4👑☸KN Snp vagga 3 of 5

KN Snp 3.2 padhāna (exertion)


♦ 2. padhānasuttaṃ (KN 5.28) n	3:2 Exertion

♦ 427.	To me—
♦ “taṃ maṃ padhānapahitattaṃ,	my mind resolute in exertion
nadiṃ nerañjaraṃ pati.	near the river Nerañjarā,
♦ viparakkamma jhāyantaṃ,	making a great effort,
yogakkhemassa pattiyā.	doing jhāna
	to attain rest from the yoke—

♦ 428.
♦ “namucī karuṇaṃ vācaṃ,	Nāmuci1 came,
bhāsamāno upāgami.	speaking words of compassion:
♦ ‘kiso tvamasi dubbaṇṇo,	“You are ashen, thin.
santike maraṇaṃ tava.	Death is in
	your presence.

♦ 429.	Death
♦ “‘sahassabhāgo maraṇassa,	has 1,000 parts of you.
ekaṃso tava jīvitaṃ.	Only one part
♦ jīva bho jīvitaṃ seyyo,	is your life.
jīvaṃ puññāni kāhasi.	Live, good sir!
	Life is better.
	Alive,
	you can do
	acts of merit.

♦ 430.
♦ “‘carato ca te brahmacariyaṃ,	Your living the holy life
aggihuttañca jūhato.	and performing the fire sacrifice
♦ pahūtaṃ cīyate puññaṃ,	will heap up much merit.
kiṃ padhānena kāhasi.	What use is exertion to you?

♦ 431.
♦ “‘duggo maggo padhānāya,	Hard to follow
dukkaro durabhisambhavo’”.	—the path of exertion—
♦ imā gāthā bhaṇaṃ māro,	hard to do, hard
aṭṭhā buddhassa santike.	to sustain.”
	Saying these verses,
	Māra stood in the Awakened One’s presence.

♦ 432.
♦ taṃ tathāvādinaṃ māraṃ,	And to that Māra, speaking thus,
bhagavā etadabravi.	the Blessed One
♦ “pamattabandhu pāpima,	said this:
yenatthena VAR idhāgato.	“Kinsman of the heedless,
	Evil One,
	come here for whatever purpose:

♦ 433.
♦ “aṇumattopi VAR puññena,	I haven’t, for merit,
attho mayhaṃ na vijjati.	even the least bit of need.
♦ yesañca attho puññena,	Those who have need of merit:
te māro vattumarahati.	Those are the ones
	Māra’s fit to address.

♦ 434.	In me are
♦ “atthi saddhā tathā VAR vīriyaṃ,	conviction
paññā ca mama vijjati.	austerity,
♦ evaṃ maṃ pahitattampi,	persistence,
kiṃ jīvamanupucchasi.	discernment.
	Why, when my mind is resolute
	do you petition me
	to live?

♦ 435.
♦ “nadīnamapi sotāni,	This wind could burn up
ayaṃ vāto visosaye.	even river currents.
♦ kiñca me pahitattassa,	Why, when my mind is resolute,
lohitaṃ nupasussaye.	shouldn’t my blood dry away?

♦ 436.
♦ “lohite sussamānamhi,	As my blood dries up
pittaṃ semhañca sussati.	gall & phlegm dry up.
♦ maṃsesu khīyamānesu,	As muscles waste away,
bhiyyo cittaṃ pasīdati.	the mind grows clearer;
♦ bhiyyo sati ca paññā ca,	mindfulness, discernment,
samādhi mama tiṭṭhati.	concentration stand
	more firm.

♦ 437.
♦ “tassa mevaṃ viharato,	Staying in this way,
pattassuttamavedanaṃ.	attaining the ultimate feeling,2
♦ kāmesu VAR nāpekkhate cittaṃ,	the mind has no interest
passa sattassa suddhataṃ.	in sensuality.
	See:
	a being’s
	purity!

♦ 438.
♦ “kāmā te paṭhamā senā,	Sensual passions are your first army.
dutiyā arati vuccati.	Your second is called Discontent.
♦ tatiyā khuppipāsā te,	Your third is Hunger & Thirst.
catutthī taṇhā pavuccati.	Your fourth is called Craving.

♦ 439.
♦ “pañcamaṃ VAR thinamiddhaṃ te,	Fifth is Sloth & Torpor.
chaṭṭhā bhīrū pavuccati.	Sixth is called Cowardice.
♦ sattamī vicikicchā te,	Your seventh is Uncertainty.
makkho thambho te aṭṭhamo.	Hypocrisy & Stubbornness, your eighth.


♦ 440.
♦ “lābho siloko sakkāro,	Gains, Offerings, Fame, & Status
micchāladdho ca yo yaso.	wrongly gained,
♦ yo cattānaṃ samukkaṃse,	and whoever would praise self
pare ca avajānati.	& disparage others:

♦ 441.
♦ “esā namuci te senā,	That, Nāmuci, is your army,
kaṇhassābhippahārinī.	the Dark One’s commando force.
♦ na naṃ asūro jināti,	A coward can’t defeat it,
jetvā ca labhate sukhaṃ.	but one having defeated it
	gains bliss.

♦ 442.
♦ “esa muñjaṃ parihare,	Do I carry muñja grass?3
dhiratthu mama VAR jīvitaṃ.	I spit on my life.
♦ saṅgāme me mataṃ seyyo,	Death in battle would be better for me
yaṃ ce jīve parājito.	than that I, defeated,
	survive.4
♦ 443.
♦ “pagāḷhettha na dissanti,	Sinking here, they don’t appear,
eke samaṇabrāhmaṇā.	some brahmans & contemplatives.
♦ tañca maggaṃ na jānanti,	They don’t know the path
yena gacchanti subbatā.	by which those with good practices
	go.
♦ 444.
♦ “samantā dhajiniṃ disvā,	Seeing the bannered force
yuttaṃ māraṃ savāhanaṃ.	on all sides—
♦ yuddhāya paccuggacchāmi,	the troops, Māra
mā maṃ ṭhānā acāvayi.	along with his mount—
	I go into battle.
	May they not budge me
	from
	my spot.

♦ 445.
♦ “yaṃ te taṃ nappasahati,	That army of yours,
senaṃ loko sadevako.	that the world with its devas
♦ taṃ te paññāya bhecchāmi VAR,	can’t overcome,
āmaṃ pattaṃva asmanā VAR .	I will smash with discernment—
	as an unfired pot with a stone.

♦ 446.
♦ “vasīkaritvā VAR saṅkappaṃ,	Making my resolve mastered,
satiñca sūpatiṭṭhitaṃ.	mindfulness well-established,
♦ raṭṭhā raṭṭhaṃ vicarissaṃ,	I will go about, from kingdom to kingdom,
sāvake vinayaṃ puthū.	training many disciples.

♦ 447.
♦ “te appamattā pahitattā,	They—heedful, resolute in mind,
mama sāsanakārakā.	doing my bidding—
♦ akāmassa VAR te gamissanti,	despite your wishes, will go
yattha gantvā na socare”.	where, having gone,
	there’s no grief.”

♦ 448.	Māra:
♦ “satta vassāni bhagavantaṃ,	“For seven years, I’ve dogged
anubandhiṃ padāpadaṃ.	the Blessed One’s steps,
♦ otāraṃ nādhigacchissaṃ,	but haven’t gained an opening
sambuddhassa satīmato.	in the One Self-Awakened
	& glorious.

♦ 449.
♦ “medavaṇṇaṃva pāsāṇaṃ,	A crow circled a stone
vāyaso anupariyagā.	the color of fat
♦ apettha muduṃ VAR vindema,	—’Maybe I’ve found
api assādanā siyā.	something tender here.
	Maybe there’s something delicious’—

♦ 450.
♦ “aladdhā tattha assādaṃ,	but not getting anything delicious there,
vāyasetto apakkami.	the crow went away.
♦ kākova selamāsajja,	Like the crow attacking the rock,
nibbijjāpema gotamaṃ”.	I weary myself with Gotama.”

♦ 451.
♦ tassa sokaparetassa,	As he was overcome with sorrow,
vīṇā kacchā abhassatha.	his lute fell from under his arm.
♦ tato so dummano yakkho,	Then he, the despondent spirit,
tatthevantaradhāyathāti.	right there
	disappeared.
♦ padhānasuttaṃ dutiyaṃ niṭṭhitaṃ.	vv. 425–449

Notes

1. Māra.

2. The highest equanimity that can be attained through jhāna.

3. Muñja grass was the ancient Indian equivalent of a white flag. A warrior expecting that he might have to surrender would take muñja grass into battle with him. If he did surrender, he would lie down with the muñja grass in his mouth. The Buddha, in asking this rhetorical question, is indicating that he is not the type of warrior who would carry muñja grass. If defeated, he would rather die than surrender.

4. This line is repeated in Thag 2:37.

KN Snp 3.4 sundarika-bhāradvāja (name of a brahman)


♦ 4. sundarika-bhāradvāja-suttaṃ (KN 5.30) n	3:4 Sundarika Bhāradvāja

	[Another version of this encounter is recorded in SN 7:9.]
♦ evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā kosalesu viharati sundarikāya nadiyā tīre.	I have heard that on one occasion the Blessed One was staying among the Kosalans on the bank of the River Sundarika.
tena kho pana samayena sundarikabhāradvājo brāhmaṇo sundarikāya nadiyā tīre aggiṃ juhati, aggihuttaṃ paricarati.	And on that occasion, the brahman Sundarika Bhāradvāja was offering a fire sacrifice and performing a fire oblation on the bank of the River Sundarika.
atha kho sundarikabhāradvājo brāhmaṇo aggiṃ juhitvā aggihuttaṃ paricaritvā uṭṭhāyāsanā samantā catuddisā anuvilokesi —	Then, having offered the fire sacrifice and performed the fire oblation, he got up from his seat and looked around to the four directions, (thinking,)
“ko nu kho imaṃ habyasesaṃ bhuñjeyyā”ti?	“Who should eat the remains of the offering?”
addasā kho sundarikabhāradvājo brāhmaṇo bhagavantaṃ avidūre aññatarasmiṃ rukkhamūle sasīsaṃ pārutaṃ nisinnaṃ;	He saw the Blessed One sitting not far away at the root of a tree with his head covered.
disvāna vāmena hatthena habyasesaṃ gahetvā dakkhiṇena hatthena kamaṇḍaluṃ gahetvā yena bhagavā tenupasaṅkami.	On seeing him, he took the remains of the offering in his left hand and his water-pot in his right, and went to the Blessed One.

♦ atha kho bhagavā sundarikabhāradvājassa brāhmaṇassa padasaddena sīsaṃ vivari.	Then the Blessed One, at the sound of the brahman Sundarika Bhāradvāja’s footsteps, uncovered his head.
atha kho sundarikabhāradvājo brāhmaṇo —	The brahman Sundarika Bhāradvāja (thinking,)
“muṇḍo ayaṃ bhavaṃ, muṇḍako ayaṃ bhavan”ti	“This venerable one is shaven. This venerable one is a shaveling,”
tatova puna nivattitukāmo ahosi.	wanted to turn back.
atha kho sundarikabhāradvājassa brāhmaṇassa etadahosi —	But then the thought occurred to him,
“muṇḍāpi hi idhekacce brāhmaṇā bhavanti, yaṃnūnāhaṃ upasaṅkamitvā jātiṃ puccheyyan”ti.	“Still, there are some brahmans who are shaven. What if, having approached him, I were to ask his caste?”

atha kho sundarikabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca — “kiṃjacco bhavan”ti?	So he went to the Blessed One and, on arrival, asked: “What is the venerable one’s birth-caste?”1

♦ atha kho bhagavā sundarikabhāradvājaṃ brāhmaṇaṃ gāthāhi ajjhabhāsi —	Then the Blessed One addressed the brahman Sundarika Bhāradvāja in verse:

(verse)

♦ 457.
♦ “na brāhmaṇo nomhi na rājaputto,	“I’m not a brahman or king’s son,
na vessāyano uda koci nomhi.	not a merchant, or anyone at all.2
♦ gottaṃ pariññāya puthujjanānaṃ,	Comprehending the clan
akiñcano manta carāmi loke.	of the run-of-the-mill,3
	having nothing,
	I wander by means of wisdom
	in the world.

♦ 458.
♦ “saṅghāṭivāsī agaho carāmi VAR,	Wearing my outer robe,
nivuttakeso abhinibbutatto.	I wander without home,
♦ alippamāno idha māṇavehi,	my hair shaven off,
akallaṃ maṃ brāhmaṇa pucchasi gottapañhaṃ”.	my mind entirely unbound,
	not adhering to people here.
	You ask me
	an inappropriate question
	about clan.”

♦ 459.	Sundarika:
♦ “pucchanti ve bho brāhmaṇā,	“But, sir, brahmans surely inquire of brahmans,
brāhmaṇebhi saha brāhmaṇo no bhavan”ti.	‘Are you among the brahmans?’”

♦ 460.	The Buddha:
♦ “brāhmaṇo hi ce tvaṃ brūsi,	“If you say you’re a brahman
mañca brūsi abrāhmaṇaṃ.	and I’m not a brahman,
♦ taṃ taṃ sāvittiṃ pucchāmi,	I ask you the three lines of the Sāvitti
tipadaṃ catuvīsatakkharaṃ.	and its twenty-four syllables.”4

♦ 461.	Sundarika:
♦ “kiṃ nissitā isayo manujā,	“Because of what
khattiyā brāhmaṇā VAR devatānaṃ.	did seers, men, noble warriors, & brahmans
	—many of them here in the world—
♦ yaññamakappayiṃsu puthū idha loke VAR .	(first) arrange sacrifices to devas?”

♦ 462.	The Buddha:
♦ “yadantagū vedagū yaññakāle,	“Whoever has attained the end,
yassāhutiṃ labhe tassijjheti brūmi”.	an attainer-of-knowledge,
	should receive an oblation
	at the time of a sacrifice,
	his (sacrifice), I say, would succeed.”5

♦ 463.	Sundarika:
	“So yes, our sacrifice will succeed
♦ “addhā hi tassa hutamijjhe, (iti brāhmaṇo)	for we have seen an attainer-of-knowledge like you.
	It’s from not seeing those like you
♦ yaṃ tādisaṃ vedagumaddasāma.	that someone else eats the sacrificial cake.”
♦ tumhādisānañhi adassanena,
añño jano bhuñjati pūraḷāsaṃ”.

♦ 464.	The Buddha:
♦ “tasmātiha tvaṃ brāhmaṇa atthena,	“Therefore, brahman,
atthiko upasaṅkamma puccha.	as you are seeking your benefit,
♦ santaṃ vidhūmaṃ anīghaṃ nirāsaṃ,	approach and ask.
appevidha abhivinde sumedhaṃ”.	Perhaps you may find here
	one at peace, with no anger,
	no desire, no affliction:
	one with good wisdom.”

♦ 465.	Sundarika:
♦ “yaññe ratohaṃ bho gotama,	“I delight in sacrifice,
yaññaṃ yiṭṭhukāmo nāhaṃ pajānāmi.	I desire to sacrifice,
♦ anusāsatu maṃ bhavaṃ,	but I don’t understand
yattha hutaṃ ijjhate brūhi me taṃ”.	where a sacrifice succeeds.
	Teach me, sir. Tell me that.”

	The Buddha:
♦ “tena hi tvaṃ, brāhmaṇa, odahassu sotaṃ; dhammaṃ te desessāmi —	“In that case, brahman, lend ear.
	I will teach you the Dhamma.

♦ 466.
♦ “mā jātiṃ pucchī caraṇañca puccha,	Don’t inquire about birth.6
kaṭṭhā have jāyati jātavedo.	Inquire about conduct.
♦ nīcākulīnopi munī dhitīmā,	As from wood, a fire is born,7
ājāniyo hoti hirīnisedho.	so a sage, even from lowly birth
	—steadfast, restrained
	through a sense of shame—
	becomes a thoroughbred.

♦ 467.
♦ “saccena danto damasā upeto,	One tamed by truth,
vedantagū vūsitabrahmacariyo.	endowed with self-control,
♦ kālena tamhi habyaṃ pavecche,	attained to the end of knowledge,
yo brāhmaṇo puññapekkho VAR yajetha.	having fulfilled the holy life:
	To him, at the right time,
	you should bestow an offering,8
	to him a brahman aiming at merit
	should sacrifice.

♦ 468.
♦ “ye kāme hitvā agahā caranti,	Those with well-restrained minds,
susaññatattā tasaraṃva ujjuṃ.	straight as a shuttle:
♦ kālena tesu habyaṃ pavecche,	To them, at the right time,
yo brāhmaṇo puññapekkho yajetha.	you should bestow an offering,
	to them a brahman aiming at merit
	should sacrifice.

♦ 469.
♦ “ye vītarāgā susamāhitindriyā,	Those devoid of passion,
candova rāhuggahaṇā pamuttā.	their faculties well-centered,
♦ kālena tesu habyaṃ pavecche,	released like the moon
yo brāhmaṇo puññapekkho yajetha.	from the grasp of an eclipse:
	To them, at the right time,
	you should bestow an offering,
	to them a brahman aiming at merit
	should sacrifice.
♦ 470.
♦ “asajjamānā vicaranti loke,	Unattached, they wander in the world,
sadā satā hitvā mamāyitāni.	always mindful,
♦ kālena tesu habyaṃ pavecche,	abandoning possessiveness:
yo brāhmaṇo puññapekkho yajetha.	To them, at the right time,
	you should bestow an offering,
	to them a brahman aiming at merit
	should sacrifice.

♦ 471.
♦ “yo kāme hitvā abhibhuyyacārī,	Who, abandoning sensuality,
yo vedi jātīmaraṇassa antaṃ.	wanders victorious,
♦ parinibbuto udakarahadova sīto,	who knows the end
tathāgato arahati pūraḷāsaṃ.	of birth & death,
	totally unbound, cool
	as a pool of water:
	The Tathāgata deserves9
	the sacrificial cake.
♦ 472.
♦ “samo samehi visamehi dūre,	Consonant among the consonant,
tathāgato hoti anantapañño.	far from the discordant,
♦ anūpalitto idha vā huraṃ vā,	the Tathāgata of infinite discernment,
tathāgato arahati pūraḷāsaṃ.	not smeared here or beyond:
	The Tathāgata deserves
	the sacrificial cake.

♦ 473.
♦ “yamhi na māyā vasati na māno,	In whom no deceptiveness dwells,
yo vītalobho amamo nirāso.	no conceit,
♦ panuṇṇakodho abhinibbutatto,	devoid of greed, un-
yo brāhmaṇo sokamalaṃ ahāsi.	possessive, un-
	desiring,
	his anger dispelled,
	his mind entirely unbound,
	a brahman who has abandoned
	the stain of grief:
♦ tathāgato arahati pūraḷāsaṃ.	The Tathāgata deserves
	the sacrificial cake.


♦ 474 .
♦ “nivesanaṃ yo manaso ahāsi,	He has abandoned the homes of the mind,
pariggahā yassa na santi keci.	has
♦ anupādiyāno idha vā huraṃ vā,	no possessions at all,
tathāgato arahati pūraḷāsaṃ.	no clinging here or beyond:
	The Tathāgata deserves
	the sacrificial cake.

♦ 475.
♦ “samāhito yo udatāri oghaṃ,	Centered, he’s crossed
dhammaṃ caññāsi paramāya diṭṭhiyā.	over the flood,
♦ khīṇāsavo antimadehadhārī,	he knows the Dhamma
tathāgato arahati pūraḷāsaṃ.	through the highest view,
	effluents ended, bearing his last body:
	The Tathāgata deserves
	the sacrificial cake.

♦ 476.
♦ “bhavāsavā yassa vacī kharā ca,	Whose effluent of becoming
vidhūpitā atthagatā na santi.	and harsh speech
♦ sa vedagū sabbadhi vippamutto,	are destroyed, finished, do not exist—
tathāgato arahati pūraḷāsaṃ.	he, an attainer-of-knowledge,
	everywhere totally released10:
	The Tathāgata deserves
	the sacrificial cake.

♦ 477.
♦ “saṅgātigo yassa na santi saṅgā,	Gone beyond snares,
yo mānasattesu amānasatto.	for whom there are no snares,
♦ dukkhaṃ pariññāya sakhettavatthuṃ,	who, among those attached to conceit,
tathāgato arahati pūraḷāsaṃ.	is unattached to conceit,
	comprehending stress
	along with its field & its site11:
	The Tathāgata deserves
	the sacrificial cake.

♦ 478.
♦ “āsaṃ anissāya vivekadassī,	Independent of desire,
paravediyaṃ diṭṭhimupātivatto.	seeing seclusion,12
♦ ārammaṇā yassa na santi keci,	gone beyond the views known by others,
tathāgato arahati pūraḷāsaṃ.	who has
	no supports
	no mental objects13
	at all:
	The Tathāgata deserves
	the sacrificial cake.

♦ 479.
♦ “paroparā VAR yassa samecca dhammā,	In whom, having understood them,
vidhūpitā atthagatā na santi.	phenomena from high to low
♦ santo upādānakhaye vimutto,	are destroyed, finished, do not exist14—
tathāgato arahati pūraḷāsaṃ.	at peace, released in the ending of clinging:
	The Tathāgata deserves
	the sacrificial cake.

♦ 480.
♦ “saṃyojanaṃ jātikhayantadassī,	Seeing the end & ending
yopānudi rāgapathaṃ asesaṃ.	of fetters & birth,
♦ suddho nidoso vimalo akāco VAR,	having dispelled the path of passion
tathāgato arahati pūraḷāsaṃ.	without trace,
	pure, faultless, stainless, clear:
	The Tathāgata deserves
	the sacrificial cake.

♦ 481.
♦ “yo attano attānaṃ VAR nānupassati,	Who doesn’t contemplate
samāhito ujjugato ṭhitatto.	self by means of self,15
♦ sa ve anejo akhilo akaṅkho,	centered, straightened,
tathāgato arahati pūraḷāsaṃ.	steadfast in mind,16
	truly unperturbed,
	free from rigidity, free
	from doubt:
	The Tathāgata deserves
	the sacrificial cake.

♦ 482.
♦ “mohantarā yassa na santi keci,	Who has no conditions for delusion,
sabbesu dhammesu ca ñāṇadassī.	with knowledge & vision of all phenomena
♦ sarīrañca antimaṃ dhāreti,	he carries his last body,
patto ca sambodhimanuttaraṃ sivaṃ.	having attained the unexcelled
♦ ettāvatā yakkhassa suddhi,	self-awakening, auspicious—
tathāgato arahati pūraḷāsaṃ”.	to that extent is the purity of a spirit17:
	The Tathāgata deserves
	the sacrificial cake.”


♦ 483.	Sundarika:
♦ “hutañca VAR mayhaṃ hutamatthu saccaṃ,	“And may my offering
yaṃ tādisaṃ vedagunaṃ alatthaṃ.	be a true offering
♦ brahmā hi sakkhi paṭigaṇhātu me bhagavā,	from having obtained
bhuñjatu me bhagavā pūraḷāsaṃ”.	an attainer-of-knowledge like you.
	As Brahmā is my witness,
	may the Blessed One accept,
	may the Blessed One eat,
	my sacrificial cake.”

♦ 484.	The Buddha:
♦ “gāthābhigītaṃ me abhojaneyyaṃ,	“What’s been chanted over with verses18
sampassataṃ brāhmaṇa nesa dhammo.	shouldn’t be eaten by me.
♦ gāthābhigītaṃ panudanti buddhā,	That’s not the nature, brahman,
dhamme satī brāhmaṇa vuttiresā.	of one who’s seen rightly.
	What’s been chanted over with verses
	Awakened Ones reject.
	That being their Dhamma, brahman,
	this is their way of life.

♦ 485.
♦ “aññena ca kevalinaṃ mahesiṃ,	Serve with other food & drink
khīṇāsavaṃ kukkuccavūpasantaṃ.	a fully-perfected great seer,
♦ annena pānena upaṭṭhahassu,	his effluents ended,
khettañhi taṃ puññapekkhassa hoti”.	his anxiety stilled,
	for that is the field
	for one looking for merit.”

♦ 486.	Sundarika:
♦ “sādhāhaṃ bhagavā tathā vijaññaṃ,	“It’s well, Blessed One, how I understand
yo dakkhiṇaṃ bhuñjeyya mādisassa.	who should eat the offering of one like me,
♦ yaṃ yaññakāle pariyesamāno,	whom I should seek at the time of sacrifice
pappuyya tava sāsanaṃ”.	having received your advice.”

♦ 487.	The Buddha:
♦ “sārambhā yassa vigatā,	“Whose violence is fully gone,
cittaṃ yassa anāvilaṃ.	whose mind is limpid,
♦ vippamutto ca kāmehi,	whose sloth is dispelled
thinaṃ yassa panūditaṃ.	—fully released from sensuality—

♦ 488.
♦ “sīmantānaṃ vinetāraṃ,	one who has subdued boundaries,19
jātimaraṇakovidaṃ.	a master of birth & death,
♦ muniṃ moneyyasampannaṃ,	a sage consummate in sagacity20:
tādisaṃ yaññamāgataṃ.	When one like this has come to the sacrifice,

♦ 489.
♦ “bhakuṭiṃ VAR vinayitvāna,	then, subduing scorn, with hands palm-to-palm
pañjalikā namassatha.	over the heart,
♦ pūjetha annapānena,	do homage.
evaṃ ijjhanti dakkhiṇā.	Worship him with food & drink.
	In this way the offerings will succeed.”


♦ 490.	Sundarika:
♦ “buddho bhavaṃ arahati pūraḷāsaṃ,	“Master, the Awakened One,
puññakhettamanuttaraṃ.	field of merit
♦ āyāgo sabbalokassa,	unexcelled in all the world,
bhoto dinnaṃ mahapphalan”ti.	recipient for all the world21
	deserves the sacrificial cake.
	A gift given to you, master,
	bears great fruit.

(verse ends)


♦ atha kho sundarikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca — “abhikkantaṃ,	Then the brahman Sundarika Bhāradvāja said to the Blessed One, “Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, & to the Saṅgha of monks. Let me obtain the Going-forth in Master Gotama’s presence, let me obtain Acceptance (into the Bhikkhu Saṅgha).”
bho gotama, abhikkantaṃ, bho gotama! seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya — cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampadan”ti. alattha kho sundarikabhāradvājo brāhmaṇo ... pe ... arahataṃ ahosīti.	Then the brahman Sundarika Bhāradvāja obtained the Going-forth in the Blessed One’s presence, he obtained Acceptance. And not long after his Acceptance—dwelling alone, secluded, heedful, ardent, & resolute—he in no long time reached & remained in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here-&-now. He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.” And so Ven. Sundarika Bhāradvāja became another one of the arahants.

♦ sundarikabhāradvājasuttaṃ catutthaṃ niṭṭhitaṃ.	vv. 456–486

Notes

1. The account in SN 7:9 goes immediately from this question to the Buddha’s response marked by footnote 6.

2. See AN 4:36.

3. According to SnA, the “clan” of the run-of-the-mill is the five aggregates. However, the clan of run-of-the-mill people might also refer to the customs of all lineages that don’t follow the customs of the noble lineage set out in AN 4:28.

