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I. A REED


1 (1) Crossing the Flood
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then, when the night had advanced, a certain devatā of stunning beauty, illuminating the entire Jeta’s Grove, approached the Blessed One. Having approached, he paid homage to the Blessed One, stood to one side, and said to him:
“How, dear sir, did you cross the flood?”1
“By not halting, friend, and by not straining I crossed the flood.”2
“But how is it, dear sir, that by not halting and by not straining you crossed the flood?”
“When I came to a standstill, friend, then I sank; but when I struggled, then I got swept away. It is in this way, friend, that by not halting and by not straining I crossed the flood.”3 <2>
[The devatā:]
“After a long time at last, I see A brahmin who is fully quenched, Who by not halting, not straining,
Has crossed over attachment to the world.”4
This is what that devat̄ said.5 The Teacher approved. Then that devatā, thinking, “The Teacher has approved of me,” paid homage to the Blessed One and, keeping him on the right, disappeared right there. [2]
2 (2) Emancipation
<3> At Sāvatthī. Then, when the night had advanced, a certain devatā of stunning beauty, illuminating the entire Jeta’s Grove, approached the Blessed One. Having approached, he paid homage to the Blessed One, stood to one side, and said to him:
“Do you know, dear sir, emancipation, release, seclusion for beings?”6 “I know, friend, emancipation, release, seclusion for beings.”
“But in what way, dear sir, do you know emancipation, release, seclusion for beings?”
[The Blessed One:]
1 “By the utter destruction of delight in existence,7 By the extinction of perception and consciousness, By the cessation and appeasement of feelings: <4> It is thus, friend, that I know for beings— Emancipation, release, seclusion.”8
2 (3) Reaching
At Sāvatthī. Standing to one side, that devatā recited this verse in the presence of the Blessed One:
3 “Life is swept along, short is the life span;
No shelters exist for one who has reached old age. Seeing clearly this danger in death,
One should do deeds of merit that bring happiness.”9 [The Blessed One:]
4 “Life is swept along, short is the life span;
No shelters exist for one who has reached old age. Seeing clearly this danger in death,
A seeker of peace should drop the world’s bait.”10 [3] <5>
4 (4) Time Flies By
At Sāvatthī. Standing to one side, that devatā recited this verse in the presence of the Blessed One:
5 “Time flies by, the nights swiftly pass; The stages of life successively desert us.11 Seeing clearly this danger in death,
One should do deeds of merit that bring happiness.” [The Blessed One:]
6 “Time flies by, the nights swiftly pass; The stages of life successively desert us. Seeing clearly this danger in death,
A seeker of peace should drop the world’s bait.”
5 (5) How Many Must One Cut?
At Sāvatthī. Standing to one side, that devatā recited this verse in the presence of the Blessed One:
7 “How many must one cut, how many abandon, And how many further must one develop?
When a bhikkhu has surmounted how many ties Is he called a crosser of the flood?”
[The Blessed One:] <6>
8 “One must cut off five, abandon five, And must develop a further five.
A bhikkhu who has surmounted five ties Is called a crosser of the flood.”12
6 (6) Awake
At Sāvatthī. Standing to one side, that devatā recited this verse in the presence of the Blessed One:
9 “How many are asleep when [others] are awake? How many are awake when [others] sleep?
By how many does one gather dust? By how many is one purified?”
[The Blessed One:]
10 “Five are asleep when [others] are awake; Five are awake when [others] sleep.
By five things one gathers dust,
By five things one is purified.”13 [4] <7>
7 (7) Not Penetrated
At Sāvatthī. Standing to one side, that devatā recited this verse in the presence of the Blessed One:
11 “Those who have not penetrated things, Who may be led into others’ doctrines,
Fast asleep, they have not yet awakened:
It is time for them to awaken.”14 [The Blessed One:]
12 “Those who have penetrated things well, Who cannot be led into others’ doctrines, Those awakened ones, having rightly known, Fare evenly amidst the uneven.”15
8 (8) Utterly Muddled
At Sāvatthī. Standing to one side, that devatā recited this verse in the presence of the Blessed One:
13 “Those who are utterly muddled about things, Who may be led into others’ doctrines, <8>
Fast asleep, they have not yet awakened:
It is time for them to awaken.” [The Blessed One:]
14 “Those who aren’t muddled about things, Who cannot be led into others’ doctrines, Those awakened ones, having rightly known, Fare evenly amidst the uneven.”
9 (9) One Prone to Conceit
At Sāvatthī. Standing to one side, that devatā recited this verse in the presence of the Blessed One:
15 “There is no taming here for one fond of conceit, Nor is there sagehood for the unconcentrated: Though dwelling alone in the forest, heedless,
One cannot cross beyond the realm of Death.”16
[The Blessed One:]
16 “Having abandoned conceit, well concentrated, With lofty mind, everywhere released: <9>
While dwelling alone in the forest, diligent,
One can cross beyond the realm of Death.”17 [5]
10 (10) Forest
At Sāvatthī. Standing to one side, that devatā recited this verse in the presence of the Blessed One:
17 “Those who dwell deep in the forest, Peaceful, leading the holy life,
Eating but a single meal a day:
Why is their complexion so serene?”18 [The Blessed One:]
18 “They do not sorrow over the past, Nor do they hanker for the future.
They maintain themselves with what is present: Hence their complexion is so serene.
19 “Through hankering for the future, Through sorrowing over the past, Fools dry up and wither away
Like a green reed cut down.”
<10> II. NANDANA
11 (1) Nandana
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!”
“Venerable sir!” those bhikkhus replied. The Blessed One said this: “Once in the past, bhikkhus, a certain devatā of the Tāvatiṃsa host was
revelling in Nandana Grove, < 11 > supplied and endowed with the five
cords of celestial sensual pleasure, accompanied by a retinue of celestial nymphs. On that occasion he spoke this verse:
20 “‘They do not know bliss Who have not seen Nandana,
The abode of the glorious male devas Belonging to the host of Thirty.’19 [6]
“When this was said, bhikkhus, a certain devatā replied to that devatā in verse:
21 “‘Don’t you know, you fool, That maxim of the arahants?
Impermanent are all formations; Their nature is to arise and vanish. Having arisen, they cease:
Their appeasement is blissful.’”20
12 (2) Delight
At Sāvatthī. Standing to one side, that devatā recited this verse in the presence of the Blessed One: <12>
22 “One who has sons delights in sons, One with cattle delights in cattle.
Acquisitions truly are a man’s delight;
Without acquisitions one does not delight.”21 [The Blessed One:]
23 “One who has sons sorrows over sons, One with cattle sorrows over cattle.
Acquisitions truly are a man’s sorrows; Without acquisitions one does not sorrow.”
