The
Minor Anthologies
of the Pali Canon

Part II

Udāna

Verses of Uplift

Translated from the Pali by
F.L. Woodward, M.A.

■

The Pali Text Society
First Published 1935
Public Domain

Translator's Preface	v
I. Enlightenment	1
II. Mucalinda	12
III. Nanda	25
IV. Meghiya	40
V. The Elder Soṇa	56
VI. Jaccandha	74
VII. The Little Chapter	89
VIII. Pāṭaligāma	97

[v]

Translator's Preface

This short collection of eighty suttas consists of verses of a more or less cryptic nature, to explain which in their proper context prose stories have been composed, just as is the case with what are called Jātaka Tales,compositions of the 'after-men,' the essential part being the verses ascribed to the Teacher. In the case of the Udāna the verses may well be genuine, but it does not follow that the prose part is right in its application in each case. As to the Jātaka verses, which progress in number like the Anguttara or Gradual Sayings, it is doubtful whether they are genuine utterances, with the exception of the very brief ones, while the stories applied to them, with their commentary, are romances, and in some cases folk-lore common to most nations.

Why was the name Udāna given to this collection? As readers of the Upanishads are aware, the word udāna signifies one of the 'vital airs' (prāṇa, apāna, samāna, vyāna, udāna), which has its plexus in the throat, controls the other four, passes up and out at the crown of the head. This throat-plexus is probably the origin of the 'lump in the throat' felt by some under strong emotion. Thus at Brihad Ārany. Upan. I, v, 3, 'the vital air (udāna) which goes upwards also at IV, ii, 4; at Chand. Up. III, xiii, 5, 'the upper aperture is udāna, which is the wind, which is the sky5; id. V, xxiii,'by the satisfaction of udāna the wind (vayu) is satisfied; also at Praśna Up. III, v, 7. In the (later) Anugīta, ch. V, the control of this centre, which governs the organs of speech, destroys saṃsāra and leads to the Supreme Self.

It refers then to drawing in, controlling and breathing out. The usual interpretation is 'out-breathing,' 'solemn or ecstatic utterance' and the phrase imaṃ [vi] udānam udānesi becomes 'breathed forth this solemn utterance.' In another sense it may be taken as 'inspired words.' Mrs Rhys Davids originally suggested 'cries of the soul,' or 'cries or sighs of heart.' As, however, it is evident that the verses, if not 'inspired,' are 'inspiring,' uttered with a view to human uplift, we have agreed to call Udāna 'verses of uplift.'

The traditional explanation of the commentators may be read in the Commentary of Dhammapālācariya (c. 500 A.D.) on Udāna (Paramaṭṭha-dīpanī or UdA. P.T.S. ed., p. 2): 'In what sense is the word udāna used? It is the expiration of an accumulated thrill-wave of strong emotion (pīṭi). Just as oil and such-like material for measurement, when it cannot occupy the measure (māna) oozes out, and that is called 'the overflow'; and as the water which a reservoir cannot hold runs out, and that is called 'flood-water,' even so that accumulated thrill-wave of strong emotion, of thought directed and diffused (vitakka-vipphāra), which the heart cannot contain, when it grows to excess cannot stay within, but bursts forth by way of the door of speech, regardless of who receives it — in fact an extraordinary expiration (udāhāra-viseso) — that is called udāna. Thus Dhammapāla, slightly adding to what is attributed to Buddhaghosa, who a little earlier had copied the ancient Commentaries. See also DA. i, 140; SA. i, 60, 80; ii, 273; AA. on A. III, 238 (abbreviations explained in the last index to this volume).

The commentator goes on to say that the ecstatic verses of monks and nuns (in Thera-therī-gāthā) are not to be termed udāna but sīha-nādā, lion-roars or bold assertions; that the majority of what are to be termed Buddha-udāna are collected in Dhammapada; that the prose part, introduced in each case by the words 'thus have I heard,' was the work of Ānanda, who recited the verses and supplied the context of each set at the first 'chanting-together' — i.e., at the First Convention after the Teacher's death.

The collection is divided into eight vaggas or chapters of ten suttas each, several of which occur in Vinaya [vii] Pitaka (Mahā- and Culla-vagga) and one in the Mahā-parinibbāna-sutta of Dīgha Nikāya.

A glance at the index will show that the scene of the majority of these little stories was laid at Sāvatthī. I therefore judge that it is an independent collection of the reciters of the school of monks there; for which subject my Preface to Kindred Sayings, v (Saṃyutta-Nikāya) may be consulted. It forms one of the Fifth or Short Collection (Khuddaka-Nikāya), of which the first two works, Dhammapada and Khuddaka-pāṭha, have appeared in the previous volume of this Series, translated by Mrs. Rhys Davids. The other works of this collection are Itivuttaka (of the present volume), Sutta-nipāta, lately translated by Lord Chalmers (Harvard Univ. Series), Vimāna-vatthu (poems on the heaven world), Peta-vatthu (stories of ghosts), Thera-therī-gāthā (Psalms of the Brethren and Sisters, translated by Mrs. Rhys Davids), Jātaka (verses and tales), Niddesa (a commentary on part of Sutta-nipāta), together with works of an evidently later date, which must have been added subsequently-viz., Paṭisambhidā-magga (way of analysis), Apadāna (legendary verses of monks and nuns), Buddhavaṃsa (a history of the Buddhas), and Cariyā-piṭaka (verses on the Buddha-perfections).