4. This is apparently a reference to Ṛgveda iii, 62, 10, an invocation addressed to Sāvitrī, or the Sun:

tat savitur vareṇ(i)yaṁ

bhargo devasya dhīmahi

dhiyo yo nah pracodayāt

“Let us meditate on the glory

of the excellent deva Sāvitrī,

that he may inspire our thoughts.”

This verse, in the Gāvitrī meter, is recited during the upanayana ceremony, when a young brahman is invested with the sacred thread that initiates him into the status of a “twice-born” brahman and he begins his study of the Vedas. Although similar passages were recited when young men of other castes began their education, Ṛgveda iii, 62, 10 was reserved exclusively for brahmans. It was also the subject of many meditations on its esoteric meaning, some of which can be found in the major Upaniṣads: Bṛhad-āraṇyaka 6.3.6; śvetāśvatara 4.18; and Maitrī 6.7 and 6.34.

SnA suggests that the Buddha’s question about this verse surprises Sundarika, making him suspect that the Buddha knows more about brahmanical lore than he does, which is why he changes his tone with the following question. SnA also asserts that the Buddhist equivalent to the Sāvitti—three lines, 24 syllables—is the expression of homage to the Triple Gem: Buddhaṁ saraṇaṁ gacchāmi, Dhammaṁ saraṇaṁ gacchāmi, Saṅghaṁ saraṇaṁ gacchāmi.

5. In other words, the original motivation for performing sacrifices was that the recipient of the oblation would be a pure person. The Buddha gives another answer to a very similar question in Sn 5:3.

6. In SN 7:9, the Buddha’s initial response to Sundarika begins here.

7. SnA explains this analogy by saying that it doesn’t matter what kind of wood is used to make a fire, for in each case the fire is equally hot and bright. See MN 93.

8. In SN 7:9, the initial exchange between the Buddha and Sundarika ends here. Sundarika then offers the sacrificial cake to the Buddha, who refuses it with the passage beginning with the line marked by footnote 18. Then, as in Sn 1:4, he tells Sundarika to throw away the offering, which sizzles in the water into which it is thrown. Shocked, Sundarika returns to the Buddha, who teaches him five more verses of Dhamma.

Don’t, brahman, when lighting kindling,

imagine that purity comes from that outside,

for the skilled say that purity doesn’t come through that:

whoever searches outside for purity.

Having abandoned the lighting of kindling, I,

brahman, ignite just the inner fire.

Constantly afire,

constantly centered in mind,

I am a worthy one, living the holy life.

Conceit, brahman, is the burden on your shoulder,

anger your smoke, false speech your ashes.

The tongue is the ladle;

the heart, the fire-altar;

the well-tamed self

is the fire of a man.

The Dhamma is a lake

whose ford is virtue

—limpid, praised by the good

to the good—

where attainers-of-knowledge, having bathed

cross, dry-limbed,

to the further shore.

Truth, Dhamma, restraint, the holy life,

attainment of Brahmā dependent on the middle:

Pay homage to those who’ve become

truly straightened:

That, I call a man

in the flow of the Dhamma.

After hearing these verses, Sundarika asks for Acceptance into the Saṅgha, and the sutta concludes in the same way as the account given here.

9. This is a play on words: arahati, “deserves,” is related to arahant.

10. On the implications of being “everywhere released,” see The Paradox of Becoming, chapter 7.

11. According to SnA, the field and site of stress is a reference to defilements. It could also be a reference to the objects of clinging that can form a basis for stress: such things as the aggregates, sense media, and properties (dhātu).

12. According to SnA, “seclusion” here means unbinding. See SN 21:10 and SN 35:63.

13. Supports/mental objects = ārammaṇā. See Ud 8:1, SN 12:64, and SN 22:53.

14. On unbinding as the end of phenomena, see AN 10:58 and Sn 5:6.

15. For examples of seeing self by means of self (or self by means of not-self, or not-self by means of self), see MN 2.

16. This verse contains a play on words, in that attā can mean both “self” and “mind,” and it is used in both senses here.

17. Spirit = yakkha. According to SnA, the word yakkha in this context means “person.” See Sn 4:11, note 4.

18. See Sn 1:4.

19. Boundaries = sīmantā. According to SnA, this is an epithet for defilement, in that the territory (sīmā) stands for good manners, and the end of the territory, or boundary, (sīmanta) stands for the defilements that lie outside of the realm of good manners. For a very different meaning for “territory,” see Sn 4:4, note 12.

20. See AN 3:123 and Sn 1:12.

21. The word, sabba-lokasmiṁ—”in all the world,” “with regard to all the world”—apparently functions as a lamp in this verse.

KN Snp 3.5 māgha


♦ 5. māghasuttaṃ (KN 5.31) n	3:5 Māgha

♦ evaṃ me sutaṃ — eka samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. atha kho māgho māṇavo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho māgho māṇavo bhagavantaṃ etadavoca --	I have heard that on one occasion the Blessed One was staying near Rājagaha on Vulture Peak Mountain. Then the young brahman Māgha went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to the Blessed One, “Master Gotama, I am generous, a master of giving, magnanimous, responsive to requests. I search for wealth righteously. Having searched for wealth righteously, then—with wealth righteously gained, righteously acquired—I give to one, I give to two, three, four, five, six, seven, eight, nine, ten, twenty, thirty, forty, fifty, one hundred, and to more. Thus giving, thus sacrificing, do I produce much merit?”
	“Certainly, young man, thus giving, thus sacrificing, you produce much merit. Anyone who is generous, a master of giving, magnanimous, responsive to requests, who searches for wealth righteously and, having searched for wealth righteously, then—with wealth righteously gained, righteously acquired—gives to one, to two, three, four, five, six, seven, eight, nine, ten, twenty, thirty, forty, fifty, one hundred, and to more, produces much merit.”
♦ “ahañhi, bho gotama, dāyako dānapati vadaññū yācayogo; dhammena bhoge pariyesāmi; dhammena bhoge pariyesitvā dhammaladdhehi bhogehi dhammādhigatehi ekassapi dadāmi dvinnampi tiṇṇampi catunnampi pañcannampi channampi sattannampi aṭṭhannampi navannampi dasannampi dadāmi, vīsāyapi tiṃsāyapi cattālīsāyapi paññāsāyapi dadāmi, satassapi dadāmi, bhiyyopi dadāmi. kaccāhaṃ, bho gotama, evaṃ dadanto evaṃ yajanto bahuṃ puññaṃ pasavāmī”ti ?	Then the young brahman Māgha addressed the Blessed One in verse:
	“I ask the magnanimous Gotama,
♦ “taggha tvaṃ, māṇava, evaṃ dadanto evaṃ yajanto bahuṃ puññaṃ pasavasi. yo kho, māṇava, dāyako dānapati vadaññū yācayogo; dhammena bhoge pariyesati; dhammena bhoge pariyesitvā dhammaladdhehi bhogehi dhammādhigatehi ekassapi dadāti ... pe ... satassapi dadāti, bhiyyopi dadāti, bahuṃ so puññaṃ pasavatī”ti. atha kho māgho māṇavo bhagavantaṃ gāthāya ajjhabhāsi —	wearing ochre robes, wandering without home:
	When a householder responsive to requests,
♦ 491.	a master of giving,
	makes a sacrifice in hopes of merit,
♦ “pucchāmahaṃ gotamaṃ vadaññuṃ, (iti māgho māṇavo)	looking for merit,
	giving food & drink to others here,
♦ kāsāyavāsiṃ agahaṃ VAR carantaṃ.	how is the offering purified
♦ yo yācayogo dānapati VAR gahaṭṭho,	for the one making the sacrifice?”
puññatthiko VAR yajati puññapekkho.	The Buddha:
♦ dadaṃ paresaṃ idha annapānaṃ,	“When a householder responsive to requests,
kathaṃ hutaṃ yajamānassa sujjhe”.	a master of giving,
	makes a sacrifice in hopes of merit,
♦ 492.	looking for merit,
	giving food & drink to others here:
♦ “yo yācayogo dānapati gahaṭṭho, (māghāti bhagavā)	Such a person achieves his aim
	in terms of the recipient.”
♦ puññatthiko yajati puññapekkho.	Māgha:
♦ dadaṃ paresaṃ idha annapānaṃ,	“When a householder responsive to requests,
ārādhaye dakkhiṇeyyebhi tādi”.	a master of giving,
	makes a sacrifice in hopes of merit,
♦ 493.	looking for merit,
	giving food & drink to others here:
♦ “yo yācayogo dānapati gahaṭṭho, (iti māgho māṇavo)	Point out to me the recipient.”
	The Buddha:
♦ puññatthiko yajati puññapekkho.	“Those who, unadhering,1
♦ dadaṃ paresaṃ idha annapānaṃ,	wander in the world, having nothing,
akkhāhi me bhagavā dakkhiṇeyye”.	fully accomplished, their minds restrained:
	To them, at the right time,
♦ 494.	you should bestow an offering,
♦ “ye ve asattā VAR vicaranti loke,	to them a brahman aiming at merit
akiñcanā kevalino yatattā.	should sacrifice.
♦ kālena tesu habyaṃ pavecche,	Those who have cut all fetters & bonds,
yo brāhmaṇo puññapekkho yajetha.	tamed, released, with
	no afflictions,
♦ 495.	no desires:
♦ “ye sabbasaṃyojanabandhanacchidā,	To them, at the right time,
dantā vimuttā anīghā nirāsā.	you should bestow an offering,
♦ kālena tesu habyaṃ pavecche,	to them a brahman aiming at merit
yo brāhmaṇo puññapekkho yajetha.	should sacrifice.
	Those released from all fetters & bonds,
♦ 496.	tamed, released, with
♦ “ye sabbasaṃyojanavippamuttā,	no afflictions,
dantā vimuttā anīghā nirāsā.	no desires:
♦ kālena tesu habyaṃ pavecche,	To them, at the right time,
yo brāhmaṇo puññapekkho yajetha.	you should bestow an offering.
	Having abandoned
♦ 497.	passion, aversion, & delusion,
♦ “rāgañca dosañca pahāya mohaṃ,	their holy life fulfilled,
khīṇāsavā vūsitabrahmacariyā.	their effluents ended:
♦ kālena tesu habyaṃ pavecche,	To them, at the right time,
yo brāhmaṇo puññapekkho yajetha.	you should bestow an offering.
	Those in whom no deceptiveness dwells,
♦ 498.	no conceit,
♦ “yesu na māyā vasati na māno,	their holy life fulfilled,
khīṇāsavā vūsitabrahmacariyā.	their effluents ended:
♦ kālena tesu habyaṃ pavecche,	To them, at the right time,
yo brāhmaṇo puññapekkho yajetha.	you should bestow an offering.
	Those devoid of greed,
♦ 499.	unpossessive, undesiring,
♦ “ye vītalobhā amamā nirāsā,	their holy life fulfilled,
khīṇāsavā vūsitabrahmacariyā.	their effluents ended:
♦ kālena tesu habyaṃ pavecche,	To them, at the right time,
yo brāhmaṇo puññapekkho yajetha.	you should bestow an offering.
	Those who aren’t prey to cravings,
♦ 500.	who wander without possessiveness,
♦ “ye ve na taṇhāsu upātipannā,	having crossed over the flood:
vitareyya oghaṃ amamā caranti.	To them, at the right time,
♦ kālena tesu habyaṃ pavecche,	you should bestow an offering.
yo brāhmaṇo puññapekkho yajetha.	Those who, having abandoned sensuality,
	wander without home,
♦ 501.	their minds well-restrained,
♦ “yesaṃ taṇhā natthi kuhiñci loke,	straight as a shuttle:
bhavābhavāya idha vā huraṃ vā.	To them, at the right time,
♦ kālena tesu habyaṃ pavecche,	you should bestow an offering.
yo brāhmaṇo puññapekkho yajetha.	Those devoid of passion,
	their faculties well-centered,
♦ 502.	released like the moon
♦ “ye kāme hitvā agahā caranti,	from the grasp of an eclipse:
susaññatattā tasaraṃva ujjuṃ.	To them, at the right time,
♦ kālena tesu habyaṃ pavecche,	you should bestow an offering.
yo brāhmaṇo puññapekkho yajetha.	Having calmed themselves,
	those devoid of passion, unprovoked,
♦ 503.	who have no (future) destinations,
♦ “ye vītarāgā susamāhitindriyā,	having abandoned them here:
candova rāhuggahaṇā pamuttā.	To them, at the right time,
♦ kālena tesu habyaṃ pavecche,	you should bestow an offering.
yo brāhmaṇo puññapekkho yajetha.	Having abandoned birth & death
	without trace,
♦ 504.	they have escaped all perplexity:
♦ “samitāvino vītarāgā akopā,	To them, at the right time,
yesaṃ gatī natthidha vippahāya.	you should bestow an offering.
♦ kālena tesu habyaṃ pavecche,	They who, with themselves as refuge,
yo brāhmaṇo puññapekkho yajetha.	wander in the world,
	having nothing, everywhere released:
♦ 505.	To them, at the right time,
♦ “jahitvā jātimaraṇaṃ asesaṃ,	you should bestow an offering.
kathaṃkathiṃ sabbamupātivattā.	They who know here, as it really is—
♦ kālena tesu habyaṃ pavecche,	‘This is the last birth,
yo brāhmaṇo puññapekkho yajetha.	there is no further becoming’:
	To them, at the right time,
♦ 506.	you should bestow an offering.
♦ “ye attadīpā vicaranti loke,	An attainer-of-knowledge,2
akiñcanā sabbadhi vippamuttā.	delighting in jhāna, mindful,
♦ kālena tesu habyaṃ pavecche,	attained to self-awakening,
yo brāhmaṇo puññapekkho yajetha.	the refuge of many:
	To him, at the right time,
♦ 507.	you should bestow an offering,
♦ “ye hettha jānanti yathā tathā idaṃ,	to him a brahman aiming at merit
ayamantimā natthi punabbhavoti.	should sacrifice.”
♦ kālena tesu habyaṃ pavecche,	Māgha:
yo brāhmaṇo puññapekkho yajetha.	“Yes, my question was not in vain.
	You, Blessed One, have pointed out the recipient.
♦ 508.	You know this here, as it really is,
♦ “yo vedagū jhānarato satīmā,	because this Dhamma has been experienced by you.
sambodhipatto saraṇaṃ bahūnaṃ.	When a householder responsive to requests,
♦ kālena tamhi habyaṃ pavecche,	a master of giving,
yo brāhmaṇo puññapekkho yajetha”.	makes a sacrifice in hopes of merit,
	looking for merit,
♦ 509.	giving food & drink to others here:
♦ “addhā amoghā mama pucchanā ahu,	Point out to me, Blessed One,
akkhāsi me bhagavā dakkhiṇeyye.	the consummation of the sacrifice.”
♦ tvañhettha jānāsi yathā tathā idaṃ,	The Buddha:
tathā hi te vidito esa dhammo.	“Sacrifice, and while sacrificing, Māgha,
	said the Blessed One,
♦ 510.	make your mind clear everywhere.
	For one sacrificing, the sacrifice is the object,
♦ “yo yācayogo dānapati gahaṭṭho, (iti māgho māṇavo)	the support.3
	Taking a stand there, he abandons faults.4
♦ puññatthiko yajati puññapekkho.	He—devoid of passion, subduing aversion,
	developing a mind of goodwill
♦ dadaṃ paresaṃ idha annapānaṃ,	immeasurable,
	day & night, continually heedful—
♦ akkhāhi me bhagavā yaññasampadaṃ”.	should pervade all the directions
	immeasurably.”
♦ 511.	Māgha:
♦ “yajassu yajamāno māghāti bhagavā,	“Who is purified? Released? Bound?
sabbattha ca vippasādehi cittaṃ.	By means of what mind does one go
♦ ārammaṇaṃ yajamānassa yañño,	to the Brahmā world?
etthappatiṭṭhāya jahāti dosaṃ.	Say this, sage, when asked
	by me who doesn’t know.
♦ 512.	As the Blessed One is my witness,
♦ “so vītarāgo pavineyya dosaṃ,	I have seen Brahmā today,
mettaṃ cittaṃ bhāvayamappamāṇaṃ.	for you are equal to Brahmā for us—it’s true!
♦ rattindivaṃ satatamappamatto,	How, shining one, does one reappear
sabbā disā pharati appamaññaṃ”.	in the Brahmā world?”
	The Buddha:
♦ 513.	“Whoever sacrifices
♦ “ko sujjhati muccati bajjhatī ca,	with the threefold sacrifice consummation,5
kenattanā gacchati VAR brahmalokaṃ.	such a one would achieve his aim
♦ ajānato me muni brūhi puṭṭho,	in terms of the recipient.
bhagavā hi me sakkhi brahmajjadiṭṭho.	Having thus sacrificed rightly,
♦ tuvañhi no brahmasamosi saccaṃ,	one responsive to requests
kathaṃ upapajjati brahmalokaṃ jutima”.	reappears, I say, in the Brahmā world.”5
	When this was said, the young brahman Māgha said to the Blessed One: “Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, & to the Saṅgha of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forward, for life.”
♦ 514.	vv. 487–509
	Notes
♦ “yo yajati tividhaṃ yaññasampadaṃ, (māghāti bhagavā)	1. Reading alaggā with the Thai edition. The Burmese and PTS editions read asattā, “without attachment.”
	2. In this verse, the Buddha is referring to himself.
♦ ārādhaye dakkhiṇeyyebhi tādi.	3. Support/object = ārammaṇaṁ.
	4. Dosa. There is apparently a play on words in this verse, with dosa meaning “fault” here, and “aversion” in the next line.
♦ evaṃ yajitvā sammā yācayogo,	5. According to SnA, the threefold consummation of the sacrifice refers to the three qualities of the donor mentioned in AN 6:37: “The donor, before giving, is glad; while giving, his/her mind is bright & clear; and after giving, is gratified.” However, because these qualities are not mentioned in this sutta, this explanation is unlikely. It’s more likely that the Buddha here is referring to the three points he made just above: that the donor should make his/her mind clear; should abandon the faults of passion and aversion; and should develop immeasurable thoughts of goodwill. For more on the development of immeasurable goodwill and its benefits, see MN 97, AN 4:125–126, AN 10:196, and AN 11:16.
	See also: SN 3:24; SN 20:4; AN 5:53; AN 6:37; AN 8:54; AN 9:20; Iti 22; Iti 27; Iti 100
♦ upapajjati brahmalokanti brūmī”ti.
♦ evaṃ vutte,
māgho māṇavo bhagavantaṃ etadavoca — “abhikkantaṃ, bho gotama ... pe ... ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.

♦ māghasuttaṃ pañcamaṃ niṭṭhitaṃ.

KN Snp 3.6 sabhiya (prologue-verses)