13 (3) None Equal to That for a Son
At Sāvatthī. Standing to one side, that devatā spoke this verse in the presence of the Blessed One:
24 “There is no affection like that for a son, No wealth equal to cattle,
There is no light like the sun,
Among the waters the ocean is supreme.”22 [The Blessed One:]
25 “There is no affection like that for oneself, No wealth equal to grain,
There is no light like wisdom,
Among the waters the rain is supreme.” <13>
14 (4) The Khattiya
26 “The khattiya is the best of bipeds, The ox, the best of quadrupeds;
A maiden is the best of wives,
The first born, the best of sons.”23
27 “The Buddha is the best of bipeds, A steed, the best of quadrupeds;
An obedient woman is the best of wives, A dutiful boy, the best of sons.” [7]
15 (5) Murmuring
28 “When the noon hour sets in
And the birds have settled down, <14> The mighty forest itself murmurs: How fearful that appears to me!”24
29 “When the noon hour sets in And the birds have settled down, The mighty forest itself murmurs: How delightful that appears to me!”
16 (6) Drowsiness and Lethargy
30 “Drowsiness, lethargy, lazy stretching, <15> Discontent, torpor after meals:
Because of this, here among beings, The noble path does not appear.”
31 “Drowsiness, lethargy, lazy stretching, Discontent, torpor after meals:
When one dispels this with energy, The noble path is cleared.”25
17 (7) Difficult to Practise
32 “The ascetic life is hard to practise And hard for the inept to endure,
For many are the obstructions there In which the fool founders.”
33 “How many days can one practise the ascetic life If one does not rein in one’s mind?
One would founder with each step Under the control of one’s intentions.26
34 “Drawing in the mind’s thoughts
As a tortoise draws its limbs into its shell, <16> Independent, not harassing others, fully quenched, A bhikkhu would not blame anyone.”27
18 (8) A Sense of Shame
35 “Is there a person somewhere in the world Who is restrained by a sense of shame,
One who draws back from blame
As a good horse does from the whip?”28
36 “Few are those restrained by a sense of shame Who fare always mindful;
Few, having reached the end of suffering, Fare evenly amidst the uneven.” [8] <17>
19 (9) A Little Hut
37 “Don’t you have a little hut? Don’t you have a little nest?
Don’t you have any lines extended? Are you free from bondage?”
38 “Surely I have no little hut, Surely I have no little nest,
Surely I have no lines extended, Surely I’m free from bondage.”29
39 “What do you think I call a little hut? What do you think I call a little nest?
What do you think I call lines extended? What do you think I call bondage?”30
40 “It’s a mother that you call a little hut, A wife that you call a little nest, <18> Sons that you call lines extended, Craving that you tell me is bondage.”
41 “It’s good that you have no little hut, Good that you have no little nest,
Good that you have no lines extended, Good that you are free from bondage.”
20 (10) Samiddhi
Thus have I heard. On one occasion the Blessed One was dwelling at R̄jagahain the Hot Springs Park. Then the Venerable Samiddhi, having risen at the first flush of dawn, went to the hot springs to bathe. Having bathed in the hot springs and come back out, he stood in one robe drying his limbs.
Then, when the night had advanced, a certain devatā of stunning beauty, illuminating the entire hot springs, approached the Venerable Samiddhi. Having approached, she stood in the air and addressed the Venerable Samiddhi in verse:31 <19>
42 “Without having enjoyed you seek alms, bhikkhu, You don’t seek alms after you’ve enjoyed.
First enjoy, bhikkhu, then seek alms: Don’t let the time pass you by!” [9]
43 “I do not know what the time might be; The time is hidden and cannot be seen.
Hence, without enjoying, I seek alms:
Don’t let the time pass me by!”32
Then that devat̄alighted on the earth and said to the Venerable Samiddhi:“You have gone forth while young, bhikkhu, a lad with black hair, endowed with the blessing of youth, in the prime of life, without having dallied with sensual pleasures. Enjoy human sensual pleasures, bhikkhu; do not abandon what is directly visible in order to pursue what takes time.”
“I have not abandoned what is directly visible, friend, in order to pursue what takes time. I have abandoned what takes time in order to pursue what is directly visible. <20> For the Blessed One, friend, has stated that sensual pleasures are time-consuming, full of suffering, full of despair, and the danger in them is still greater, while this Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.”33
“But how is it, bhikkhu, that the Blessed One has stated that sensual pleasures are time-consuming, full of suffering, full of despair, and the danger in them is still greater? How is it that this Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise?”
“I am newly ordained, friend, not long gone forth, just recently come to this Dhamma and Discipline. I cannot explain it in detail. But that Blessed One, the Arahant, the Perfectly Enlightened One, is dwelling at Rājagaha in the Hot Springs Park. Approach that Blessed One and ask him about this matter. As he explains it to you, so you should remember it.”
“It isn’t easy for us to approach that Blessed One, bhikkhu, as he is surrounded by other devatās of great influence.34 If you would approach him <21> and ask him about this matter, we will come along too in order to hear the Dhamma.”
“Very well, friend,” the Venerable Samiddhi replied. Then he approached the Blessed One, paid homage to him, sat down to one side, [10] and reported his entire discussion with that devat̄, [11] <22–23> (verses 44–45, included in the report, repeat verses 42–43) adding: “If that devatā’s statement is true, venerable sir, then that devatā should be close by.”
When this was said, that devat̄said to the Venerable Samiddhi: “Ask, bhikkhu! Ask, bhikkhu! For I have arrived.”
Then the Blessed One addressed that devatā in verse: 46 “Beings who perceive what can be expressed
Become established in what can be expressed. <24>
Not fully understanding what can be expressed, They come under the yoke of Death.35
47 “But having fully understood what can be expressed, One does not conceive ‘one who expresses.’
For that does not exist for him
By which one could describe him.36 “If you understand, spirit, speak up.”
“I do not understand in detail, venerable sir, the meaning of what was stated in brief by the Blessed One. Please, venerable sir, let the Blessed One explain it to me in such a way that I might understand in detail the meaning of what he stated in brief.” [12]
[The Blessed One:]
48 “One who conceives ‘I am equal, better, or worse,’ Might on that account engage in disputes.
But one not shaken in the three discriminations Does not think, ‘I am equal or better.’37 <25>
“If you understand, spirit, speak up.”
“In this case too, venerable sir, I do not understand in detail … let the Blessed One explain it to me in such a way that I might understand in detail the meaning of what he stated in brief.”
[The Blessed One:]
49 “He abandoned reckoning, did not assume conceit;38 He cut off craving here for name-and-form.
Though devas and humans search for him
Here and beyond, in the heavens and all abodes, They do not find the one whose knots are cut, The one untroubled, free of longing.
“If you understand, spirit, speak up.”
“I understand in detail, venerable sir, the meaning of what was stated in brief by the Blessed One thus: <26>
50 “One should do no evil in all the world, Not by speech, mind, or body.
Having abandoned sense pleasures, Mindful and clearly comprehending, One should not pursue a course That is painful and harmful.”39
[13] <27>
III. A SWORD
21 (1) A Sword
At Sāvatthī. Standing to one side, that devatā recited this verse in the presence of the Blessed One:
51 “As if smitten by a sword, As if his head were on fire,
A bhikkhu should wander mindfully To abandon sensual lust.”
