. (263)
8. ‘Reverence and humility, contentment and gratitude, the hearing of the Dhamma at due seasons, this is the highest blessing. (264)
3. ‘To live in a suitable country, to have done good deeds in a former (existence), and a thorough study of one’s self, this is the highest blessing. (259)
4. ‘Great learning and skill, well-learnt discipline, and well-spoken words, this is the highest blessing. (260)
5. ‘Waiting on mother and father, protecting child and wife, and a quiet calling, this is the highest blessing. (261)
6. ‘Giving alms, living religiously, protecting relatives, blameless deeds, this is the highest blessing. (262)
7. ‘Ceasing and abstaining from sin, refraining
from intoxicating drink, perseverance in the Dhammas, this is the highest blessing. (263)
8. ‘Reverence and humility, contentment and gratitude, the hearing of the Dhamma at due seasons, this is the highest blessing. (264)
9. ‘Patience and pleasant speech, intercourse with Samaras, religious conversation at due seasons, this is the highest blessing. (265)
10. ‘Penance and chastity, discernment of the noble truths, and the realisation of Nibbana, this is the highest blessing. (266)
11. ‘He whose
Then the Yakkha Su/Siloma went up to Bhagavat, and having gone up to him, he brushed against Bhagavat’s body. Then Bhagavat took away his body. Then the Yakkha Siloma said this to Bhagavat: ‘O Samana, art thou afraid of me?’
Bhagavat answered: ‘No, friend, I am not afraid of thee, but thy touching me is sinful.’
Siloma said: ‘I will ask thee a question, O Samana; if thou canst not answer it I will either scatter thy thoughts or cleave thy
it away. Listen, O Yakkha! They cross over
this stream that is difficult to cross, and has not
been crossed before, with a view to not being born
again.’ (272)
10. ‘Penance and chastity, discernment of the noble truths, and the realisation of Nibbana, this is the highest blessing. (266)
11. ‘He whose
Then the Yakkha Su/Siloma went up to Bhagavat, and having gone up to him, he brushed against Bhagavat’s body. Then Bhagavat took away his body. Then the Yakkha Siloma said this to Bhagavat: ‘O Samana, art thou afraid of me?’
Bhagavat answered: ‘No, friend, I am not afraid of thee, but thy touching me is sinful.’
Siloma said: ‘I will ask thee a question, O Samana; if thou canst not answer it I will either scatter thy thoughts or cleave thy
it away. Listen, O Yakkha! They cross over
this stream that is difficult to cross, and has not
been crossed before, with a view to not being born
again.’ (272)
1. A just life, a religious life, this they call the
best gem, if any one has gone forth from house-life
to a houseless life. (273)
2. But if he be harsh-spoken, and like a beast
delighting in injuring (others), then the life of such
a one is very wicked, and he increases his own
pollution. (274)
3. A Bhikkhu who delights in quarrelling and is
shrouded in folly, does not understand the Dhamma
that is preached and taught by Buddha. (275)
4. Injuring his own cultivated mind, and led by
ignorance, he does not understand that sin is the
way leading to hell. (276)
5. Having gone to calamity, from womb to womb,
from darkness to darkness, such a Bhikkhu verily,
after passing away, goes to pain. (277)
6. As when there is a pit of excrement (that has become) full during a number of years,—he who should be such a one full of sin is difficult to
best gem, if any one has gone forth from house-life
to a houseless life. (273)
2. But if he be harsh-spoken, and like a beast
delighting in injuring (others), then the life of such
a one is very wicked, and he increases his own
pollution. (274)
3. A Bhikkhu who delights in quarrelling and is
shrouded in folly, does not understand the Dhamma
that is preached and taught by Buddha. (275)
4. Injuring his own cultivated mind, and led by
ignorance, he does not understand that sin is the
way leading to hell. (276)
5. Having gone to calamity, from womb to womb,
from darkness to darkness, such a Bhikkhu verily,
after passing away, goes to pain. (277)
6. As when there is a pit of excrement (that has become) full during a number of years,—he who should be such a one full of sin is difficult to
10. Be pure and live together with the pure,
being thoughtful; then agreeing and wise you will
put an end to pain. (282)
Dhamma^ariyasutta is ended.
