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I The Chapter on the Serpent
Uragavagga

1 THE SERPENT (URAGA SUTTA)

[1] 1. One who removes the anger that has arisen

as one removes with herbs a snake’s spreading venom:

that bhikkhu gives up the here and the beyond

as a serpent sheds its old worn-out skin. (1)

2. One who has entirely cut off lust

as if plucking a lotus growing in a lake:

that bhikkhu gives up the here and the beyond

as a serpent sheds its old worn-out skin. (2)

3. One who has entirely cut off craving,

having dried up its fast-flowing stream:

that bhikkhu gives up the here and the beyond

as a serpent sheds its old worn-out skin. (3)

4. One who has entirely swept up conceit

as a great flood does a fragile bridge of reeds:

that bhikkhu gives up the here and the beyond

as a serpent sheds its old worn-out skin. (4)

5. One who finds no core in states of existence,

as one seeking flowers in udumbara trees finds none:

that bhikkhu gives up the here and the beyond

as a serpent sheds its old worn-out skin. (5)

6. One who has no irritations inwardly,

having transcended such and such states of existence:

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that bhikkhu gives up the here and the beyond

as a serpent sheds its old worn-out skin. (6) [2]

7. One whose thoughts have been burned out,

entirely well excised internally:

that bhikkhu gives up the here and the beyond

as a serpent sheds its old worn-out skin. (7)

8. One who has neither run too far nor run back,

who has transcended all this proliferation:

that bhikkhu gives up the here and the beyond

as a serpent sheds its old worn-out skin. (8)

9. One who has neither run too far nor run back,

having known about the world, “All this is unreal”:

that bhikkhu gives up the here and the beyond

as a serpent sheds its old worn-out skin. (9)

10. One who has neither run too far nor run back,

devoid of greed, [knowing] “All this is unreal”:

that bhikkhu gives up the here and the beyond

as a serpent sheds its old worn-out skin. (10)

11. One who has neither run too far nor run back,

devoid of lust, [knowing] “All this is unreal”:

that bhikkhu gives up the here and the beyond

as a serpent sheds its old worn-out skin. (11)

12. One who has neither run too far nor run back,

devoid of hatred, [knowing] “All this is unreal”:

that bhikkhu gives up the here and the beyond

as a serpent sheds its old worn-out skin. (12)

13. One who has neither run too far nor run back,

devoid of delusion, [knowing] “All this is unreal”:

that bhikkhu gives up the here and the beyond

as a serpent sheds its old worn-out skin. (13)

14. One who has no latent tendencies at all,

whose unwholesome roots have been uprooted:

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that bhikkhu gives up the here and the beyond

as a serpent sheds its old worn-out skin. (14)

15. One who has no states born from distress

as a condition for returning to the near shore:

that bhikkhu gives up the here and the beyond

as a serpent sheds its old worn-out skin. (15)

16. One who has no states born from desire,

causes for bondage to existence:

that bhikkhu gives up the here and the beyond

as a serpent sheds its old worn-out skin. (16) [3]

17. Having abandoned the five hindrances,

untroubled, crossed over perplexity, free of darts:

that bhikkhu gives up the here and the beyond

as a serpent sheds its old worn-out skin. (17)

2 DHANIYA (DHANIYA SUTTA)

18. “I’ve boiled my rice, I’ve milked the cows,”

(said the herdsman Dhaniya).⁶⁴

“I dwell with my family near the bank of the Mahī.

My hut is thatched, the fire is kindled:

so if you wish, pour down, O sky god!” (1)

19. “I don’t boil with anger, I’m rid of barrenness,”

(said the Blessed One).

“I dwell one night near the bank of the Mahī,

my hut open, my fire extinguished:

so if you wish, pour down, O sky god!” (2)

20. “No gadflies or mosquitoes are found,”

(said the herdsman Dhaniya).

“The cows roam in the meadow lush with grass.

They can endure the rain when it comes:

so if you wish, pour down, O sky god!” (3)

21. “I made a raft that is well constructed,”

(said the Blessed One).

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“I have crossed, gone beyond, escaped the flood.

I have no more need for a raft:

so if you wish, pour down, O sky god!” (4) [4]

22. “My wife is obedient, not wanton,”

(said the herdsman Dhaniya).