In the present volume and the fifth of Gradual Sayings I have used 'Wayfarer' for Tathāgata and adopted Lord Chalmers' word 'cankers' for āsava.

F.L. WOODWARD
Rowella, Tasmania,
January, 1935.

{1}

Namo tassa bhagavato arahato sammāsambuddhassa

Udāna

Verses of Uplift

Chapter I.
Enlightenment.

Sutta I-1

Thus have I heard:^[1]

On a certain occasion the Exalted One was staying at Uravelā, on the bank of the river Nerañjarā at the foot of the bodhi-tree, having just won the highest wisdom.

Now on that occasion the Exalted One was seated for seven days in one posture and experienced the bliss of release.

Then the Exalted One, after the lapse of those seven days, during the first watch of the night, rousing himself from that concentration of mind, gave close attention to causal uprising in direct order,^[2] thus:

This being, that becomes;
by the arising of this, that arises,
namely:

Conditioned by ignorance, activities;
conditioned by activities, consciousness;
conditioned by consciousness, mind-and-body;
conditioned by mind-and-body, the six sense-spheres;
conditioned by the six sense-spheres, contact;
conditioned by contact, feeling;
conditioned by feeling, craving;
conditioned by craving, grasping;
conditioned by grasping, becoming;
conditioned by becoming, birth;
conditioned by birth, old age and death, grief, lamentation, suffering, sorrow and despair come into being.

Thus is the arising of this mass of Ill.^[3]

{2} Thereupon the Exalted One, seeing the meaning of it, at that time gave utterance to this verse of uplift:^[4]

In sooth when things^[5] grow plain to the ardent, musing brāhmin,^[6]
His doubts all vanish, since he knows thing-with-its-cause.^[7]

{2} Sutta I-2

Thus have I heard:

On a certain occasion the Exalted One was staying at Uravelā, on the bank of the river Nerañjarā at the foot of the bodhi-tree, having just won the highest wisdom.

Now on that occasion the Exalted One was seated for seven days in one posture and experienced the bliss of release.

Then the Exalted One, after the lapse of those seven days, during the middle watch of the night, rousing himself from that concentration of mind, gave close attention to causal uprising in reverse order,^[8] thus:

This not being, that becomes not;
by the ceasing of this, that ceases to be;
namely:

By the ceasing of ignorance, the ceasing of activities;
by the ceasing of activities, the ceasing of consciousness;
by the ceasing of consciousness, the ceasing of mind-and-body;
by the ceasing of mind-and-body, the ceasing of the six sense-spheres;
by the ceasing of the six sense-spheres, the ceasing of contact;
by the ceasing of contact, the ceasing of feeling;
by the ceasing of feeling, the ceasing of craving;
by the ceasing of craving, the ceasing of grasping;
by the ceasing of grasping, the ceasing of becoming;
by the ceasing of becoming, the ceasing of birth;
by the ceasing of birth, old age and death, grief, lamentation, suffering, sorrow and despair come to cease.

Thus is the ceasing of this mass of Ill.

Thereupon the Exalted One, seeing the meaning of it, gave utterance to this verse of uplift:

In sooth when things grow plain to the ardent, musing brāhmin,
His doubts all vanish, since he knows the wane of causes.^[9]

{3}

Sutta I-3

Thus have I heard:

On a certain occasion the Exalted One was staying at Uravelā, on the bank of the river Nerañjarā at the foot of the bodhi-tree, having just won the highest wisdom.

Now on that occasion the Exalted One was seated for seven days in one posture and experienced the bliss of release.

Then the Exalted One, after the lapse of those seven days, during the last watch of the night, rousing himself from that concentration of mind, gave close attention to causal uprising in both in direct and in reverse order, thus:

This being, that becomes;
by the arising of this, that arises.
This not being, that becomes not;
by the ceasing of this, that ceases to be;
namely:

Thus is the arising of this mass of Ill.

But by the utter fading out and ceasing of ignorance, the ceasing of activities;
by the ceasing of activities, the ceasing of consciousness;
by the ceasing of consciousness, the ceasing of mind-and-body;
by the ceasing of mind-and-body, the ceasing of the six sense-spheres;
by the ceasing of the six sense-spheres, the ceasing of contact;
by the ceasing of contact, the ceasing of feeling;
by the ceasing of feeling, the ceasing of craving;
by the ceasing of craving, the ceasing of grasping;
by the ceasing of grasping, the ceasing of becoming;
by the ceasing of becoming, the ceasing of birth;
by the ceasing of birth, old age and death, grief, lamentation, suffering, sorrow and despair come to cease.