Wealthy Brāhmaṇas come to Buddha, asking about the customs of the ancient Brāhmaṇas. Buddha describes their mode of life and the change wrought in them by seeing the
1. The old sages (isayo) were self-restrained, penitent; having abandoned the objects of the five senses, they studied their own welfare. (283)
2. There were no cattle for the Brahmaṇas, nor gold, nor corn, (but) the riches and corn of meditation were for them, and they kept watch over the best treasure. (284)
3. What was prepared for them and placed as food at the door, they thought was to be given to those that seek for what has been prepared by faith. (285)
4. With garments variously coloured, with beds and abodes, prosperous people from the provinces and the whole country worshipped those Brahmaṇas
being thoughtful; then agreeing and wise you will
put an end to pain. (282)
Dhamma^ariyasutta is ended.
Wealthy Brāhmaṇas come to Buddha, asking about the customs of the ancient Brāhmaṇas. Buddha describes their mode of life and the change wrought in them by seeing the
1. The old sages (isayo) were self-restrained, penitent; having abandoned the objects of the five senses, they studied their own welfare. (283)
2. There were no cattle for the Brahmaṇas, nor gold, nor corn, (but) the riches and corn of meditation were for them, and they kept watch over the best treasure. (284)
3. What was prepared for them and placed as food at the door, they thought was to be given to those that seek for what has been prepared by faith. (285)
4. With garments variously coloured, with beds and abodes, prosperous people from the provinces and the whole country worshipped those Brahmaṇas
1 Awwatra tamha samaya
Utuveramawim pati
Antara methunawz dhammaw
N&su gaM^anti brahma«a.
fices out of them, and when the sacrifice came on, they did not kill cows. (294)
13. Like unto a mother, a father, a brother, and other relatives the cows are our best friends, in which medicines are produced. (295)
14. They give food, and they give strength, they likewise give (a good) complexion and happiness; knowing the real state of this, they did not kill cows. (296)
15. They were graceful, large, handsome, renowned, Brahma^as by nature, zealous for their several works; as long as they lived in the world, this race prospered. (297)
16. But there was a change in them: after gradually seeing the king’s prosperity and adorned women, (298)
17. Well-made chariots drawn by noble horses, carpets in variegated colours, palaces and houses, divided into compartments and measured out, (299)
18. The great human wealth, attended with a number of cows, and combined with a flock of beautiful women, the Br&hma«as became covetous. (300)
Utuveramawim pati
Antara methunawz dhammaw
N&su gaM^anti brahma«a.
fices out of them, and when the sacrifice came on, they did not kill cows. (294)
13. Like unto a mother, a father, a brother, and other relatives the cows are our best friends, in which medicines are produced. (295)
14. They give food, and they give strength, they likewise give (a good) complexion and happiness; knowing the real state of this, they did not kill cows. (296)
15. They were graceful, large, handsome, renowned, Brahma^as by nature, zealous for their several works; as long as they lived in the world, this race prospered. (297)
16. But there was a change in them: after gradually seeing the king’s prosperity and adorned women, (298)
17. Well-made chariots drawn by noble horses, carpets in variegated colours, palaces and houses, divided into compartments and measured out, (299)
18. The great human wealth, attended with a number of cows, and combined with a flock of beautiful women, the Br&hma«as became covetous. (300)
19. They then, in this matter, having composed hymns, went to Okkaka, and said: ‘Thou hast much wealth and corn, sacrifice thy great property, sacrifice thy great wealth.’ (301)
20. And then the king, the lord of chariots,
22. Beautiful palaces, well divided into compartments; and having filled these with different sorts of corn, he gave this wealth to the Brāhma
32. The Khattiyas and the Brahmaṇas and those others who had been protected by their castes, after doing away with their disputes on descent, fell into the power of sensual pleasures. (314)
This having been said, those wealthy
turgid water with a rapid current, is borne along following the current,—how will he be able to put others across? (318)