[The Blessed One:]
52 “As if smitten by a sword, As if his head were on fire,
A bhikkhu should wander mindfully To abandon identity view.”40
22 (2) It Touches <28>
53 “It does not touch one who does not touch, But then will touch the one who touches.
Therefore it touches the one who touches, The one who wrongs an innocent man.”41
54 “If one wrongs an innocent man, A pure person without blemish,
The evil falls back on the fool himself Like fine dust thrown against the wind.”42
23 (3) Tangle
55 “A tangle inside, a tangle outside, This generation is entangled in a tangle. I ask you this, O Gotama,
Who can disentangle this tangle?”43 <29>
56 “A man established on virtue, wise, Developing the mind and wisdom,
A bhikkhu ardent and discreet:
He can disentangle this tangle.44
57 “Those for whom lust and hatred
Along with ignorance have been expunged, The arahants with taints destroyed:
For them the tangle is disentangled.45
58 “Where name-and-form ceases, Stops without remainder,
And also impingement and perception of form: It is here this tangle is cut.”46 [14]
24 (4) Reining in the Mind
59 “From whatever one reins in the mind, From that no suffering comes to one. <30> Should one rein in the mind from everything, One is freed from all suffering.”
60 “One need not rein in the mind from everything When the mind has come under control.
From whatever it is that evil comes,
From this one should rein in the mind.”47
25 (5) The Arahant
61 “If a bhikkhu is an arahant, Consummate, with taints destroyed, One who bears his final body,
Would he still say, ‘I speak’?
And would he say, ‘They speak to me’?”48
62 “If a bhikkhu is an arahant, <31> Consummate, with taints destroyed, One who bears his final body,
He might still say, ‘I speak,’
And he might say, ‘They speak to me.’ Skilful, knowing the world’s parlance,
He uses such terms as mere expressions.”49
63 “When a bhikkhu is an arahant, Consummate, with taints destroyed, One who bears his final body,
Is it because he has come upon conceit That he would say, ‘I speak,’
That he would say, ‘They speak to me’?”50
64 “No knots exist for one with conceit abandoned; For him all knots of conceit are consumed.
Though the wise one has transcended the conceived, [15] He still might say, ‘I speak,’ <32>
He might say too, ‘They speak to me.’ Skilful, knowing the world’s parlance,
He uses such terms as mere expressions.”51
26 (6) Sources of Light
65 “How many sources of light are in the world By means of which the world is illumined?
We have come to ask the Blessed One this: How are we to understand it?”
66 “There are four sources of light in the world; A fifth one is not found here.
The sun shines by day, The moon glows at night,
67 And fire flares up here and there Both by day and at night.
But the Buddha is the best of those that shine: <33> He is the light unsurpassed.”
27 (7) Streams
68 “From where do the streams turn back? Where does the round no longer revolve? Where does name-and-form cease,
Stop without remainder?”
69 “Where water, earth, fire, and air, Do not gain a footing:
It is from here that the streams turn back, Here that the round no longer revolves; Here name-and-form ceases,
Stops without remainder.”52
28 (8) Those of Great Wealth <34>
7153 “Those of great wealth and property, Even khattiyas who rule the country, Look at each other with greedy eyes,
Insatiable in sensual pleasures.
72 Among these who have become so avid, Flowing along in the stream of existence, Who here have abandoned craving?
Who in the world are no longer avid?”54
73 “Having left their homes and gone forth, Having left their dear sons and cattle, Having left behind lust and hatred, <35> Having expunged ignorance—
The arahants with taints destroyed
Are those in the world no longer avid.” [16]
29 (9) Four Wheels
74 “Having four wheels and nine doors, Filled up and bound with greed,
Born from a bog, O great hero! How does one escape from it?”55
75 “Having cut the thong and the strap, Having cut off evil desire and greed, Having drawn out craving with its root: Thus one escapes from it.”56
30 (10) Antelope Calves <36>
76 “Having approached you, we ask a question Of the slender hero with antelope calves, Greedless, subsisting on little food,
Wandering alone like a lion or nāga,
Without concern for sensual pleasures: How is one released from suffering?”57
<37>
77 “Five cords of sensual pleasure in the world, With mind declared to be the sixth:
Having expunged desire here,
One is thus released from suffering.”58
IV. THE SATULLAPA HOST
31 (1) With the Good
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then, when the night had advanced, a number of devatās belonging to the Satullapa host, of stunning beauty, illuminating the entire Jeta’s Grove, approached the Blessed One.59 Having approached, they paid homage to the Blessed One and stood to one side. [17]
Then one devatā, standing to one side, recited this verse in the presence of the Blessed One:
78 “One should associate only with the good; <38> With the good one should foster intimacy.
Having learnt the true Dhamma of the good, One becomes better, never worse.”
Then five other devatās in turn recited their verses in the presence of the Blessed One:
79 “One should associate only with the good; With the good one should foster intimacy.
Having learnt the true Dhamma of the good, Wisdom is gained, but not from another.”60
80 “One should associate only with the good; With the good one should foster intimacy.
Having learnt the true Dhamma of the good, <39> One does not sorrow in the midst of sorrow.”
81 “One should associate only with the good; With the good one should foster intimacy.
Having learnt the true Dhamma of the good, One shines amidst one’s relations.”
82 “One should associate only with the good; With the good one should foster intimacy.
Having learnt the true Dhamma of the good, Beings fare on to a good destination.”
83 “One should associate only with the good; With the good one should foster intimacy.
Having learnt the true Dhamma of the good, Beings abide comfortably.”61
Then another devatā said to the Blessed One: “Which one, Blessed One, has spoken well?”
“You have all spoken well in a way.62 But listen to me too: [18] 84 “One should associate only with the good;
With the good one should foster intimacy. Having learnt the true Dhamma of the good, One is released from all suffering.”
This is what the Blessed One said. Elated, those devatās paid homage to the Blessed One and, keeping him on the right, they disappeared right there.
32 (2) Stinginess
On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then, when the night had advanced, a number of devatās belonging to the Satullapa host, of stunning beauty, illuminating the entire Jeta’ s Grove, approached the Blessed One. Having approached, they paid homage to the Blessed One and stood to one side.
Then one devatā, standing to one side, recited this verse in the presence of the Blessed One:
85 “Through stinginess and negligence A gift is not given.
One who knows, desiring merit, <40> Should surely give a gift.”
Then another devatā recited these verses in the presence of the Blessed One:
86 “That which the miser fears when he does not give Is the very danger that comes to the nongiver.
The hunger and thirst that the miser fears Afflict that fool in this world and the next.
87 “Therefore, having removed stinginess,
The conqueror of the stain should give a gift.63 Deeds of merit are the support for living beings [When they arise] in the other world.”