Thus is the ending of this mass of Ill.

{3} Thereupon the Exalted One, seeing the meaning of it, gave utterance to this verse of uplift:

In sooth when things grow plain to the ardent, musing brāhmin,
Routing the host of Māra doth he stand,
Just as the sun when lighting up the sky.

Sutta I-4

Thus have I heard:

On a certain occasion the Exalted One was staying at Uruvelā, on the bank of the river Nerañjarā, under Goatherds' Banyan, having just won the highest wisdom.

Now on that occasion the Exalted One was seated for seven days in one posture and experienced the bliss of release.

Then the Exalted One, after the lapse of those seven days, roused himself from that concentration of mind.

Now a certain brāhmin of the Huhunka-jāti, of a carping nature,^[10] came to where the Exalted One was and on reaching him greeted him courteously, and after {4} the exchange of greetings and courtesies, stood at one side.

As he thus stood that brāhmin said this to the Exalted One:

'Pray, master Gotama, to what extent is one a brāhmin?

And again, what are the things which constitute a brāhmin?'^[11]

Thereupon the Exalted One, seeing the meaning of it, at that time gave utterance to this verse of uplift:^[12]

A brāhmin, who has barred out evil things,^[13] is not
A man of humph and pshaw. Whose is no stain,
Who has the self controlled, in Vedas versed,
Who lives the Brahma-life, 'tis he may say
His is the Brahma-faith,^[14] for whom there are
No false excrescences^[15] in all the world.

Sutta I-5

Thus have I heard:

On a certain occasion the Exalted One was staying near Sāvatthī, at Jeta Grove in Anāthapiṇḍika's Park.

Now on that occasion the venerable Sāriputta, Moggallāna the Great, Kassapa the Great, Kaccāyana the Great, Koṭṭhita the Great, Kappina the Great, Cunda the Great, also the venerable Anuruddha, Revata,^[16] Devadatta and Ānanda, came to where the Exalted One was.

{4} And the Exalted One saw those venerable ones from afar as they came, and at the sight of them said to the monks:

'Monks, these are brāhmins coming, these are brāhmins coming!'

At these words a certain monk, a brāhmin by birth, said this to the Exalted One:

'Pray, sir, to what extent is one a brāhmin, and what are the things which constitute a brāhmin?'

{5} Then the Exalted One, seeing the meaning of it, at that time gave utterance to this verse of uplift:

Barring out evil things, who ever mindful fare
Awakened, bond-free, — such in the world are surely brāhmins.

Sutta I-6

Thus have I heard:

On a certain occasion the Exalted One was staying near Rājagaha, in Bamboo Grove, at the Squirrels' Feeding-ground.

Now on that occasion the venerable Kassapa the Great was staying at Figtree Grotto,^[17] being sick, afflicted, stricken with a sore disease.

Later on the venerable Kassapa the Great rose up from that sickness.

On doing so this thought occurred to him:

'What if I were to enter Rājagaha for alms-quest?'

Thereupon as many as five hundred devas eagerly busied themselves about the alms-food of the venerable Kassapa the Great.^[18]

But the venerable Kassapa the Great rejected their services, and robing himself in the forenoon took bowl and robe and entered Rājagaha by way of the streets where dwelt the poor and needy, the weavers' quarter.

Now the Exalted One saw the venerable Kassapa the Great questing for alms in that quarter.

Then the Exalted One, seeing the meaning of it, at that time gave utterance to this verse of uplift:

Who hath none else to keep,^[19] who is unknown,^[20]
Who is subdued and fixed in the core,^[21]
In whom the cankers are destroyed, the taints
Spued forth, — 'tis him I call a brāhmaṇa.

{6}

Sutta I-7

Thus have I heard:

On a certain occasion the Exalted One was staying at Pāṭalī,^[22] at Ajakalāpa Shrine, the abode of the yakkha Ajakalāpa.^[23]

In India ink is understood to have been in use since at least the 4th century BC. So maybe, but that was not the word used in the Pali which was: Andhakāra-timissāya. Blind-making Darkness.

—p.p.

Now on that occasion the Exalted One was seated in the open air on a night of inky darkness and the sky god was raining drop by drop.

{5} Then the yakkha Ajakalāpa, wishing to inspire the Exalted One with fear and consternation and raising of the hair, came up to the Exalted One, and having done so thrice raised near the Exalted One his hullabaloo,^[24] saying,

"There's a goblin for you, recluse!'

But the Exalted One, seeing the meaning of it, at that time gave utterance to this verse of uplift:

When he hath reached the goal in all things that are his,^[25]
The brāhmin is beyond this goblin with his din.

Sutta I-8

Thus have I heard:

On a certain occasion the Exalted One was staying near Sāvatthī, at Jeta Grove in Anāthapiṇḍika's Park.