5. Even so,
Let him be light in the Dhamma, let him stand fast in the Dhamma, let him know how to enquire into the Dhamma, let him not raise any dispute that pollutes the Dhamma, and let him spend his time in (speaking) well-spoken truths. (326)
20. And then the king, the lord of chariots,
22. Beautiful palaces, well divided into compartments; and having filled these with different sorts of corn, he gave this wealth to the Brāhma
32. The Khattiyas and the Brahmaṇas and those others who had been protected by their castes, after doing away with their disputes on descent, fell into the power of sensual pleasures. (314)
This having been said, those wealthy
turgid water with a rapid current, is borne along following the current,—how will he be able to put others across? (318)
5. Even so,
Let him be light in the Dhamma, let him stand fast in the Dhamma, let him know how to enquire into the Dhamma, let him not raise any dispute that pollutes the Dhamma, and let him spend his time in (speaking) well-spoken truths. (326)
5. Having abandoned ridiculous talk, lamentation, corruption, deceit, hypocrisy, greediness and haughtiness, clamour and harshness, depravity and foolishness, let him live free from infatuation, with a steady mind. (327)
6. The words, the essence of which is understood, are well spoken, and what is heard, if understood, contains the essence of meditation; but the understanding and learning of the man who is hasty and careless does not increase. (328)
7. Those who delight in the Dhamma, proclaimed by the venerable ones, are unsurpassed in speech, mind and work; they are established in peace, tenderness and meditation, and have gone to the essence of learning and understanding. (329)
1. Rise, sit up, what is the use of your sleeping? To those who are sick, pierced by the arrow (of pain), and suffering, what sleep is there? (330)
2. Rise, sit up, learn steadfastly for the sake of peace; let not the king of death, knowing you to be indolent (pamatta), befool you and lead you into his power. (331)
6. The words, the essence of which is understood, are well spoken, and what is heard, if understood, contains the essence of meditation; but the understanding and learning of the man who is hasty and careless does not increase. (328)
7. Those who delight in the Dhamma, proclaimed by the venerable ones, are unsurpassed in speech, mind and work; they are established in peace, tenderness and meditation, and have gone to the essence of learning and understanding. (329)
1. Rise, sit up, what is the use of your sleeping? To those who are sick, pierced by the arrow (of pain), and suffering, what sleep is there? (330)
2. Rise, sit up, learn steadfastly for the sake of peace; let not the king of death, knowing you to be indolent (pamatta), befool you and lead you into his power. (331)
3. Conquer this desire which gods and men stand wishing for and are dependent upon; let not the (right) moment pass by you, for those who have let the (right) moment pass will grieve when they have been consigned to hell. (332)
4. Indolence (pamāda) is defilement, continued indolence is defilement; by earnestness (appamāda) and knowledge let one pull out his arrow. (333)
1. Bhagavat said: “Dost thou not despise the wise man, from living with him constantly? Is he who holds up a torch to mankind honoured by thee?” (334)
2. Rāhula: “I do not despise the wise man, from living with him constantly; he who holds up a torch
Mitte bhaṇassu kalyāṇe
Pantaṃ ka sayanāsanaṃ
Vivittaṃ appanigghosaṃ,
Mattaññū hohi bhojane.
So it was heard by me:
At one time Bhagavat dwelt at Āḷavī, in the temple of Aggāḷava. At that time the teacher of the venerable Vaṅgīsa, the Thera, by name Nigrodhakappa, had attained bliss not long before (aciraparinibbuta). Then this reflection occurred to the venerable Vaṅgīsa, while retired and meditating:
4. Indolence (pamāda) is defilement, continued indolence is defilement; by earnestness (appamāda) and knowledge let one pull out his arrow. (333)
1. Bhagavat said: “Dost thou not despise the wise man, from living with him constantly? Is he who holds up a torch to mankind honoured by thee?” (334)
2. Rāhula: “I do not despise the wise man, from living with him constantly; he who holds up a torch
Mitte bhaṇassu kalyāṇe
Pantaṃ ka sayanāsanaṃ
Vivittaṃ appanigghosaṃ,
Mattaññū hohi bhojane.