“Living together with me long, she is agreeable,

and I do not hear any evil about her:

so if you wish, pour down, O sky god!” (5)

23. “My mind is obedient, liberated,”

(said the Blessed One).

“It’s been long nurtured and well tamed;

further, no evil is found in me:

so if you wish, pour down, O sky god!” (6)

24. “I am employed by myself,”

(said the herdsman Dhaniya),

“and my children, living close by, are healthy;

I do not hear any evil about them:

so if you wish, pour down, O sky god!” (7)

25. “I am not employed by anyone,”

(said the Blessed One).

“I wander in all the world by what I’ve earned.

I have no need at all for wages:

so if you wish, pour down, O sky god!” (8)

26. “There are cows and suckling calves,”

(said the herdsman Dhaniya).

“There are cows with calf and breeding cows;

there is also a bull, chief of cattle, here:⁶⁵

so if you wish, pour down, O sky god!” (9)

27. “There are no cows or suckling calves,”

(said the Blessed One),

“no cows with calf or breeding cows. [5]

There’s not even a bull, chief of cattle, here:

so if you wish, pour down, O sky god!” (10)

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28. “The stakes are planted, unshakable,”

(said the herdsman Dhaniya).

“The muñja grass halters are new and well shaped;

not even the sucklings can break them:

so if you wish, pour down, O sky god!” (11)

29. “Like a bull I have cut through the bonds,”

(said the Blessed One).

“Like an elephant I have sundered the rotten creeper.

I will never again come to the bed of the womb:

so if you wish, pour down, O sky god!” (12)

30. Filling the lowland and highland,

at once a great cloud poured down rain.

Having heard the rain falling,

Dhaniya spoke about this matter: (13)

31. “It is indeed no small gain for us,

that we have seen the Blessed One.

We approach you as a refuge, One with Vision:

be our teacher, great muni. (14)

32. “My wife and I, obedient, would lead

the spiritual life under the Fortunate One.

Gone beyond birth and death,

we would make an end of suffering.” (15) [6]

33. “One who has sons delights because of sons,”

(said Māra the Evil One).

“One with cattle delights because of cattle.

For acquisitions are a man’s delight;

without acquisitions one does not delight.” (16)

34. “One who has sons sorrows because of sons,”

(said the Blessed One).

“One with cattle likewise sorrows because of cattle.

For acquisitions are a man’s sorrow;

without acquisitions one does not sorrow.” (17)

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3 THE RHINOCEROS HORN (KHAGGAVISĀṆA SUTTA)

35. Having put down the rod toward all beings,

not harming a single one among them,

one should not desire a son, how then a companion?

One should live alone like a rhinoceros horn. (1)

36. For one who has formed bonds, there is affection;⁶⁶

following on affection, this suffering arises.

Discerning the danger born of affection,

one should live alone like a rhinoceros horn. (2)

37. Sympathizing with friends dear to one’s heart,

with mind attached, one forsakes the good.

Seeing this peril in intimacy,

one should live alone like a rhinoceros horn. (3)

38. As widespread bamboo becomes entwined,

just so is concern for wives and sons. [7]

But like a bamboo shoot, not getting stuck,⁶⁷

one should live alone like a rhinoceros horn. (4)

39. As a deer unbound in the forest

goes off to graze wherever it wants,

so a wise person, looking out for freedom,

should live alone like a rhinoceros horn. (5)

40. One is addressed in the midst of companions,

whether resting, standing, going, or traveling.

Looking out for the freedom that is not coveted,

one should live alone like a rhinoceros horn. (6)

41. There is play and delight in the midst of companions,

and affection for one’s sons is vast.

Averse to separation from those who are dear,

one should live alone like a rhinoceros horn. (7)

42. At home in the four directions, unrepelled,

contented with anything whatsoever,

enduring obstacles, fearless,

one should live alone like a rhinoceros horn. (8)

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43. Even some monastics are hard to please;

so, too, householders living at home.