On that occasion the venerable Sangāmaji^[26] had come to Sāvatthī to see the Exalted One.

Now she who was aforetime the mate of Sangāmaji heard it said:

'They say master Sangāmaji has come to Savatth!.'

So she took her boy and came to Jeta Grove.

Now on that occasion the venerable Sangāmaji was seated at the root of a certain tree for noonday rest.

Then she who was aforetime the mate of the venerable {7} Sangāmaji came towards him, drew near and said this:

'Recluse, support me with our little child.'^[27]

At these words the venerable Sangāmaji was silent.

So a second time she who was aforetime the mate of the venerable Sangāmaji said this:

'Recluse, support me with our little child.'

And a second time the venerable Sangāmaji was silent.

So a third time she who was aforetime the mate of the venerable Sangāmaji said this:

'Recluse, support me with our little child.'

And a third time the venerable Sangāmaji was silent.

Thereupon she set down the child in front of the venerable Sangāmaji and went away,^[28] saying,

'There's your child, recluse!

Support him!'

But the venerable Sangāmaji neither looked at the child nor spoke to him.

{6} And she, when she had gone some distance, looked back and saw that the venerable Sangāmaji neither looked at the child nor spoke to him.

On seeing that, this thought occurred to her:

'This recluse needs not even his child.'

So she turned back, took up the child and went away.

Now the Exalted One, with the deva-sight, purified and more than that of humans, beheld such rudeness^[29] as this on the part of the former mate of Sangāmaji, and at that time, seeing the meaning of it, he gave utterance to this verse of uplift:

He joys not at her coming, he grieves not when she goes.
Sangāmaji bond-free,^[30] — such call I brāhmaṇa.^[30]

Sutta I-9

Thus have I heard:

On a certain occasion the Exalted One was staying near Gayā, on Gayā Head.

Now on that occasion a great number of ascetics, on the cold winter nights between the eighths^[31] in time of snowfall, {8} were plunging up and down [in the water] and sprinkling and burning sacrifice, thinking:

'This way comes purity.'

Now the Exalted One saw that great number of ascetics so doing, and at that time, seeing the meaning of it, gave utterance to this verse of uplift:

Not by water is one pure, tho' many folk bathe here^[32]
In whom is truth and dhamma,^[33] he is pure and he's a brāhmin,^[34]

Sutta I-10

Thus have I heard:

On a certain occasion the Exalted One was staying near Sāvatthī, at Jeta Grove in Anāthapiṇḍika's Park.

On that occasion Bāhiya of the Bark Garment^[35] was staying at Suppāraka^[36] on the seashore, being esteemed, honoured, thought much of, worshipped and with deference paid to him, and he got plenty of robes and alms-food, bed and seat, comforts and medicines for sickness.

Now consideration arose in the mind of Bāhiya of the Bark Garment thus:

'I wonder whether I am one of those who in the world are arahants or have attained the arahant path.'

{7} Then a devatā^[37] who was formerly a blood-relation of Bāhiya of the Bark Garment, out of compassion and desire for his welfare, knowing with his own mind the consideration of his mind, came to where he was and said this to Bāhiya of the Bark Garment:

'Bāhiya, {9} neither are you arahant nor have you reached the arahants'path.

Yours is not that course^[38] by which you could be arahant or reach the arahants' path.'

'But,' asked Bāhiya, 'who in the world with its devas are arahants or have reached the arahants' path?'

'There is a town, Bāhiya, in the far-of£ districts named Sāvatthī.

There now dwells that Exalted One who is arahant, a rightly awakened One.

He indeed, Bāhiya, is arahant and teaches dhamma for reaching arahantship.'

Then Bāhiya of the Bark Garment, stirred by that devatā, left Suppāraka, and, staying only a single night throughout the journey,^[39] came to where the Exalted One was staying near Sāvatthī, at Jeta Grove in Anāthapiṇḍika's Park.

Now on that occasion a great number of monks were walking about in the open air.

Then Bāhiya of the Bark Garment went up to them and said this to those monks:

'Pray, sirs, where now is the Exalted One dwelling, he who is arahant, a rightly awakened One?

We^[40] are desirous of seeing that arahant who is a rightly awakened One.'

'The Exalted One, Bāhiya, has gone among the houses in quest of alms-food.'

Thereupon Bāhiya of the Bark Garment turned about hastily, left Jeta Grove and entered Sāvatthī, where he saw the Exalted One going about Sāvatthī in quest of alms-food; comely he was, goodly to look upon, with senses calmed, tranquil of mind, in full attainment of composure by masterly control, (like) a tamed, alert, perfectly trained elephant.^[41]

On seeing him he went up to the Exalted One, fell with his head at his feet and said this to the Exalted One:

'Sir, let the Exalted One teach me dhamma!

Let the Wellfarer teach me dhamma, such as may be to my profit and happiness for a long time!'