So it was heard by me:
At one time Bhagavat dwelt at Āḷavī, in the temple of Aggāḷava. At that time the teacher of the venerable Vaṅgīsa, the Thera, by name Nigrodhakappa, had attained bliss not long before (aciraparinibbuta). Then this reflection occurred to the venerable Vaṅgīsa, while retired and meditating:
“Whether my teacher be blessed (parinibbuta) or whether he be not blessed.” Then the venerable Vaṅgīsa, at the evening time, coming forth from his retirement went to Bhagavat, and having gone to him he sat down apart after saluting him, and sitting down apart the venerable Vaṅgīsa said this to Bhagavat:
“Lord, while retired and meditating, this reflection occurred to me here: Whether my teacher be blessed or whether he be not blessed.”
Then the venerable Vaṅgīsa, rising from his seat, throwing his robe over one shoulder and bending his joined hands towards Bhagavat, addressed him in stanzas:
1. “We ask the Master of excellent understanding: he who in this world had cut off doubt, died at Aggāḷ
(something about) this disciple; our ears are ready to hear, thou art our Master, thou art incomparable. (344)
4. ‘Cut off our doubt, tell me of him, inform us of the blessed, O thou of great understanding; speak in the midst of us, O thou all-seeing, as the thousand-eyed Sakka (speaks in the midst) of the gods. (345)
“Lord, while retired and meditating, this reflection occurred to me here: Whether my teacher be blessed or whether he be not blessed.”
Then the venerable Vaṅgīsa, rising from his seat, throwing his robe over one shoulder and bending his joined hands towards Bhagavat, addressed him in stanzas:
1. “We ask the Master of excellent understanding: he who in this world had cut off doubt, died at Aggāḷ
(something about) this disciple; our ears are ready to hear, thou art our Master, thou art incomparable. (344)
4. ‘Cut off our doubt, tell me of him, inform us of the blessed, O thou of great understanding; speak in the midst of us, O thou all-seeing, as the thousand-eyed Sakka (speaks in the midst) of the gods. (345)
5. ‘Whatever ties there are in this world (constituting) the way to folly, combined with ignorance, forming the seat of doubt, they do not exist before T
‘Having perfectly comprehended the Dhamma of the venerable ones, do not delude (us), O thou of unsurpassed strength, knowing (everything); as one in the hot season pained by the heat (longs for) water, so I long for thy words; send a shower of learning. (352)
‘The rich religious life which Kappayana led, has not that been in vain (to him), has he been (completely) extinguished, or is he still with some elements of existence (left behind)? How he was liberated, that we want to hear.’ (353)
Bhagavat: ‘He cut off the desire for name and form in this world,’—so said Bhagavat,—‘Kasha’s (i. e. Mara’s) stream, adhered to for a long time, he crossed completely birth and death,’ so said Bhagavat, the best of the five (Brahmanas, pañcavaggiyi). (354)
‘Having perfectly comprehended the Dhamma of the venerable ones, do not delude (us), O thou of unsurpassed strength, knowing (everything); as one in the hot season pained by the heat (longs for) water, so I long for thy words; send a shower of learning. (352)
‘The rich religious life which Kappayana led, has not that been in vain (to him), has he been (completely) extinguished, or is he still with some elements of existence (left behind)? How he was liberated, that we want to hear.’ (353)
Bhagavat: ‘He cut off the desire for name and form in this world,’—so said Bhagavat,—‘Kasha’s (i. e. Mara’s) stream, adhered to for a long time, he crossed completely birth and death,’ so said Bhagavat, the best of the five (Brahmanas, pañcavaggiyi). (354)
Vangisa: ‘Having heard thy word, O thou the best of the Isis, I am pleased; not in vain have I asked, the Brahmana did not deceive me. (355)
‘As he talked so he acted, he was a (true) disciple of Buddha, he cut asunder the outspread strong net of deceitful death. (356)
‘Kappiya (Kappayana) saw, O Bhagavat, the beginning of attachment, Kappiyana verily crossed the realm of death, which is very difficult to cross.’ (357)
The right path for a Bhikkhu.