Being unconcerned about others’ sons,

one should live alone like a rhinoceros horn. (9)

44. Having discarded the marks of a layman

like a koviḷāra tree whose leaves are shed,⁶⁸ [8]

having cut off a layman’s bonds, the hero

should live alone like a rhinoceros horn. (10)

45. If one should find a judicious companion,

a fellow wanderer, of good behavior, resolute,

having overcome all obstacles, one should

live with him, satisfied and mindful.⁶⁹ (11)

46. But if one does not find a judicious companion,

a fellow wanderer, of good behavior, resolute,

like a king who has abandoned a conquered realm,⁷⁰

one should live alone like a rhinoceros horn.⁷¹ (12)

47. Surely, we praise the excellence of companionship:

one should resort to companions one’s equal or better.

Not obtaining these, as one who eats blamelessly

one should live alone like a rhinoceros horn. (13)

48. Having seen radiant [bracelets] of gold,

skillfully fashioned by a goldsmith,

clashing together in pairs on the arm,

one should live alone like a rhinoceros horn. (14)

49. Thus if I had a partner, I would incur

[fond] words of address or verbal friction.

Looking out for this peril in the future,

one should live alone like a rhinoceros horn. (15)

50. Sensual pleasures are colorful, sweet, delightful,

but in their diversity they agitate the mind.

Having seen danger in the strands of sensual pleasure,

one should live alone like a rhinoceros horn. (16)

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51. “This is adversity, a boil, disaster,

an illness, a dart, and peril for me”:

having seen this peril in the strands of sensual pleasure,

one should live alone like a rhinoceros horn. (17) [9]

52. Cold and heat, hunger, thirst,

wind, the hot sun, gadflies, and serpents:

having patiently endured all these,

one should live alone like a rhinoceros horn. (18)

53. As an elephant that has abandoned the herd —

with massive back, lotus-like, eminent —

may live in the forest as he pleases,

one should live alone like a rhinoceros horn. (19)

54. It is impossible that one who delights in company

might attain even temporary liberation.

Having attended to the word of the Kinsman of the Sun,

one should live alone like a rhinoceros horn. (20)

55. “I have transcended the contortions of views,

reached the fixed course, obtained the path.

I have aroused knowledge, I’m not to be led by others”:

one should live alone like a rhinoceros horn. (21)

56. Without greed, without scheming,

without thirst, not denigrating,

with stains and delusion blown away,

without wishes for anything in all the world,

one should live alone like a rhinoceros horn. (22)

57. One should avoid an evil companion,

who shows what is harmful, one settled in unrighteousness.

One should not freely associate

with one who is intent and heedless;

one should live alone like a rhinoceros horn. (23) [10]

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58. One should resort to the learned, a bearer of Dhamma,

an eminent friend gifted with ingenuity.

Having known the benefits and removed doubt,

one should live alone like a rhinoceros horn. (24)

59. Having found no satisfaction in the world

with play, delight, and sensual pleasures,

not taking any interest in them,

refraining from ornaments, a speaker of truth,

one should live alone like a rhinoceros horn. (25)

60. Having abandoned children and wife,

father and mother, wealth, grain, and relatives,

sensual pleasures according to the limit,

one should live alone like a rhinoceros horn. (26)

61. “This is a tie, the happiness here is slight,

giving little gratification; the suffering here is more,

this is a hook”: having known thus, a thoughtful person

should live alone like a rhinoceros horn. (27)

62. Having sundered the fetters,

like a fish in the water that has broken a net,

like a fire not returning to what has been burnt,

one should live alone like a rhinoceros horn. (28)

63. With downcast gaze, not footloose,

with guarded faculties, with protected mind,

unpolluted, not feverish with passion,

one should live alone like a rhinoceros horn. (29)

64. Having cast off the marks of a layman

like a pāricchattaka tree that has shed its leaves,⁷² [11]

clothed in ochre robes, having renounced,

one should live alone like a rhinoceros horn. (30)

65. Not arousing greed for tastes, not hankering for them;

not nourishing others, walking for alms without skipping houses;

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with a mind unbound to this or that family,

one should live alone like a rhinoceros horn. (31)

66. Having abandoned the five obstructions of mind,

having dispelled all mental defilements,

independent, having cut off affection and hatred,

one should live alone like a rhinoceros horn. (32)