{10} At these words the Exalted One said this to Bāhiya of the Bark Garment:

'You come unseasonably, Bāhiya.

We have entered in quest of alms-food.'

Then a second time Bāhiya of the Bark Garment said this to the Exalted One:

'This thing, sir, is hard to know, the danger to the span of life^[42] of the Exalted One and myself.

{8} Let the Exalted One teach me dhamma!

Let the Wellfarer teach me dhamma, such as may be to my profit and happiness for a long time!'

Then a second time the Exalted One said:

'You come unseasonably, Bāhiya.

We have entered in quest of alms-food.'

Then yet a third time Bāhiya of the Bark Garment said to the Exalted One:

'This thing, sir, is hard to know, the danger to the span of life of the Exalted One and myself.

Let the Exalted One teach me dhamma!

Let the Wellfarer teach me dhamma, such as may be to my profit and happiness for a long time!'

'Then, Bāhiya, thus must you train yourself:

In the seen there will be just the seen^[ed3],
in the heard just the heard,
in the imagined just the imagined,
in the cognized just the cognized.

Thus you will have no "thereby."^[ed4]

That is how you must train yourself.

Now, Bāhiya, when in the seen there will be to you just the seen, in the heard just the heard, in the imagined just the imagined, in the cognized just the cognized, then, Bāhiya, as you will have no "thereby," you will have no "therein."

As you, Bāhiya, will have no "therein," it follows that you will have no "here" or "beyond" or "midway between."

That is just the end of Ill.'^[43]

{11} Thereupon Bāhiya of the Bark Garment, thanks to this concise dhamma-teaching of the Exalted One, by not clinging, thenceforth released his mind from the cankers.

So the Exalted One, after admonishing Bāhiya with this concise teaching, went away.

Now not long after the departure of the Exalted One a young calf attacked Bāhiya of the Bark Garment and caused his death.^[44]

And the Exalted One, after wandering about Sāvatthī in quest of alms-food, returned from his alms-quest and, after his meal, on leaving the town together with a great number of monks, saw Bāhiya of the Bark Garment, who had made an end of life.

On seeing him he said to the monks:

'Monks, take up the body of Bāhiya of the Bark Garment.

Bring a litter, carry it away and burn it and pile a cairn thereon.

For, monks, a fellow in the Brahma-life has met his end.'

'Yes, sir,' replied those monks to the Exalted One, and they took up the body, brought a litter, set it thereon and burned it, and when they had piled a cairn they came to the Exalted One, saluted him and sat down at one side.

Then as they sat at one side those monks said this to the Exalted One:

'Sir, the body of Bāhiya of the Bark Garment is burned and a cairn set up.

Pray what is his bourn, what is his future destiny?'

'A sage, monks, was Bāhiya of the Bark Garment.

He went in accordance with dhamma, and he vexed me not in the matter of dhamma-teaching.

Bāhiya of the Bark Garment, monks, has won utter freedom.'^[45]

{9} Thereupon the Exalted One, seeing the meaning of it, at that time gave utterance to this verse of uplift:

{12} Where water, earth, fire, air no footing find,^[46]
There shine no stars,^[47] no sun is there displayed,
There gleams no moon; no darkness there is seen.
So when the sage, the brāhmaṇa, by wisdom
Of his own self hath pierced (unto, the truth),^[48]
From form and no-form, pleasure-and-pain he's freed.

This verse of uplift also was spoken by the Exalted One, so I have heard.^[49]

Chapter II.
Mucalinda

Sutta II-1

Thus have I heard:

{10} Thus have I heard:

On a certain occasion the Exalted One was staying near Uruvelā, on the bank of the river Nerañjarā, at the root of the mucalinda, having just won the highest wisdom.^[50]

Now on that occasion the Exalted One was seated for seven days in one posture and experienced the bliss of release.

Then arose a great storm of rain out of due season, and for seven days there was rainy weather, cold winds and overcast skies.^[51]

So Mucalinda, the snake rājah, coming forth from his haunt, encircled the body of the Exalted One seven times with his coils and stood rearing^[52] his great hood above the Exalted One's head (with the idea):

Let not heat or cold or the touch of flies, mosquitoes, wind and heat^[53] or creeping things annoy the Exalted One.

{13} Now after the lapse of those seven days the Exalted One roused himself from that concentration of mind.

Then Mucalinda, the snake rājah, seeing that the sky was clear and free of clouds, unwrapped his folds from the Exalted One's body, and, withdrawing his own form and creating the form of a youth, stood before the Exalted One, holding up his clasped hands and doing reverence to him.

Then the Exalted One, seeing the meaning of it, at that time gave utterance to this verse of uplift:^[54]

Happy his solitude who glad at heart
Hath dhamma learnt and doth the vision see!
Happy is that benignity towards
The world which on no creature worketh harm.
Happy the freedom, from all lust, th'ascent
Past and beyond the needs of sense-desires.
He who doth crush the great 'I am' conceit —
This, even this, is happiness supreme.