Then another devatā recited these verses in the presence of the Blessed One:
88 “They do not die among the dead Who, like fellow travellers on the road,
Provide though they have but a little:
This is an ancient principle.64 <41>
89 “Some provide from the little they have, Others who are affluent don’t like to give. An offering given from what little one has Is worth a thousand times its value.” [19]
Then another devatā recited these verses in the presence of the Blessed One:
90 “The bad do not emulate the good, Who give what is hard to give
And do deeds hard to do:
The Dhamma of the good is hard to follow.
91 “Therefore their destination after death Differs for the good and the bad:
The bad go to hell,
The good are bound for heaven.”
Then another devatā said to the Blessed One: “Which one, Blessed One, has spoken well?”
“You have all spoken well in a way. But listen to me too: <42> 92 “If one practises the Dhamma
Though getting on by gleaning,
If while one supports one’s wife One gives from the little one has, Then a hundred thousand offerings Of those who sacrifice a thousand Are not worth even a fraction
[Of the gift] of one like him.”65
Then another devatā addressed the Blessed One in verse: 93 “Why does their sacrifice, vast and grand,
Not share the value of the righteous one’s gift?
Why are a hundred thousand offerings Of those who sacrifice a thousand
Not worth even a fraction
[Of the gift] of one like him?”
Then the Blessed One answered that devatā in verse:
94 “Since they give while settled in unrighteousness, Having slain and killed, causing sorrow,
Their offering—tearful, fraught with violence— Shares not the value of the righteous one’s gift. <43> That is why a hundred thousand offerings
Of those who sacrifice a thousand Are not worth even a fraction
[Of the gift] of one like him.” [20]
33 (3) Good
At Sāvatthī. Then, when the night had advanced, a number of devatās belonging to the Satullapa host, of stunning beauty, illuminating the entire Jeta’s Grove, approached the Blessed One. Having approached, they paid homage to the Blessed One and stood to one side.
Then one devatā, standing to one side, uttered this inspired utterance in the presence of the Blessed One:
“Good is giving, dear sir!
95 “Through stinginess and negligence A gift is not given.
One who knows, desiring merit, Should surely give a gift.”
Then another devatā uttered this inspired utterance in the presence of the Blessed One:
“Good is giving, dear sir!
And further:
Even when there’s little, giving is good. <44>
96 “Some provide from what little they have, Others who are affluent don’t like to give.
An offering given from what little one has Is worth a thousand times its value.”
Then another devatā uttered this inspired utterance in the presence of the Blessed One:
“Good is giving, dear sir!
Even when there’s little, giving is good. And further:
When done with faith too, giving is good.
97 “Giving and warfare are similar, they say:
A few good ones conquer many.
If one with faith gives even a little,
He thereby becomes happy in the other world.”66
Then another devatā uttered this inspired utterance in the presence of the Blessed One:
“Good is giving, dear sir!
Even when there’s little, giving is good. [21] When done with faith too, giving is good.
And further:
The gift of a righteous gain is also good. <45>
98 “When he gives a gift of a righteous gain Obtained by exertion and energy,
Having passed over Yama’s Vetaraṇī River, That mortal arrives at celestial states.”67
Then another devatā uttered this inspired utterance in the presence of the Blessed One:
“Good is giving, dear sir!
Even when there’s little, giving is good.
When done with faith too, giving is good; The gift of a righteous gain is also good. And further:
Giving discriminately too is good.68
99 “Giving discriminately is praised by the Fortunate One— To those worthy of offerings
Here in the world of the living.
What is given to them bears great fruit Like seeds sown in a fertile field.”
Then another devatā uttered this inspired utterance in the presence of the Blessed One:
“Good is giving, dear sir!
Even when there’s little, giving is good. When done with faith too, giving is good; The gift of a righteous gain is also good. Giving with discretion too is good. <46> And further:
Restraint towards living beings is also good.
100 “One who fares harming no living beings Does no evil from fear of others’ censure.
In that they praise the timid, not the brave, For out of fear the good do no evil.”
Then another devatā said to the Blessed One: [22] “Which one, Blessed One, has spoken well?”
“You have all spoken well in a way. But listen to me too: 101 “Surely giving is praised in many ways,
But the path of Dhamma surpasses giving.
For in the past and even long ago,
The good and wise ones attained Nibbāna.”69
34 (4) There Are No <47>
On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then, when the night had advanced, a number of devatās belonging to the Satullapa host, of stunning beauty, illuminating the entire Jeta’s Grove, approached the Blessed One. Having approached, they paid homage to the Blessed One and stood to one side.
Then one devatā, standing to one side, recited this verse in the presence of the Blessed One:
102 “There are among humans No permanent sensual pleasures;
Here there are just desirable things. When a person is bound to these, Heedless in their midst,
From Death’s realm he does not reach The state of no-more-coming-back.”70
[Another devatā:] “Misery is born of desire; suffering is born of desire. By the removal of desire, misery is removed; by the removal of misery, suffering is removed.”71
[The Blessed One:]
103 “They are not sense pleasures, the world’s pretty things: Man’s sensuality is the intention of lust. <48>
The pretty things remain as they are in the world But the wise remove the desire for them.72 [23]
104 “One should discard anger, cast off conceit, Transcend all the fetters.
No sufferings torment one who has nothing, Who does not adhere to name-and-form.73
105 “He abandoned reckoning, did not assume conceit; He cut off craving here for name-and-form.
Though devas and humans search for him
Here and beyond, in the heavens and all abodes, They do not find the one whose knots are cut, The one untroubled, free of longing.”
106 “If devas and humans have not seen The one thus liberated here or beyond,” [said the Venerable Mogharāja],
“Are they to be praised who venerate him,
The best of men, faring for the good of humans?”74 <49>
107 “Those bhikkhus too become worthy of praise, [Mogharāja,” said the Blessed One,]
“Who venerate him, the one thus liberated.
But having known Dhamma and abandoned doubt, Those bhikkhus become even surmounters of ties.”75
35 (5) Faultfinders
On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then, when the night had advanced, a number of “faultfinding” devatās, of stunning beauty, illuminating the entire Jeta’s Grove, approached the Blessed One and stood in the air.76 [24]
Then one devatā, standing in the air, recited this verse in the presence of the Blessed One:
108 “If one shows oneself in one way While actually being otherwise, What one enjoys is obtained by theft
Like the gains of a cheating gambler.”77
[Another devatā:] <50>
109 “One should speak as one would act; Don’t speak as one wouldn’t act.
The wise clearly discern the person
Who does not practise what he preaches.” [The Blessed One:]
110 “Not by mere speech nor solely by listening Can one advance on this firm path of practice By which the wise ones, the meditators,
Are released from the bondage of Māra.
111 “Truly, the wise do not pretend,
For they have understood the way of the world. By final knowledge the wise are quenched:
They have crossed over attachment to the world.”
Then those devatās, having alighted on the earth, prostrated themselves with their heads at the Blessed One’s feet and said to the Blessed One:
<51>“A transgression overcame us, venerable sir, being so foolish, so stupid, so unskilful that we imagined we could assail the Blessed One. Let the Blessed One pardon us for our transgression seen as such for the sake of restraint in the future.”