67. Having left behind pleasure and pain

and previously [discarded] joy and dejection,

having gained purified equanimity and serenity,

one should live alone like a rhinoceros horn. (33)

68. With energy aroused to attain the supreme goal,

with unsluggish mind and robust practice,

firmly persistent, equipped with strength and power,

one should live alone like a rhinoceros horn. (34)

69. Not neglecting seclusion and jhāna,

always acting in accordance with the teachings,

having explored the danger in states of existence,

one should live alone like a rhinoceros horn. (35)

70. Yearning for craving’s destruction, heedful,

intelligent, learned, mindful,

having comprehended the Dhamma,

fixed in destiny, vigorous in striving,

one should live alone like a rhinoceros horn. (36) [12]

71. Like a lion unalarmed among sounds,

like the wind not caught in a net,

untainted like a lotus by water,

one should live alone like a rhinoceros horn. (37)

72. Like the lion, king of beasts,

who has fangs as its strength,

who lives by attacking and overpowering,

one should resort to remote lodgings;

one should live alone like a rhinoceros horn. (38)

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73. At the right time pursuing liberation by loving-kindness,

equanimity, compassion, and altruistic joy,⁷³

not antagonized by the whole world,

one should live alone like a rhinoceros horn. (39)

74. Having abandoned lust, hatred, and delusion,

having sundered the fetters [that keep one bound],

not terrified at the extinction of life,

one should live alone like a rhinoceros horn. (40)

75. They resort to you and serve you for a motive;

friends without motive are today very rare.

Impure people are wise about their own good:

one should live alone like a rhinoceros horn. (41)

4 KASIBHĀRADVĀJA (KASIBHĀRADVĀJA SUTTA)

Thus have I heard. On one occasion the Blessed One was dwelling among the Magadhans [13] at Dakkhiṇāgiri near the brahmin village Ekanālā. Now on that occasion five hundred plows had been yoked for the brahmin Kasibhāradvāja at the time of sowing.

Then in the morning the Blessed One dressed, took his bowl and robe, and went to the place where the brahmin Kasibhāra­dvāja was working. Now on that occasion the brahmin ­Kasibhāradvāja’s food distribution was taking place. The Blessed One then approached the food distribution and stood to one side. The brahmin Kasibhāradvāja saw the Blessed One standing for alms and said to him: “I plow and sow, ascetic, and having plowed and sown, I eat. You too, ascetic, must plow and sow, and having plowed and sown, you can eat.”

“I too, brahmin, plow and sow, and having plowed and sown, I eat.”

“But we do not see Master Gotama’s yoke or plow or plowshare or goad or oxen, yet Master Gotama says this: ‘I too, brahmin, plow and sow, and having plowed and sown, I eat.’”

Then the brahmin Kasibhāradvāja addressed the Blessed One in verse:

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76. “You claim to be a plowman,

but we do not see your plowing.

When asked, tell us about your plowing,

so that we can understand your plowing.” (1)

77. “Faith is the seed, austerity the rain;

wisdom is my yoke and plow.

Moral shame is the pole, mind the yoke strap,

mindfulness my plowshare and goad.⁷⁴ (2) [14]

78. “Guarded in body, guarded in speech,

controlled in food and belly,

I use truth for weeding,

and gentleness is my release. (3)

79. “Energy is my beast of burden

carrying one toward security from bondage;

it goes ahead without turning back

to the place where one does not sorrow. (4)

80. “In such a way this plowing is done

which bears the deathless as its fruit.

Having plowed with this kind of plowing,

one is released from all suffering.” (5)

Then the brahmin Kasibhāradvāja had milk rice poured into a large bronze dish and presented it to the Blessed One, saying: “Let Master Gotama eat the milk rice! You are a plowman, since you plow with a plowing that bears the deathless as its fruit.”

[The Blessed One:]

81. “Food over which verses have been recited is not to be eaten by me;

this, brahmin, is not the principle of those who see.

The buddhas reject food over which verses have been recited;

there being such a principle, brahmin, this is their conduct. (6)

82.“Serve with other food and drink

the consummate one, the great rishi,

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one with influxes destroyed, with regret stilled,

for he is the field for one seeking merit.” (7) [15]

“Then, Master Gotama, should I give this milk rice to someone else?”