Sutta II-2

Thus have I heard:

On a certain occasion the Exalted One was staying near Sāvatthī, at Jeta Grove in Anāthapiṇḍika's Park.

Now on that occasion among a great number of monks, who after their meal had returned from alms-quest and had assembled and sat together in the service-hall, this chance talk arose:

{11} 'Pray, your reverence, which of these two rājahs is the wealthier, which has the greater possessions, the greater stores, territories, conveyances, forces, powers and potency, namely, the Magadhan rājah Seniya Bimbisāra or Pasenadi the Kosalan?'

This chance talk was unfinished when the Exalted One, rising from his solitude at eventide, came to the service-hall and on getting there sat down on a seat made ready.

On being seated he said this to the monks:

'Pray, monks, on what talk were ye engaged here seated and assembled, and what was the chance talk left unfinished by you?

{14} 'This, sir, was the chance talk that arose among a great number of monks, who after their meal had returned from alms-quest and had assembled and sat together in the service-hall:

"'Pray, your reverence, which of these two rājahs is the wealthier, which has the greater possessions, the greater stores, territories, conveyances, forces, powers and potency, namely, the Magadhan rājah Seniya Bimbisāra or Pasenadi the Kosalan?'"

This was the chance talk that was left unfinished when the Exalted One arrived.'

'Monks, it is not seemly for you clansmen who in faith have left home for the homeless to engage in such talk.

Monks, when ye sit together in conclave, (one of) two things should be done, either talk in accordance with dhamma or the Ariyan silence.'^[55]

Then the Exalted One, seeing the meaning of it, at that time gave utterance to this verse of uplift:

The bliss of lusts and heaven-world equal not
One sixteenth^[56] of the bliss of craving's ending.

Sutta II-3

Thus have I heard:

On a certain occasion the Exalted One was staying near Sāvatthī, at Jeta Grove in Anāthapiṇḍika's Park.

Now on that occasion a great number of youths were ill-treating a snake with a stick between Sāvatthī and Jeta Grove.

Now the Exalted One, robing himself in the forenoon and taking robe and bowl, was entering Sāvatthī and there saw those youths ill-treating a snake with a stick.

{12} Then the Exalted One, seeing the meaning of it, at that time gave utterance to these verses of uplift:

Whoso wreaks injury with rod^[57]
On creatures fain for happiness,
When for the self hereafter he seeks happiness,
Not his, it may be, happiness to win.

{15} Who wreaks no injury with rod
On creatures fain for happiness,
When for the self hereafter he seeks happiness,
That very man may happiness attain.

Sutta II-4

Thus have I heard:

On a certain occasion the Exalted One was staying near Sāvatthī, at Jeta Grove in Anāthapiṇḍika's Park.

And on that occasion the Exalted One was esteemed, honoured, thought much of and worshipped; he had deference paid to him and had good supply of robes and alms-food, bed and seat, comforts and medicines for sickness.

So also was the order of monks esteemed, honoured, thought much of and worshipped; they had deference paid to them and had good supply of robes and alms-food, bed and seat, comforts and medicines for sickness whereas those Wanderers of other views were not esteemed, honoured, thought much of or worshipped; they had no deference paid to them and did not have a good supply of robes and alms-food, bed and seat, comforts and medicines for sickness.

So those Wanderers of other views, unable to endure the attention paid to the Exalted One and the order of monks, whether in village or in forest, at sight of the monks reviled them with harsh and bitter words, abused, provoked and worried them.

Then a great number of monks came to the Exalted One and, saluting him, sat down at one side.

So seated those monks said this to the Exalted One:

'Sir, just now the Exalted One is esteemed, esteemed, honoured, thought much of and worshipped; he has deference paid to him and has good supply of robes and alms-food, bed and seat, comforts and medicines for sickness.

So also is the order of monks esteemed, honoured, thought much of and worshipped; they have deference paid to them and have good supply of robes and alms-food, bed and seat, comforts and medicines for sickness whereas those Wanderers of other views are not esteemed, honoured, thought much of or worshipped; they have no deference paid to them and do not have a good supply of robes and alms-food, bed and seat, comforts and medicines for sickness.

So those Wanderers of other views, unable to endure the attention paid to the Exalted One and the order of monks, whether in village or in forest, at sight of the monks revile them with harsh and bitter words, abuse, provoke and worry them.

Thereupon the Exalted One, seeing the meaning of it, at that time gave utterance to this verse of uplift:

In village or forest, touched by weal or woe,
Ascribe it not to self or to another.
Contacts assail because of body-base.^[58]
How can they touch the one that is without it?

{16}

Sutta II-5

Thus have I heard:

{13} On a certain occasion the Exalted One was staying near Sāvatthī, at Jeta Grove in Anāthapiṇḍika's Park.

On that, occasion a certain lay-follower from Icchānangala^[59] had come to Sāvatthī on some business or other.