‘We will ask the Muni of great understanding, who has crossed, gone to the other shore, is blessed (parinibbuta), and of a firm mind: How does a Bhikkhu wander rightly in the world, after having gone out from his house and driven away desire?’ (358)
2. ‘He whose (ideas of) omens, meteors, dreams and signs are destroyed,’—so said Bhagavat,—‘such a Bhikkhu who has abandoned the sinful omens, wanders rightly in the world. (359)
‘As he talked so he acted, he was a (true) disciple of Buddha, he cut asunder the outspread strong net of deceitful death. (356)
‘Kappiya (Kappayana) saw, O Bhagavat, the beginning of attachment, Kappiyana verily crossed the realm of death, which is very difficult to cross.’ (357)
The right path for a Bhikkhu.
‘We will ask the Muni of great understanding, who has crossed, gone to the other shore, is blessed (parinibbuta), and of a firm mind: How does a Bhikkhu wander rightly in the world, after having gone out from his house and driven away desire?’ (358)
2. ‘He whose (ideas of) omens, meteors, dreams and signs are destroyed,’—so said Bhagavat,—‘such a Bhikkhu who has abandoned the sinful omens, wanders rightly in the world. (359)
3. ‘Let the Bhikkhu subdue his passion for human and divine pleasures, then after conquering existence and understanding the Dhamma, such a one will wander rightly in the world. (360)
4. ‘Let the Bhikkhu, after casting behind him slander and anger, abandon avarice and be free from compliance and opposition, then such a one will wander rightly in the world. (361)
5. ‘He who having left behind both what is agreeable and what is disagreeable, not seizing upon anything, is independent in every respect and liberated from bonds, such a one will wander rightly in the world. (362)
6. ‘He does not see any essence in the Upadhis, having subdued his wish and passion for attachments, he is independent and not to be led by others, such a one will wander rightly in the world. (363)
7. ‘He who is not opposed (to any one) in word, thought or deed, who, after having understood the Dhamma perfectly, longs for the state of Nibbana, such a one will wander rightly in the world. (364)
4. ‘Let the Bhikkhu, after casting behind him slander and anger, abandon avarice and be free from compliance and opposition, then such a one will wander rightly in the world. (361)
5. ‘He who having left behind both what is agreeable and what is disagreeable, not seizing upon anything, is independent in every respect and liberated from bonds, such a one will wander rightly in the world. (362)
6. ‘He does not see any essence in the Upadhis, having subdued his wish and passion for attachments, he is independent and not to be led by others, such a one will wander rightly in the world. (363)
7. ‘He who is not opposed (to any one) in word, thought or deed, who, after having understood the Dhamma perfectly, longs for the state of Nibbana, such a one will wander rightly in the world. (364)
‘He who thinking “he salutes me” is not elated, the Bhikkhu who, although abused, does not reflect (upon it, and) having received food from others does not get intoxicated (with pride), such a one will wander rightly in the world. (365)
‘The Bhikkhu who, after leaving behind covetousness and existence, is disgusted with cutting and binding (others), he who has overcome doubt, and is without pain, such a one will wander rightly in the world. (366)
‘And knowing what becomes him, the Bhikkhu will not harm any one in the world, understanding the Dhamma thoroughly, such a one will wander rightly in the world. (367)
‘He to whom there are no affections whatsoever, whose sins are extirpated from the root, he free from desire and not longing (for anything), such a one will wander rightly in the world. (368)
‘He whose passions have been destroyed, who is free from pride, who has overcome all the path of passion, is subdued, perfectly happy (parinibbuta), and of a firm mind, such a one will wander rightly in the world. (369)
‘The Bhikkhu who, after leaving behind covetousness and existence, is disgusted with cutting and binding (others), he who has overcome doubt, and is without pain, such a one will wander rightly in the world. (366)
‘And knowing what becomes him, the Bhikkhu will not harm any one in the world, understanding the Dhamma thoroughly, such a one will wander rightly in the world. (367)