“I do not see anyone in this world, brahmin, with its devas, Māra, and Brahmā, in this population with its ascetics and brahmins, its devas and humans, who could eat and properly digest this milk rice except the Tathāgata or a disciple of the Tathāgata. Therefore, brahmin, discard the milk rice where there is little vegetation or dispose of it in water where there are no living beings.”

Then the brahmin Kasibhāradvāja disposed of that milk rice in water where there were no living beings. When the milk rice was thrown into the water, it sizzled and hissed and gave off steam and smoke. Just as a plowshare, heated all day and then placed in water, sizzles and hisses and gives off steam and smoke, so too that milk rice, when thrown into the water, sizzled and hissed and gave off steam and smoke.

Then the brahmin Kasibhāradvāja, agitated, with hair bristling, approached the Blessed One, prostrated himself with his head at the Blessed One’s feet, and said to the Blessed One: “Excellent, Master Gotama! Excellent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overturned, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness so those with good eyesight can see forms. I go for refuge to Master Gotama, [16] to the Dhamma, and to the Sangha of bhikkhus. May I receive the going forth under Master Gotama, may I receive full ordination.”

Then the brahmin Kasibhāradvāja received the going forth under the Blessed One, he received full ordination. And not long after his full ordination, dwelling alone, withdrawn, heedful, ardent, and resolute, the Venerable Bhāradvāja soon realized for himself with direct knowledge, in this very life, that unsurpassed consummation of the spiritual life for the sake of which clansmen rightly go forth from the household life into homelessness, and having entered upon it, he dwelled in it. He directly knew: “Finished is birth, the spiritual life has been lived, what had to be done has been done, there is no 170more coming back to any state of being.” And the Venerable Bhāradvāja became one of the arahants.

5 CUNDA (CUNDA SUTTA)

83. “I ask the muni, one of abundant wisdom,”

(said Cunda the smith’s son),

“the Buddha, lord of the Dhamma, rid of craving,

supreme among bipeds, the most excellent of trainers:

how many ascetics are there in the world? Please tell me this.” (1)

84. “There are four kinds of ascetics; there is no fifth,

(Cunda,” said the Blessed One). [17]

“Being asked in person, let me explain them to you:

the conqueror of the path,⁷⁵ the teacher of the path,

the one who lives on the path, and the defiler of the path.” (2)

85. “Whom do the buddhas call a conqueror of the path?”

(said Cunda the smith’s son).

“How is one without equal as a shower of the path?⁷⁶

Being asked, tell me about one who lives on the path,

and explain to me the defiler of the path.” (3)

86. “One who has crossed over perplexity, free of inner darts,

delighted with nibbāna, without any greed;

the guide of this world together with its devas:

the buddhas call the impartial one a conqueror of the path. (4)

87. “One here who, having known the supreme as supreme,

explains and analyzes the Dhamma right here,

the muni who has cut off doubt, without impulse,

is the second bhikkhu,⁷⁷ whom they call a teacher of the path. (5)

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88. “The one on the well-taught trail of the Dhamma

who lives on the path, controlled and mindful,

resorting to blameless ways of conduct,

is the third bhikkhu, whom they call one living on the path. (6)

89. “Having taken on the dress of the disciplined,

one who is brazen, a corrupter of families, impudent,

hypocritical, uncontrolled, chaff,

living as a dissembler: he is the defiler of the path. (7)

90. “When a householder who is learned, wise,

a noble disciple, has penetrated these, [18]

since he knows, ‘They are not all like him,’⁷⁸

on seeing such, he does not forsake his faith.⁷⁹

For how could one equate them:

the undefiled with the defiled, the pure with the impure?” (8)

6 DOWNFALL (PARĀBHAVA SUTTA)

Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then, when the night had advanced, a certain deity of stunning beauty, having illuminated the entire Jeta’s Grove, approached the Blessed One, paid homage to him, stood to one side, and addressed the Blessed One in verse:

91. “We ask Gotama a question

about a person in a downfall.

We have come to ask the Blessed One:

What is the cause of a downfall?” (1)

92. “One who succeeds is easily known,

one who falls down is easily known.