Then that lay-follower, having finished his business in Sāvatthī, came to see the Exalted One.

On coming to him he saluted him and sat down at one side.

As he sat thus the Exalted One said this to that lay-follower:

'It is a long time, upāsaka, since you took occasion^[60] to come this way.'

'For a long time past, sir, I have desired to come to see the Exalted One, but distracted^[61] by this or that business to be done I could not come.'

Then the Exalted One, seeing the meaning of it, at that time gave utterance to this verse of uplift:

One who hath mastered dhamma,^[62] one much learned,
Hath no such thought as: Ah! 'tis well with me!^[63]
Look you! how tortured he that hath possessions!^[64]
One to another human folk are bound.

{17}

Sutta II-6

Thus have I heard:

On a certain occasion the Exalted One was staying near Sāvatthī, at Jeta Grove in Anāthapiṇḍika's Park.

Now at that time the young brāhmin wife of a certain Wanderer was with child and about to bring forth.

Then that Woman-wanderer said to that Wanderer:

'Go you, brāhmaṇa!

Fetch oil for my use at child-birth.'

At these words that Wanderer replied:

'But whence can I get oil for your ladyship?'

Then a second time she made the same request and he the same reply.

And yet a third time she made the same request.

{14} Now at that time at the storehouse of the Rājah Pasenadi of Kosala there was given away to any recluse or brāhmin of ghee or oil as much as he could drink without carrying any away.

So that Wanderer with this idea:

At the storehouse of the Rājah Pasenadi of Kosala there is given away to any recluse or brāhmin of ghee or oil as much as he could drink without carrying any away.

Suppose I go to the storehouse of the Rājah Pasenadi of Kosala and drink as much oil as I can, then go home, vomit it up and offer it to my wife at her childbirth.

Accordingly he did so.^[65]

But having drunk the oil he could neither vomit it upwards nor pass it downwards, but was racked with violent pains, bitter and sharp, so that he rolled to and fro.

Now the Exalted One, robing himself in the forenoon and taking bowl and robe, entered Sāvatthī in quest of alms-food.

There he saw that Wanderer assailed with violent pains, bitter and sharp, and rolling to and fro.

Thereupon the Exalted One, seeing the meaning of it, at that time gave utterance to this verse of uplift:

Happy indeed are they who nothing own;
The folk who have won wisdom^[66] nothing own.
Look you! how tortured he who hath possessions!
One to another human folk are bound.

{18}

Sutta II-7

Thus have I heard:

On a certain occasion the Exalted One was staying near Sāvatthī, at Jeta Grove in Anāthapiṇḍika's Park.

Now at that time the only son, dear and delightful, of a certain lay-follower had died.

And a great number of lay-followers, with clothes and hair still wet (from washing), came to visit the Exalted One, and on coming to him saluted him and sat down at one side.

As they sat thus the Exalted One said to those lay-followers:

'How is it, upāsakas, that ye come here at an unseasonable hour?^[67]

At these words that lay-foltower said this to the Exalted One:

'Sir, my only son, dear and delightful, has died.

That is why we come with hair and clothes still wet at an unseasonable hour.'

Thereupon the Exalted One, seeing the meaning of it, at that time gave utterance to this verse of uplift:

{15} In bondage to the dear and sweet, many a deva, many a man,
Worn^[68] with woe, submit themselves to the Lord of Death's command.
But they who, earnest night and day, cast aside the lovely form,
They dig up the root of woe, the bait of Death so hard to pass.

Sutta II-8

Thus have I heard:

On a certain occasion the Exalted One was staying at Kuṇdiya,^[69] in Kuṇḍadhana^[70] Grove.

Now at that time Suppavāsā, daughter of the Koliyan rājah, had for seven years been with child, and was now for the seventh day in travail.

She, though assailed with grievous, sharp, bitter, harsh pains, kept her mind {19} upon three thoughts, thus:

Rightly awakened indeed is the Exalted One, who teaches dhamma for the abandoning of such pain as mine.

Rightly faring on the Way indeed is the Exalted One's order of disciples, which fares on to abandon such pain as mine.

True bliss indeed is Nibbāna, wherein no such pain as mine is known.

Now Suppavāsā, daughter of the Koliyan rājah, thus addressed her lord:

'Come, good my lord!

Go you to the Exalted One, and on coming to him worship in my name with your head at the Exalted One's feet and inquire as to hie health and well-being, his bodily vigour, strength and comfort in living, and say,

"Sir, Suppavāsā, daughter of the Koliyan rājah, worships with her head at the Exalted One's feet, and inquires as to the health and well-being, the bodily vigour, strength and comfort in living of the Exalted One"; and do you add this:

"Sir, Suppavāsā, daughter of the Koliyan rājah, has for seven years been with child, and is now for the seventh day in travail.