Then the Blessed One displayed a smile.78 Those devatās, finding fault to an even greater extent, then rose up into the air. One devatā recited this verse in the presence of the Blessed One:
112 “If one does not grant pardon To those who confess transgression, Angry at heart, intent on hate,
One strongly harbours enmity.” [The Blessed One:] <52>
113 “If there was no transgression, If here there was no going astray,
And if enmities were appeased,
Then one would be faultless here.”79 [A devatā:]
114 “For whom are there no transgressions? For whom is there no going astray?
Who has not fallen into confusion?
And who is the wise one, ever mindful?” [25] [The Blessed One:]
115 “The Tathāgata, the Enlightened One, Full of compassion for all beings:
For him there are no transgressions, For him there is no going astray; He has not fallen into confusion,
And he is the wise one, ever mindful.
116 “If one does not grant pardon
To those who confess transgression, <53> Angry at heart, intent on hate,
One strongly harbours enmity. In that enmity I do not delight,
Thus I pardon your transgression.”
36 (6) Faith
On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then, when the night had advanced, a number of devatās belonging to the Satullapa host, of stunning beauty, illuminating the entire Jeta’s Grove, approached the Blessed One. Having approached, they paid homage to the Blessed One and stood to one side.
Then one devatā, standing to one side, recited this verse in the presence of the Blessed One:
117 “Faith is a person’s partner; If lack of faith does not persist,
Fame and renown thereby come to him, <54> And he goes to heaven on leaving the body.”
Then another devatā recited these verses in the presence of the Blessed One:80
118 “One should discard anger, cast off conceit, Transcend all the fetters.
No ties torment one who has nothing,
Who does not adhere to name-and-form.”81 [Another devatā:]
119 “Foolish people devoid of wisdom Devote themselves to negligence.
But the wise man guards diligence As his foremost treasure.
120 “Do not yield to negligence, Don’t be intimate with sensual delight. For the diligent ones, meditating, Attain supreme happiness.” [26]
37 (7) Concourse <55>
Thus have I heard. On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Great Wood together with a great Sarigha of bhikkhus, with five hundred bhikkhus all of whom were arahants.82 And the devatās from ten world systems had for the most part assembled in order to see the Blessed One and the Bhikkhu Sarigha. Then the thought occurred to four devatās of the host from the Pure Abodes:83 “This Blessed One is dwelling among the Sakyans at Kapilavatthu in the Great Wood together with a great Sarigha of bhikkhus, with five hundred bhikkhus all of whom
are arahants. And the devatās from ten world systems have for the most part assembled in order to see the Blessed One and the Bhikkhu Sarigha. Let us also approach the Blessed One and, in his presence, each speak our own verse.”
Then, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, those devatās disappeared from among the devas of the Pure Abodes <56> and reappeared before the Blessed One. Then those devatās paid homage to the Blessed One and stood to one side. Standing to one side, one devatā recited this verse in the presence of the Blessed One:
121 “A great concourse takes place in the woods, The deva hosts have assembled.
We have come to this Dhamma concourse To see the invincible Sarigha.”
Then another devatā recited this verse in the presence of the Blessed One:
122 “The bhikkhus there are concentrated; They have straightened their own minds.
Like a charioteer who holds the reins, The wise ones guard their faculties.” [27]
Then another devatā recited this verse in the presence of the Blessed One:
123 “Having cut through barrenness, cut the cross-bar, Having uprooted Indra’s pillar, unstirred,
They wander about pure and stainless,
Young nāgas well tamed by the One with Vision.”84 <57>
Then another devatā recited this verse in the presence of the Blessed One:
124 “Those who have gone to the Buddha for refuge Will not go to the plane of misery.
On discarding the human body, They will fill the hosts of devas.”85
38 (8) The Stone Splinter
Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha in the Maddakucchi Deer Park. Now on that occasion the Blessed One’s foot had been cut by a stone splinter.86 Severe pains assailed the Blessed One—bodily feelings that were painful, racking, sharp, piercing, harrowing, disagreeable. But the Blessed One endured them, mindful and clearly comprehending, without becoming distressed. Then the Blessed One had his outer robe folded in four, and he lay down on his right side in the lion posture with one leg overlapping the other, mindful and clearly comprehending. <58>
Then, when the night had advanced, seven hundred devatās belonging to the Satullapa host, of stunning beauty, illuminating the entire Maddakucchi Deer Park, approached the Blessed One. Having approached, they paid homage to the Blessed One and stood to one side.
Then one devatā, standing to one side, uttered this inspired utterance in the presence of the Blessed One: [28] “The ascetic Gotama is indeed a nāga, sir! And when bodily feelings have arisen that are painful, racking, sharp, piercing, harrowing, disagreeable, through his nāga-like manner he endures them, mindful and clearly comprehending, without becoming distressed.” 87
Then another devatā uttered this inspired utterance in the presence of the Blessed One: “The ascetic Gotama is indeed a lion, sir! And when bodily feelings have arisen that are painful, racking, sharp, piercing, harrowing, disagreeable, through his leonine manner he endures them, mindful and clearly comprehending, without becoming distressed.”
Then another devatā uttered this inspired utterance in the presence of the Blessed One: “The ascetic Gotama is indeed a thoroughbred, sir! And when bodily feelings have arisen that are painful ... disagreeable, through his thoroughbred manner he endures them, mindful and clearly comprehending, without becoming distressed.”
Then another devatā uttered this inspired utterance in the presence of the Blessed One: “The ascetic Gotama is indeed a chief bull, sir! <59> And
when bodily feelings have arisen that are painful ... disagreeable, through his chief bull’s manner he endures them, mindful and clearly comprehending, without becoming distressed.”
Then another devatā uttered this inspired utterance in the presence of the Blessed One: “The ascetic Gotama is indeed a beast of burden, sir! And when bodily feelings have arisen that are painful ... disagreeable, through his beast-of-burden’s manner he endures them, mindful and clearly comprehending, without becoming distressed.”
Then another devatā uttered this inspired utterance in the presence of the Blessed One: “The ascetic Gotama is indeed tamed, sir! And when bodily feelings have arisen that are painful, racking, sharp, piercing, harrowing, disagreeable, through his tamed manner he endures them, mindful and clearly comprehending, without becoming distressed.”
Then another devatā uttered this inspired utterance in the presence of the Blessed One: “See his concentration well developed and his mind well liberated—not bent forward and not bent back, and not blocked and checked by forceful suppression! 88 If anyone would think such a one could be violated—such a nāga of a man, such a lion of a man, [29] such a thoroughbred of a man, <60> such a chief bull of a man, such a beast of burden of a man, such a tamed man—what is that due to apart from lack of vision?”
125 Though brahmins learned in the five Vedas Practise austerities for a hundred years,
Their minds are not rightly liberated:
Those of low nature do not reach the far shore.89
126 They founder in craving, bound to vows and rules, Practising rough austerity for a hundred years,
But their minds are not rightly liberated: Those of low nature do not reach the far shore.