♦ 6. sabhiyasuttaṃ (KN 5.32) n	3:6 Sabhiya
♦ evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. tena kho pana samayena sabhiyassa paribbājakassa purāṇasālohitāya devatāya pañhā uddiṭṭhā honti — “yo te,
sabhiya, samaṇo vā brāhmaṇo vā ime pañhe puṭṭho byākaroti tassa santike brahmacariyaṃ careyyāsī”ti.	I have heard that on one occasion the Blessed One was staying near Rājagaha in the Bamboo Forest, the Squirrels’ Sanctuary. Now on that occasion, questions had been assigned to Sabhiya the wanderer by a devatā who was a former relative of his: “Sabhiya, if any contemplative or brahman, when asked these questions, answers them, live the holy life in his presence.” Then Sabhiya the wanderer, having learned these questions in the presence of that devatā, went to those who had communities & groups, who were the teachers of groups, well-known, prestigious, founders of sects, well-regarded by people at large—i.e., Pūraṇa Kassapa, Makkhali Gosāla, Ajita Kesakambalin, Pakudha Kaccāyana, Sañjaya Velaṭṭhaputta, & the Nigaṇṭha Nāṭaputta—and asked them the questions. But they, being asked the questions by Sabhiya the wanderer, were unable to answer. Unable to answer, they showed anger, aversion, & displeasure, and even turned the questions back on Sabhiya the wanderer.
♦ atha kho sabhiyo paribbājako tassā devatāya santike te pañhe uggahetvā ye te samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa,	The thought occurred to Sabhiya the wanderer, “These venerable contemplatives & brahmans with communities & groups, who are the teachers of groups, well-known, prestigious, founders of sects, well-regarded by people at large—i.e., Pūraṇa Kassapa … & the Nigaṇṭha Nāṭaputta—when asked these questions by me are unable to answer. Unable to answer, they show anger, aversion, & displeasure, and even turn the questions back on me. What if I were to revert to the lower life and partake of sensual pleasures?”
seyyathidaṃ — pūraṇo kassapo makkhaligosālo ajito kesakambalo pakudho VAR kaccāno sañcayo VAR belaṭṭhaputto VAR nigaṇṭho nāṭaputto VAR, te upasaṅkamitvā te pañhe pucchati. te sabhiyena paribbājakena pañhe puṭṭhā na sampāyanti; asampāyantā kopañca dosañca appaccayañca pātukaronti. api ca sabhiyaṃ yeva paribbājakaṃ paṭipucchanti.	But then the thought occurred to him, “There is still this Gotama the contemplative. He has a community & group, he is the teacher of a group, well-known, prestigious, founder of a sect, well-regarded by people at large. What if I, having gone to him, were to ask him these questions?”
♦ atha kho sabhiyassa paribbājakassa etadahosi — “ye kho te bhonto samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa,	Then the thought occurred to Sabhiya the wanderer, “Now, those venerable contemplatives & brahmans—Pūraṇa Kassapa … & the Nigaṇṭha Nāṭaputta—are old, elderly, aged, along in their years, at an advanced stage of life, elders, senior, long gone forth, with communities & groups, teachers of groups, well-known, prestigious, founders of sects, well-regarded by people at large: Even they, when asked these questions by me, were unable to answer. Unable to answer, they showed anger, aversion, & displeasure, and even turned the questions back on me. So how could this Gotama the contemplative answer when asked these questions? He is both young in age and newly gone forth.”
seyyathidaṃ — pūraṇo kassapo ... pe ... nigaṇṭho nāṭaputto, te mayā pañhe puṭṭhā na sampāyanti, asampāyantā kopañca dosañca appaccayañca pātukaronti; api ca maññevettha paṭipucchanti. yannūnnāhaṃ hīnāyāvattitvā kāme paribhuñjeyyan”ti.	But then the thought occurred to him, “Gotama the contemplative is not to be despised as ‘young’ or treated with contempt. Even though young, he is of great power & great might.1 What if I, having gone to him, were to ask him these questions?”
	So Sabhiya the wanderer set out, headed for Rājagaha. Wandering by stages, he arrived at where the Blessed One was staying near Rājagaha in the Bamboo Forest, the Squirrels’ Sanctuary. On arrival, he exchanged courteous greetings with the Blessed One. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he addressed the Blessed One in verse:
♦ atha kho sabhiyassa paribbājakassa etadahosi — “ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; yaṃnūnāhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā ime pañhe puccheyyan”ti.	“Doubtful & uncertain, I have come
♦ atha kho sabhiyassa paribbājakassa etadahosi — “yepi kho te VAR bhonto samaṇabrāhmaṇā jiṇṇā vuḍḍhā mahallakā addhagatā vayoanuppattā therā rattaññū cirapabbajitā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa,	desiring to ask questions.
seyyathidaṃ — pūraṇo kassapo...pe. ... nigaṇṭho nāṭaputto, tepi mayā pañhe puṭṭhā na sampāyanti, asampāyantā kopañca dosañca appaccayañca pātukaronti, api ca maññevettha paṭipucchanti; kiṃ pana me samaṇo gotamo ime pañhe puṭṭho byākarissati! samaṇo hi gotamo daharo ceva jātiyā, navo ca pabbajjāyā”ti.	Put an end to them,
♦ atha kho sabhiyassa paribbājakassa etadahosi — “samaṇo kho VAR daharoti na uññātabbo na paribhotabbo. daharopi cesa samaṇo gotamo mahiddhiko hoti mahānubhāvo,	when asked them by me.
yaṃnūnāhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā ime pañhe puccheyyan”ti.	Answer me one-by-one,
	in line with the Dhamma.”
♦ atha kho sabhiyo paribbājako yena rājagahaṃ tena cārikaṃ pakkāmi. anupubbena cārikaṃ caramāno yena rājagahaṃ veḷuvanaṃ kalandakanivāpo, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho sabhiyo paribbājako bhagavantaṃ gāthāya ajjhabhāsi —	“Sabhiya,” said the Blessed One,
	“you have come from afar,
♦ 515.	desiring to ask questions.
	I will put an end to them,
♦ “kaṅkhī vecikicchī āgamaṃ, (iti sabhiyo)	when asked them by you.
	I will answer you one-by-one,
♦ pañhe pucchituṃ abhikaṅkhamāno.	in line with the Dhamma.”
	Then the thought occurred to Sabhiya the wanderer, “Isn’t is amazing? Isn’t it astounding?—how even the leave, of which I didn’t receive even a little bit from other contemplatives & brahmans, has been granted to me by Gotama the contemplative.” Gratified, joyful, exultant, enraptured, & happy, he asked the Blessed One a question:
♦ tesantakaro bhavāhi VAR pañhe me puṭṭho,	“Having attained what
	is one said to be a monk?
♦ anupubbaṃ anudhammaṃ byākarohi me”.	In what way is one composed?
	And how is one said to be tamed?
♦ 516.	How is one called ‘awakened’?
	Answer, Blessed One, when I’ve asked you.”
♦ “dūrato āgatosi sabhiya, (iti bhagavā)	The Buddha:
	“Having gone to total unbinding,
♦ pañhe pucchituṃ abhikaṅkhamāno.	having crossed over doubt,
	by means of the path accomplished by himself,
♦ tesantakaro bhavāmi VAR pañhe te puṭṭho,	having abandoned becoming & non-becoming,
	having fulfilled [the task],
♦ anupubbaṃ anudhammaṃ byākaromi te.	further-becoming ended:
	He is a monk.2
♦ 517.	Everywhere equanimous, mindful,
♦ “puccha maṃ sabhiya pañhaṃ,	he harms no one in all the world.
yaṃ kiñci manasicchasi.	A contemplative crossed over, limpid,
♦ tassa tasseva pañhassa,	he has no swellings3: He is composed.
ahaṃ antaṃ karomi te”ti.	Whose faculties are developed,
	within & without,
♦ atha kho sabhiyassa paribbājakassa etadahosi — “acchariyaṃ vata, bho, abbhutaṃ vata, bho! yaṃ vatāhaṃ aññesu samaṇabrāhmaṇesu okāsakammamattampi VAR nālatthaṃ taṃ me idaṃ samaṇena gotamena okāsakammaṃ katan”ti. attamano pamudito udaggo pītisomanassajāto bhagavantaṃ pañhaṃ apucchi —	with regard to all the world,4
	disenchanted with this world & the next,
♦ 518.	he awaits his time,5 developed: He’s tamed.
	Having evaluated all theories,
♦ “kiṃ pattinamāhu bhikkhunaṃ, (iti sabhiyo)	the wandering-on,
	dying & reappearing,
♦ sorataṃ kena kathañca dantamāhu.	having done away with dust & blemish
	—pure—
♦ buddhoti kathaṃ pavuccati,	he has attained the ending of birth:
	He is called awakened.”6
♦ puṭṭho me bhagavā byākarohi”.	Then Sabhiya the wanderer—delighting in and approving of the Blessed One’s words—gratified, joyful, exultant, enraptured & happy, asked the Blessed One a further question:
	“Having attained what
♦ 519.	is one said to be a brahman?
	In what way is one a contemplative,
♦ “pajjena katena attanā, (sabhiyāti bhagavā)	and how is one ‘washed’?
	How is one called a nāga?
♦ parinibbānagato vitiṇṇakaṅkho.	Answer, Blessed One, when I’ve asked you.”
	The Buddha:
♦ vibhavañca bhavañca vippahāya,	“Having banished all evils,7
	well-centered, stainless,
♦ vusitavā khīṇapunabbhavo sa bhikkhu.	firm in mind,
	gone entirely beyond
♦ 520.	the wandering-on,
♦ “sabbattha upekkhako satimā,	independent, Such:
na so hiṃsati kañci sabbaloke.	He’s called a brahman.
♦ tiṇṇo samaṇo anāvilo,	Calmed, having abandoned
ussadā yassa na santi sorato so.	good & evil,
	dustless, having known
♦ 521.	this world & the next,
♦ “yassindriyāni bhāvitāni,	gone beyond birth & death,
ajjhattaṃ bahiddhā ca sabbaloke.	he is truly called a contemplative8—
♦ nibbijjha imaṃ parañca lokaṃ,	Such.
kālaṃ kaṅkhati bhāvito sa danto.	Having washed off all evils
	within & without, in all the world,
♦ 522.	with regard to the theories
♦ “kappāni viceyya kevalāni,	of beings human & divine,
saṃsāraṃ dubhayaṃ cutūpapātaṃ.	he goes to no theory:
♦ vigatarajamanaṅgaṇaṃ visuddhaṃ,	He’s said to be ‘washed.’9
pattaṃ jātikhayaṃ tamāhu buddhan”ti.	He does no misdeed10
	at all in the world.
♦ atha kho sabhiyo paribbājako bhagavato bhāsitaṃ abhinanditvā anumoditvā attamano pamudito udaggo pītisomanassajāto bhagavantaṃ uttariṃ VAR pañhaṃ apucchi —	Having escaped all fetters & bonds,
	freed, he’s everywhere un-
♦ 523.	attached,
	truly he’s called a nāga—
♦ “kiṃ pattinamāhu brāhmaṇaṃ, (iti sabhiyo)	Such.”
	Then Sabhiya the wanderer—delighting in and approving of the Blessed One’s words—gratified, joyful, exultant, enraptured, & happy, asked the Blessed One a further question:
♦ samaṇaṃ kena kathañca nhātakoti.	“Whom do the awakened
	call a field-victor?
♦ nāgoti kathaṃ pavuccati,	In what way is one skilled
	and how is one wise?
♦ puṭṭho me bhagavā byākarohi”.	And how is one called
	by the name of ‘sage’?
♦ 524.	Answer, Blessed One, when I’ve asked you.”
	The Buddha:
♦ “bāhitvā sabbapāpakāni, (sabhiyāti bhagavā)	“Having examined all fields11—
	heavenly, human, and fields of the Brahmās—
♦ vimalo sādhusamāhito ṭhitatto.	freed from the root bonds of all fields,
	he’s truly called a field-victor—
♦ saṃsāramaticca kevalī so,	Such.
	Having examined all storehouses12—
♦ asito tādi pavuccate sa brahmā.	heavenly, human, storehouses of Brahmās—
	freed from the root bonds of all storehouses,
♦ 525.	he’s truly called skillful—
♦ “samitāvi pahāya puññapāpaṃ,	Such.
virajo ñatvā imaṃ parañca lokaṃ.	Having examined all white flowers13
♦ jātimaraṇaṃ upātivatto,	within & without,
samaṇo tādi pavuccate tathattā.	one of pure discernment
	gone beyond dark & bright,
♦ 526.	he’s truly called wise—
♦ “ninhāya VAR sabbapāpakāni,	Such.
ajjhattaṃ bahiddhā ca sabbaloke.	Knowing false & true Dhamma
♦ devamanussesu kappiyesu,	within & without, in all the world,
kappaṃ neti tamāhu nhātako”ti.	he is worshipped by beings
	human & divine.
♦ 527.	Having transcended snares & nets,
♦ “āguṃ na karoti kiñci loke,	he is a sage.”
sabbasaṃyoge VAR visajja bandhanāni.	Then Sabhiya the wanderer—delighting in and approving of the Blessed One’s words—gratified, joyful, exultant, enraptured & happy, asked the Blessed One a further question:
♦ sabbattha na sajjatī vimutto,	“Having attained what
nāgo tādi pavuccate tathattā”ti.	is one said to be
	an attainer-of-knowledge?
♦ atha kho sabhiyo paribbājako ... pe ... bhagavantaṃ uttariṃ pañhaṃ apucchi —	In what way is one well-tested,
	and how is one persistent?
♦ 528.	Why is one named a thoroughbred?
	Answer, Blessed One, when I’ve asked you.”
♦ “kaṃ khettajinaṃ vadanti buddhā, (iti sabhiyo)	The Buddha:
	“Having examined all knowledges—
♦ kusalaṃ kena kathañca paṇḍitoti.	those of brahmans, those of contemplatives—
	devoid of passion for all feelings,14
♦ muni nāma kathaṃ pavuccati,	gone beyond knowledge:
	He’s an attainer-of-knowledge.
♦ puṭṭho me bhagavā byākarohi”.	Having tested objectification15
	& name-&-form,
♦ 529.	within & without, the root of disease,
	freed from the root bond of disease,
♦ “khettāni viceyya kevalāni, (sabhiyāti bhagavā)	he’s truly called well-tested—
	Such.
♦ dibbaṃ mānusakañca brahmakhettaṃ.	Abstaining from all evils,
	gone beyond the suffering of hell,
♦ sabbakhettamūlabandhanā pamutto,	he’s one with persistence.
	He, with persistence, exertion,
♦ khettajino tādi pavuccate tathattā.	is rightly called a hero16—
	Such.
♦ 530.	One truly whose bonds are cut
♦ “kosāni viceyya kevalāni,	within & without,
dibbaṃ mānusakañca brahmakosaṃ.	freed from all the root bonds of snares,
♦ sabbakosamūlabandhanā pamutto,	truly he’s called a thoroughbred—
kusalo tādi pavuccate tathattā.	Such.”
	Then Sabhiya the wanderer—delighting in and approving of the Blessed One’s words—gratified, joyful, exultant, enraptured & happy, asked the Blessed One a further question:
♦ 531.	“Having attained what
♦ “dubhayāni viceyya paṇḍarāni,	is one said to be learned?
ajjhattaṃ bahiddhā ca suddhipañño.	In what way is one noble,
♦ kaṇhaṃ sukkaṃ upātivatto,	and how is one a person of good conduct?
paṇḍito tādi pavuccate tathattā.	Why is one named a wanderer?
	Answer, Blessed One, when I’ve asked you.”
♦ 532.	The Buddha:
♦ “asatañca satañca ñatvā dhammaṃ,	“Having heard, having directly known
ajjhattaṃ bahiddhā ca sabbaloke.	every Dhamma
♦ devamanussehi pūjanīyo,	for the sake of direct knowing17
saṅgaṃ jālamaticca so munī”ti.	in the world,
	whatever is blameworthy or blameless,
♦ atha kho sabhiyo paribbājako ... pe ... bhagavantaṃ uttariṃ pañhaṃ apucchi —	having conquered, free of doubt,
	released
♦ 533.	everywhere, everywhere
	without trouble,
♦ “kiṃ pattinamāhu vedaguṃ, (iti sabhiyo)	one is said to be learned.18
	Having cut attachments & effluents,
♦ anuviditaṃ kena kathañca vīriyavāti.	knowing, he does not come to lie in the womb,
	dispelling mud
♦ ājāniyo kinti nāma hoti,	and the three types of perception,19
	he goes to no theory:
♦ puṭṭho me bhagavā byākarohi”.	He is called noble.
	Whoever here has attained attainment
♦ 534.	with regard to good conduct,
	all-skillful, who has learned the Dhamma,
♦ “vedāni viceyya kevalāni, (sabhiyāti bhagavā)	unattached
	everywhere,
♦ samaṇānaṃ yānidhatthi VAR brāhmaṇānaṃ.	everywhere his mind released,
	he has no irritation:
♦ sabbavedanāsu vītarāgo,	He is one of good conduct.
	Avoiding whatever action there is
♦ sabbaṃ vedamaticca vedagū so.	that ripens in suffering & stress
	—above, below, and even all around
♦ 535.	in the middle—
♦ “anuvicca papañcanāmarūpaṃ,	one who goes about, comprehending,
ajjhattaṃ bahiddhā ca rogamūlaṃ.	he has put an all-around end to
♦ sabbarogamūlabandhanā pamutto,	deceptiveness, conceit,
anuvidito tādi pavuccate tathattā.	greed, anger,
	name-&-form:
♦ 536.	He’s called a wanderer,
♦ “virato idha sabbapāpakehi,	attained to attainment.”20
nirayadukkhaṃ aticca vīriyavā so.	Then Sabhiya the wanderer—delighting in and approving of the Blessed One’s words—gratified, joyful, exultant, enraptured & happy—got up from his seat and, arranging his upper robe over his shoulder and placing his hands palm-to-palm over his heart toward the Blessed One, praised the Blessed One face-to-face with fitting verses:
♦ so vīriyavā padhānavā,	“One Deeply Discerning,
dhīro tādi pavuccate tathattā.	you have crossed over the flood of darkness
	of the three & sixty views leading downward,21
♦ 537.	dependent on the teachings of contemplatives,
♦ “yassassu lunāni bandhanāni,	dependent on perceptions
ajjhattaṃ bahiddhā ca saṅgamūlaṃ.	& words of perceptions.
♦ sabbasaṅgamūlabandhanā pamutto,	You have gone to the end,
ājāniyo tādi pavuccate tathattā”ti.	you have gone to the further shore
	of suffering & stress.
♦ atha kho sabhiyo paribbājako ... pe ... bhagavantaṃ uttariṃ pañhaṃ apucchi —	You are a noble one,
	rightly self-awakened.
♦ 538.	I would imagine that you
	have ended the effluents.
♦ “kiṃ pattinamāhu sottiyaṃ, (iti sabhiyo)	Brilliant, thoughtful,
	of abundant discernment,
♦ ariyaṃ kena kathañca caraṇavāti.	ender of suffering,
	you have brought me across.
♦ paribbājako kinti nāma hoti,	When you learned of my doubt,
	you brought me across my uncertainty.
♦ puṭṭho me bhagavā byākarohi”.	Homage to you, sage attained
	to the attainment of sagacity’s ways.
♦ 539.	Free from rigidity, Kinsman of the Sun,
	you’re composed.
♦ “sutvā sabbadhammaṃ abhiññāya loke, (sabhiyāti bhagavā)	The doubt I had before,
	you have answered, One with Eyes.
♦ sāvajjānavajjaṃ yadatthi kiñci.	Yes, you are a sage, rightly
	self-awakened. You have
♦ abhibhuṃ akathaṃkathiṃ vimuttaṃ,	no hindrances. Your despairs
	are fallen down, cut from the stem.
♦ anighaṃ sabbadhimāhu sottiyoti.	Cooled, attained to self-control,
	steadfast, enduring in truth:
♦ 540.	In your words, Nāga of nāgas, great hero,
♦ “chetvā āsavāni ālayāni,	all devas—including Nāradas and Pabbatas22—
vidvā so na upeti gabbhaseyyaṃ.	delight.
♦ saññaṃ tividhaṃ panujja paṅkaṃ,	Homage to you, O thoroughbred man,
kappaṃ neti tamāhu ariyoti.	Homage to you, O superlative man,23
	in the world with its devas
♦ 541.	there’s no one to compare with you.24
♦ “yo idha caraṇesu pattipatto,	You : Awakened.
kusalo sabbadā ājānāti VAR dhammaṃ.	You : Teacher.
♦ sabbattha na sajjati vimuttacitto VAR,	You : Sage who has conquered Māra.
paṭighā yassa na santi caraṇavā so.	You : Having cut obsessions,
	having crossed over,
♦ 542.	bring this generation across.
♦ “dukkhavepakkaṃ yadatthi kammaṃ,	Your acquisitions transcended,
uddhamadho tiriyaṃ vāpi VAR majjhe.	your effluents torn apart,
♦ paribbājayitvā pariññacārī,	you are a lion
māyaṃ mānamathopi lobhakodhaṃ.	free of clinging,
♦ pariyantamakāsi nāmarūpaṃ,	your fear & terror abandoned.
taṃ paribbājakamāhu pattipattan”ti.	As a lovely lotus
	is not smeared by water,
♦ atha kho sabhiyo paribbājako bhagavato bhāsitaṃ abhinanditvā anumoditvā attamano pamudito udaggo pītisomanassajāto uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ sammukhā sāruppāhi gāthāhi abhitthavi —	you are not smeared
	by good or evil.
♦ 543.	Extend your feet, hero:
♦ “yāni ca tīṇi yāni ca saṭṭhi,	Sabhiya venerates them,
samaṇappavādasitāni VAR bhūripañña.	the feet of the Teacher.25
♦ saññakkharasaññanissitāni,	Then Sabhiya the wanderer, bending his head to the Blessed One’s feet, said, “Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to set out a lamp in the darkness so that those with eyes could see forms, in the same way has the Blessed One—through many lines of reasoning—made the Dhamma clear. I go to the Blessed One for refuge, to the Dhamma, & to the Saṅgha of monks. Let me obtain the Going-forth in the Blessed One’s presence, let me obtain Acceptance.”
osaraṇāni vineyya oghatamagā.	“Anyone, Sabhiya, who has previously belonged to another sect and who desires the Going-forth & Acceptance into this Dhamma & Vinaya, must first undergo probation for four months. If, at the end of four months, the monks feel so moved, they give him the Going-forth & accept him into the monk’s state. But I know distinctions among individuals in this matter.”
	“Lord, if that is so, I am willing to undergo probation for four years. If, at the end of four years, the monks feel so moved, let them give me the Going-forth & accept me into the monk’s state.”
♦ 544.	Then Sabhiya the wanderer obtained the Going-forth in the Blessed One’s presence, he obtained Acceptance. And not long after his Acceptance—dwelling alone, secluded, heedful, ardent, & resolute—he in no long time reached & remained in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here-&-now. He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.” And so Ven. Sabhiya became another one of the arahants.
♦ “antagūsi pāragū VAR dukkhassa,	vv. 510–547
arahāsi sammāsambuddho khīṇāsavaṃ taṃ maññe.	Notes
♦ jutimā mutimā pahūtapañño,	1. Reading Daharo’pi c’esa samaṇo Gotamo mahiddhiko hoti mahānbhavo, with the Burmese edition.
dukkhassantakaraṃ atāresi maṃ.	2. Many of the Buddha’s answers to Sabhiya’s questions involve verbal effects such as alliteration and rhyme. This verse contains a play on words, relating bhikkhu (monk) to bhavaṁ (becoming) and khīṇa- (ended).
	3. Ussada: According to SnA, this means such forms of defilement as passion, aversion, delusion, pride, and conceit. See Sn 4:14.
♦ 545.	4. In other words, one who is dispassionate to the sense faculties and their objects. See SN 35:153.
♦ “yaṃ me kaṅkhitamaññāsi,	5. This is a reference to an image more fully elaborated in Thag 11 and Thag 14:1:
vicikicchā maṃ tārayi namo te.	I don’t delight in death,
♦ muni monapathesu pattipatta,	don’t delight in living.
akhila ādiccabandhu soratosi.	I await my time
	as a worker his wage.
♦ 546.	I don’t delight in death,
♦ “yā me kaṅkhā pure āsi,	don’t delight in living.
taṃ me byākāsi cakkhumā.	I await my time,
♦ addhā munīsi sambuddho,	mindful, alert.
natthi nīvaraṇā tava.	6. This verse contains an end-rhyme—visuddhaṁ/Buddhaṁ—which is rare in Pali poetry.
	7. Here there is alliteration between bāhetvā (banished) and brahmā (brahman, shortened to fit the meter). A similar alliteration is found in Dhp 388 and Ud 1:4–5.
♦ 547.	8. Here there is alliteration between samitāvi (calmed) and samaṇo (contemplative).
♦ “upāyāsā ca te sabbe,	9. Here there is alliteration between n’eti, “doesn’t come/go” and nhātako, “washed.” This verse also contains a play on words. Normally, one would say that a person is washed of dirt (uklāpa); here the arahant is said to be washed of theory (kappa).
viddhastā vinaḷīkatā.	10. The Pali phrase here is āguṁ na karoti, which could be rephrased as na āguṁ karoti, yielding a play on the word nāga. The same play on words is found in AN 6:43. Given that one of the meanings of nāga is “large elephant,” the verse here further elaborates on the image evoked by the word by depicting the nāga as freed from all fetters and bonds.
♦ sītibhūto damappatto,	11. SnA cites this passage from AN 3:77 to identify “field,” here, with kamma: “Kamma is the field, consciousness the seed, and craving the moisture.” In the context of that sutta, this analogy is used to explain the way different levels of becoming are produced.
dhitimā saccanikkamo.	12. As with “field,” SnA identifies “storehouses” as storehouses of kamma. Here there is alliteration between kosāni (storehouses) and kusalo (skillful).
	13. Paṇḍara = Pāṇdura (Skt.): Anogeissus Latifolia. According to SnA, “white flowers” stands for the six sense media, in that they are normally pure and yet can grow (see SN 22:54). An alternative possibility is that “white flowers” stands for states of mind marked by a perception of whiteness—such as the white-totality, and the mastery described in AN 10:29 as follows:
♦ 548.	“One percipient of the formless internally sees forms externally as white, white in their color, white in their features, white in their glow. Just as the morning star is white, white in its color, white in its features, white in its glow, or just as Vārāṇasī muslin, smooth on both sides, is white, white in its color, white in its features, white in its glow, in the same way one percipient of the formless internally sees forms externally as white, white in their color, white in their features, white in their glow. Mastering them, he is percipient of ‘I know; I see.’”
♦ “tassa te nāganāgassa,	As AN 10:29 further notes, this is the highest state of mastery, “yet even in the beings who are percipient in this way there is still aberration, there is change. Seeing this, the instructed disciple of the noble ones grows disenchanted with that. Being disenchanted with that, he becomes dispassionate toward what is supreme, and even more so toward what is inferior.” As the verse here notes, a person going beyond this state would have to go beyond all states of darkness and brightness to attain release.
mahāvīrassa bhāsato.	This verse contains an alliteration that can, without force, be replicated in English: white flowers (paṇdarāni) and wise (paṇdito).
♦ sabbe devānumodanti,	14. Here there is a play on words with vedāni (knowledges) and vedanā (feelings).
ubho nāradapabbatā.	15. See MN 18, introduction.
	16. Reading vīro with GD, rather than dhīro, which is found in the printed editions but doesn’t seem to fit the context. (See the note in GD to verse 44 in Sn 1:3, which comments on the tendency of the textual tradition to confuse these two words.) This reading would give the verse three alliterated words: virato (abstaining), viriyavā (one with persistence), and vīro (hero).
♦ 549.	17. “Having directly known, for the sake of direct knowing”: Two meanings of the word abhiññāya.
♦ “namo te purisājañña,	18. Here there is an alliteration between sutavā (having heard) and sottiyo (learned).
namo te purisuttama.	19. SnA identifies “mud” as the strings of sensuality, and the three types of perception as the three beginning with the perception of sensuality. These could be either the perceptions of sensuality, ill-will, and harmfulness, or the perceptions of sensuality, form, and formlessness.
♦ sadevakasmiṃ lokasmiṃ,	The alliteration in this verse is between ālayāni (attachments) and ariyo (noble).
natthi te paṭipuggalo.	20. This verse contains an alliteration between paribbājayitvā (avoiding) and paribbājaka (wanderer).
	21. According to SnA, the 63 wrong views comprise the 62 wrong views mentioned in DN 1 along with the wrong view of self-identity (sakkāya-diṭṭhi).
♦ 550.	22. According to SnA, these are classes of devas noted for their discernment.
♦ “tuvaṃ buddho tuvaṃ satthā,	23. See AN 11:10.
tuvaṃ mārābhibhū muni.	24. See Iti 112.
♦ tuvaṃ anusaye chetvā,	25. The word “feet”—pāde—functions as a lamp here.
tiṇṇo tāresi maṃ pajaṃ.	See also: DN 2; Ud 1:9; Thag 6:9

♦ 551.
♦ “upadhī te samatikkantā,
āsavā te padālitā.
♦ sīhosi anupādāno,
pahīnabhayabheravo.

♦ 552.
♦ “puṇḍarīkaṃ yathā vaggu,
toye na upalimpati VAR .
♦ evaṃ puññe ca pāpe ca,
ubhaye tvaṃ na limpasi.
♦ pāde vīra pasārehi,
sabhiyo vandati satthuno”ti.
♦ atha kho sabhiyo paribbājako bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca — “abhikkantaṃ,
bhante ... pe ... esāhaṃ bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca; labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan”ti .
♦ “yo kho,
sabhiya, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati; catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. api ca mettha puggalavemattatā viditā”ti.
♦ “sace,
bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ, ākaṅkhantā upasampadaṃ cattāro māse parivasanti, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya, ahaṃ cattāri vassāni parivasissāmi; catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā”ti. alattha kho sabhiyo paribbājako bhagavato santike pabbajjaṃ alattha upasampadaṃ ... pe ... aññataro kho panāyasmā sabhiyo arahataṃ ahosīti.

♦ sabhiyasuttaṃ chaṭṭhaṃ niṭṭhitaṃ.