One who loves the Dhamma is successful;

one who detests the Dhamma falls down.” (2)

93. “Thus we understand this;

that is the first case of a downfall.

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Tell us the second, Blessed One:

What is the cause of a downfall?” (3)

94. “The bad are dear to him;

he does not treat the good as dear;

he approves of the teaching of the bad:

that is a cause of a downfall.” (4)

95. “Thus we understand this;

that is the second case of a downfall.

Tell us the third, Blessed One:

What is the cause of a downfall?” (5) [19]

96. “If a person is lethargic, gregarious,

and does not make an exertion,

indolent, one who displays anger:

that is a cause of a downfall.” (6)

97. “Thus we understand this;

that is the third case of a downfall.

Tell us the fourth, Blessed One:

What is the cause of a downfall?” (7)

98. “If one who is able does not support

his mother or his father

when they have grown old, their youth gone:

that is a cause of a downfall.” (8)

99. “Thus we understand this;

that is the fourth case of a downfall.

Tell us the fifth, Blessed One:

What is the cause of a downfall?” (9)

100. “If one deceives with false speech

a brahmin or an ascetic

or some other mendicant:

that is a cause of a downfall.” (10)

101. “Thus we understand this;

that is the fifth case of a downfall.

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Tell us the sixth, Blessed One:

What is the cause of a downfall?” (11)

102. “If a person with abundant wealth,

endowed with bullion and food,

eats delicacies alone:

that is a cause of a downfall.” (12)

103. “Thus we understand this;

that is the sixth case of a downfall.

Tell us the seventh, Blessed One:

What is the cause of a downfall?” (13)

104. “A person proud because of social class,

proud because of wealth, proud because of clan,

looks down on his own relative:

that is a cause of a downfall.” (14)

105. “Thus we understand this;

that is the seventh case of a downfall.

Tell us the eighth, Blessed One:

What is the cause of a downfall?” (15)

106. “A womanizer, one fond of liquor,

addicted to gambling,

dissipates whatever he has gained:

that is a cause of a downfall.” (16) [20]

107. “Thus we understand this;

that is the eighth case of a downfall.

Tell us the ninth, Blessed One:

What is the cause of a downfall?” (17)

108. “One not content with his own wives

is seen⁸⁰ among prostitutes,

seen among the wives of others:

that is a cause of a downfall.” (18)

109. “Thus we understand this;

that is the ninth case of a downfall.

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Tell us the tenth, Blessed One:

What is the cause of a downfall?” (19)

110. “When a man past his youth

marries a girl with timbaru breasts,⁸¹

he does not sleep from jealousy over her:

that is a cause of a downfall.” (20)

111. “Thus we understand this;

that is the tenth case of a downfall.

Tell us the eleventh, Blessed One:

What is the cause of a downfall?” (21)

112. “If one places in authority

a debauched woman, a spendthrift,

or a man of similar nature:

that is a cause of a downfall.” (22)

113. “Thus we understand this;

that is the eleventh case of a downfall.

Tell us the twelfth, Blessed One:

What is the cause of a downfall?” (23)

114. “If one of little wealth and strong craving

is born into a khattiya family,

he aspires to rulership here:⁸²

that is a cause of a downfall. (24)

115. “Having examined these cases

of downfall in the world, a wise person,

noble, endowed with vision,

passes on to an auspicious world.” (25) [21]

7 THE OUTCAST (VASALA SUTTA)⁸³

Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then in the morning the Blessed One dressed, took his bowl and robe, and entered Sāvatthī for alms. Now on that occasion, at the residence of the brahmin Aggikabhāradvāja, a fire had been kindled and an oblation had been prepared. 175Then the Blessed One, while walking for alms without skipping any houses, approached the residence of the brahmin Aggika­bhāra­dvāja. The brahmin Aggikabhāradvāja saw the Blessed One coming in the distance and said to him: “Stop right there, you shaveling! Right there, you low ascetic! Right there, you outcast!” When this was said, the Blessed One said to the brahmin Aggika­bhāra­dvāja: “But do you know, brahmin, what an outcast is or the qualities that make one an outcast?”

“I do not know, Master Gotama, what an outcast is or the qualities that make one an outcast. Please teach me the Dhamma in such a way that I might come to know what an outcast is and the qualities that make one an outcast.”