127 There is no taming here for one fond of conceit, Nor is there sagehood for the unconcentrated:
Though dwelling alone in the forest, heedless, <61> One cannot cross beyond the realm of Death.
128 Having abandoned conceit, well concentrated, With lofty mind, everywhere released:
While dwelling alone in the forest, diligent, One can cross beyond the realm of Death.
39 (9) Pajjunna’s Daughter (1)
Thus have I heard. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood in the Hall with the Peaked Roof. Then, when the night had advanced, Kokanadā, Pajjunna’s daughter, of stunning beauty, illuminating the entire Great Wood, approached the Blessed One.90 Having approached, she paid homage to the Blessed One, stood to one side, and recited these verses in the presence of the Blessed One:91
129 “I worship the Buddha, the best of beings, Dwelling in the woods at Vesālī. [30] <62> Kokanadā am I,
Kokanadā, Pajjunna’s daughter.92
130 “Earlier I had only heard that the Dhamma Has been realized by the One with Vision;
But now I know it as a witness
While the Sage, the Fortunate One, teaches.
131 “Those ignorant people who go about Criticizing the noble Dhamma
Pass on to the terrible Roruva hell
And experience suffering for a long time.93
132 “But those who have peace and acquiescence In regard to the noble Dhamma,
On discarding the human body, Will fill the host of devas.”94
40 (10) Pajjunna’s Daughter (2) <63>
Thus have I heard. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood, in the Hall with the Peaked Roof. Then, when the night had advanced, Cūḷakokanadā, Pajjunna’s [younger] daughter, of stunning beauty, illuminating the entire Great Wood, approached the Blessed One. Having approached, she paid homage to the Blessed One, stood to one side, and recited these verses in the presence of the Blessed One:
133 “Here came Kokanadā, Pajjunna’s daughter, Beautiful as the gleam of lightning.
Venerating the Buddha and the Dhamma, She spoke these verses full of meaning. [31]
134 “Though the Dhamma is of such a nature That I might analyse it in many ways,
I will state its meaning briefly
To the extent I have learnt it by heart.95
135 “One should do no evil in all the world, <64> Not by speech, mind, or body.
Having abandoned sense pleasures, Mindful and clearly comprehending,
One should not pursue a course That is painful and harmful.”
V. ABLAZE
41 (1) Ablaze
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then, when the night had advanced, a certain devatā of stunning beauty, illuminating the entire Jeta’s Grove, approached the Blessed One. <65> Having approached, he paid homage to the Blessed One, stood to one side, and recited these verses in the presence of the Blessed One:
136 “When one’s house is ablaze The vessel taken out
Is the one that is useful,
Not the one left burnt inside.
137 “So when the world is ablaze With [the fires of] aging and death,
One should take out [one’s wealth] by giving: What is given is well salvaged. [32] <66>
13996 “What is given yields pleasant fruit, But not so what is not given.
Thieves take it away, or kings, It gets burnt by fire or is lost.
140 “Then in the end one leaves the body Along with one’s possessions.
Having understood this, the wise person Should enjoy himself but also give.
Having given and enjoyed as fits his means, Blameless he goes to the heavenly state.”
42 (2) Giving What?
[A devatā:]
141 “Giving what does one give strength? Giving what does one give beauty?
Giving what does one give ease? Giving what does one give sight? Who is the giver of all?
Being asked, please explain to me.” <67> [The Blessed One:]
142 “Giving food, one gives strength; Giving clothes, one gives beauty; Giving a vehicle, one gives ease; Giving a lamp, one gives sight.
143 “The one who gives a residence Is the giver of all.
But the one who teaches the Dhamma Is the giver of the Deathless.”
43 (3) Food
144 “They always take delight in food, Both devas and human beings.
So what sort of spirit could it be
That does not take delight in food?”97
145 “When they give out of faith With a heart of confidence,
Food accrues to [the giver] himself Both in this world and the next. <68>
146 “Therefore, having removed stinginess, The conqueror of the stain should give a gift. Merits are the support for living beings [When they arise] in the other world.”
44 (4) One Root
[A devatā:]
147 “The seer has crossed over the abyss With its one root, two whirlpools,
Three stains, five extensions,
An ocean with twelve eddies.”98 [33]
45 (5) Perfect
[A devatā:]
148 “Behold him of perfect name, The seer of the subtle goal,
The giver of wisdom, unattached
To the lair of sensual pleasures. <69> Behold the wise one, all-knowing,
The great seer treading the noble path.”99
46 (6) Nymphs
149 “Resounding with a host of nymphs, Haunted by a host of demons!
This grove is to be called ‘Deluding’: How does one escape from it?”100
150 “‘The straight way’ that path is called, And ‘fearless’ is its destination.
The chariot is called ‘unrattling,’
Fitted with wheels of wholesome states.
151 “The sense of shame is its leaning board, Mindfulness its upholstery;
I call the Dhamma the charioteer,
With right view running out in front.101 <70>
152 “One who has such a vehicle— Whether a woman or a man—
Has, by means of this vehicle, Drawn close to Nibbāna.”102
47 (7) Planters of Groves
153 “For whom does merit always increase, Both by day and by night?
Who are the people going to heaven, Established in Dhamma, endowed with virtue?”
154 “Those who set up a park or a grove, The people who construct a bridge,
A place to drink and a well, Those who give a residence:103
155 “For them merit always increases, Both by day and by night;
Those are the people going to heaven,
Established in Dhamma, endowed with virtue.” <71>
48 (8) Jeta’s Grove
[The devatā Anāthapiṇḍika:]
156 “This indeed is that Jeta’s Grove, The resort of the Order of seers, Dwelt in by the Dhamma King,
A place that gives me joy.104 [34]
157 “Action, knowledge, righteousness, Virtue, an excellent life:
By this are mortals purified, Not by clan or wealth.
158 “Therefore a person who is wise, Out of regard for his own good,
Should carefully examine the Dhamma: Thus he is purified in it.
159 “Sāriputta truly is endowed with wisdom, With virtue and with inner peace.
Even a bhikkhu who has gone beyond At best can only equal him.”105 <72>
49 (9) Stingy
[A devatā:]
160 “Those who are stingy here in the world, Niggardly folk, revilers,
People who create obstacles
For others engaged in giving alms:
161 What kind of result do they reap? What kind of future destiny?
We’ve come to ask the Blessed One this: How are we to understand it?”
[The Blessed One:]
162 “Those who are stingy here in the world, Niggardly folk, revilers,
People who create obstacles
For others engaged in giving alms: They might be reborn in hell,
In the animal realm or Yama’s world.106
163 “If they come back to the human state They are born in a poor family <73> Where clothes, food, pleasures, and sport Are obtained only with difficulty.
164 “Whatever the fools may expect from others, Even that they do not obtain.
This is the result in this very life; And in the future a bad destination.”
[A devatā:]
165 “We understand thus what you have said; We ask, O Gotama, another question:
Those here who, on gaining the human state, Are amiable and generous,
Confident in the Buddha and the Dhamma And deeply respectful towards the Sarigha: 166 What kind of result do they reap?