KN Snp 3.7 Sela


♦ 7. selasuttaṃ (KN 5.33) n	3:7 Sela
♦ evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā aṅguttarāpesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi yena āpaṇaṃ nāma aṅguttarāpānaṃ nigamo tadavasari. assosi kho keṇiyo jaṭilo “samaṇo khalu,
bho, gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi āpaṇaṃ anuppatto. taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato — ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti VAR . so imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. so dhammaṃ desati ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.	This sutta is identical with MN 92. Part of it also appears in Mv VI.35.1–8.
♦ atha kho keṇiyo jaṭilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. ekamantaṃ nisinnaṃ kho keṇiyaṃ jaṭilaṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. atha kho keṇiyo jaṭilo bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito bhagavantaṃ etadavoca — “adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. evaṃ vutte,	I have heard that on one occasion, while the Blessed One was wandering on a tour among the Aṅguttarāpans with a large Saṅgha of monks, approximately 1,250 monks in all, he arrived at an Aṅguttarāpan town named Āpaṇa. Keṇiya the coiled hair ascetic heard it said, “Gotama the contemplative—a son of the Sakyans, gone forth from the Sakyan clan—on a wandering tour among the Aṅguttarāpans with a large Saṅgha of monks, approximately 1,250 monks in all—has arrived at Āpaṇa. And of that Master Gotama this fine reputation has spread: ‘He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed. He has made known—having realized it through direct knowledge—this world with its devas, Māras, & Brahmās, its generations with their contemplatives & brahmans, their rulers & common people; has explained the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; has expounded the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. It is good to see such a worthy one.’”
bhagavā keṇiyaṃ jaṭilaṃ etadavoca — “mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni; tvañca brāhmaṇesu abhippasanno”ti.	So Keṇiya the coiled-hair ascetic went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side.1 As he was sitting there, the Blessed One instructed, urged, roused, & encouraged him with a talk on Dhamma. Then Keṇiya the coiled-hair ascetic—instructed, urged, roused, & encouraged with the Blessed One’s talk on Dhamma—said to him, “Master Gotama, may the Blessed One acquiesce to my meal tomorrow, together with the Saṅgha of monks.”
♦ dutiyampi kho keṇiyo jaṭilo bhagavantaṃ etadavoca — “kiñcāpi,	When this was said, the Blessed One said to him, “The Saṅgha of monks is large, Keṇiya, approximately 1,250 monks in all, and you are strongly confident in brahmans.”
bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno; adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. dutiyampi kho bhagavā keṇiyaṃ jaṭilaṃ etadavoca — “mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni; tvañca brāhmaṇesu abhippasanno”ti.	A second time… A third time, Keṇiya the coiled-hair ascetic said to the Blessed One, “Master Gotama, even though the Saṅgha of monks is large, approximately 1,250 monks in all, and I am strongly confident in brahmans, may Master Gotama acquiesce to my meal tomorrow, together with the Saṅgha of monks.”
♦ tatiyampi kho keṇiyo jaṭilo bhagavantaṃ etadavoca — “kiñcāpi,	The Blessed One acquiesced with silence.
bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno, adhivāsetu VAR me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. adhivāsesi bhagavā tuṇhībhāvena. atha kho keṇiyo jaṭilo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā yena sako assamo tenupasaṅkami; upasaṅkamitvā mittāmacce ñātisālohite āmantesi — “suṇantu me bhavanto mittāmaccā ñātisālohitā, samaṇo me gotamo nimantito svātanāya bhattaṃ saddhiṃ bhikkhusaṅghena, yena me kāyaveyyāvaṭikaṃ kareyyāthā”ti. “evaṃ, bho”ti kho keṇiyassa jaṭilassa mittāmaccā ñātisālohitā keṇiyassa jaṭilassa paṭissutvā appekacce uddhanāni khaṇanti, appekacce kaṭṭhāni phālenti, appekacce bhājanāni dhovanti, appekacce udakamaṇikaṃ patiṭṭhāpenti, appekacce āsanāni paññāpenti. keṇiyo pana jaṭilo sāmaṃyeva maṇḍalamāḷaṃ paṭiyādeti.	Then Keṇiya the coiled-hair ascetic, understanding the Blessed One’s acquiescence, got up from his seat and returned to his own ashram. On arrival, he addressed his friends & companions, his relatives & kinsmen: “Listen to me, venerable friends & companions, relatives & kinsmen: I have invited Gotama the contemplative together with a Saṅgha of monks, approximately 1,250 monks in all, for the meal tomorrow. Give me bodily assistance for that.”
♦ tena kho pana samayena selo brāhmaṇo āpaṇe paṭivasati,	“As you say, master,” his friends & companions, relatives & kinsmen responded to him. Some of them dug out ovens, some split wood, some washed dishes, some set out a water pot, some arranged seats, while Keṇiya the coiled-hair ascetic arranged a pavilion of garlands himself.
tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo, tīṇi ca māṇavakasatāni mante vāceti.	Now on that occasion Sela the brahman was staying at Āpaṇa. He was a master of the Three Vedas with their vocabularies, liturgy, phonology, etymology, & histories as a fifth; skilled in philology & grammar, he was fully versed in cosmology and in the marks of a Great Man. He was instructing 300 young brahmans in the (Vedic) mantras. Then, as he—surrounded by 300 young brahmans—was walking and wandering about to exercise his legs, he arrived at the ashram of Keṇiya the coiled-hair ascetic. He saw that some of the people in the ashram were digging out ovens, some were splitting wood… while Keṇiya the coiled-hair ascetic was arranging a pavilion of garlands himself. On seeing this, he said to Keṇiya the coiled-hair ascetic, “Could it be that Keṇiya the coiled-hair ascetic is giving a son or daughter in marriage, or is he setting up a great sacrifice, or is Seniya Bimbisāra, the king of Magadha, invited for tomorrow together with his army?”
	“No, Sela, it’s not that I’m giving a son or daughter in marriage, nor that Seniya Bimbisāra, the king of Magadha, is invited for tomorrow together with his army. But I am setting up a great sacrifice. There is Gotama the contemplative—a son of the Sakyans, gone forth from the Sakyan clan—who, on a wandering tour among the Aṅguttarāpans with a large Saṅgha of monks, approximately 1,250 monks in all, has arrived at Āpaṇa. And of that Master Gotama this fine reputation has spread: ‘He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’ He has been invited by me for the meal tomorrow, together with the Saṅgha of monks.”
♦ tena kho pana samayena keṇiyo jaṭilo sele brāhmaṇe abhippasanno hoti. atha kho selo brāhmaṇo tīhi māṇavakasatehi parivuto jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena keṇiyassa jaṭilassa assamo tenupasaṅkami. addasā kho selo brāhmaṇo keṇiyassa jaṭilassa assame VAR appekacce uddhanāni khaṇante ... pe ... appekacce āsanāni paññapente, keṇiyaṃ pana jaṭilaṃ sāmaṃyeva maṇḍalamāḷaṃ paṭiyādentaṃ. disvāna keṇiyaṃ jaṭilaṃ etadavoca — “kiṃ nu kho bhoto keṇiyassa āvāho vā bhavissati, vivāho vā bhavissati, mahāyañño vā paccupaṭṭhito, rājā vā māgadho seniyo bimbisāro nimantito svātanāya saddhiṃ balakāyenā”ti?	“Did you say, ‘Awakened,’ master Keṇiya?”
♦ “na me,	“I said, ‘Awakened,’ master Sela.”
bho sela, āvāho vā bhavissati vivāho vā, nāpi rājā māgadho seniyo bimbisāro nimantito svātanāya saddhiṃ balakāyena; api ca kho me mahāyañño paccupaṭṭhito. atthi samaṇo gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi āpaṇaṃ anuppatto. taṃ kho pana bhavantaṃ gotamaṃ ... pe ... buddho bhagavāti. so me nimantito svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. “buddhoti, bho keṇiya, vadesi”? “buddhoti, bho sela, vadāmi”. “buddhoti, bho keṇiya, vadesi”? “buddhoti, bho sela, vadāmī”ti.	“Did you say, ‘Awakened,’ master Keṇiya?”
	“I said, ‘Awakened,’ master Sela.”
♦ atha kho selassa brāhmaṇassa etadahosi — “ghosopi kho eso dullabho lokasmiṃ yadidaṃ buddhoti. āgatāni kho panamhākaṃ mantesu dvattiṃsamahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. sace agāraṃ ajjhāvasati rājā hoti cakkavatti dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. tassimāni satta ratanāni bhavanti, seyyathidaṃ — cakkaratanaṃ, hatthiratanaṃ, assaratanaṃ, maṇiratanaṃ, itthiratanaṃ, gahapatiratanaṃ, pariṇāyakaratanameva sattamaṃ. parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. so imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado VAR . kahaṃ pana, bho keṇiya, etarahi so bhavaṃ gotamo viharati arahaṃ sammāsambuddho”ti?	Then the thought occurred to Sela the brahman, “Even just this word is hard to come by in the world: ‘Awakened.’ Now, these 32 marks of a Great Man have come down in our mantras. For a Great Man endowed with them, two future courses, and no other, exist. If he inhabits a home, he will become a wheel-turning king, righteous, a king through righteousness, a conqueror of the four quarters, a stabilizer of his countryside endowed with the seven treasures. The seven treasures are these: the wheel-treasure, the elephant-treasure, the horse-treasure, the jewel-treasure, the woman-treasure, the householder-treasure, and the adviser-treasure as the seventh. He will have a thousand sons, valiant, heroic in body, crushers of enemy armies. He will dwell, having conquered the earth to the edge of the sea, by means of Dhamma, without rod, without sword. But if he goes forth from the home life into homelessness, he will become a worthy one, rightly self-awakened, with his roof opened in the world.”2
♦ evaṃ vutte,	“Master Keṇiya, where is he staying now, that Master Gotama, worthy & rightly self-awakened?”
keṇiyo jaṭilo dakkhiṇaṃ bāhuṃ paggahetvā selaṃ brāhmaṇaṃ etadavoca — “yenesā, bho sela, nīlavanarājī”ti. atha kho selo brāhmaṇo tīhi māṇavakasatehi saddhiṃ yena bhagavā tenupasaṅkami. atha kho selo brāhmaṇo te māṇavake āmantesi — “appasaddā bhonto āgacchantu, pade padaṃ nikkhipantā. durāsadā hi te bhagavanto VAR sīhāva ekacarā. yadā cāhaṃ, bho, samaṇena gotamena saddhiṃ manteyyuṃ, mā me bhonto antarantarā kathaṃ opātetha; kathāpariyosānaṃ me bhavanto āgamentū”ti.	When this was said, Keṇiya the coiled-hair ascetic lifted his right arm and said to Sela the brahman, “There, by the dark green line of the forest.”
♦ atha kho selo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho selo brāhmaṇo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi VAR . addasā kho selo brāhmaṇo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati — kosohite ca vatthaguyhe,	Then Sela the brahman, together with the 300 young brahmans, headed toward the Blessed One. Then he addressed the young brahmans, “Come noiselessly, masters, placing a footstep in a footstep. These Blessed Ones are hard to approach, like a lion wandering alone. And when I engage Gotama the contemplative in counsel, don’t break into the middle of my talk. Wait until the end of my talk.”
pahūtajivhatāya cāti.	Then Sela the brahman went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he looked for the 32 marks of a Great Man in the Blessed One’s body. He saw most of the 32 marks of a Great Man in the Blessed One’s body, except for two. About the two marks he was doubtful, uncertain, undecided, and wasn’t reassured: about the male organ being in a sheath, and about the size of the tongue.
♦ atha kho bhagavato etadahosi — “passati kho me ayaṃ selo brāhmaṇo dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati — kosohite ca vatthaguyhe,	The thought occurred to the Blessed One, “Sela the brahman sees most of my marks of a Great Man, except for two. About the two marks he is doubtful, uncertain, undecided, and isn’t reassured: about the male organ being in a sheath, and about the size of the tongue.” So the Blessed One willed a willing of power such that Sela the brahman saw that the Blessed One’s male organ was in a sheath. And then, extending his tongue, the Blessed One licked both ear-holes and nostrils back and forth, and covered his whole forehead with his tongue.
pahūtajivhatāya cā”ti. atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi VAR, yathā addasa selo brāhmaṇo bhagavato kosohitaṃ vatthaguyhaṃ . atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi.	The thought occurred to Sela the brahman, “Gotama the contemplative’s 32 marks of a Great Man are complete and not incomplete. But I don’t know whether he is awakened or not. Still, I have heard the aged line of teachers, along in their years, say that Blessed Ones, worthy & rightly self-awakened, reveal themselves when their praise is spoken. What if I were to praise Gotama the contemplative face-to-face with fitting verses?”
	So Sela the brahman praised the Blessed One face-to-face with fitting verses:
♦ atha kho selassa brāhmaṇassa etadahosi — “samannāgato kho samaṇo gotamo dvattiṃsamahāpurisalakkhaṇehi paripuṇṇehi, no apuripuṇṇehi. no ca kho naṃ jānāmi buddho vā no vā. sutaṃ kho pana metaṃ brāhmaṇānaṃ vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ — ‘ye te bhavanti arahanto sammāsambuddhā, te sake vaṇṇe bhaññamāne attānaṃ pātukarontī’ti. yaṃnūnāhaṃ samaṇaṃ gotamaṃ sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti. atha kho selo brāhmaṇo bhagavantaṃ sammukhā sāruppāhi gāthāhi abhitthavi —	“Perfect your body, shining well,
	well-born, lovely to look at,
♦ 553.	Blessed One, you have a golden complexion,
♦ “paripuṇṇakāyo suruci,	you have white teeth, you’re vigorous.
sujāto cārudassano.	The characteristics of a well-born man,
♦ suvaṇṇavaṇṇosi bhagavā,	the marks of a Great Man,
susukkadāṭhosi vīriyavā.	are all present in your body.
	Clear your eyes, good your face,
♦ 554.	imposing, splendid, straight upright:
♦ “narassa hi sujātassa,	In the midst
ye bhavanti viyañjanā.	of a community of contemplatives
♦ sabbe te tava kāyasmiṃ,	you shine like the sun.
mahāpurisalakkhaṇā.	A monk with skin resembling gold
	is admirable to look at,
♦ 555.	but what use is the contemplative state
♦ “pasannanetto sumukho,	for you, so superlative in appearance?
brahā uju patāpavā.	You deserve to be a king,
♦ majjhe samaṇasaṅghassa,	a wheel-turner,3 lord of charioteers,
ādiccova virocasi.	conqueror of the four quarters,
	sovereign lord of the Jambu grove.4
♦ 556.	Noble warriors, feudal lords, & kings
♦ “kalyāṇadassano bhikkhu,	are your devotees.
kañcanasannibhattaco.	King of kings, monarch of human beings:
♦ kiṃ te samaṇabhāvena,	Rule, Gotama!”
evaṃ uttamavaṇṇino.	The Buddha:
	“I am a king, Sela:
♦ 557.	a Dhamma king unexcelled.
♦ “rājā arahasi bhavituṃ,	I turn the wheel with Dhamma—
cakkavattī rathesabho.	the wheel whose turning
♦ cāturanto vijitāvī,	can’t be stopped.”
jambusaṇḍassa VAR issaro.	Sela:
	“You claim to be rightly self-awakened,
♦ 558.	a Dhamma king unexcelled.
♦ “khattiyā bhogirājāno VAR,	But who, master, is your general,
anuyantā VAR bhavantu te.	the disciple right below the teacher?
♦ rājābhirājā manujindo,	Who keeps rolling
rajjaṃ kārehi gotama”.	the Dhamma-wheel set rolling by you?”
	The Buddha:
♦ 559.	“The wheel set rolling by me
♦ “rājāhamasmi selāti,	the unexcelled Dhamma-wheel:
(bhagavā) dhammarājā anuttaro.	Sāriputta keeps it rolling
♦ dhammena cakkaṃ vattemi,	taking after the Tathāgata.5
cakkaṃ appaṭivattiyaṃ”.	What should be directly known
	has been directly known,
♦ 560.	what should be developed, developed,
♦ “sambuddho paṭijānāsi,	what should be abandoned, abandoned6:
(iti selo brāhmaṇo) dhammarājā anuttaro.	Therefore, I’m awakened, brahman.
♦ ‘dhammena cakkaṃ vattemi’,	Subdue your doubt about me.
iti bhāsasi gotama.	Be decided, brahman.
	It’s hard often to gain
♦ 561.	sight of the Rightly Self-Awakened.
♦ “ko nu senāpati bhoto,	I am one
sāvako satthuranvayo.	whose appearance in the world
♦ ko te tamanuvatteti,	is hard often to gain:
dhammacakkaṃ pavattitaṃ”.	Rightly Self-Awakened,
	an arrow-remover unexcelled.
♦ 562.	Brahmā-become, without compare,
♦ “mayā pavattitaṃ cakkaṃ,	crusher of Māra’s armies,
(selāti bhagavā) dhammacakkaṃ anuttaraṃ.	having overmastered all enemies,
♦ sāriputto anuvatteti,	I rejoice, with no fear
anujāto tathāgataṃ.	from anywhere.”
	Sela (to his following):
♦ 563.	“Observe carefully, masters,
♦ “abhiññeyyaṃ abhiññātaṃ,	how he speaks, this One with Eyes,
bhāvetabbañca bhāvitaṃ.	arrow-remover, great hero:
♦ pahātabbaṃ pahīnaṃ me,	He roars like a lion in the forest.
tasmā buddhosmi brāhmaṇa.	Brahmā-become, without compare,
	crusher of Māra’s armies:
♦ 564.	Who,
♦ “vinayassu mayi kaṅkhaṃ,	even one of a dark birth,7
adhimuccassu brāhmaṇa.	on seeing him,
♦ dullabhaṃ dassanaṃ hoti,	would not have confidence?
sambuddhānaṃ abhiṇhaso.	Whoever wants to may follow me.
	Whoever doesn’t may go.
♦ 565.	I will here go forth
♦ “yesaṃ ve VAR dullabho loke,	in the presence of the one
pātubhāvo abhiṇhaso.	of foremost discernment.”
♦ sohaṃ brāhmaṇa sambuddho,	Sela’s following:
sallakatto anuttaro.	“If, master, you thus delight
	in the message
♦ 566.	of the Rightly Self-Awakened One,
♦ “brahmabhūto atitulo,	we, too, will here go forth
mārasenappamaddano.	in the presence of the one
♦ sabbāmitte vasīkatvā,	of foremost discernment.”
modāmi akutobhayo”.	Sela:
	“These three hundred brahmans
♦ 567.	request, with hands palm-to-palm
♦ “imaṃ bhavanto nisāmetha,	over the heart:
yathā bhāsati cakkhumā.	We will follow the holy-life,
♦ sallakatto mahāvīro,	Blessed One, in your presence.”
sīhova nadatī vane.	The Buddha:
	“The holy-life is well-expounded,
♦ 568.	to be seen here-&-now, timeless,
♦ “brahmabhūtaṃ atitulaṃ,	where the Going-forth is not in vain
mārasenappamaddanaṃ.	for a heedful person who trains.”
♦ ko disvā nappasīdeyya,	Then Sela the brahman, together with his following, obtained the Going-forth in the Blessed One’s presence, he obtained Acceptance.
api kaṇhābhijātiko.	Then, as the night was ending, Keṇiya the coiled-hair ascetic, having had choice staple & non-staple foods prepared in his own ashram, announced the time to the Blessed One, “It is time, master Gotama. The meal is ready.”
	Then, early in the morning, the Blessed One—after adjusting his lower robe and carrying his bowl & outer robe—went together with a Saṅgha of monks to Keṇiya’s ashram. On arrival, he sat down on an arranged seat. Keṇiya the coiled-hair ascetic, with his own hand, served & satisfied the Blessed One & the Saṅgha of monks with choice staple & non-staple foods. Then, when the Blessed One had eaten and had withdrawn his hand from his bowl, Keṇiya the coiled-hair ascetic took a lower seat and sat to one side. As he was sitting there, the Blessed One expressed approval of him with these verses:
♦ 569.	“The fire oblation is the chief of sacrifices,
♦ “yo maṃ icchati anvetu,	the Sāvitti, the chief of Vedic hymns,8
yo vā nicchati gacchatu.	a king, chief among human beings,
♦ idhāhaṃ pabbajissāmi,	the ocean, chief among rivers,
varapaññassa santike”.	the moon, chief of the zodiac stars,
	the sun, chief of things that burn,9
♦ 570.	and for those who sacrifice, wishing for merit,
♦ “evañce VAR ruccati bhoto,	the Saṅgha, truly,
sammāsambuddhasāsane VAR .	is chief.
♦ mayampi pabbajissāma,	Then, having expressed approval of Keṇiya the coiled-hair ascetic with these verses, the Blessed One got up from his seat and left.
varapaññassa santike”.	Then Ven. Sela, together with his following—dwelling alone, secluded, heedful, ardent, & resolute—in no long time reached & remained in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here-&-now. He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.” And so Ven. Sela, together with his following, became another one of the arahants.
	Then Ven. Sela, together with his following, went to the Blessed One and, on arrival, arranging his upper robe over one shoulder and extending his hands palm-to-palm over the heart toward the Blessed One, addressed him in verse:
♦ 571.	“This is the eighth day
♦ “brāhmaṇā tisatā ime,	since coming for refuge,
yācanti pañjalīkatā.	One with Eyes.
♦ brahmacariyaṃ carissāma,	Blessed One,
bhagavā tava santike”.	for seven nights,
	we have tamed ourselves
♦ 572.	with your message.
♦ “svākkhātaṃ brahmacariyaṃ,	You : Awakened.
(selāti bhagavā) sandiṭṭhikamakālikaṃ.	You : Teacher.
♦ yattha amoghā pabbajjā,	You : Sage who has conquered Māra.
appamattassa sikkhato”ti.	You : Having cut obsessions,
♦ alattha kho selo brāhmaṇo sapariso bhagavato santike pabbajjaṃ,	having crossed over,
alattha upasampadaṃ. atha kho keṇiyo jaṭilo tassā rattiyā accayena sake assame paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi — “kālo, bho gotama, niṭṭhitaṃ.	bring this generation across.
	Your acquisitions transcended,
	your effluents torn apart,
bhattan”ti . atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena keṇiyassa jaṭilassa assamo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena.	you are a lion
	free of clinging,
♦ atha kho keṇiyo jaṭilo buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. atha kho keṇiyo jaṭilo bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. ekamantaṃ nisinnaṃ kho keṇiyaṃ jaṭilaṃ bhagavā imāhi gāthāhi anumodi —	your fear & terror abandoned.
	These three hundred monks
♦ 573.	stand with hands palm-to-palm
♦ “aggihuttamukhā yaññā,	over the heart.
sāvittī chandaso mukhaṃ.	Extend your feet, hero:
♦ rājā mukhaṃ manussānaṃ,	The nāgas venerate them,
nadīnaṃ sāgaro mukhaṃ.	the feet of the Teacher.”10
	vv. 548–573
♦ 574.	Notes
♦ “nakkhattānaṃ mukhaṃ cando,	1. According to Mv VI.35.3, at this point in the narrative Keṇiya offered a juice drink to the Buddha, who told him also to offer the drink to the Saṅgha. This became the occasion for the allowance for monks to consume juice drinks after noon.
ādicco tapataṃ mukhaṃ.	2. See Sn 1:2, note 3.
♦ puññaṃ ākaṅkhamānānaṃ,	3. To be a wheel-turner meant, in ancient Indian parlance, to establish rule over the entire “wheel” of the eight directions. The sutta containing the Buddha’s first sermon (SN 56:11), in stating that the sermon set the Dhamma-wheel rolling, thus borrowed this image to make the point that the Buddha’s Dhamma ruled in all directions.
saṅgho ve yajataṃ mukhan”ti.	The Dhamma-wheel is also a wheel in another sense. In ancient Indian texts, a “wheel” was a list of a permutations of two or more variables. The Dhamma-wheel in the Buddha’s first sermon lists all twelve permutations of two variables: the four noble truths—stress, its origination, its cessation, and the way leading to its cessation—and the three levels of knowledge appropriate to each truth: knowledge of the truth, knowledge of the task appropriate to the truth, and knowledge that the task has been completed.
	4. An epithet for the Indian subcontinent.
♦ atha kho bhagavā keṇiyaṃ jaṭilaṃ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi. atha kho āyasmā selo sapariso eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasse ... pe ... aññataro kho panāpasmā selo sapariso arahataṃ ahosi.	5. See MN 141. MLDB, in its translation of this verse in MN 92, mistakenly says that Sāriputta will keep the Dhamma wheel rolling; GD mistakenly identifies him as the Buddha’s successor, rather than as the disciple right below him. Translations of this sort have led at least one scholar to cite this verse as a late addition to the Canon, in conflict with MN 108, which clearly states that the Buddha left no successor, and with SN 47:13, which notes that Sāriputta passed away before the Buddha. However, when the verse is correctly translated, there is no conflict.
	6. Three of the four duties with regard to the four noble truths. See SN 56:11 and MN 149.
♦ atha kho āyasmā selo sapariso yena bhagavā tenupasaṅkami, upasaṅkamitvā ekaṃsaṃ cīvaraṃ katvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ gāthāya ajjhabhāsi —	7. Sela, despite his newfound confidence in the Buddha, has not yet abandoned his racism. In AN 4:85, however, the Buddha redefines the brahmanical concept of dark birth in such a way that is based on kamma rather than race.
	8. Chandas. This term normally means “meter,” but it also means Vedic hymn. See the discussion in The Buddhist Monastic Code, volume II, chapter 8. On the Sāvitti as the chief Vedic hymn, see Sn 3:4, note 4.
♦ 575.	9. See Dhp 387.
♦ “yaṃ taṃ saraṇamāgamha VAR,	10. See Sn 3:6, note 25.
ito aṭṭhami cakkhuma.	See also: SN 4:20
♦ sattarattena bhagavā,
dantamha tava sāsane.

♦ 576.
♦ “tuvaṃ buddho tuvaṃ satthā,
tuvaṃ mārābhibhū muni.
♦ tuvaṃ anusaye chetvā,
tiṇṇo tāresimaṃ pajaṃ.

♦ 577.
♦ “upadhī te samatikkantā,
āsavā te padālitā.
♦ sīhosi VAR anupādāno,
pahīnabhayabheravo.

♦ 578.
♦ “bhikkhavo tisatā ime,
tiṭṭhanti pañjalīkatā.
♦ pāde vīra pasārehi,
nāgā vandantu satthuno”ti.

♦ selasuttaṃ sattamaṃ niṭṭhitaṃ.