“In that case, brahmin, listen and attend closely. I will speak.”

“Yes, sir,” the brahmin Aggikabhāradvāja replied. The Blessed One said this:

116. “A man who is angry and hostile,

an evil denigrator,

deficient in view, a hypocrite:

you should know him as an outcast. (1)

117. “One here who injures a living being⁸⁴

whether once-born or twice-born,

who has no kindness toward living beings:

you should know him as an outcast. (2) [22]

118. “One who strikes or attacks

villages and towns,

notorious as an oppressor:

you should know him as an outcast. (3)

119. “Whether in the village or in the forest,

one who takes what has not been given,

stealing the belongings of others:

you should know him as an outcast. (4)

120. “One who, having taken out a loan,

flees when pressed [to pay it back],

saying, “I am not indebted to you”:

you should know him as an outcast. (5)

176

121. “One who, from desire for some item,

strikes a person traveling along a road

and takes away the item:

you should know him as an outcast. (6)

122. “A person who for his own sake,

for the sake of others, and for the sake of wealth,

speaks falsely when questioned as a witness:

you should know him as an outcast. (7)

123. “One who is seen transgressing

with the wives of his relatives or friends,

whether by force or through endearment:

you should know him as an outcast. (8)

124. “If one who is able does not support

his mother or his father

when they have grown old, their youth gone:

you should know him as an outcast.⁸⁵ (9)

125. “One who strikes or verbally abuses

his mother or father,

his brother, sister, or mother-in-law:

you should know him as an outcast. (10)

126. “One who, when asked about the good,

instructs others in what is harmful,

who gives advice in an obscure way:

you should know him as an outcast. (11)

127. “One who, having done a bad deed,

wishes: ‘May they not find out about me,’

a person of concealed action:

you should know him as an outcast. (12)

128. “One who, when visiting another’s family,

enjoys there a meal of fine food,

but does not return the favor to his host:

you should know him as an outcast. (13)

177

129. “If one deceives with false speech

a brahmin or an ascetic

or some other mendicant:

you should know him as an outcast.⁸⁶ (14) [23]

130. “If, at the meal time, one verbally abuses

a brahmin or an ascetic that has arrived⁸⁷

and does not give him [any food]:

you should know him as an outcast. (15)

131. “One here who speaks what is untrue,⁸⁸

enveloped by delusion,

seeking to obtain something for himself:

you should know him as an outcast. (16)

132. “One who extols himself

and despises others,

inferior because of his own conceit:

you should know him as an outcast. (17)

133. “One who provokes anger, stingy,

of evil desires, miserly, deceitful,

without moral shame or moral dread:

you should know him as an outcast. (18)

134. “One who reviles the Buddha

or who reviles his disciple,

whether a wanderer or a householder:

you should know him as an outcast. (19)

135. “One not actually an arahant

who claims to be an arahant,

a thief in this world along with Brahmā:

this indeed is the lowest outcast.

I have explained to you

these outcasts that are spoken of. (20)

136. “One is not an outcast by birth,

nor by birth is one a brahmin.

178

By action one becomes an outcast,

by action one becomes a brahmin. (21)

137. “Understand that in this way, too,

according to this example of mine,

the caṇḍāla son, Sopāka,

famed [under the name] Mātaṅga. (22) [24]

138. “Mātaṅga attained supreme fame,

which is so very hard to obtain;

many khattiyas and brahmins came

to perform service for him. (23)

139. “He ascended the deva road,

the dustless great path;

having expunged sensual lust,

he passed on to the brahma world.

His social class did not prevent him

from rebirth in the brahma world. (24)

140. “Those born into a family of reciters —

brahmins who specialize in the sacred hymns⁸⁹ —

are often seen involved

in actions that are bad. (25)

141. “They are reprehensible in this present life

and have a bad destination in a future life;

their social class does not prevent them

from a bad destination or reproach. (26)

142. “One is not an outcast by birth,

nor by birth is one a brahmin.