What kind of future destiny?
We’ve come to ask the Blessed One this: How are we to understand it?” <74>
[The Blessed One:]
167 “Those here who, on gaining the human state, Are amiable and generous,
Confident in the Buddha and the Dhamma And deeply respectful towards the Sarigha, These brighten up the heavens
Where they’ve been reborn.107 [35]
168 “If they come back to the human state They are reborn in a rich family
Where clothes, food, pleasures, and sport Are obtained without difficulty.
169 “They rejoice like the devas who control The goods amassed by others.108
This is the result in this very life;
And in the future a good destination.” <75>
50 (10) Ghaṭīkāra
[The devatā Ghaṭīkāra:]
170 “Seven bhikkhus reborn in Avihā Have been fully liberated.
With lust and hatred utterly destroyed,
They have crossed over attachment to the world.”109 [The Blessed One:]
171 “And who are those who crossed the swamp, The realm of Death so hard to cross?
Who, having left the human body, Have overcome the celestial bond?”110
[Ghaṭīkāra:]
172 “Upaka and Palagaṇḍa, With Pukkusāti—these are three. Then Bhaddiya and Bhaddadeva, And Bāhudantī and Pirigiya.
These, having left the human body,
Have overcome the celestial bond.”111 [The Blessed One:] <76>
173 “Good is the word you speak of them, Of those who have abandoned Māra’s snares. Whose Dhamma was it that they understood
Whereby they cut through the bondage of existence?”112 [Ghaṭīkāra:]
174 “It was not apart from the Blessed One! It was not apart from your Teaching!
By having understood your Dhamma
They cut through the bondage of existence.
175 “Where name-and-form ceases, Stops without remainder:
By understanding that Dhamma here
They cut through the bondage of existence.”113 [The Blessed One:]
176 “Deep is the speech you utter, Hard to understand, very hard to grasp. Having understood whose Dhamma Do you utter such speech?” <77>
[Ghaṭīkāra:]
177 “In the past I was the potter, Ghaṭīkāra in Vehaḷiriga.
I supported my mother and father then
As a lay follower of the Buddha Kassapa. [36]
178 “I abstained from sexual intercourse, I was celibate, free from carnal ties.
I was your fellow villager, In the past I was your friend.
179 “I am the one who knows These seven liberated bhikkhus,
Who with lust and hatred utterly destroyed Have crossed over attachment to the world.”
[The Blessed One:]
180 “Just so it was at that time, As you say, O Bhaggava:114
In the past you were the potter, <78> Ghaṭīkara in Vehaḷiriga.
You supported your mother and father then As a lay follower of the Buddha Kassapa.
181 “You abstained from sexual intercourse, You were celibate, free from carnal ties.
You were my fellow villager,
In the past you were my friend.”
<79>
182 Such was the meeting that took place Between those friends from the past, Both now inwardly developed,
Bearers of their final bodies.115
VI. OLD AGE
51 (1) Old Age
[A devatā:]
183 “What is good until old age? What is good when established? What is the precious gem of humans? What is hard for thieves to steal?”
[The Blessed One:]
184 “Virtue is good until old age; Faith is good when established;
Wisdom is the precious gem of humans; Merit is hard for thieves to steal.”
52 (2) Undecaying <80>
185 “What is good by not decaying? What is good when made secure?
What is the precious gem of humans?
What cannot be stolen by thieves?”116 [37]
186 “Virtue is good by not decaying; Faith is good when made secure; Wisdom is the precious gem of humans; Merit cannot be stolen by thieves.”
53 (3) The Friend
187 “What is the friend of one on a journey? What is the friend in one’s own home?
What is the friend of one in need?
What is the friend in the future life?”117
188 “A caravan is the friend of one on a journey; <81> A mother is the friend in one’s own home;
A comrade when the need arises Is one’s friend again and again.
The deeds of merit one has done— That is the friend in the future life.”
54 (4) Support
189 “What is the support of human beings? What is the best companion here?
The creatures who dwell on the earth— By what do they sustain their life?”
190 “Sons are the support of human beings, A wife the best companion;
The creatures who dwell on the earth Sustain their life by rain.”118 <82>
55 (5) Produces (1)
191 “What is it that produces a person? What does he have that runs around?
What enters upon saṃsāra? What is his greatest fear?” <83>
192 “It is craving that produces a person; His mind is what runs around;
A being enters upon saṃsāra; Suffering is his greatest fear.”
56 (6) Produces (2)
193 “What is it that produces a person? What does he have that runs around?
What enters upon saṃsāra? From what is he not yet freed?”
194 “Craving is what produces a person; His mind is what runs around;
A being enters upon saṃsāra;
He is not freed from suffering.” [38]
57 (7) Produces (3)
195 “What is it that produces a person? What does he have that runs around?
What enters upon saṃsāra? What determines his destiny?”
196 “Craving is what produces a person; His mind is what runs around;
A being enters upon saṃsāra; Kamma determines his destiny.”
58 (8) The Deviant Path
197 “What is declared the deviant path?
What undergoes destruction night and day? <84> What is the stain of the holy life?
What is the bath without water?”
198 “Lust is declared the deviant path; Life undergoes destruction night and day; Women are the stain of the holy life: Here menfolk are enmeshed.
Austerity and the holy life—
That is the bath without water.”119
59 (9) Partner
199 “What is a person’s partner? What is it that instructs him?
Taking delight in what is a mortal Released from all suffering?”
200 “Faith is a person’s partner,
And wisdom is what instructs him. <85> Taking delight in Nibbāna, a mortal
Is released from all suffering.”
60 (10) Poetry
201 “What is the scaffolding of verses? What constitutes their phrasing?
On what base do verses rest? What is the abode of verses?”
202 “Metre is the scaffolding of verses; Syllables constitute their phrasing; Verses rest on a base of names;
The poet is the abode of verses.”120 [39] <86>
VII. WEIGHED DOWN
61 (1) Name
203 “What has weighed down everything? What is most extensive?
What is the one thing that has All under its control?”
204 “Name has weighed down everything; Nothing is more extensive than name. <87> Name is the one thing that has
All under its control.”121
62 (2) Mind
205 “By what is the world led around? By what is it dragged here and there? What is the one thing that has
All under its control?”
206 “The world is led around by mind; By mind it’s dragged here and there.
Mind is the one thing that has All under its control.”122
63 (3) Craving
207 “By what is the world led around?
By what is it dragged here and there? <88> What is the one thing that has
All under its control?”
208 “The world is led around by craving; By craving it‘s dragged here and there.
Craving is the one thing that has All under its control.”
64 (4) Fetter
209 “By what is the world tightly fettered? What is its means of travelling about?
What is it that one must forsake In order to say, ‘Nibbāna’?”
210 “The world is tightly fettered by delight; Thought is its means of travelling about.