KN Snp 3.9 vāseṭṭha


♦ 9. vāseṭṭhasuttaṃ (KN 5.35) n	3:9 Vāseṭṭha

♦ evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. tena kho pana samayena sambahulā abhiññātā abhiññātā brāhmaṇamahāsālā icchānaṅgale paṭivasanti, seyyathidaṃ — caṅkī brāhmaṇo, tārukkho brāhmaṇo, pokkharasāti brāhmaṇo, jāṇussoṇi VAR brāhmaṇo, todeyyo brāhmaṇo, aññe ca abhiññātā abhiññātā brāhmaṇamahāsālā. atha kho vāseṭṭhabhāradvājānaṃ māṇavānaṃ jaṅghāvihāraṃ anucaṅkamantānaṃ anuvicarantānaṃ VAR ayamantarākathā udapādi — “kathaṃ, bho, brāhmaṇo hotī”ti?	This sutta is identical with MN 98.
♦ bhāradvājo māṇavo evamāha — “yato kho,	I have heard that on one occasion the Blessed One was staying at Icchānaṅgala in the Icchānaṅgala forest grove. And on that occasion many well-known wealthy brahmans were dwelling in Icchānaṅgala, i.e., Caṅkī the brahman, Tārukkha the brahman, Pokkharasāti the brahman, Jānusoṇin the brahman, Todeyya the brahman, and many other well-known wealthy brahmans.
bho, ubhato sujāto hoti mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ettāvatā kho bho brāhmaṇo hotī”ti.	Then, while the young brahmans Vāseṭṭha and Bhāradvāja were walking and wandering about to exercise their legs, this conversation arose between them: “How is one a brahman?”
♦ vāseṭṭho māṇavo evamāha — “yato kho,	The young brahman Bhāradvāja said, “When one is well-born on both sides, the mother’s & the father’s, is of pure descent for seven generations of fathers—uncriticized & irreproachable in the telling of one’s birth: It’s to that extent that one is a brahman.”
bho, sīlavā ca hoti vatasampanno VAR ca, ettāvatā kho, bho, brāhmaṇo hotī”ti. neva kho asakkhi bhāradvājo māṇavo vāseṭṭhaṃ māṇavaṃ saññāpetuṃ, na pana asakkhi vāseṭṭho māṇavo bhāradvājaṃ māṇavaṃ saññāpetuṃ.	The young brahman Vāseṭṭha said, “When one is virtuous & consummate in one’s practices, it’s to that extent that one is a brahman.”
♦ atha kho vāseṭṭho māṇavo bhāradvājaṃ māṇavaṃ āmantesi — “ayaṃ kho,	But neither was the young brahman Bhāradvāja able to win over the young brahman Vāseṭṭha, nor was the young brahman Vāseṭṭha able to win over the young brahman Bhāradvāja.
bho VAR bhāradvāja, samaṇo gotamo sakyaputto sakyakulā pabbajito icchānaṅgale viharati icchānaṅgalavanasaṇḍe; taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato — ‘itipi ... pe ... buddho bhagavā’ti. āyāma, bho bhāradvāja, yena samaṇo gotamo tenupasaṅkamissāma; upasaṅkamitvā samaṇaṃ gotamaṃ etamatthaṃ pucchissāma. yathā no samaṇo gotamo byākarissati tathā naṃ dhāressāmā”ti. “evaṃ, bho”ti kho bhāradvājo māṇavo vāseṭṭhassa māṇavassa paccassosi.	Then the young brahman Vāseṭṭha said to the young brahman Bhāradvāja, “Bhāradvāja, this Gotama the contemplative—a son of the Sakyans, gone forth from the Sakyan clan—is staying at Icchānaṅgala in the Icchānaṅgala forest grove. And of that Master Gotama this fine reputation has spread: ‘He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’ Come, let’s go to Gotama the contemplative and, on arrival, ask him about this matter. However he answers, that’s how we’ll hold it.”
	“As you say, master,” the young brahman Bhāradvāja responded to the young brahman Vāseṭṭha. So the young brahmans Vāseṭṭha and Bhāradvāja went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, they sat to one side. As they were sitting there, the young brahman Vāseṭṭha addressed the Blessed One in verses:
♦ atha kho vāseṭṭhabhāradvājā māṇavā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu. sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. ekamantaṃ nisinno kho vāseṭṭho māṇavo bhagavantaṃ gāthāhi ajjhabhāsi —	Master, we’re acknowledged & self-proclaimed
	as masters of the three knowledges1:
♦ 599.	I, a student of Pokkharasāti,
♦ “anuññātapaṭiññātā,	this one, of Tārukka.
tevijjā mayamasmubho.	Whatever is taught
♦ ahaṃ pokkharasātissa,	by masters of the three knowledges,
tārukkhassāyaṃ māṇavo.	in that we are adept—
	grammarians & philologists,
♦ 600.	on a par with our teachers in recitation.
♦ “tevijjānaṃ yadakkhātaṃ,	We have a dispute, Gotama,
tatra kevalinosmase.	on the topic of birth.
♦ padakasma veyyākaraṇā,	Bhāradvāja says that one is a brahman
jappe ācariyasādisā.	through birth,
	I say through action.2
♦ 601.	Know this, One with Eyes.
♦ “tesaṃ no jātivādasmiṃ,	Neither of us can win over the other.
vivādo atthi gotama.	We come, asking the master
♦ jātiyā brāhmaṇo hoti,	reputed to be self-awakened.
bhāradvājo iti bhāsati.	As people going
♦ ahañca kammunā VAR brūmi,	with hands palm-to-palm over the heart
evaṃ jānāhi cakkhuma.	pay homage, venerating
	the moon when it’s just past new,
♦ 602.	in the same way in the world, Gotama,
♦ “te na sakkoma saññāpetuṃ,	we ask Gotama, the Eye arisen in the world:
aññamaññaṃ mayaṃ ubho.	Is one a brahman through birth
♦ bhavantaṃ VAR puṭṭhumāgamhā,	or is it through action?
sambuddhaṃ iti vissutaṃ.	Tell us, who don’t know,
	how we might know a brahman.”
♦ 603.	The Buddha:
♦ “candaṃ yathā khayātītaṃ,	“I will answer you step-by-step
pecca pañjalikā janā.	as it really is.
♦ vandamānā namassanti,	Animals are divided by nature,
evaṃ lokasmi gotamaṃ.	for their species differ, one from another.3
	You know grasses & trees,
♦ 604.	even though they don’t proclaim themselves:
♦ “cakkhuṃ loke samuppannaṃ,	Their distinguishing markings are made by nature,
mayaṃ pucchāma gotamaṃ.	for their species differ, one from another.
♦ jātiyā brāhmaṇo hoti,	Then beetles & moths, down to white ants:
udāhu bhavati kammunā.	Their distinguishing markings are made by nature,
♦ ajānataṃ no pabrūhi,	for their species differ, one from another.
yathā jānesu brāhmaṇaṃ”.	You know four-footed beasts,
	small & large:
♦ 605.	Their distinguishing markings are made by nature,
♦ “tesaṃ vo ahaṃ byakkhissaṃ,	for their species differ, one from another.
(vāseṭṭhāti bhagavā) anupubbaṃ yathātathaṃ.	You know belly-footed, long-backed snakes:
♦ jātivibhaṅgaṃ pāṇānaṃ,	Their distinguishing markings are made by nature,
aññamaññā hi jātiyo.	for their species differ, one from another.
	Then you know fish in the water, with water their range:
♦ 606.	Their distinguishing markings are made by nature,
♦ “tiṇarukkhepi jānātha,	for their species differ, one from another.
na cāpi paṭijānare.	Then you know birds, with wings as their vehicles,
♦ liṅgaṃ jātimayaṃ tesaṃ,	coursing through the sky:
aññamaññā hi jātiyo.	Their distinguishing markings are made by nature,
	for their species differ, one from another.
♦ 607.	While these species
♦ “tato kīṭe paṭaṅge ca,	have many distinguishing marks
yāva kunthakipillike.	made by nature,
♦ liṅgaṃ jātimayaṃ tesaṃ,	human beings don’t
aññamaññā hi jātiyo.	have many distinguishing marks
	made by nature:
♦ 608.	not through hair or head
♦ “catuppadepi jānātha,	not through ears or eyes,
khuddake ca mahallake.	not through face or nose,
♦ liṅgaṃ jātimayaṃ tesaṃ,	not through mouth or lips,
aññamaññā hi jātiyo.	not through neck or shoulders,
	not through belly or back,
♦ 609.	not through buttocks or chest,
♦ “pādūdarepi jānātha,	not through groin or intercourse,
urage dīghapiṭṭhike.	not through hands or feet,
♦ liṅgaṃ jātimayaṃ tesaṃ,	not through fingers or nails,
aññamaññā hi jātiyo.	not through calves or thighs,
	not through complexion or voice.
♦ 610.	Their distinguishing mark is not made by nature
♦ “tato macchepi jānātha,	as it is for other species.
odake vārigocare.	In human beings that’s not found
♦ liṅgaṃ jātimayaṃ tesaṃ,	individually in their bodies,
aññamaññā hi jātiyo.	but their identification is described
	in terms of convention:
♦ 611.	Whoever, among human beings,
♦ “tato pakkhīpi jānātha,	makes a living by guarding cows,
pattayāne vihaṅgame.	you know him thus, Vāseṭṭha,
♦ liṅgaṃ jātimayaṃ tesaṃ,	as a farmer, not as a brahman.
aññamaññā hi jātiyo.	Whoever, among human beings,
	makes a living through various crafts,
♦ 612.	you know him thus, Vāseṭṭha,
♦ “yathā etāsu jātīsu,	as a craftsman, not as a brahman.
liṅgaṃ jātimayaṃ puthu.	Whoever, among human beings,
♦ evaṃ natthi manussesu,	makes a living through trade,
liṅgaṃ jātimayaṃ puthu.	you know him thus, Vāseṭṭha,
	as a merchant, not as a brahman.
♦ 613.	Whoever, among human beings,
♦ “na kesehi na sīsena,	makes a living by serving others,
na kaṇṇehi na akkhibhi.	you know him thus, Vāseṭṭha,
♦ na mukhena na nāsāya,	as a servant, not as a brahman.
na oṭṭhehi bhamūhi vā.	Whoever, among human beings,
	makes a living through stealing,
♦ 614.	you know him thus, Vāseṭṭha:
♦ “na gīvāya na aṃsehi,	This is a thief, not a brahman.
na udarena na piṭṭhiyā.	Whoever, among human beings,
♦ na soṇiyā na urasā,	makes a living through arrow & sword,
na sambādhe na methune VAR .	you know him thus, Vāseṭṭha,
	as a soldier, not as a brahman.
♦ 615.	Whoever, among human beings,
♦ “na hatthehi na pādehi,	makes a living through priesthood,
nāṅgulīhi nakhehi vā.	you know him thus, Vāseṭṭha,
♦ na jaṅghāhi na ūrūhi,	as a sacrificer, not as a brahman.
na vaṇṇena sarena vā.	Whoever, among human beings,
♦ liṅgaṃ jātimayaṃ neva,	makes a living partaking of city & state,
yathā aññāsu jātisu.	you know him thus, Vāseṭṭha,
	as a king, not as a brahman.
♦ 616.	I don’t call one a brahman
♦ “paccattañca sarīresu VAR,	for being born of a mother
manussesvetaṃ na vijjati.	or sprung from a womb.
♦ vokārañca manussesu,	He’s called a ‘bho-sayer’
samaññāya pavuccati.	if he has anything at all.
	But someone with nothing,
♦ 617.	who clings to no thing:
♦ “yo hi koci manussesu,	He’s what I call
gorakkhaṃ upajīvati.	a brahman.4
♦ evaṃ vāseṭṭha jānāhi,	Having cut every fetter,
kassako so na brāhmaṇo.	he doesn’t get ruffled.
	Beyond attachment,
♦ 618.	unshackled:
♦ “yo hi koci manussesu,	He’s what I call
puthusippena jīvati.	a brahman.
♦ evaṃ vāseṭṭha jānāhi,	Having cut the strap & thong,
sippiko so na brāhmaṇo.	cord & bridle,
	having thrown off the bar,5
♦ 619.	awakened:
♦ “yo hi koci manussesu,	He’s what I call
vohāraṃ upajīvati.	a brahman.
♦ evaṃ vāseṭṭha jānāhi,	He endures—unangered—
vāṇijo so na brāhmaṇo.	insult, assault, & imprisonment.
	His army is strength;
♦ 620.	his strength, forbearance:
♦ “yo hi koci manussesu,	He’s what I call
parapessena jīvati.	a brahman.
♦ evaṃ vāseṭṭha jānāhi,	Free from anger,
pessiko VAR so na brāhmaṇo.	duties observed,
	principled, with no overbearing pride,
♦ 621.	trained, a ‘last-body’:
♦ “yo hi koci manussesu,	He’s what I call
adinnaṃ upajīvati.	a brahman.6
♦ evaṃ vāseṭṭha jānāhi,	Like water on a lotus leaf,
coro eso na brāhmaṇo.	a mustard seed on the tip of an awl,
	he doesn’t adhere to sensual pleasures:
♦ 622.	He’s what I call
♦ “yo hi koci manussesu,	a brahman.
issatthaṃ upajīvati.	He discerns right here,
♦ evaṃ vāseṭṭha jānāhi,	for himself,
yodhājīvo na brāhmaṇo.	on his own,
	his own
♦ 623.	ending of stress.7
♦ “yo hi koci manussesu,	Unshackled, his burden laid down:
porohiccena jīvati.	He’s what I call
♦ evaṃ vāseṭṭha jānāhi,	a brahman.
yājako eso na brāhmaṇo.	Wise, deeply
	discerning, astute
♦ 624.	as to what is the path
♦ “yo hi koci manussesu,	& what’s not;
gāmaṃ raṭṭhañca bhuñjati.	his ultimate goal attained:
♦ evaṃ vāseṭṭha jānāhi,	He’s what I call
rājā eso na brāhmaṇo.	a brahman.
	Uncontaminated
♦ 625.	by householders
♦ “na cāhaṃ brāhmaṇaṃ brūmi,	& houseless ones alike;
yonijaṃ mattisambhavaṃ.	living with no home,
♦ bhovādi nāma so hoti,	with next to no wants:
sace VAR hoti sakiñcano.	He’s what I call
♦ akiñcanaṃ anādānaṃ,	a brahman.
tamahaṃ brūmi brāhmaṇaṃ.	Having put aside violence
	against beings fearful or firm,
♦ 626.	he neither kills nor
♦ “sabbasaṃyojanaṃ chetvā,	gets others to kill:
so ve na paritassati.	He’s what I call
♦ saṅgātigaṃ visaṃyuttaṃ,	a brahman.
tamahaṃ brūmi brāhmaṇaṃ.	Unopposing among opposition,
	unbound among the armed,
♦ 627.	unclinging among those who cling:
♦ “chetvā naddhiṃ varattañca,	He’s what I call
sandānaṃ sahanukkamaṃ.	a brahman.
♦ ukkhittapalighaṃ buddhaṃ,	His passion, aversion,
tamahaṃ brūmi brāhmaṇaṃ.	conceit, & contempt,
	have fallen away—
♦ 628.	like a mustard seed
♦ “akkosaṃ vadhabandhañca,	from the tip of an awl:
aduṭṭho yo titikkhati.	He’s what I call
♦ khantībalaṃ balānīkaṃ,	a brahman.
tamahaṃ brūmi brāhmaṇaṃ.	He would say
	what’s
♦ 629.	non-grating,
♦ “akkodhanaṃ vatavantaṃ,	instructive,
sīlavantaṃ anussadaṃ.	true—
♦ dantaṃ antimasārīraṃ,	abusing no one:
tamahaṃ brūmi brāhmaṇaṃ.	He’s what I call
	a brahman.
♦ 630.	Here in the world
♦ “vāri pokkharapatteva,	he takes nothing not-given
āraggeriva sāsapo.	—long, short,
♦ yo na limpati kāmesu,	large, small,
tamahaṃ brūmi brāhmaṇaṃ.	attractive, not:
	He’s what I call
♦ 631.	a brahman.
♦ “yo dukkhassa pajānāti,	His longing for this
idheva khayamattano.	& for the next world
♦ pannabhāraṃ visaṃyuttaṃ,	can’t be found;
tamahaṃ brūmi brāhmaṇaṃ.	free from longing, unshackled:
	He’s what I call
♦ 632.	a brahman.
♦ “gambhīrapaññaṃ medhāviṃ,	His attachments,
maggāmaggassa kovidaṃ.	his homes,
♦ uttamatthamanuppattaṃ,	can’t be found.
tamahaṃ brūmi brāhmaṇaṃ.	He, through knowing,8
	is unperplexed,
♦ 633.	has reached a footing
♦ “asaṃsaṭṭhaṃ gahaṭṭhehi,	in the deathless9:
anāgārehi cūbhayaṃ.	He’s what I call
♦ anokasārimappicchaṃ,	a brahman.
tamahaṃ brūmi brāhmaṇaṃ.	He has gone
	beyond attachment here
♦ 634.	for both merit & evil—
♦ “nidhāya daṇḍaṃ bhūtesu,	sorrowless, dustless, & pure:
tasesu thāvaresu ca.	He’s what I call
♦ yo na hanti na ghāteti,	a brahman.
tamahaṃ brūmi brāhmaṇaṃ.	Spotless, pure like the moon
	—limpid & calm—
♦ 635.	his delights, his becomings,
♦ “aviruddhaṃ viruddhesu,	totally gone:
attadaṇḍesu nibbutaṃ.	He’s what I call
♦ sādānesu anādānaṃ,	a brahman.
tamahaṃ brūmi brāhmaṇaṃ.	He has made his way past
	this hard-going path:
♦ 636.	delusion, wandering-on.
♦ “yassa rāgo ca doso ca,	He’s crossed over,
māno makkho ca pātito.	has gone beyond,
♦ sāsaporiva āraggā,	is free from want,
tamahaṃ brūmi brāhmaṇaṃ.	from perplexity,
	absorbed in jhāna,
♦ 637.	through no-clinging
♦ “akakkasaṃ viññāpaniṃ,	unbound:
giraṃ saccamudīraye.	He’s what I call
♦ yāya nābhisaje kañci,	a brahman.
tamahaṃ brūmi brāhmaṇaṃ.	Whoever, abandoning sensual passions here,
	would go forth from home—
♦ 638.	his sensual passions, becomings,
♦ “yodha dīghaṃ va rassaṃ vā,	totally gone:
aṇuṃ thūlaṃ subhāsubhaṃ.	He’s what I call
♦ loke adinnaṃ nādiyati,	a brahman.
tamahaṃ brūmi brāhmaṇaṃ.	Whoever, abandoning craving here,
	would go forth from home—
♦ 639.	his cravings, becomings,
♦ “āsā yassa na vijjanti,	totally gone:
asmiṃ loke paramhi ca.	He’s what I call
♦ nirāsāsaṃ VAR visaṃyuttaṃ,	a brahman.
tamahaṃ brūmi brāhmaṇaṃ.	Having left behind
	the human bond,
♦ 640.	having made his way past
♦ “yassālayā na vijjanti,	the divine,
aññāya akathaṃkathī.	from all bonds unshackled:
♦ amatogadhamanuppattaṃ,	He’s what I call
tamahaṃ brūmi brāhmaṇaṃ.	a brahman.
	Having left behind
♦ 641.	delight & displeasure,
♦ “yodha puññañca pāpañca,	cooled, with no acquisitions—
ubho saṅgamupaccagā.	a hero who has conquered
♦ asokaṃ virajaṃ suddhaṃ,	all the world,
tamahaṃ brūmi brāhmaṇaṃ.	every world:
	He’s what I call
♦ 642.	a brahman.
♦ “candaṃva vimalaṃ suddhaṃ,	He knows in every way
vippasannamanāvilaṃ.	beings’ passing away,
♦ nandībhavaparikkhīṇaṃ,	and their re-
tamahaṃ brūmi brāhmaṇaṃ.	arising;
	unattached, awakened,
♦ 643.	well-gone:
♦ “yomaṃ palipathaṃ duggaṃ,	He’s what I call
saṃsāraṃ mohamaccagā.	a brahman.
♦ tiṇṇo pāraṅgato jhāyī,	He whose course they don’t know
anejo akathaṃkathī.	—devas, gandhabbas, & human beings10—
♦ anupādāya nibbuto,	his effluents ended, an arahant:
tamahaṃ brūmi brāhmaṇaṃ.	He’s what I call
	a brahman.
♦ 644.	He who has nothing
♦ “yodha kāme pahantvāna,	—in front, behind, in between—
anāgāro paribbaje.	the one with nothing
♦ kāmabhavaparikkhīṇaṃ,	who clings to no thing:
tamahaṃ brūmi brāhmaṇaṃ.	He’s what I call
	a brahman.
♦ 645.	A splendid bull, conqueror,
♦ “yodha taṇhaṃ pahantvāna,	hero, great seer—
anāgāro paribbaje.	free from want,
♦ taṇhābhavaparikkhīṇaṃ,	awakened, washed:
tamahaṃ brūmi brāhmaṇaṃ.	He’s what I call
	a brahman.
♦ 646.	He knows his former lives.
♦ “hitvā mānusakaṃ yogaṃ,	He sees heavens & states of woe,
dibbaṃ yogaṃ upaccagā.	has attained the ending of birth11:
♦ sabbayogavisaṃyuttaṃ,	He’s what I call
tamahaṃ brūmi brāhmaṇaṃ.	a brahman.
	For this is a convention in the world:
♦ 647.	the name & clan determined,
♦ “hitvā ratiñca aratiṃ,	come into being from common consent,
sītibhūtaṃ nirūpadhiṃ.	here & there determined.
♦ sabbalokābhibhuṃ vīraṃ,	Taking a position unknowingly
tamahaṃ brūmi brāhmaṇaṃ.	for a long time obsessively,
	those who don’t know
♦ 648.	say that one is a brahman by birth.
♦ “cutiṃ yo vedi VAR ttānaṃ,	Not by birth is one a brahman,
upapattiñca sabbaso.	not by birth a non-brahman.
♦ asattaṃ sugataṃ buddhaṃ,	By action is one a brahman.
tamahaṃ brūmi brāhmaṇaṃ.	By action one is a non-brahman.
	By action is one a farmer.
♦ 649.	By action one is a craftsman.
♦ “yassa gatiṃ na jānanti,	By action is one a merchant.
devā gandhabbamānusā.	By action one is a servant.
♦ khīṇāsavaṃ arahantaṃ,	By action is one a thief.
tamahaṃ brūmi brāhmaṇaṃ.	By action one is a soldier.
	By action is one a sacrificer.
♦ 650.	By action one is a king.
♦ “yassa pure ca pacchā ca,	The wise see action in this way
majjhe ca natthi kiñcanaṃ.	as it has come to be,
♦ akiñcanaṃ anādānaṃ,	seeing dependent co-arising,
tamahaṃ brūmi brāhmaṇaṃ.	cognizant of action’s results.
	Through action the world rolls on.
♦ 651.	People roll on through action.
♦ “usabhaṃ pavaraṃ vīraṃ,	In action are beings held bound together,
mahesiṃ vijitāvinaṃ.	as in a linchpin,
♦ anejaṃ nhātakaṃ buddhaṃ,	a chariot traveling along.
tamahaṃ brūmi brāhmaṇaṃ.	Through austerity, the holy life,
	through restraint & self-control:
♦ 652.	That’s how one is a brahman.
♦ “pubbenivāsaṃ yo vedi VAR,	That’s a brahman
saggāpāyañca passati.	unexcelled.
♦ atho jātikkhayaṃ patto,	Consummate in the three knowledges,12
tamahaṃ brūmi brāhmaṇaṃ.	further becoming ended, at peace:
	Know, Vāseṭṭha: That’s Brahmā, that’s Sakka,13
♦ 653.	for those who directly know.”
♦ “samaññā hesā lokasmiṃ,	When this was said, the young brahmans Vāseṭṭha & Bhāradvāja said to the Blessed One: “Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear. We go to Master Gotama for refuge, to the Dhamma, & to the Saṅgha of monks. May Master Gotama remember us as a lay followers who have gone for refuge from this day forward, for life.”
nāmagottaṃ pakappitaṃ.	vv. 594–656
♦ sammuccā samudāgataṃ,	Notes
tattha tattha pakappitaṃ.	1. In the Brahmanical tradition, this means the three Vedas. Later in this poem, the Buddha will give “three knowledges” a Buddhist definition.
	2. In this context, Vāseṭṭha is referring to action in this lifetime, rather than action in previous lifetimes.
♦ 654.	3. In this and the following verses, the Buddha is playing with three meanings of the word jāti: birth, species, and nature. This point becomes clear when he later contrasts these natural distinctions in the animal world with the conventional distinctions in the human world.
♦ “dīgharattamanusayitaṃ,	4. This verse begins a section where the verses are identical with Dhp 396–423, except that the last verse in the series is missing a line present in Dhp 423: “He is a sage who has mastered full-knowing, his mastery totally mastered.”
diṭṭhigatamajānataṃ.	This section redefines “brahman” to mean an arahant (although see note 9, below).
♦ ajānantā no VAR pabruvanti,	As for “bho-sayer”: Brahmans, when surprised or amazed, tended to use the word bho, or master, as an exclamation. “If he has anything” (reading sa ce with the Burmese and Sri Lankan editions) = if he/she lays claim to anything as his/her own.
jātiyā hoti brāhmaṇo.	5. The three commentaries explaining this verse—SnA, MA, and DhpA—treat these symbols in slightly different ways. They all agree that the strap = hatred and the thong = craving. As for the remaining symbols, MA simply states that cord = views, bridle = view-obsession, and bar = ignorance.
	SnA and DhpA, however, try to make more of the image by exploring the interconnections of the chariot parts. In their explanation, cord = 62 wrong views (listed in the Brahmajāla Suttanta, DN 1) and bridle = obsessions (sensuality, becoming, anger, conceit, views, uncertainty, ignorance (AN 7:11-12)). They note the connection between the 62 wrong views and the obsessions (one of which is views), which is apparently similar to the way the cord and bridle are connected. They go on to note that when one has cut all these things, the bar, which equals ignorance, has been lifted. The fact that the cutting of these chariot parts automatically accomplishes the lifting of the bar is apparently symbolic of the fact that ignorance is one of the obsessions.
♦ 655.	6. “With no overbearing pride”: reading anussadaṁ with the Thai, Burmese, and Sri Lankan editions. “Last-body”: Because an arahant will not be reborn, this present body is his/her last.
♦ “na jaccā brāhmaṇo hoti,	7. “For himself, on his own, his own ending of stress”: three different ways that the one word attano functions in this verse.
na jaccā hoti abrāhmaṇo.	8. According to SnA, “attachments/homes (ālaya)” = cravings. “Knowing”: the knowledge of full Awakening (aññā).
♦ kammunā brāhmaṇo hoti,	9. “A footing in the deathless”: The image here derives from a standard analogy comparing the practice to the act of crossing a river. According to AN 7:15, the point where the meditator gains footing on the river bottom, but before getting up on the bank, corresponds to the third stage of awakening, the attainment of non-return. To reach the fourth stage, becoming an arahant, is to go beyond the river and stand on firm ground. Either this verse is using the image differently, equating the gaining of a footing with arahantship, or else it is the only verse in this set to apply the term “brahman” to a non-returner.
kammunā hoti abrāhmaṇo.	10. On the fact that even devas and brahmās cannot know the course of the arahant, see MN 49, SN 23:2, AN 11:10, and Dhp 92–93.
	11. The forms of mastery listed in this verse correspond to the three knowledges that comprised the Buddha’s Awakening: knowledge of previous lives, knowledge of how beings pass away and are reborn in the various levels of being, and knowledge of the ending of the effluents that maintain the process of birth (see MN 4). It’s in this verse that the Buddha redefines the three knowledges claimed by Vāseṭṭha and Bhāradvāja, showing that they don’t qualify as masters of the three knowledges that constitute the knowledge of a genuine brahman in his eyes.
♦ 656.	12. Here, of course, the Buddha is referring to the three knowledges as defined by him, not as earlier defined by Vāseṭṭha.
♦ “kassako kammunā hoti,	13. Sakka is the chief of the devas of the heaven of the Thirty-three.
sippiko hoti kammunā.
♦ vāṇijo kammunā hoti,
pessiko hoti kammunā.

♦ 657.
♦ “coropi kammunā hoti,
yodhājīvopi kammunā.
♦ yājako kammunā hoti,
rājāpi hoti kammunā.

♦ 658.
♦ “evametaṃ yathābhūtaṃ,
kammaṃ passanti paṇḍitā.
♦ paṭiccasamuppādadassā,
kammavipākakovidā.

♦ 659.
♦ “kammunā vattati loko,
kammunā vattati pajā.
♦ kammanibandhanā sattā,
rathassāṇīva yāyato.

♦ 660.
♦ “tapena brahmacariyena,
saṃyamena damena ca.
♦ etena brāhmaṇo hoti,
etaṃ brāhmaṇamuttamaṃ.

♦ 661.
♦ “tīhi vijjāhi sampanno,
santo khīṇapunabbhavo.
♦ evaṃ vāseṭṭha jānāhi,
brahmā sakko vijānatan”ti.
♦ evaṃ vutte,
vāseṭṭhabhāradvājā māṇavā bhagavantaṃ etadavocuṃ — “abhikkantaṃ, bho gotama ... pe ... upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete VAR saraṇaṃ gate”ti.

♦ vāseṭṭhasuttaṃ navamaṃ niṭṭhitaṃ.