‘He to whom there are no affections whatsoever, whose sins are extirpated from the root, he free from desire and not longing (for anything), such a one will wander rightly in the world. (368)
‘He whose passions have been destroyed, who is free from pride, who has overcome all the path of passion, is subdued, perfectly happy (parinibbuta), and of a firm mind, such a one will wander rightly in the world. (369)
‘The believer, possessed of knowledge, seeing the way (leading to Nibbāna), who is no partisan amongst the partisans (of the sixty-two philosophical views), wise after subduing covetousness, anger, such a one
15. ‘He who has overcome time (kappâtîta) in the past and in the future, is of an exceedingly pure understanding, liberated from all the dwelling-places (of the mind), such a one
3. ‘Knowing all knowledge thou hast revealed
the Dhamma, having compassion on creatures; thou
hast removed the veil (of the world), thou art all-
seeing, thou shinest spotless in all the world. (377)
4. ‘The king of elephants, Erāvana
Form, sound, taste, smell, and touch which intoxicate creatures, having subdued the desire for (all) these things (dhammas), let him in due time go in for his breakfast. (386)
And let the Bhikkhu, after having obtained his food at the right time and returned, sit down alone and privately; reflecting within himself let him not turn his mind to outward things, (but be) self-collected. (387)
15. ‘He who has overcome time (kappâtîta) in the past and in the future, is of an exceedingly pure understanding, liberated from all the dwelling-places (of the mind), such a one
3. ‘Knowing all knowledge thou hast revealed
the Dhamma, having compassion on creatures; thou
hast removed the veil (of the world), thou art all-
seeing, thou shinest spotless in all the world. (377)
4. ‘The king of elephants, Erāvana
Form, sound, taste, smell, and touch which intoxicate creatures, having subdued the desire for (all) these things (dhammas), let him in due time go in for his breakfast. (386)
And let the Bhikkhu, after having obtained his food at the right time and returned, sit down alone and privately; reflecting within himself let him not turn his mind to outward things, (but be) self-collected. (387)
If he speak with a Savaka or with anybody else, or with a Bhikkhu, let him talk about the excellent Dhamma, (but let him) not (utter) slander, nor blaming words against others. (388)
For some utter language contradicting others; those narrow-minded ones we do not praise. Ties from here and there ensnare them, and they send their mind far away in that (dispute). (389)
Let a Savaka of him with the excellent understanding (Buddha), after hearing the Dhamma taught by Sugata, discriminately seek for food, a monastery, a bed and a chair, and water for taking away the dirt of his clothes.
A Sâvaka is to act to be a good one; for that complete Bhikkhu-dhamma cannot be carried out by one who is taken up by (worldly) occupations. (392)
19. ‘Let
take what has not been given (to him), let him not speak falsely, and let him not drink intoxicating drinks, let him refrain from unchaste sexual intercourse, and let him not at night eat untimely food. (399)
For some utter language contradicting others; those narrow-minded ones we do not praise. Ties from here and there ensnare them, and they send their mind far away in that (dispute). (389)
Let a Savaka of him with the excellent understanding (Buddha), after hearing the Dhamma taught by Sugata, discriminately seek for food, a monastery, a bed and a chair, and water for taking away the dirt of his clothes.
A Sâvaka is to act to be a good one; for that complete Bhikkhu-dhamma cannot be carried out by one who is taken up by (worldly) occupations. (392)
19. ‘Let
take what has not been given (to him), let him not speak falsely, and let him not drink intoxicating drinks, let him refrain from unchaste sexual intercourse, and let him not at night eat untimely food. (399)
26. ‘Let him not wear wreaths nor use perfumes, let him lie on a couch spread on the earth:—this they call the eightfold abstinence (uposatha), proclaimed by Buddha, who has overcome pain. (400)
27. ‘Then having with a believing mind kept abstinence (uposatha) on the fourteenth, fifteenth, and the eighth days of the half-month, and (having kept) the complete Paṭihārakapakkha consisting
27. ‘Then having with a believing mind kept abstinence (uposatha) on the fourteenth, fifteenth, and the eighth days of the half-month, and (having kept) the complete Paṭihārakapakkha consisting