Craving is what one must forsake
In order to say, ‘Nibbāna.’”123 <89>
65 (5) Bondage
211 “By what is the world held in bondage? What is its means of travelling about?
What is it that one must forsake To cut off all bondage?” [40]
212 “The world is held in bondage by delight; Thought is its means of travelling about.
Craving is what one must forsake To cut off all bondage.”
66 (6) Afflicted
213 “By what is the world afflicted? By what is it enveloped?
By what dart has it been wounded?
With what is it always burning?”124 <90>
214 “The world is afflicted with death, Enveloped by old age;
Wounded by the dart of craving, It is always burning with desire.”
67 (7) Ensnared
215 “By what is the world ensnared? By what is it enveloped?
By what is the world shut in?
On what is the world established?”
216 “The world is ensnared by craving; It is enveloped by old age;
The world is shut in by death;
The world is established on suffering.”125 <91>
68 (8) Shut In
217 “By what is the world shut in? On what is the world established? By what is the world ensnared?
By what is it enveloped?”
218 “The world is shut in by death; The world is established on suffering; The world is ensnared by craving;
It is enveloped by old age.”
69 (9) Desire
219 “By what is the world bound? By the removal of what is it freed? What is it that one must forsake To cut off all bondage?”
220 “By desire is the world bound; By the removal of desire it is freed. Desire is what one must forsake <92> To cut off all bondage.” [41]
70 (10) World
221 “In what has the world arisen? In what does it form intimacy?
By clinging to what is the world Harassed in regard to what?”
<93>
222 “In six has the world arisen; In six it forms intimacy;
By clinging to six the world
Is harassed in regard to six.”126
VIII. HAVING SLAIN
71 (1) Having Slain
At Sāvatthī. Standing to one side, that devatā addressed the Blessed One in verse:
223 “Having slain what does one sleep soundly? Having slain what does one not sorrow?
What is the one thing, O Gotama,
Whose killing you approve?”127 [The Blessed One:]
224 “Having slain anger, one sleeps soundly; Having slain anger, one does not sorrow; The killing of anger, O devatā,
With its poisoned root and honeyed tip: This is the killing the noble ones praise,
For having slain that, one does not sorrow.”128
72 (2) Chariot
225 “What is the token of a chariot? What, the token of a fire?
What is the token of a country?
What, the token of a woman?”129 [42] <94>
226 “A standard is the token of a chariot; Smoke, the token of a fire;
The king is a country’s token;
A husband, the token of a woman.”
73 (3) Treasure
227 “What here is a man’s best treasure? What practised well brings happiness?
What is really the sweetest of tastes?
How lives the one whom they say lives best?”
228 “Faith is here a man’s best treasure; Dhamma practised well brings happiness; Truth is really the sweetest of tastes; <95> One living by wisdom they say lives best.”130
74 (4) Rain
[A devatā:]
229 “What is the best of things that rise up? What excels among things that fall down?
What is the best of things that go forth? Who is the most excellent of speakers?”
[Another devatā:]
230 “A seed is the best of things that rise up; Rain excels among things that fall down; Cattle are the best of things that go forth;
A son is the most excellent of speakers.”131
[The Blessed One:]
231 “Knowledge is the best of things that rise up; Ignorance excels among things that fall down; The Sarigha is the best of things that go forth;
The most excellent of speakers is the Buddha.”132
75 (5) Afraid <96>
232 “Why are so many people here afraid
When the path has been taught with many bases?133 I ask you, O Gotama, broad of wisdom:
On what should one take a stand
To have no fear of the other world?”
233 “Having directed speech and mind rightly, Doing no evil deeds with the body,
Dwelling at home with ample food and drink, [43] Faithful, gentle, generous, amiable:
When one stands on these four things, Standing firmly on the Dhamma,
One need not fear the other world.”134
76 (6) Does Not Decay
234 “What decays, what does not decay? What is declared the deviant path? <97>
What is the impediment to [wholesome] states? What undergoes destruction night and day?
What is the stain of the holy life? What is the bath without water?
235 “How many fissures are there in the world Wherein the mind does not stand firm?
We’ve come to ask the Blessed One this: How are we to understand it?”
236 “The physical form of mortals decays, Their name and clan does not decay.
Lust is declared the deviant path,
Greed the impediment to [wholesome] states.
237 “Life undergoes destruction night and day; Women are the stain of the holy life:
Here’s where menfolk are enmeshed. Austerity and the holy life—
That is the bath without water. <98>
238 “There are six fissures in the world Wherein the mind does not stand firm: Laziness and negligence,
Indolence, lack of self-control, Drowsiness and lethargy—
Avoid these fissures completely.”135
77 (7) Sovereignty
239 “What is sovereignty in the world? What ranks as the best of goods?
What in the world is a rusty sword?
What in the world is considered a plague?
240 “Whom do they arrest when he takes away? And who, when he takes away, is dear?
In whom do the wise take delight
When he returns again and again?” <99>
241 “Mastery is sovereignty in the world; A woman ranks as the best of goods;136 In the world anger is a rusty sword;
Thieves in the world are considered a plague.137
242 “They arrest a thief when he takes away, But an ascetic who takes away is dear.
The wise take delight in an ascetic When he returns again and again.” [44]
78 (8) Love
243 “What should he not give who loves the good? What should a mortal not relinquish?
What should one release when it’s good, But not release when it’s bad?”
244 “A person should not give himself away; <100> He should not relinquish himself.138
One should release speech that is good, But not speech that is bad.”
79 (9) Provisions for a Journey
245 “What secures provisions for a journey? What is the abode of wealth?
What drags a person around?
What in the world is hard to discard? By what are many beings bound Like birds caught in a snare?”
246 “Faith secures provisions for a journey; Fortune is the abode of wealth;
Desire drags a person around;
Desire is hard to discard in the world. By desire many beings are bound <101> Like birds caught in a snare.”
80 (10) Source of Light
247 “What is the source of light in the world? What in the world is the wakeful one?
What are [the colleagues] of those living by work? What is one’s course of movement?
248 “What nurtures both the slack and active Just as a mother nurtures her child?
The creatures who dwell on the earth— By what do they sustain their life?”
249 “Wisdom is the source of light in the world; Mindfulness, in the world, is the wakeful one;
Cattle are [the colleagues] of those living by work; <102> One’s course of movement is the furrow.139
250 “Rain nurtures both the slack and active Just as a mother nurtures her child.
Those creatures who dwell on the earth Sustain their life by rain.”
81 (11) Without Conflict
251 “Who here in the world are placid? Whose mode of life is not squandered? Who here fully understand desire?
Who enjoy perpetual freedom? [45]
252 “Whom do parents and brothers worship When he stands firmly established?
Who is the one of humble birth
That even khattiyas here salute?” <103>
253 “Ascetics are placid in the world; The ascetic life is not squandered; Ascetics fully understand desire; They enjoy perpetual freedom.
254 “Parents and brothers worship an ascetic When he stands firmly established.140 Though an ascetic be of humble birth
Even khattiyas here salute him.”
[46] <104>

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