KN Snp 3.10 kokālika


♦ 10. kokālikasuttaṃ (KN 5.36) n n	3:10 Kokālika
♦ evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. atha kho kokāliko bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho kokāliko bhikkhu bhagavantaṃ etadavoca — “pāpicchā,
bhante, sāriputtamoggallānā, pāpikānaṃ icchānaṃ vasaṃ gatā”ti.	SN 6:10 contains a shorter, less graphic version of this sutta.
♦ evaṃ vutte,	I have heard that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the monk Kokālika1 went to the Blessed One and, on arrival, bowed down to him and sat to one side. As he was sitting there, he said to the Blessed One, “Lord, Sāriputta & Moggallāna have evil desires. They have fallen under the sway of evil desires.”
bhagavā kokālikaṃ bhikkhuṃ etadavoca — “mā hevaṃ, kokālika, mā hevaṃ, kokālika! pasādehi, kokālika, sāriputtamoggallānesu cittaṃ. pesalā sāriputtamoggallānā”ti.	When this was said, the Blessed One said to him, “Don’t say that, Kokālika. Don’t say that, Kolālika. Make your mind confident in Sāriputta & Moggallāna. They are admirable people.”
♦ dutiyampi kho ... pe ... tatiyampi kho kokāliko bhikkhu bhagavantaṃ etadavoca — “kiñcāpi me,	A second time… A third time, the monk Kokālika said to the Blessed One, “Even though the lord Blessed One2 inspires conviction and faith in me, Sāriputta & Moggallāna have evil desires. They have fallen under the sway of evil desires.”
bhante, bhagavā saddhāyiko paccayiko, atha kho pāpicchāva sāriputtamoggallānā, pāpikānaṃ icchānaṃ vasaṃ gatā”ti. tatiyampi kho bhagavā kokālikaṃ bhikkhuṃ etadavoca — “mā hevaṃ, kokālika, mā hevaṃ, kokālika! pasādehi, kokālika, sāriputtamoggallānesu cittaṃ. pesalā sāriputtamoggallānā”ti.	A third time, the Blessed One said to him, “Don’t say that, Kokālika. Don’t say that, Kolālika. Make your mind confident in Sāriputta & Moggallāna. They are admirable people.”
	Then the monk Kokālika, getting up from his seat, bowed down to the Blessed One, circumambulated him, keeping him to his right, and departed.
♦ atha kho kokāliko bhikkhu uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. acirappakkantassa ca kokālikassa bhikkhuno sāsapamattīhi piḷakāhi sabbo kāyo phuṭo VAR ahosi; sāsapamattiyo hutvā muggamattiyo ahesuṃ; muggamattiyo hutvā kaḷāyamattiyo ahesuṃ; kaḷāyamattiyo hutvā kolaṭṭhimattiyo ahesuṃ; kolaṭṭhimattiyo hutvā kolamattiyo ahesuṃ; kolamattiyo hutvā āmalakamattiyo ahesuṃ; āmalakamattiyo hutvā beḷuvasalāṭukamattiyo ahesuṃ; beḷuvasalāṭukamattiyo hutvā billamattiyo ahesuṃ; billamattiyo hutvā pabhijjiṃsu; pubbañca lohitañca pagghariṃsu. atha kho kokāliko bhikkhu tenevābādhena kālamakāsi. kālaṅkato ca kokāliko bhikkhu padumaṃ nirayaṃ upapajji sāriputtamoggallānesu cittaṃ āghātetvā .	Then not long after he had departed, Kokālika’s whole body became covered with boils the size of mustard seeds. From the size of mustard seeds, they became the size of green gram. From the size of green gram, they became the size of black beans. From the size of black beans, they became the size of jujube pits. From the size of jujube pits, they became the size of jujube fruits. From the size of jujube fruits, they became the size of myrobalans. From the size of myrobalans, they became the size of unripe vilva fruits. From the size of unripe vilva fruits, they became the size of small jackfruits. When they were the size of small jackfruits, they burst. Blood and pus flowed out. Then the monk Kokālika died of that disease and, having died, he reappeared in the Paduma hell for engendering hatred in his heart against Sāriputta & Moggallāna.
♦ atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi . ekamantaṃ,	Then Brahmā Sahampati,3 in the far extreme of the night, his extreme radiance lighting up the entirety of Jeta’s Grove, went to the Blessed One. On arrival, having bowed down to him, he stood to one side. As he was standing there, he said to the Blessed One, “Lord, the monk Kokālika has died and, having died, has reappeared in the Paduma hell for engendering hatred in his heart against Sāriputta & Moggallāna.” That is what Brahmā Sahampati said. Having said that, having bowed down, he circumambulated the Blessed One, keeping him to his right, and disappeared right there.
ṭhito kho brahmā sahampati bhagavantaṃ etadavoca — “kokāliko, bhante, bhikkhu kālaṅkato; kālaṅkato ca, bhante, kokāliko bhikkhu padumaṃ nirayaṃ upapanno sāriputtamoggallānesu cittaṃ āghātetvā”ti. idamavoca brahmā sahampati; idaṃ vatvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.	Then when the night had passed, the Blessed One addressed the monks, “Monks, last night Brahmā Sahampati, in the far extreme of the night, his extreme radiance lighting up the entirety of Jeta’s Grove, came to me. On arrival, having bowed down to me, he stood to one side. As he was standing there, he said to me, ‘Lord, the monk Kokālika has died and, having died, has reappeared in the Paduma hell for engendering hatred in his heart against Sāriputta & Moggallāna.’ That is what Brahmā Sahampati said. Having said that, having bowed down, he circumambulated me, keeping me to his right, and disappeared right there.”
♦ atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi — “imaṃ,	When this was said, a certain monk said to the Blessed One, “Lord, how long is the measure of the lifespan in the Paduma hell?”
bhikkhave, rattiṃ brahmā sahampati abhikkantāya rattiyā ... pe ... idamavoca, bhikkhave, brahmā sahampati, idaṃ vatvā maṃ padakkhiṇaṃ katvā tatthevantaradhāyī”ti.	“Long, monk, is the measure of the lifespan in the Paduma hell. It’s not easy to calculate ‘this many years’ or ‘this many hundreds of years’ or ‘this many thousands of years’ or ‘this many hundreds of thousands of years.’”
	“But, lord, can a simile be made?”
♦ evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca — “kīvadīghaṃ nu kho, bhante, padume niraye āyuppamāṇan”ti? “dīghaṃ kho, bhikkhu, padume niraye āyuppamāṇaṃ; taṃ na sukaraṃ saṅkhātuṃ ettakāni vassāni iti vā ettakāni vassasatāni iti vā ettakāni vassasahassāni iti vā ettakāni vassasatasahassāni iti vā”ti. “sakkā pana, bhante, upamā VAR kātun”ti? “sakkā, bhikkhū”ti bhagavā avoca --	“It can, monk,” said the Blessed One. “Suppose that there were a twenty-measure Kosalan cartload of sesame seeds. From that, a man would remove a sesame seed every hundred years.4 That twenty-measure Kosalan cartload of sesame seeds would come to an end in this manner more quickly than a single Abbuda [Swelling] hell. Like twenty Abbuda hells is one Nirabbuda [Free from Swelling] hell. Like twenty Nirabbuda hells is one Ababa [Alas!] hell. Like twenty Ababa hells is one Ahaha hell. Like twenty Ahaha hells is one Aṭaṭa hell. Like twenty Aṭaṭa hells is one Kumuda [White Water Lily] hell. Like twenty Kumuda hells is one Sogandhika [Fragrant White Water Lily] hell. Like twenty Sogandhika hells is one Uppalaka [Blue Lotus] hell. Like twenty Uppalaka hells is one Puṇḍarīka [White Lotus] hell. Like twenty Puṇḍarīka hells is one Paduma [Red Lotus] hell.5
	“The monk Kokālika has reappeared in the Paduma hell, for engendering hatred in his heart against Sāriputta & Moggallāna.”
♦ “seyyathāpi, bhikkhu, vīsatikhāriko kosalako tilavāho; tato puriso vassasatassa vassasatassa accayena ekamekaṃ tilaṃ uddhareyya. khippataraṃ kho so bhikkhu vīsatikhāriko kosalako tilavāho iminā upakkamena parikkhayaṃ pariyādānaṃ gaccheyya, natveva eko abbudo nirayo. seyyathāpi, bhikkhu, vīsati abbudā nirayā evameko nirabbudo nirayo. seyyathāpi, bhikkhu, vīsati nirabbudā nirayā evameko ababo nirayo. seyyathāpi, bhikkhu, vīsati ababā nirayā evameko ahaho nirayo. seyyathāpi, bhikkhu, vīsati ahahā nirayā evameko aṭaṭo nirayo. seyyathāpi, bhikkhu, vīsati aṭaṭā nirayā evameko kumudo nirayo. seyyathāpi, bhikkhu, vīsati kumudā nirayā evameko sogandhiko nirayo. seyyathāpi, bhikkhu, vīsati sogandhikā nirayā evameko uppalako nirayo. seyyathāpi, bhikkhu, vīsati uppalakā nirayā evameko puṇḍarīko nirayo. seyyathāpi, bhikkhu, vīsati puṇḍarīkā nirayā evameko padumo nirayo. padumaṃ kho pana bhikkhu nirayaṃ kokāliko bhikkhu upapanno sāriputtamoggallānesu cittaṃ āghātetvā”ti. idamavoca bhagavā, idaṃ vatvāna sugato athāparaṃ etadavoca satthā —	That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
	“Surely, when a person is born,
♦ 662.	an axe is born in his mouth,
♦ “purisassa hi jātassa,	with which he cuts himself—
kuṭhārī VAR jāyate mukhe.	the fool saying a bad statement.
♦ yāya chindati attānaṃ,	Whoever praises one deserving censure
bālo dubbhāsitaṃ bhaṇaṃ.	or censures one deserving praise,
	accumulates wickedness6 with his mouth,
♦ 663.	and in that wickedness
♦ “yo nindiyaṃ pasaṃsati,	finds no ease.
taṃ vā nindati yo pasaṃsiyo.	Next to nothing is the bad throw
♦ vicināti mukhena so kaliṃ,	when one loses money at dice.
kalinā tena sukhaṃ na vindati.	But great is the bad throw
	when one gets angered
♦ 664.	at those well-gone.
♦ “appamatto ayaṃ kali,	For one hundred thousand Nirabbudas
yo akkhesu dhanaparājayo.	and thirty-six and five Abbudas,
♦ sabbassāpi sahāpi attanā,	one who maligns noble ones,
ayameva mahattaro VAR kali.	directing his words & heart toward evil,
	goes to hell.7
♦ yo sugatesu manaṃ padosaye.	He goes to hell,
	the one who asserts
♦ 665.	what didn’t take place,
♦ “sataṃ sahassānaṃ nirabbudānaṃ,	as does the one
chattiṃsati pañca ca abbudāni VAR .	who, having done,
♦ yamariyagarahī nirayaṃ upeti,	says, ‘I didn’t.’
vācaṃ manañca paṇidhāya pāpakaṃ.	Both—low-acting people—
	there become equal:
♦ 666.	after death, in the place beyond.8
♦ “abhūtavādī nirayaṃ upeti,	Whoever harasses
yo vāpi katvā na karomicāha.	an innocent man,
♦ ubhopi te pecca samā bhavanti,	a man pure, without blemish:
nihīnakammā manujā parattha.	The evil comes right back to the fool
	like fine dust
♦ 667.	thrown against the wind.9
♦ “yo appaduṭṭhassa narassa dussati,	One devoted to the strings of greed
suddhassa posassa anaṅgaṇassa.	slanders others with his words:
♦ tameva bālaṃ pacceti pāpaṃ,	faithless, stingy, miserly, mean,
sukhumo rajo paṭivātaṃva khitto.	devoted to divisive tales.
	You with your hard road of a mouth,
♦ 668.	untrue, ignoble,
♦ “yo lobhaguṇe anuyutto,	destroyer of progress,
so vacasā paribhāsati aññe.	evil, doer of wrong,
♦ asaddho kadariyo avadaññū,	lowest of men, wicked, degenerate:
macchari pesuṇiyaṃ VAR anuyutto.	Don’t speak a lot here.
	You are headed to hell.
♦ 669.	You scatter dust
♦ “mukhadugga vibhūta anariya,	to your harm.
bhūnahu VAR pāpaka dukkaṭakāri.	You, an offender,
♦ purisanta kalī avajāta,	malign the good,
mā bahubhāṇidha nerayikosi.	and, having engaged
	in many sorts of bad conduct
♦ 670.	are going for a long time
♦ “rajamākirasī ahitāya,	to the pit.
sante garahasi kibbisakārī.	For no one’s action is annihilated.
♦ bahūni duccaritāni caritvā,	Surely its owner gets it back.
gacchasi kho papataṃ cirarattaṃ.	An offender, the fool,
	sees suffering for himself
♦ 671.	in the next world.
♦ “na hi nassati kassaci kammaṃ,	He goes to the place set with iron spikes,
eti hataṃ labhateva suvāmi.	the sharp-bladed iron stake,
♦ dukkhaṃ mando paraloke,	where the food, as is fitting,
attani passati kibbisakārī.	resembles a ball of heated iron.
	When they [the hell-wardens]
♦ 672.	speak, they don’t speak lovingly.
♦ “ayosaṅkusamāhataṭṭhānaṃ,	They [the hell beings] can’t run away.
tiṇhadhāramayasūlamupeti.	They’re not going to shelter.
♦ atha tattāyoguḷasannibhaṃ,	They lie on ashes strewn about.
bhojanamatthi tathā patirūpaṃ.	They enter a blazing mass of fire.
	Tying them up with nets,
♦ 673.	they [the hell-wardens] strike them
♦ “na hi vaggu vadanti vadantā,	with hammers made of iron.
nābhijavanti na tāṇamupenti.	Truly, they go to a blind darkness
♦ aṅgāre santhate sayanti VAR,	that spreads out like a fog.
ginisampajjalitaṃ pavisanti.	Then they enter a copper pot,
	a blazing mass of fire,
♦ 674.	in which they cook for a long, long time,
♦ “jālena ca onahiyāna,	bobbing up & down in a mass of fire.
tattha hananti ayomayakuṭebhi VAR .	There the offender then cooks
♦ andhaṃva timisamāyanti,	in a mixture of blood & pus.
taṃ vitatañhi yathā mahikāyo.	In whatever direction he leans to rest
	he festers at the touch.
♦ 675.	There the offender then cooks
♦ “atha lohamayaṃ pana kumbhiṃ,	in an ooze where worms live,
ginisampajjalitaṃ pavisanti.	and there is no shore to which he can go,
♦ paccanti hi tāsu cirarattaṃ,	for the cooking pots all around
agginisamāsu VAR samuppilavāte.	are all the same.
	Then they enter
♦ 676.	the sharp sword-leaf forest
♦ “atha pubbalohitamisse,	where their limbs are cut off.
tattha kiṃ paccati kibbisakārī.	Seizing them by the tongue with a hook,
♦ yaṃ yaṃ disakaṃ VAR adhiseti,	they [the hell-wardens] strike them,
tattha kilissati samphusamāno.	dragging them back & forth.
	Then they come to the Vettaraṇin,10
♦ 677.	hard to cross,
♦ “puḷavāvasathe salilasmiṃ,	with sharp blades, razor blades,
tattha kiṃ paccati kibbisakārī.	and there they fall in,
♦ gantuṃ na hi tīramapatthi,	the fools,
sabbasamā hi samantakapallā.	evil-doers having done
	evil deeds.
♦ 678.	There, while they wail,
♦ “asipattavanaṃ pana tiṇhaṃ,	voracious black & spotted dogs,
taṃ pavisanti samucchidagattā.	jackals, & flocks of ravens chew on them.
♦ jivhaṃ balisena gahetvā,	Vultures & crows pick at them.
ārajayārajayā vihananti.	How hard, indeed, is this way of life there
	that offending people come to see.11
♦ 679.	So, for the remainder of life here,
♦ “atha vetaraṇiṃ pana duggaṃ,	a person, heedful, should do his duty.
tiṇhadhārakhuradhāramupenti.	Those loads of sesame seeds
♦ tattha mandā papatanti,	compared to the Paduma hell
pāpakarā pāpāni karitvā.	have been calculated by those who know
	as five times ten thousand crores,12
♦ 680.	plus twelve times one hundred more.
♦ “khādanti hi tattha rudante,	The length of the hells of suffering
sāmā sabalā kākolagaṇā ca.	described here
♦ soṇā siṅgālā VAR paṭigiddhā VAR,	is how long [the hell-beings]
kulalā vāyasā ca VAR vitudanti.	will have to dwell there.
	So when in the company of those
♦ 681.	who are pure, admirable, excellent,
♦ “kicchā vatayaṃ idha vutti,	one should constantly guard
yaṃ jano phusati VAR kibbisakārī.	one’s words & heart.
♦ tasmā idha jīvitasese,	vv. 657–678
kiccakaro siyā naro na cappamajje.	Notes
	1. Kokālika is a bhikkhu, or Buddhist monk. Normally, the texts refer to Buddhist monks as Ven. So-and-so, but in this case, the following story will show why posterity did not accord this honor to Kokālika. According to SnA, this Kokālika was not the same Kokālika who was one of Devadatta’s followers. If that is so, it’s remarkable that both Kokālikas expressed mistrust of Ven. Sāriputta and Moggallāna in exactly the same words (see Cv VII.4.2). An alternative possibility is that the two Kokālikas were actually the same person, and that he participated in Devadatta’s schism during the “not long” period mentioned in this sutta separating his denunciation of Sāriputta and Moggallāna from the onset of his resulting disease.
♦ 682.	2. This is an exaggerated form of address. See Ud 8:7, note 1.
♦ “te gaṇitā vidūhi tilavāhā,	3. See SN 6:1.
ye padume niraye upanītā.	4. Reading vassa-satassa vassa-satassa with the Burmese edition. The Sri Lankan version reads, “every hundred years, every thousand years.” The Thai edition reads, “every hundred years, every thousand years, every hundred thousand years.”
♦ nahutāni hi koṭiyo pañca bhavanti,	5. Perhaps it goes without saying that the names of some of worst hells are ironic. SnA asserts that these are not separate hells, but simply different periods of time in the single Avīci hell, but it gives no explanation or justification for its assertion.
dvādasa koṭisatāni punaññā VAR .	6. The word for wickedness, kali, is the same as the word for a bad throw at dice, which becomes the image in the following verse.
	7. The version of this sutta at SN 6:10 ends here.
♦ 683.	8. This verse = Dhp 306 and is also found in Iti 48.
♦ “yāva dukhā VAR nirayā idha vuttā,	9. This verse = Dhp 125.
tatthapi tāva ciraṃ vasitabbaṃ.	10. Vettaraṇin: Literally, “having a battle of twigs/canes.” SnA identifies this as the river of lye-water mentioned in MN 130, which contains a similarly graphic description of hell.
♦ tasmā sucipesalasādhuguṇesu,	11. Reading passati with the Thai and Sri Lankan editions. The Burmese edition has phusati, “touch.”
vācaṃ manaṃ satataṃ VAR parirakkhe”ti.	12. A crore is a large number that SNA calculates as equal to ten million.
	See also: MN 45; MN 97; MN 130; MN 135; MN 136; SN 35:135; SN 42:8; AN 3:101; AN 4:111; AN 5:129; AN 8:7–8; AN 8:40; Dhp 306–319; Iti 18; Iti 20; Iti 30; Iti 32; Iti 64; Iti 70; Iti 81
♦ kokālikasuttaṃ dasamaṃ niṭṭhitaṃ.

KN Snp 3.11 nālaka

	3:11 Nālaka
♦ 11. nālakasuttaṃ (KN 5.37) n
	Asita the seer, in his mid-day meditation,
♦ 684.	saw the Group of Thirty—
♦ ānandajāte tidasagaṇe patīte,	Sakka1 the king, and devas dressed in pure white
sakkañca indaṃ sucivasane ca deve.	exultant, ecstatic—
♦ dussaṃ gahetvā atiriva thomayante,	holding up banners, cheering wildly,
asito isi addasa divāvihāre.	& on seeing the devas so joyful & happy,
	having paid his respects, he said:
♦ 685.	“Why is the deva community
♦ disvāna deve muditamane udagge,	so wildly elated?
cittiṃ karitvāna idamavoca VAR tattha.	Why are they holding up banners
♦ “kiṃ devasaṅgho atiriva kalyarūpo,	& waving them around?
dussaṃ gahetvā ramayatha VAR kiṃ paṭicca.	Even after the war with the Asuras
	—when victory was the devas’,
♦ 686.	the Asuras defeated—
♦ “yadāpi āsī asurehi saṅgamo,	even then there was nothing hair-raising like this.
jayo surānaṃ asurā parājitā.	Seeing what marvel
♦ tadāpi netādiso lomahaṃsano,	are the devas so joyful?
kimabbhutaṃ daṭṭhu marū pamoditā.	They whistle,
	they sing,
♦ 687.	play music,
♦ “seḷenti gāyanti ca vādayanti ca,	clap their hands,
bhujāni phoṭenti VAR ca naccayanti ca.	dance.
♦ pucchāmi vohaṃ merumuddhavāsine,	So I ask you, who live on Mount Meru’s summit.
dhunātha me saṃsayaṃ khippa mārisā”.	Please dispel my doubt quickly, dear sirs.”
	“The Bodhisatta, the foremost jewel,
♦ 688.	unequaled,
♦ “so bodhisatto ratanavaro atulyo,	has been born for welfare & happiness
manussaloke hitasukhatthāya VAR jāto.	in the human world,
♦ sakyāna gāme janapade lumbineyye,	in a town in the Sakyan countryside,
tenamha tuṭṭhā atiriva kalyarūpā.	Lumbini.
	That’s why we’re contented, so wildly elated.
♦ 689.	He, the highest of all beings,
♦ “so sabbasattuttamo aggapuggalo,	the ultimate person,
narāsabho sabbapajānamuttamo.	a bull among men, highest of all people,
♦ vattessati cakkamisivhaye vane,	will set turning the Wheel [of Dhamma]
nadaṃva sīho balavā migābhibhū”.	in the forest named after the seers,
	like a strong, roaring lion,
♦ 690.	the conqueror of beasts.”
♦ taṃ saddaṃ sutvā turitamavasarī so,	Hearing these words,
suddhodanassa tada bhavanaṃ upāvisi VAR .	Asita quickly descended [from heaven]
♦ nisajja tattha idamavocāsi sakye,	and went to Suddhodana’s dwelling.
“kuhiṃ kumāro ahamapi daṭṭhukāmo”.	There, taking a seat, he said to the Sakyans:
	“Where is the prince?
♦ 691.	I, too, want to see him.”
♦ tato kumāraṃ jalitamiva suvaṇṇaṃ,	The Sakyans then showed
ukkāmukheva sukusalasampahaṭṭhaṃ VAR .	to the seer named Asita
♦ daddallamānaṃ VAR siriyā anomavaṇṇaṃ,	their son, the prince,
dassesu puttaṃ asitavhayassa sakyā.	like gold aglow,
	burnished by a most skillful smith
♦ 692.	in the mouth of the furnace,
♦ disvā kumāraṃ sikhimiva pajjalantaṃ,	blazing with glory, flawless in color.
tārāsabhaṃva nabhasigamaṃ visuddhaṃ.	On seeing the prince blazing like flame,
♦ sūriyaṃ tapantaṃ saradarivabbhamuttaṃ,	pure like the bull of the stars
ānandajāto vipulamalattha pītiṃ.	going across the sky
	—the burning sun,
♦ 693.	released from the clouds of autumn—
♦ anekasākhañca sahassamaṇḍalaṃ,	he was exultant, filled with abundant rapture.
chattaṃ marū dhārayumantalikkhe.	The devas held in the sky
♦ suvaṇṇadaṇḍā vītipatanti cāmarā,	a many-spoked sunshade
na dissare cāmarachattagāhakā.	of a thousand circles.
	Gold-handled whisks
♦ 694.	waved up & down,
♦ disvā jaṭī kaṇhasirivhayo isi,	but those holding the whisks & the sunshade
suvaṇṇanikkhaṃ viya paṇḍukambale.	couldn’t be seen.
♦ setañca chattaṃ dhariyanta VAR muddhani,	The matted-haired seer
udaggacitto sumano paṭiggahe.	named Dark Splendor,
	seeing the boy, like an ornament of gold
♦ 695.	on the red woolen blanket,
♦ paṭiggahetvā pana sakyapuṅgavaṃ,	a white sunshade held over his head,
jigīsato VAR lakkhaṇamantapāragū.	received him, joyful in mind & pleased.
♦ pasannacitto giramabbhudīrayi,	And on receiving the bull of the Sakyans,
“anuttarāyaṃ dvipadānamuttamo” VAR .	longingly, the master of mantras & signs
	exclaimed with a confident mind:
♦ 696.	“This one is unsurpassed,
♦ athattano gamanamanussaranto,	the highest of the biped race.”
akalyarūpo gaḷayati assukāni.	Then, foreseeing his own imminent departure,
	he, dejected, shed tears.
♦ disvāna sakyā isimavocuṃ rudantaṃ,	On seeing him weeping,
	the Sakyans asked:
♦ “no ce kumāre bhavissati antarāyo”.	“But surely there will be
	no danger for the prince?”
♦ 697.	On seeing the Sakyans’ concern
♦ disvāna sakye isimavoca akalye,	he replied, “I foresee for the prince
“nāhaṃ kumāre ahitamanussarāmi.	no harm.
♦ na cāpimassa bhavissati antarāyo,	Nor will there be any danger for him.
na orakāyaṃ adhimānasā VAR bhavātha.	This one’s not insignificant: Be assured.
	This prince will touch
♦ 698.	the ultimate self-awakening.
♦ “sambodhiyaggaṃ phusissatāyaṃ kumāro,	He, seeing the utmost purity,
so dhammacakkaṃ paramavisuddhadassī.	will set rolling the Wheel of Dhamma
♦ vattessatāyaṃ bahujanahitānukampī,	through sympathy for the welfare of many.
vitthārikassa bhavissati brahmacariyaṃ.	His holy life will spread far & wide.
	But as for me,
♦ 699.	my life here has no long remainder.
♦ “mamañca āyu na ciramidhāvaseso,	My death will take place before then.
athantarā me bhavissati kālakiriyā.	I won’t get to hear
♦ sohaṃ na sossaṃ VAR asamadhurassa dhammaṃ,	the Dhamma of this one with the peerless role.
tenamhi aṭṭo byasanaṃgato aghāvī”.	That’s why I’m stricken,
	afflicted, & pained.”
♦ 700.	He, having brought the Sakyans
♦ so sākiyānaṃ vipulaṃ janetvā pītiṃ,	abundant rapture,
antepuramhā niggamā VAR brahmacārī.	the follower of the holy life
♦ so bhāgineyyaṃ sayaṃ anukampamāno,	left the inner chamber and,
samādapesi asamadhurassa dhamme.	out of sympathy for his nephew,
	urged him on toward the Dhamma
♦ 701.	of the one with the peerless role:
♦ “buddhoti ghosaṃ yada VAR parato suṇāsi,	“When you hear from another the word,
sambodhipatto vivarati dhammamaggaṃ.	‘Awakened One,’
♦ gantvāna tattha samayaṃ paripucchamāno VAR,	or ‘Attaining self-awakening,
carassu tasmiṃ bhagavati brahmacariyaṃ”.	he lays open the path of the Dhamma,’
	go there and, asking him yourself,
♦ 702.	follow the holy life
♦ tenānusiṭṭho hitamanena tādinā,	under that Blessed One.”
anāgate paramavisuddhadassinā.	Instructed by the one
♦ so nālako upacitapuññasañcayo,	whose mind was set on his benefit,
jinaṃ patikkhaṃ VAR parivasi rakkhitindriyo.	Such,
	seeing in the future the utmost purity,
♦ 703.	Nālaka, who had laid up a store of merit,
♦ sutvāna ghosaṃ jinavaracakkavattane,	awaited the Victor expectantly,
gantvāna disvā isinisabhaṃ pasanno.	guarding his senses.
♦ moneyyaseṭṭhaṃ munipavaraṃ apucchi,	On hearing word of the Victor’s
samāgate asitāvhayassa sāsaneti.	turning of the foremost wheel,
	he went, he saw
♦ vatthugāthā niṭṭhitā.	the bull among seers. Confident,
	he asked the foremost sage
♦ 704.	about the utmost sagacity,
♦ “aññātametaṃ vacanaṃ,	now that Asita’s forecast
asitassa yathātathaṃ.	had come to pass.
♦ taṃ taṃ gotama pucchāmi,	Nālaka:
sabbadhammāna pāraguṃ.	“Now that I know
	Asita’s words to be true,
♦ 705.	I ask you, Gotama,
♦ “anagāriyupetassa,	you who have gone
bhikkhācariyaṃ jigīsato.	to the beyond of all dhammas.
♦ muni pabrūhi me puṭṭho,	I’m intent on the homeless life;
moneyyaṃ uttamaṃ padaṃ”.	I long for the almsround.
	Tell me sage, when asked,
♦ 706.	the highest state of sagacity.”
♦ “moneyyaṃ te upaññissaṃ,	The Buddha:
(iti bhagavā) dukkaraṃ durabhisambhavaṃ.	“I’ll teach you
♦ handa te naṃ pavakkhāmi,	a sagacity hard to do,
santhambhassu daḷho bhava.	hard to master.
	Come now, I’ll tell you.
♦ 707.	Be steadfast. Be firm.
♦ “samānabhāgaṃ kubbetha,	Practice even-mindedness,
gāme akkuṭṭhavanditaṃ.	for in a village
♦ manopadosaṃ rakkheyya,	there’s praise & abuse.
santo anuṇṇato care.	Ward off any flaw in the heart.
	Go about calmed & not haughty.
♦ 708.	High & low things will come up
♦ “uccāvacā niccharanti,	like fire-flames in a forest.
dāye aggisikhūpamā.	Women seduce a sage.
♦ nāriyo muniṃ palobhenti,	May they not seduce you.2
tāsu taṃ mā palobhayuṃ.	Abstaining from sexual intercourse,
	abandoning various sensual pleasures,
♦ 709.	be unopposed, unattached,
♦ “virato methunā dhammā,	to beings moving & still.
hitvā kāme paropare VAR .	‘As I am, so are these.
♦ aviruddho asāratto,	As are these, so am I.’
pāṇesu tasathāvare.	Drawing the parallel to
	yourself,
♦ 710.	neither kill nor get others to kill.
♦ “yathā ahaṃ tathā ete,	Abandoning the wants & greed
yathā ete tathā ahaṃ.	where people run-of-the-mill are stuck,
♦ attānaṃ upamaṃ katvā,	practice with vision,
na haneyya na ghātaye.	cross over this hell.