By action one becomes an outcast,

by action one becomes a brahmin.” (27)

When this was said, the brahmin Aggikabhāradvāja said this to the Blessed One: “Excellent, Master Gotama! Excellent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to 179one who was lost, or holding up a lamp in the darkness so those with good eyesight can see forms. [25] I go for refuge to Master Gotama, to the Dhamma, and to the Sangha of bhikkhus. Let Master Gotama consider me a lay follower who from today has gone for refuge for life.”

8 LOVING-KINDNESS (METTA SUTTA)

143. This is what should be done by one skilled in the good,

having made the breakthrough to that peaceful state:

he should be able, upright, and very upright,

amenable to advice and gentle, without arrogance. (1)

144. [He should be] content and easily supported,

of few duties and a frugal way of living;

of peaceful faculties and judicious,

courteous, without greed when among families. (2)

145. He should not do anything, however slight,

because of which other wise people might criticize him.

May all beings be happy and secure;

may they be inwardly happy! (3)

146. Whatever living beings there are

whether frail or firm, without omission,

those that are long or those that are large,

middling, short, fine, or gross; (4) [26]

147. whether they are seen or unseen,

whether they dwell far or near,

whether they have come to be or will come to be,

may all beings be inwardly happy! (5)

148. No one should deceive another,

nor despise anyone anywhere.

Because of anger and thoughts of aversion

no one should wish suffering for another. (6)

180

149. Just as a mother would protect her son,

her only son, with her own life,

so one should develop toward all beings

a state of mind without boundaries. (7)

150. And toward the whole world

one should develop loving-kindness,

a state of mind without boundaries —

above, below, and across —

unconfined, without enmity, without adversaries. (8)

151. Whether standing, walking, sitting,

or lying down, as long as one is not drowsy,

one should resolve on this mindfulness:

they call this a divine dwelling here. (9)

152. Not taking up any views,

possessing good behavior, endowed with vision,

having removed greed for sensual pleasures,

one never again comes back to the bed of a womb. (10) [27]

9 HEMAVATA (HEMAVATA SUTTA)

153. “Today is the fifteenth, the uposatha,”

(said the yakkha Sātāgira);

“a celestial night has arrived.

Come, let us see Gotama,

the teacher of perfect name.” (1)

154. “Is the mind of the impartial one,”

(said the yakkha Hemavata),

“well disposed toward all beings?

Has he mastered his intentions

toward the desirable and undesirable?” (2)

155. “The mind of the impartial one,”

(said the yakkha Sātāgira),

“is well disposed toward all beings.

He has mastered his intentions

toward the desirable and undesirable.” (3)

181

156. “Does he avoid taking what has not been given?”

(said the yakkha Hemavata).

“Is he self-controlled in regard to living beings?

Does he keep far from heedlessness?

Is he not devoid of jhāna?” (4)

157. “He does not take what has not been given,”

(said the yakkha Sātāgira),

“and is self-controlled in regard to living beings.

He also keeps far from heedlessness.

The Buddha is not devoid of jhāna.” (5)

158. “Does he avoid speaking falsely?”

(said the yakkha Hemavata). [28]

“Is his way of speaking not rough?

Does he not say anything destructive?

Does he not speak idle chatter?” (6)

159. “He does not speak falsely,”

(said the yakkha Sātāgira),

“and his way of speaking is not rough.

He does not say what is destructive.

With reflection, he speaks what is meaningful.” (7)

160. “Does he have no lust for sensual pleasures?”

(said the yakkha Hemavata).

“Is his mind unsullied?

Has he overcome delusion?

Does he have the vision of phenomena?” (8)

161. “He has no lust for sensual pleasures,”

(said the yakkha Sātāgira),

“and his mind is unsullied.

He has overcome all delusion;

the Buddha has the vision of phenomena.” (9)

162. “Is he endowed with clear knowledge?”

(said the yakkha Hemavata).

“Is he also pure in conduct?

Have the influxes been destroyed by him?

Is there for him no renewed existence?” (10) [29]

182

163. “He is endowed with clear knowledge,”

(said the yakkha Sātāgira).

“He is also pure in conduct.

All the influxes have been destroyed by him;

for him there is no renewed existence.” (11)

[Hemavata:]

163^A.90 “The muni’s mind is accomplished

with respect to action and way of speech.

In accordance with the Dhamma you praise him,

one accomplished in clear kn