♦ 711.
♦ “hitvā icchañca lobhañca,
yattha satto puthujjano.
♦ cakkhumā paṭipajjeyya,
tareyya narakaṃ imaṃ.


♦ 712.	Stomach not full,
♦ “ūnūdaro mitāhāro,	moderate in food,
appicchassa alolupo.	modest,
♦ sadā VAR icchāya nicchāto,	not being greedy,
aniccho hoti nibbuto.	always not hungering for wants:
	One without hunger
	is one who’s unbound.

(standing & sitting in jhana)


♦ 713.
♦ “sa piṇḍa-cāraṃ caritvā,	the alms[round]-walk (having been) walked,
Vanan-tam-abhihāraye.	(the) forest – (he should) – go into,
♦ upaṭṭhito rukkha-mūlasmiṃ,	standing [or setting up] (by a) tree-root,
Āsan-ūpagato muni.	Sitting-down, (the) sage,

♦ 714.
♦ “sa jhāna-pasuto dhīro,	jhāna--(he is)--engaged-in, (the) wise (one),
vanante ramito siyā.	(the) forest (he should) relish.
♦ jhāyetha rukkha-mūlasmiṃ,	(he) should-do-jhāna (at the) tree-root,
Attānam-abhito-sayaṃ.	attaining his own satisfaction.

♦ 715.
♦ “tato ratyā vivasāne VAR,	Then, at the end of the night,
gāmantamabhihāraye.	he should go to the village,
♦ avhānaṃ nābhinandeyya,	not delighting in an invitation
abhihārañca gāmato.	or gift from the village.
	Having gone to the village,
♦ 716.	the sage should not go
♦ “na munī gāmamāgamma,	forcing his way among families.
kulesu sahasā care.	Cutting off chatter,
♦ ghāsesanaṃ chinnakatho,	he shouldn’t utter a scheming word.
na vācaṃ payutaṃ bhaṇe.	‘I got something,
	that’s fine.
♦ 717.	I got nothing,
♦ “alatthaṃ yadidaṃ sādhu,	that, too, is good.’
nālatthaṃ kusalaṃ iti.	Being such with regard to both,
♦ ubhayeneva so tādī,	he returns to the very same tree.
rukkhaṃvupanivattati VAR .	Wandering with his bowl in hand
	—not dumb,
♦ 718.	but seemingly dumb—
♦ “sa pattapāṇi vicaranto,	he shouldn’t despise a piddling gift
amūgo mūgasammato.	nor disparage the giver.
♦ appaṃ dānaṃ na hīḷeyya,	High & low are the practices
dātāraṃ nāvajāniyā.	proclaimed by the contemplative.
	They don’t go twice to the further shore.
♦ 719.	This [unbinding] isn’t sensed only once.3
♦ “uccāvacā hi paṭipadā,	In one who has no attachment—
samaṇena pakāsitā.	the monk who has cut the stream,4
♦ na pāraṃ diguṇaṃ yanti,	abandoning what is
nayidaṃ ekaguṇaṃ mutaṃ.	& isn’t a duty—
	no fever is found.
♦ 720.	I’ll teach you
♦ “yassa ca visatā natthi,	sagacity:Be like a razor’s edge.
chinnasotassa bhikkhuno.	Pressing tongue against palate,
♦ kiccākiccappahīnassa,	restrain your stomach.
pariḷāho na vijjati.	Neither be lazy in mind,
	nor have many thoughts.
♦ 721.	Be free of raw stench,5
♦ “moneyyaṃ te upaññissaṃ,	independent,
khuradhārūpamo bhave.	having the holy life as your aim.
♦ jivhāya tālumāhacca,	Train in solitude
udare saññato siyā.	& the contemplative’s task,
	Solitude
♦ 722.	is called
♦ “alīnacitto ca siyā,	sagacity.
na cāpi bahu cintaye.	Alone, you truly delight
♦ nirāmagandho asito,	& shine in the ten directions.
brahmacariyaparāyaṇo.	On hearing the fame of the enlightened
	—those who practice jhāna,
♦ 723.	relinquishing sensuality—
♦ “ekāsanassa sikkhetha,	my disciple should foster
samaṇūpāsanassa ca.	all the more
♦ ekattaṃ monamakkhātaṃ,	shame & conviction.
eko ce abhiramissasi.	Know from the rivers
	in clefts & in crevices:
♦ atha bhāhisi VAR dasadisā.	Those in small channels flow
	noisily,
♦ 724.	the great
♦ “sutvā dhīrānaṃ nigghosaṃ,	flow silent.
jhāyīnaṃ kāmacāginaṃ.	Whatever’s deficient
♦ tato hiriñca saddhañca,	makes noise.
bhiyyo kubbetha māmako.	Whatever is full
	is quiet.
♦ 725.	The fool is like a half-empty pot;
♦ “taṃ nadīhi vijānātha,	one who is wise, a full lake.6
sobbhesu padaresu ca.	A contemplative who speaks a great deal
♦ saṇantā yanti kusobbhā VAR,	endowed with meaning:
tuṇhīyanti mahodadhī.	Knowing, he teaches the Dhamma;
	knowing, he speaks a great deal.
♦ 726.	But he who,
♦ “yadūnakaṃ taṃ saṇati,	knowing, is restrained,
yaṃ pūraṃ santameva taṃ.	knowing, doesn’t speak a great deal:
♦ aḍḍhakumbhūpamo bālo,	He is a sage
rahado pūrova paṇḍito.	worthy of sagehood.
	He is a sage,
♦ 727.	his sagehood attained.”
♦ “yaṃ samaṇo bahuṃ bhāsati,	vv. 679–723
upetaṃ atthasañhitaṃ.
♦ jānaṃ so dhammaṃ deseti,
jānaṃ so bahu bhāsati.

♦ 728.
♦ “yo ca jānaṃ saṃyatatto,
jānaṃ na bahu bhāsati.
♦ sa munī monamarahati,
sa munī monamajjhagā”ti.

♦ nālakasuttaṃ ekādasamaṃ niṭṭhitaṃ.

Notes

1. Reading Sakkañca with the Thai edition.

2. For an instance of a woman who tried to seduce a monk, see the origin story to Pācittiya 5 in The Buddhist Monastic Code, volume 1. For an instance of a man who tried to seduce a nun, see Thig 14.

3. According to SnA, the high and low practices taught by the Buddha are, respectively, the practice-mode of pleasant practice and quick intuition, and the practice-mode of painful practice and slow intuition (see AN 4:162). These modes of practice don’t go twice to the further shore in the sense that each of the four paths—to stream-entry, once-returning, non-returning, and arahantship—abandons whatever defilements it is capable of abandoning once and for all. There is no need to repeat that particular path. Unbinding is not attained only once in the sense that it is touched as the result of each of the four paths.

4. SnA: the stream of defilements. However, the stream here could also be the stream of becoming mentioned in Sn 3:12.

5. See Sn 2:2.

6. This verse is quoted in the Milinda Pañhā.

See also: AN 3:123; Dhp 268–269; Iti 66–67; Sn 1:12

KN Snp 3.12 dvayatānupassanā (The Contemplation of Dualities)


♦ 12. dvayatānupassanāsuttaṃ (KN 5.38) n	3:12 The Contemplation of Dualities

♦ evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti . atha kho bhagavā tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhikkhū āmantesi --	I have heard that on one occasion the Blessed One was staying near Sāvatthī in the Eastern Monastery, the palace of Migāra’s mother. Now on that occasion—the uposatha day of the fifteenth, a perfect full-moon night—the Blessed One was sitting in the open air surrounded by the Saṅgha of monks. Surveying the silent Saṅgha of monks, he addressed them: “Monks, if there are any who ask, ‘Your listening to teachings that are skillful, noble, leading onward, going to self-awakening is a prerequisite for what?’ they should be told, ‘For the sake of knowing qualities of dualities as they actually are.’ Which duality are you speaking about? ‘This is stress. This is the origination of stress’: This is one contemplation. ‘This is the cessation of stress. This is the path of practice leading to the cessation of stress’: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return.”
	That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
♦ “‘ye te, bhikkhave, kusalā dhammā ariyā niyyānikā sambodhagāmino, tesaṃ vo, bhikkhave, kusalānaṃ dhammānaṃ ariyānaṃ niyyānikānaṃ sambodhagāmīnaṃ kā upanisā savanāyā’ti iti ce, bhikkhave, pucchitāro assu, te evamassu vacanīyā — ‘yāvadeva dvayatānaṃ dhammānaṃ yathābhūtaṃ ñāṇāyā’ti. kiñca dvayataṃ vadetha?	“Those who don’t discern stress,
♦ (1) “idaṃ dukkhaṃ,	what brings stress into play,
ayaṃ dukkhasamudayoti ayamekānupassanā. ayaṃ dukkhanirodho, ayaṃ dukkhanirodhagāminī paṭipadāti, ayaṃ dutiyānupassanā. evaṃ sammā dvayatānupassino kho, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ — diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.	& where it totally stops,
	without trace;
♦ idamavoca bhagavā. idaṃ vatvāna sugato athāparaṃ etadavoca satthā —	who don’t know the path,
	the way to the stilling of stress:
♦ 729.	lowly
♦ “ye dukkhaṃ nappajānanti,	in their awareness-release
atho dukkhassa sambhavaṃ.	& discernment-release,
♦ yattha ca sabbaso dukkhaṃ,	incapable
asesaṃ uparujjhati.	of making an end,
♦ tañca maggaṃ na jānanti,	they’re headed
dukkhūpasamagāminaṃ.	to birth & aging.
	But those who discern stress,
♦ 730.	what brings stress into play,
♦ “cetovimuttihīnā te,	& where it totally stops,
atho paññāvimuttiyā.	without trace;
♦ abhabbā te antakiriyāya,	who discern the path,
te ve jātijarūpagā.	the way to the stilling of stress:
	consummate
♦ 731.	in their awareness-release
♦ “ye ca dukkhaṃ pajānanti,	& discernment-release,
atho dukkhassa sambhavaṃ.	capable
♦ yattha ca sabbaso dukkhaṃ,	of making an end,
asesaṃ uparujjhati.	they aren’t headed
♦ tañca maggaṃ pajānanti,	to birth & aging.1
dukkhūpasamagāminaṃ.	“Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’ How would that be? ‘Whatever stress comes into play is all from acquisition2 as a requisite condition’: This is one contemplation. ‘From the remainderless fading & cessation of that very acquisition, there is no coming into play of stress’: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return.”
	That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
♦ 732.	“From acquisition as cause
♦ “cetovimuttisampannā,	the many forms of stress
atho paññāvimuttiyā.	come into being in the world.
♦ bhabbā te antakiriyāya,	Whoever, unknowing,
na te jātijarūpagā”ti.	makes acquisitions
	—the dullard—
♦ (2) “‘siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu; ‘siyā’tissu vacanīyā. kathañca siyā? yaṃ kiñci dukkhaṃ sambhoti sabbaṃ upadhipaccayāti, ayamekānupassanā. upadhīnaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. evaṃ sammā ... pe ... athāparaṃ etadavoca satthā —	comes to stress
	again & again.
♦ 733.	Therefore, discerning,
♦ “upadhinidānā pabhavanti dukkhā,	you shouldn’t create acquisitions
ye keci lokasmimanekarūpā.	as you stay focused on
♦ yo ve avidvā upadhiṃ karoti,	the birth & origin of stress.”
punappunaṃ dukkhamupeti mando.	“Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’ How would that be? ‘Whatever stress comes into play is all from ignorance as a requisite condition’: This is one contemplation. ‘From the remainderless fading & cessation of that very ignorance, there is no coming into play of stress’: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return.”
♦ tasmā pajānaṃ upadhiṃ na kayirā,	That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
dukkhassa jātippabhavānupassī”ti.	“Those who journey the wandering-on
	through birth & death, again & again,
♦ (3) “‘siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu; ‘siyā’tissu vacanīyā. kathañca siyā? yaṃ kiñci dukkhaṃ sambhoti sabbaṃ avijjāpaccayāti, ayamekānupassanā. avijjāya tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. evaṃ sammā ... pe ... athāparaṃ etadavoca satthā —	in this state here
	or anywhere else,
♦ 734.	that destination is simply through ignorance.
♦ “jātimaraṇasaṃsāraṃ,	This ignorance is a great delusion
ye vajanti punappunaṃ.	whereby they have wandered-on
♦ itthabhāvaññathābhāvaṃ,	a long, long time.
avijjāyeva sā gati.	While beings immersed in clear knowing
	don’t go to further becoming.
♦ 735.	“Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’ How would that be? ‘Whatever stress comes into play is all from fabrication as a requisite condition’: This is one contemplation. ‘From the remainderless fading & cessation of that very fabrication, there is no coming into play of stress’: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return.”
♦ “avijjā hāyaṃ mahāmoho,	That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
yenidaṃ saṃsitaṃ ciraṃ.	“Any stress that comes into play
♦ vijjāgatā ca ye sattā,	is all from fabrication
na te gacchanti VAR punabbhavan”ti.	as a requisite
	condition.
♦ (4) “siyā aññenapi ... pe ... kathañca siyā? yaṃ kiñci dukkhaṃ sambhoti sabbaṃ saṅkhārapaccayāti, ayamekānupassanā. saṅkhārānaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. evaṃ sammā ... pe ... athāparaṃ etadavoca satthā —	With the cessation of fabrication,
	there is no stress
♦ 736.	coming into play.
♦ “yaṃ kiñci dukkhaṃ sambhoti,	Knowing this drawback—
sabbaṃ saṅkhārapaccayā.	that stress comes from fabrication
♦ saṅkhārānaṃ nirodhena,	as a requisite
natthi dukkhassa sambhavo.	condition—
	with the tranquilizing of all fabrication,
♦ 737.	with the stopping of perception:
♦ “etamādīnavaṃ ñatvā,	That’s how there is
dukkhaṃ saṅkhārapaccayā.	the ending of stress.
♦ sabbasaṅkhārasamathā,	Knowing this as it actually is,
saññānaṃ uparodhanā.	an attainer-of-knowledge
♦ evaṃ dukkhakkhayo hoti,	sees rightly.
etaṃ ñatvā yathātathaṃ.	Seeing rightly,
	the wise—
♦ 738.	conquering the fetter of Māra—
♦ “sammaddasā vedaguno,	go to no further becoming.
sammadaññāya paṇḍitā.	“Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’ How would that be? ‘Whatever stress comes into play is all from consciousness as a requisite condition’: This is one contemplation. ‘From the remainderless fading & cessation of that very consciousness, there is no coming into play of stress’: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return.”
♦ abhibhuyya mārasaṃyogaṃ,	That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
na gacchanti VAR punabbhavan”ti.	“Any stress that comes into play
	is all from consciousness
♦ (5) “siyā aññenapi ... pe ... kathañca siyā? yaṃ kiñci dukkhaṃ sambhoti sabbaṃ viññāṇapaccayāti, ayamekānupassanā. viññāṇassa tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. evaṃ sammā ... pe ... athāparaṃ etadavoca satthā —	as a requisite
	condition.
♦ 739.	With the cessation of consciousness,
♦ “yaṃ kiñci dukkhaṃ sambhoti,	there is no stress
sabbaṃ viññāṇapaccayā.	coming into play.
♦ viññāṇassa nirodhena,	Knowing this drawback—
natthi dukkhassa sambhavo.	that stress comes from consciousness
	as a requisite
♦ 740.	condition—
♦ “etamādīnavaṃ ñatvā,	with the stilling of consciousness, the monk
dukkhaṃ viññāṇapaccayā.	free from hunger
♦ viññāṇūpasamā bhikkhu,	is totally unbound.
nicchāto parinibbuto”ti.	“Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’ How would that be? ‘Whatever stress comes into play is all from contact as a requisite condition’: This is one contemplation. ‘From the remainderless fading & cessation of that very contact, there is no coming into play of stress’: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return.”
	That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
♦ (6) “siyā aññenapi ... pe ... kathañca siyā? yaṃ kiñci dukkhaṃ sambhoti sabbaṃ phassapaccayāti, ayamekānupassanā. phassassa tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. evaṃ sammā ... pe ... athāparaṃ etadavoca satthā —	“For those overcome by contact,
	flowing along in the stream of becoming,
♦ 741.	following a miserable path,
♦ “tesaṃ phassaparetānaṃ,	the ending of fetters
bhavasotānusārinaṃ.	is far away.
♦ kummaggapaṭipannānaṃ,	While those who comprehend contact,
ārā saṃyojanakkhayo.	delighting in stilling through discernment,
	they, by breaking through contact,
♦ 742.	free from hunger,
♦ “ye ca phassaṃ pariññāya,	are totally unbound.
aññāyupasame VAR ratā.	“Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’ How would that be? ‘Whatever stress comes into play is all from feeling as a requisite condition’: This is one contemplation. ‘From the remainderless fading & cessation of that very feeling, there is no coming into play of stress’: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return.”
♦ te ve phassābhisamayā,	That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
nicchātā parinibbutā”ti.	“Knowing that
	whatever is felt—
♦ (7) “siyā aññenapi ... pe ... kathañca siyā? yaṃ kiñci dukkhaṃ sambhoti sabbaṃ vedanāpaccayāti, ayamekānupassanā. vedanānaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. evaṃ sammā ... pe ... athāparaṃ etadavoca satthā —	pleasure, pain,
	neither pleasure nor pain,
♦ 743.	within or without—
♦ “sukhaṃ vā yadi vā dukkhaṃ,	is stressful;
adukkhamasukhaṃ saha.	seeing
♦ ajjhattañca bahiddhā ca,	its deceptive nature,
yaṃ kiñci atthi veditaṃ.	its dissolving,
	its passing away
♦ 744.	at each contact,
♦ “etaṃ dukkhanti ñatvāna,	each
mosadhammaṃ palokinaṃ VAR .	contact,
♦ phussa phussa vayaṃ passaṃ,	he knows it right there:
evaṃ tattha vijānati VAR .	With just the ending of feeling,
♦ vedanānaṃ khayā bhikkhu,	there is no stress
nicchāto parinibbuto”ti.	coming into play.
	“Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’ How would that be? ‘Whatever stress comes into play is all from craving as a requisite condition’: This is one contemplation. ‘From the remainderless fading & cessation of that very craving, there is no coming into play of stress’: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return.”
♦ (8) “siyā aññenapi ... pe ... kathañca siyā? yaṃ kiñci dukkhaṃ sambhoti sabbaṃ taṇhāpaccayāti, ayamekānupassanā. taṇhāya tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. evaṃ sammā ... pe ... athāparaṃ etadavoca satthā —	That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
	“With craving his companion, a man
♦ 745.	wanders on a long, long time.
♦ “taṇhādutiyo puriso,	Neither in this state here
dīghamaddhāna saṃsaraṃ.	nor anywhere else
♦ itthabhāvaññathābhāvaṃ,	does he go beyond
saṃsāraṃ nātivattati.	the wandering- on.
	Knowing this drawback—
♦ 746.	that craving brings stress into play—
♦ “etamādīnavaṃ ñatvā,	free from craving,
taṇhaṃ VAR dukkhassa sambhavaṃ.	devoid of clinging,
♦ vītataṇho anādāno,	mindful, the monk
sato bhikkhu paribbaje”ti.	lives the mendicant life.”3
	“Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’ How would that be? ‘Whatever stress comes into play is all from clinging as a requisite condition’: This is one contemplation. ‘From the remainderless fading & cessation of that very clinging, there is no coming into play of stress’: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return.”
♦ (9) “siyā aññenapi ... pe ... kathañca siyā? yaṃ kiñci dukkhaṃ sambhoti sabbaṃ upādānapaccayāti, ayamekānupassanā. upādānānaṃ VAR tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. evaṃ sammā ... pe ... athāparaṃ etadavoca satthā —	That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
	“From clinging as a requisite condition
♦ 747.	comes becoming.
♦ “upādānapaccayā bhavo,	One who has come into being
bhūto dukkhaṃ nigacchati.	goes
♦ jātassa maraṇaṃ hoti,	to stress.
eso dukkhassa sambhavo.	There is death
	for one who is born.
♦ 748.	This is the coming into play
♦ “tasmā upādānakkhayā,	of stress.
sammadaññāya paṇḍitā.	Thus, with the ending of clinging, the wise
♦ jātikkhayaṃ abhiññāya,	seeing rightly,
na gacchanti punabbhavan”ti.	directly knowing
	the ending of birth,
♦ (10) “siyā aññenapi ... pe ... kathañca siyā? yaṃ kiñci dukkhaṃ sambhoti sabbaṃ ārambhapaccayāti, ayamekānupassanā. ārambhānaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. evaṃ sammā ... pe ... athāparaṃ etadavoca satthā —	go to no further becoming.
	“Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’ How would that be? ‘Whatever stress comes into play is all from arousal4 as a requisite condition’: This is one contemplation. ‘From the remainderless fading & cessation of that very arousal, there is no coming into play of stress’: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return.”
♦ 749.	That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
♦ “yaṃ kiñci dukkhaṃ sambhoti,	“Any stress that comes into play
sabbaṃ ārambhapaccayā.	is all from arousal
♦ ārambhānaṃ nirodhena,	as a requisite
natthi dukkhassa sambhavo.	condition.
	With the cessation of arousal,
♦ 750.	there is no stress
♦ “etamādīnavaṃ ñatvā,	coming into play.
dukkhaṃ ārambhapaccayā.	Knowing this drawback—
♦ sabbārambhaṃ paṭinissajja,	that stress comes from arousal
anārambhe vimuttino.	as a requisite
	condition—
♦ 751.	with the relinquishing
♦ “ucchinnabhavataṇhassa,	of all arousal,
santacittassa bhikkhuno.	a monk released in non-arousal,
♦ vikkhīṇo VAR jātisaṃsāro,	his craving for becoming crushed,
natthi tassa punabbhavo”ti.	his mind at peace,
	his wandering-on in birth totally ended:
♦ (11) “siyā aññenapi ... pe ... kathañca siyā? yaṃ kiñci dukkhaṃ sambhoti sabbaṃ āhārapaccayāti, ayamekānupassanā. āhārānaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. evaṃ sammā ... pe ... athāparaṃ etadavoca satthā —	He has no further becoming.
	“Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’ How would that be? ‘Whatever stress comes into play is all from nutriment5 as a requisite condition’: This is one contemplation. ‘From the remainderless fading & cessation of that very nutriment, there is no coming into play of stress’: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return.”
♦ 752.	That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
♦ “yaṃ kiñci dukkhaṃ sambhoti,	“Any stress that comes into play
sabbaṃ āhārapaccayā.	is all from nutriment
♦ āhārānaṃ nirodhena,	as a requisite
natthi dukkhassa sambhavo.	condition.
	With the cessation of nutriment,
♦ 753.	there is no stress
♦ “etamādīnavaṃ ñatvā,	coming into play.
dukkhaṃ āhārapaccayā.	Knowing this drawback—
♦ sabbāhāraṃ pariññāya,	that stress comes from nutriment
sabbāhāramanissito.	as a requisite
	condition—
♦ 754.	comprehending all nutriment,
♦ “ārogyaṃ sammadaññāya,	independent of all nutriment,6
āsavānaṃ parikkhayā.	rightly seeing
♦ saṅkhāya sevī dhammaṭṭho,	freedom from disease
saṅkhyaṃ VAR nopeti vedagū”ti.	through the total ending
	of effluents,
♦ (12) “siyā aññenapi ... pe ... kathañca siyā? yaṃ kiñci dukkhaṃ sambhoti sabbaṃ iñjitapaccayāti, ayamekānupassanā. iñjitānaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. evaṃ sammā ... pe ... athāparaṃ etadavoca satthā —	judiciously associating,
	a judge,
♦ 755.	he, an attainer-of-knowledge,
♦ “yaṃ kiñci dukkhaṃ sambhoti,	goes beyond judgment,
sabbaṃ iñjitapaccayā.	beyond classification.7
♦ iñjitānaṃ nirodhena,	“Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’ How would that be? ‘Whatever stress comes into play is all from what is perturbed as a requisite condition’: This is one contemplation. ‘From the remainderless fading & cessation of what is perturbed, there is no coming into play of stress’: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return.”
natthi dukkhassa sambhavo.	That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
	“Any stress that comes into play
♦ 756.	is all from what is perturbed
♦ “etamādīnavaṃ ñatvā,	as a requisite
dukkhaṃ iñjitapaccayā.	condition.
♦ tasmā hi ejaṃ vossajja,	With the cessation of what is perturbed,
saṅkhāre uparundhiya.	there is no stress
♦ anejo anupādāno,	coming into play.
sato bhikkhu paribbaje”ti.	Knowing this drawback—
	that stress comes from what is perturbed
♦ (13) “siyā aññenapi ... pe ... kathañca siyā? nissitassa calitaṃ hotīti, ayamekānupassanā. anissito na calatīti, ayaṃ dutiyānupassanā. evaṃ sammā ... pe ... athāparaṃ etadavoca satthā —	as a requisite
	condition—
♦ 757.	the monk thus renouncing perturbance,
♦ “anissito na calati,	putting a stop to fabrications,
nissito ca upādiyaṃ.	free from perturbance, free
♦ itthabhāvaññathābhāvaṃ,	from clinging,
saṃsāraṃ nātivattati.	mindful he lives
	the mendicant life.
♦ 758.	“Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’ How would that be? ‘For one who is dependent, there is wavering’: This is one contemplation. ‘One who is independent doesn’t waver’: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return.”
♦ “etamādīnavaṃ ñatvā,	That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
nissayesu mahabbhayaṃ.	“One independent
♦ anissito anupādāno,	doesn’t
sato bhikkhu paribbaje”ti.	waver.
	One dependent,
♦ (14) “siyā aññenapi ... pe ... kathañca siyā? rūpehi, bhikkhave, arūpā VAR santatarāti, ayamekānupassanā. arūpehi nirodho santataroti, ayaṃ dutiyānupassanā. evaṃ sammā ... pe ... athāparaṃ etadavoca satthā —	clinging
	to this state here
♦ 759.	or anywhere else,
♦ “ye ca rūpūpagā sattā,	doesn’t go beyond
ye ca arūpaṭṭhāyino VAR .	the wandering-on.
♦ nirodhaṃ appajānantā,	Knowing this drawback—
āgantāro punabbhavaṃ.	the great danger in
	dependencies—
♦ 760.	in-
♦ “ye ca rūpe pariññāya,	dependent,
arūpesu asaṇṭhitā VAR .	free from clinging,
♦ nirodhe ye vimuccanti,	mindful the monk
te janā maccuhāyino”ti.	lives the mendicant life.8
	“Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’ How would that be? ‘Formless phenomena are more peaceful than forms’: This is one contemplation. ‘Cessation is more peaceful than formless phenomena’: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return.”
♦ (15) “siyā aññenapi ... pe ... kathañca siyā? yaṃ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya idaṃ saccanti upanijjhāyitaṃ tadamariyānaṃ etaṃ musāti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, ayamekānupassanā. yaṃ, bhikkhave, sadevakassa ... pe ... sadevamanussāya idaṃ musāti upanijjhāyitaṃ, tadamariyānaṃ etaṃ saccanti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, ayaṃ dutiyānupassanā. evaṃ sammā ... pe ... athāparaṃ etadavoca satthā —	That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
	Those beings headed to forms,
♦ 761.	and those standing in the formless,
♦ “anattani attamāniṃ VAR,	with no knowledge of cessation,
passa lokaṃ sadevakaṃ.	return to further becoming.
♦ niviṭṭhaṃ nāmarūpasmiṃ,	But, comprehending form,
idaṃ saccanti maññati.	not taking a stance in formless things,
	those released in cessation
♦ 762.	are people who’ve left death behind.9
♦ “yena yena hi maññanti,	“Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’ How would that be? ‘Whatever is considered as “This is true” by the world with its devas, Māras, & Brahmās, with its contemplatives & brahmans, its royalty & commonfolk, is rightly seen as it has come to be with right discernment by the noble ones as “This is false”’: This is one contemplation. ‘Whatever is considered as “This is false” by the world with its devas, Māras, & Brahmās, with its contemplatives & brahmans, its royalty & commonfolk, is rightly seen as it has come to be with right discernment by the noble ones as “This is true”’: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return.”
tato taṃ hoti aññathā.	That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
♦ tañhi tassa musā hoti,	“See the world, together with its devas,
mosadhammañhi ittaraṃ.	supposing not-self to be self.
	Entrenched in name-&-form,
♦ 763.	they suppose that ‘This is true.’
♦ “amosadhammaṃ nibbānaṃ,	In whatever terms they suppose it
tadariyā saccato vidū.	it turns into something other than that,10
♦ te ve saccābhisamayā,	and that’s what’s false about it:
nicchātā parinibbutā”ti.	Changing,
	it’s deceptive by nature.
♦ (16) “‘siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu; ‘siyā’tissu vacanīyā. kathañca siyā? yaṃ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya idaṃ sukhanti upanijjhāyitaṃ, tadamariyānaṃ etaṃ dukkhanti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, ayamekānupassanā . yaṃ, bhikkhave, sadevakassa ... pe ... sadevamanussāya idaṃ dukkhanti upanijjhāyitaṃ tadamariyānaṃ etaṃ sukhanti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, ayaṃ dutiyānupassanā. evaṃ sammā dvayatānupassino kho, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ — diṭṭheva dhamme aññā, sati vā upādisese anāgāmitāti. idamavoca bhagavā. idaṃ vatvāna sugato athāparaṃ etadavoca satthā —	Undeceptive by nature
	is unbinding11:
♦ 764.	That the noble ones know
♦ “rūpā saddā rasā gandhā,	as true.
phassā dhammā ca kevalā.	They, through breaking through
♦ iṭṭhā kantā manāpā ca,	to the truth,
yāvatatthīti vuccati.	hunger-free,
	are totally unbound.
♦ 765.	“Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’ How would that be? ‘Whatever is considered as “This is bliss” by the world with its devas, Māras, & Brahmās, with its contemplatives & brahmans, its royalty & commonfolk, is rightly seen as it has come to be with right discernment by the noble ones as “This is stressful”’: This is one contemplation. ‘Whatever is considered as “This is stressful” by the world with its devas, Māras, & Brahmās, with its contemplatives & brahmans, its royalty & commonfolk, is rightly seen as it has come to be with right discernment by the noble ones as “This is bliss”’: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return.”
♦ “sadevakassa lokassa,	That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
ete vo sukhasammatā.	“All sights, sounds, smells, tastes,
♦ yattha cete nirujjhanti,	tactile sensations, & ideas
taṃ nesaṃ dukkhasammataṃ.	that are welcome,
	appealing,
♦ 766.	agreeable—
♦ “sukhanti diṭṭhamariyehi,	as long as they’re said
sakkāyassuparodhanaṃ.	to exist,
♦ paccanīkamidaṃ hoti,	are supposed by the world
sabbalokena passataṃ.	together with its devas
	to be bliss.
♦ 767.	But when they cease,
♦ “yaṃ pare sukhato āhu,	they’re supposed by them
tadariyā āhu dukkhato.	to be stress.
♦ yaṃ pare dukkhato āhu,	The stopping of self-identity
tadariyā sukhato vidū.	is viewed by the noble ones
	as bliss.
♦ 768.	This is contrary
♦ “passa dhammaṃ durājānaṃ,	to what’s seen
sampamūḷhetthaviddasu VAR .	by the world as a whole.
♦ nivutānaṃ tamo hoti,	What others say is blissful,
andhakāro apassataṃ.	the noble ones say is stress.
	What others say is stressful,
♦ 769.	the noble know as bliss.
♦ “satañca vivaṭaṃ hoti,	See the Dhamma, hard to understand!
āloko passatāmiva.	Here those who don’t know
♦ santike na vijānanti,	are confused.
maggā dhammassa kovidā.	For those who are veiled,
	it’s darkness,
♦ 770.	blindness
♦ “bhavarāgaparetehi,	for those who don’t see.
bhavasotānusāribhi.	But for the good it is blatant,
♦ māradheyyānupannehi,	like light for those who see.
nāyaṃ dhammo susambudho.	Though in their very presence,
	they don’t understand it—
♦ 771.	dumb animals, unadept in the Dhamma.
♦ “ko nu aññatramariyehi,	It’s not easy
padaṃ sambuddhumarahati.	for those overcome
♦ yaṃ padaṃ sammadaññāya,	by passion for becoming,
parinibbanti anāsavā”ti.	flowing along
	in the stream of becoming,
♦ idamavoca bhagavā. attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. imasmiṃ ca VAR pana veyyākaraṇasmiṃ bhaññamāne saṭṭhimattānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti.	falling under Māra’s sway,12
	to wake up
♦ dvayatānupassanāsuttaṃ dvādasamaṃ niṭṭhitaṃ.	to this Dhamma.
	Who, apart from the noble,
	is worthy to wake up
	to this state?—
	the state that,
♦ tassuddānaṃ —	through rightly knowing it,
♦ saccaṃ upadhi avijjā ca,	they’re effluent-free,
saṅkhāre viññāṇapañcamaṃ.	totally
♦ phassavedaniyā taṇhā,	unbound.”
upādānārambhāahārā.	That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words. And while this explanation was being given, the minds of 60 monks, through lack of clinging, were released from effluents.
♦ iñjitaṃ calitaṃ rūpaṃ,	vv. 724–765
saccaṃ dukkhena soḷasāti.	Notes
	1. See SN 56:22.
♦ mahāvaggo tatiyo niṭṭhito.	2. The term ‘acquisition’ (upadhi), in its everyday sense, denotes the possessions, baggage, and other paraphernalia that a nomadic family might carry around with it in its wanderings. On the psychological level, it denotes anything for which one might have a sense of ‘I’ or ‘mine’ and which, consequently, one would carry around as a kind of mental baggage. The verse following this prose passage is identical with the Buddha’s first answer to Mettagū in Sn 5:4.
	3. See Iti 15.
♦ tassuddānaṃ —	4. Arousal = ārambha, a word with many possible alternative meanings. Among them: disruption; seizure of an object; inception of action (often with violent connotations).
♦ pabbajjā ca padhānañca,	5. “There are these four nutriments for the maintenance of beings who have come into being or for the support of those in search of a place to be born. Which four? Physical food, gross or refined; contact as the second, intellectual intention the third, and consciousness the fourth.” — SN 12:63. For more on this topic, see SN 12:63–64.
subhāsitañca sundari.	6. See Dhp 92–93.
♦ māghasuttaṃ sabhiyo ca,	7. See Iti 63, SN 1:20, and SN 22:85–86.
selo sallañca vuccati.	8. See Ud 8:4.
♦ vāseṭṭho cāpi kokāli,	9. See Iti 72–73.
nālako dvayatānupassanā.	10. See MN 113, note 3.
♦ dvādasetāni suttāni,	11. “His release, being founded on truth, does not fluctuate, for whatever is deceptive is false; unbinding—the undeceptive—is true. Thus a monk so endowed is endowed with the highest determination for truth, for this—unbinding, the undeceptive—is the highest noble truth.” — MN 140
mahāvaggoti vuccatīti.	12. On Māra’s sway, see SN 4:19, SN 35:115, SN 35:189, and SN 35:199.
∴	See also: DN 15; MN 9; MN 140; SN 12:1; SN 12:15; SN 22:94; SN 35:93; AN 4:5; AN 4:24; Iti 51; Iti 103

♦ suttanipātapāḷi (cst4 pali)	(derived from Thanissaro Bhikkhu trans.)
♦ 3. mahāvaggo n	III : The Great Chapter (Mahā Vagga)


♦ 1. pabbajjāsuttaṃ (KN 5.27) n	3:1 The Going Forth

♦ 407.
♦ pabbajjaṃ kittayissāmi,	I will praise the Going Forth,
yathā pabbaji cakkhumā.	how he went forth, the One with Eyes,
♦ yathā vīmaṃsamāno so,	how he reasoned and chose the Going Forth.
pabbajjaṃ samarocayi.



♦ 408.
♦ sambādhoyaṃ gharāvāso,	“Household life is confining,
rajassāyatanaṃ iti.	a realm of dust,
♦ abbhokāsova pabbajjā,	while going forth
iti disvāna pabbaji.	is the open air.”
	Seeing this, he went forth.

♦ 409.
♦ pabbajitvāna kāyena,	On going forth,
pāpakammaṃ vivajjayi.	he avoided evil deeds in body.
♦ vacīduccaritaṃ hitvā,	Abandoning verbal misconduct,
ājīvaṃ parisodhayi.	he purified his livelihood.

♦ 410.
♦ agamā rājagahaṃ buddho,	Then he, the Buddha, went to Rājagaha,
magadhānaṃ giribbajaṃ.	the mountain fortress of the Magadhans,
♦ piṇḍāya abhihāresi,	and wandered for alms,
ākiṇṇavaralakkhaṇo.	teeming with the foremost marks.

♦ 411.
♦ tamaddasā bimbisāro,	King Bimbisāra, standing in his palace, saw him,
pāsādasmiṃ patiṭṭhito.	and on seeing him, consummate in marks,
♦ disvā lakkhaṇasampannaṃ,	said this:
imamatthaṃ abhāsatha.

♦ 412.
♦ “imaṃ bhonto nisāmetha,	“Look at this one, sirs.
abhirūpo brahā suci.	How handsome, stately, pure!
♦ caraṇena ca sampanno,	How consummate his demeanor!
yugamattañca pekkhati.

♦ 413.
♦ “okkhittacakkhu satimā,	Mindful, his eyes downcast,
nāyaṃ nīcakulāmiva.	looking only a plow-length before him.
♦ rājadūtābhidhāvantu,	This one’s not like one
kuhiṃ bhikkhu gamissati”.	from a lowly lineage:

♦ 414.
♦ te pesitā rājadūtā,	Have the royal messengers hurry
piṭṭhito anubandhisuṃ.	to see where this monk will go.”
♦ kuhiṃ gamissati bhikkhu,	They—the messengers dispatched—
kattha vāso bhavissati.	followed behind him.
	“Where will this monk go?
	Where will his dwelling place be?”

♦ 415.
♦ sapadānaṃ caramāno,	As he went from house to house—
guttadvāro susaṃvuto.	well-restrained, his sense-doors guarded,
♦ khippaṃ pattaṃ apūresi,	mindful, alert—
sampajāno paṭissato.	his bowl filled quickly.

♦ 416.
♦ piṇḍacāraṃ caritvāna,	Then he, the sage, completing his alms round,
nikkhamma nagarā muni.	left the city, headed for Mount Paṇḍava.
♦ paṇḍavaṃ abhihāresi,	“That’s where his dwelling will be.”
ettha vāso bhavissati.

♦ 417.
♦ disvāna vāsūpagataṃ,	Seeing him go to his dwelling place,
tayo VAR dūtā upāvisuṃ.	three messengers sat down,
♦ tesu ekova VAR āgantvā,	while one returned to tell the king.
rājino paṭivedayi.

♦ 418.
♦ “esa bhikkhu mahārāja,	“That monk, your majesty,
paṇḍavassa puratthato VAR .	on the flank of Paṇḍava,
♦ nisinno byagghusabhova,	sits like a tiger, a bull,
sīhova girigabbhare”.	a lion in a mountain cleft.”

♦ 419.
♦ sutvāna dūtavacanaṃ,	Hearing the messenger’s words,
bhaddayānena khattiyo.	the noble-warrior king
♦ taramānarūpo niyyāsi,	straight away set out by royal coach,
yena paṇḍavapabbato.	for Mount Paṇḍava.

♦ 420.
♦ sa yānabhūmiṃ yāyitvā,	Going as far as the coach would go,
yānā oruyha khattiyo.	the noble-warrior king
♦ pattiko upasaṅkamma,	got down from the coach,
āsajja naṃ upāvisi.	went up on foot,
	and on arrival sat down.


♦ 421.
♦ nisajja rājā sammodi,	Sitting there,
kathaṃ sāraṇīyaṃ tato.	he exchanged courteous greetings,
♦ kathaṃ so vītisāretvā,	and after giving friendly greetings,
imamatthaṃ abhāsatha.	said this:

♦ 422.
♦ “yuvā ca daharo cāsi,	“Young you are, and youthful,
paṭhamuppattiko VAR susu.	in the first stage of youth,
♦ vaṇṇārohena sampanno,	consummate in stature & coloring
jātimā viya khattiyo.	like a noble-warrior by birth.

♦ 423.
♦ “sobhayanto anīkaggaṃ,	You would look glorious
nāgasaṅghapurakkhato.	in the vanguard of an army,
♦ dadāmi bhoge bhuñjassu,	arrayed with an elephant squadron.
jātiṃ akkhāhi pucchito”.	I offer you wealth : Enjoy it.
	I ask your birth : Inform me.”

♦ 424.
♦ “ujuṃ janapado rāja,	“Straight ahead, your majesty,
himavantassa passato.	by the foothills of the Himalayas,
♦ dhanavīriyena sampanno,	is a country consummate
kosalesu VAR niketino.	in energy & wealth,
	inhabited by Kosalans:

♦ 425.
♦ “ādiccā VAR nāma gottena,	Solar by clan,
sākiyā VAR nāma jātiyā.	Sakyans by birth.
♦ tamhā kulā pabbajitomhi,	From that lineage I have gone forth,
na kāme abhipatthayaṃ.	but not in hope of sensuality.

♦ 426.
♦ “kāmesvādīnavaṃ disvā,	Seeing the danger in sensuality
nekkhammaṃ daṭṭhu khemato.	—and renunciation as rest—
♦ padhānāya gamissāmi,	I go to strive.
ettha me rañjatī mano”ti.	That’s where my heart delights.”

♦ pabbajjāsuttaṃ paṭhamaṃ niṭṭhitaṃ.	vv. 405–424


♦ 3. subhāsitasuttaṃ (KN 5.29) n	3:3 Well-spoken

	[This sutta is identical with SN 8:5.]
♦ evaṃ me sutaṃ — eka samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. tatra kho bhagavā bhikkhū āmantesi — “bhikkhavo”ti.	I have heard that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There he addressed the monks, “Monks!”
“bhadante”ti te bhikkhū bhagavato paccassosuṃ. bhagavā etadavoca --	“Yes, lord,” the monks responded to him.
♦ “catūhi, bhikkhave, aṅgehi samannāgatā vācā subhāsitā hoti, na dubbhāsitā, anavajjā ca ananuvajjā ca viññūnaṃ. katamehi catūhi? idha, bhikkhave, bhikkhu subhāsitaṃyeva bhāsati no dubbhāsitaṃ, dhammaṃyeva bhāsati no adhammaṃ, piyaṃyeva bhāsati no appiyaṃ, saccaṃyeva bhāsati no alikaṃ. imehi kho, bhikkhave, catūhi aṅgehi samannāgatā vācā subhāsitā hoti, no dubbhāsitā, anavajjā ca ananuvajjā ca viññūnan”ti.	The Blessed One said: “Monks, speech endowed with four characteristics is well-spoken, not poorly spoken—faultless & not to be faulted by the observant. Which four? There is the case where a monk says only what is well-spoken, not what is poorly spoken; only what is just, not what is unjust; only what is endearing, not what is unendearing; only what is true, not what is false. Speech endowed with these four characteristics is well-spoken, not poorly spoken—faultless & not to be faulted by the observant.”
idamavoca bhagavā. idaṃ vatvāna sugato athāparaṃ etadavoca satthā —	That is what the Blessed One said. Having said this, the One Well-Gone, the Teacher, said further:

♦ 452.
♦ “subhāsitaṃ uttamamāhu santo,	The calm say that what is well-spoken is best;
dhammaṃ bhaṇe nādhammaṃ taṃ dutiyaṃ.	second, that one should say
♦ piyaṃ bhaṇe nāppiyaṃ taṃ tatiyaṃ,	what is just, not unjust;
saccaṃ bhaṇe nālikaṃ taṃ catutthan”ti.	third, what’s endearing, not unendearing;
	fourth, what is true, not false.


♦ atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā yen“paṭibhātu taṃ vaṅgīsā”ti bhagavā avoca.	Then Ven. Vaṅgīsa,1 rising from his seat, arranging his robe over one shoulder, faced the Blessed One with his hands palm-to-palm in front of his heart and said, “An inspiration has come to me, Blessed One! An inspiration has come to me, One Well-Gone!”
a bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca — “paṭibhāti maṃ bhagavā, paṭibhāti maṃ sugatā”ti.	“Let the inspiration come to you, Vaṅgīsa,” the Blessed One said.
atha kho āyasmā vaṅgīso bhagavantaṃ sammukhā sāruppāhi gāthāhi abhitthavi —	Then Ven. Vaṅgīsa praised the Blessed One to his face with these fitting verses:

♦ 453.
♦ “tameva vācaṃ bhāseyya,	“Speak only the speech
yāyattānaṃ na tāpaye.	that neither torments self
♦ pare ca na vihiṃseyya,	nor does harm to others.
sā ve vācā subhāsitā.	That speech is truly well-spoken.

♦ 454.
♦ “piyavācameva bhāseyya,	Speak only endearing speech,
yā vācā paṭinanditā.	speech that is welcomed.
♦ yaṃ anādāya pāpāni,	Speech when it brings no evil
paresaṃ bhāsate piyaṃ.	to others
	is pleasant.

♦ 455.
♦ “saccaṃ ve amatā vācā,	Truth, indeed, is deathless speech:
esa dhammo sanantano.	This is a primeval principle.
♦ sacce atthe ca dhamme ca,	The goal and the Dhamma
āhu santo patiṭṭhitā.	—so say the calm—
	are firmly established on truth.

♦ 456.
♦ “yaṃ buddho bhāsati vācaṃ,	The speech the Awakened One speaks,
khemaṃ nibbānapattiyā.	for attaining unbinding,
♦ dukkhassantakiriyāya,	rest,
sā ve vācānamuttamā”ti.	for making an end
	to the mass of stress:
	That is the speech unsurpassed.”
♦ subhāsitasuttaṃ tatiyaṃ niṭṭhitaṃ.	vv. 450–454


♦ 8. sallasuttaṃ (KN 5.34) n	3:8 The Arrow

♦ 579.	Without sign,
♦ animittamanaññātaṃ,	unknown
maccānaṃ idha jīvitaṃ.	—the life here of mortals—
♦ kasirañca parittañca,	difficult,
tañca dukkhena saṃyutaṃ.	short,
	tied up with pain.
♦ 580.	For there’s no way
♦ na hi so upakkamo atthi,	by which those who are born
yena jātā na miyyare.	will not die.
♦ jarampi patvā maraṇaṃ,	Beings are subject
evaṃdhammā hi pāṇino.	to death
	even when they attain
♦ 581.	old age.
♦ phalānamiva pakkānaṃ,	Like ripe fruits
pāto patanato VAR bhayaṃ.	whose downfall, whose danger
♦ evaṃ jātāna maccānaṃ,	is falling,
niccaṃ maraṇato bhayaṃ.	so for mortals, once born,
	the constant danger
♦ 582.	is death.
♦ yathāpi kumbhakārassa,	As clay vessels made by a potter
katā mattikabhājanā.	all end up broken,
♦ sabbe bhedanapariyantā VAR,	so too life
evaṃ maccāna jīvitaṃ.	heads to death.1
	Young & old
♦ 583.	wise & foolish:
♦ daharā ca mahantā ca,	All
ye bālā ye ca paṇḍitā.	come under the sway of death;
♦ sabbe maccuvasaṃ yanti,	all
sabbe maccuparāyaṇā.	have death as their end.
	For those overcome by death,
♦ 584.	gone to the other world,
♦ tesaṃ maccuparetānaṃ,	father cannot shelter son,
gacchataṃ paralokato.	nor relatives a relative.
♦ na pitā tāyate puttaṃ,	See: Even while relatives are looking on,
ñātī vā pana ñātake.	wailing heavily,
	mortals are
♦ 585.	one
♦ pekkhataṃ yeva ñātīnaṃ,	by
passa lālapataṃ puthu.	one
♦ ekamekova maccānaṃ,	led away
govajjho viya nīyati VAR .	like cows to the slaughter.
	In this way is the world afflicted
♦ 586.	with aging & death,
♦ evamabbhāhato loko,	and so the enlightened don’t grieve,
maccunā ca jarāya ca.	knowing the way of the world.
♦ tasmā dhīrā na socanti,	“You don’t know the path
viditvā lokapariyāyaṃ.	of his coming or going:
	seeing neither end,
♦ 587.	you lament in vain.”2
♦ yassa maggaṃ na jānāsi,	If, by lamenting,
āgatassa gatassa vā.	—confused,
♦ ubho ante asampassaṃ,	harming yourself—
niratthaṃ paridevasi.	any use could be gained
	the prudent would do it as well.
♦ 588.	But not by weeping & grief
♦ paridevayamāno ce,	do you gain peace of awareness.
kiñcidatthaṃ udabbahe.	Pain
♦ sammūḷho hiṃsamattānaṃ,	arises all the more. Your body
kayirā ce naṃ vicakkhaṇo.	is harmed.
	You grow thin,
♦ 589.	pale,
♦ na hi ruṇṇena sokena,	harming yourself
santiṃ pappoti cetaso.	by yourself.
♦ bhiyyassuppajjate dukkhaṃ,	Not in that way
sarīraṃ cupahaññati.	are the dead protected.
	Lamentation’s in vain.
♦ 590.	Not abandoning grief, a person
♦ kiso vivaṇṇo bhavati,	suffers all the more pain.
hiṃsamattānamattanā.	Bewailing one whose time is done,
♦ na tena petā pālenti,	you fall under the sway of grief.
niratthā paridevanā.	Look at others
	going along,
♦ 591.	people arriving
♦ sokamappajahaṃ jantu,	in line with their actions:
bhiyyo dukkhaṃ nigacchati.	falling under the sway of death,
♦ anutthunanto kālaṅkataṃ VAR,	beings simply
sokassa vasamanvagū.	shivering here.
	For however they imagine it,
♦ 592.	it always turns out
♦ aññepi passa gamine,	other than that.
yathākammūpage nare.	That’s the type of (their) separation.
♦ maccuno vasamāgamma,	See the way of the world.
phandantevidha pāṇino.	Even if a person lives a century
	—or more—
♦ 593.	he’s parted
♦ yena yena hi maññanti,	from his community of relatives,
tato taṃ hoti aññathā.	he abandons his life
♦ etādiso vinābhāvo,	right here.
passa lokassa pariyāyaṃ.	So, having heard the arahant,
	subduing lamentation,
♦ 594.	seeing the dead one whose time is done,
♦ api vassasataṃ jīve,	[think,] “I can’t fetch him back.”3
bhiyyo vā pana māṇavo.	Just as one would put out
♦ ñātisaṅghā vinā hoti,	a burning refuge
jahāti idha jīvitaṃ.	with water,
	so does the enlightened one—
♦ 595.	discerning,
♦ tasmā arahato sutvā,	skillful,
vineyya paridevitaṃ.	& wise—
♦ petaṃ kālaṅkataṃ disvā,	blow away any arisen grief,
neso labbhā mayā iti.	like the wind, a bit of cotton fluff.
	Seeking your own happiness,
♦ 596.	you should pull out your own arrow:
♦ yathā saraṇamādittaṃ,	your own
vārinā parinibbaye VAR .	lamentation,
♦ evampi dhīro sapañño,	longing,
paṇḍito kusalo naro.	& sorrow.4
♦ khippamuppatitaṃ sokaṃ,	With arrow pulled out,
vāto tūlaṃva dhaṃsaye.	independent,
	attaining peace of awareness,
♦ 597.	all grief transcended,
♦ paridevaṃ pajappañca,	griefless you are
domanassañca attano.	unbound.
♦ attano sukhamesāno,	vv. 574–593
abbahe sallamattano.	Notes
	1. See the verse at the end of DN 16, part III.
♦ 598.	2. See Thig 6:1.
♦ abbuḷhasallo asito,	3. These lines can also be translated as follows:
santiṃ pappuyya cetaso.	So, having heard the arahant,
♦ sabbasokaṃ atikkanto,	subdue lamentation,
asoko hoti nibbutoti.	seeing the dead one whose time is done,
	[and thinking,] “I can’t fetch him back.”
♦ sallasuttaṃ aṭṭhamaṃ niṭṭhitaṃ.	4. These lines can also be translated as follows:
	Just as one would put out
	a burning refuge
	with water,
	so does the enlightened one—
	discerning,
	skillful,
	& wise—
	blow away any arisen grief,
	his own lamentation, longing, & sorrow,
	like the wind, a bit of cotton fluff.
	Seeking your own happiness,
	you should pull out your own arrow.
	See also: MN 82; MN 87; SN 21:2; SN 36:6; SN 47:13; AN 5:49; Ud 8:8; Thig 3:5; Thig 6:1

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

KN Snp vagga 3 of 5

KN Snp vagga 3 of 5

3. mahā-vaggo (The Great Chapter )

KN Snp 3.1 pabbajjā (going-forth)

KN Snp 3.2 padhāna (exertion)

KN Snp 3.3 su-bhāsita (Well-spoken)

KN Snp 3.4 sundarika-bhāradvāja (name of a brahman)

(verse)

(verse ends)

KN Snp 3.5 māgha

KN Snp 3.6 sabhiya (prologue-verses)

KN Snp 3.7 Sela

KN Snp 3.8 Salla (The Arrow)

KN Snp 3.9 vāseṭṭha

KN Snp 3.10 kokālika

KN Snp 3.11 nālaka

(standing & sitting in jhana)

KN Snp 3.12 dvayatānupassanā (The Contemplation of Dualities)

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