She, though assailed with grievous, sharp, bitter, harsh pains, kept her mind upon three thoughts, thus:

Rightly awakened indeed is the Exalted One, who teaches dhamma for the abandoning of such pain as mine.

Rightly faring on the Way indeed is the Exalted One's order of disciples, which fares on to abandon such pain as mine.

True bliss indeed is Nibbāna, wherein no such pain as mine is known."'

'Very good,'^[71] replied that Koliyan to Suppavāsā, and went to visit the Exalted One.

On coming to him he saluted the Exalted One and sat down^[72] at one side.

So seated he said:

"Sir, Suppavāsā, daughter of the Koliyan rājah, has for seven years been with child, and is now for the seventh day in travail.

She, though assailed with grievous, sharp, bitter, harsh pains, kept her mind upon three thoughts, thus:

Rightly awakened indeed is the Exalted One, who teaches dhamma for the abandoning of such pain as mine.

Rightly faring on the Way indeed is the Exalted One's order of disciples, which fares on to abandon such pain as mine.

True bliss indeed is Nibbāna, wherein no such pain as mine is known."'

And the Exalted One {16} said:

'May it be well with Suppavāsā, daughter of the Koliyan rājah.

May she in health give birth to a healthy son.'

(As soon as the Exalted One said this, Suppavāsā, daughter of the Koliyan rājah, was well, and in health brought forth a healthy son.)

'So be it, sir,' said the Koliyan, rejoicing at the Exalted One's words; and thanking him he rose from his seat, saluted the Exalted One with the right side and started off for his home.

There the Koliyan beheld Suppavāsā, daughter of the {20} Koliyan rājah, well and in good health, having brought forth a healthy son.

On seeing this he thought:

It is wonderful indeed!

It is marvellous indeed!

The mighty, miraculous power of the Wayfarer, in that Suppavāsā, at the very words of the Exalted One, became well and in health brought forth a healthy son.

Thereat he was pleased and happy, full of joy and content.

Then Suppavāsā, daughter of the Koliyan rājah, said to her lord:

'Come, good my lord!

Go you to the Exalted One, and on reaching him in my name worship with your head at the Exalted One's feet and say this:

"Sir, Suppavāsā, daughter of the Koliyan rājah, was for seven years with child and was in labour seven days.

But now it is well with her, and in health she has brought forth a healthy son.

She now invites the order of monks to food for seven days.

0 sir, let the Exalted One accept^[73] the seven days' food of Suppavāsā, daughter of the Koliyan rājah, along with the order of monks."'

'Very good,'replied the Koliyan to Suppavāsā, and went to the Exalted One and said to him:

"Sir, Suppavāsā, daughter of the Koliyan rājah, was for seven years with child and was in labour seven days.

But now it is well with her, and in health she has brought forth a healthy son.

She now invites the order of monks to food for seven days.

0 sir, let the Exalted One accept the seven days' food of Suppavāsā, daughter of the Koliyan rājah, along with the order of monks."'

Now at that time the order of monks, headed by the Buddha, had been invited for that day's meal by a certain lay-follower, and that lay-follower was a supporter of the venerable Moggallāna the Great.

So the Exalted One called to him:

'Come hither, Moggallāna!

Do you go to that lay-follower and say to him:

{17} "My good sir, Suppavāsā, daughter of the Koliyan rājah, was for seven years with child and was in labour seven days.

But now it is well with her, and in health she has brought forth a healthy son.

She now invites the order of monks to food for seven days.

Let Suppavāsā give her seven days' food, and then that supporter of yours can give his afterwards.'

'Very well, sir,' replied the venerable Moggallāna the Great to the Exalted One, and went to that lay-follower and said:

'My good sir, Suppavāsā, daughter of the Koliyan rājah, was for seven years with child and was in labour seven days.

But now it is well with her, and in health she has brought forth a healthy son.

She now invites the order of monks to food for seven days.

Let Suppavāsā give her seven days' food, and then afterwards you can give yours.'

{21} 'Sir, if my lord Moggallāna the Great will stand surety for me^[74] in three things, to wit, wealth and life and faith, then let Suppavāsā, daughter of the Koliyan rājah, give her seven days' food, and afterwards I'll give mine.'

'For two things, my good sir, I'll be your surety; but as for faith, you are surety for yourself.'

'Well, sir, if in two things, to wit, wealth and life, my lord Moggallāna the Great will stand surety for me, then let Suppavāsā give her seven days' food, and afterwards I'll give mine.'

Accordingly the venerable Moggallāna the Great persuaded that lay-follower and went to the Exalted One, and on coming to him said this:

'Sir, that lay-follower has been persuaded by me.

Let Suppavāsā, daughter of the Koliyan rājah, give her seven days' food.

He will give his afterwards.'

So Suppavāsā, daughter of the Koliyan rājah, for seven days served the order of monks, headed by the Buddha, with choice food, both hard and soft, with her own hands,^[75] and satisfied them and made them eat their fill.^[76]

And she caused that child to salute the Exalted One and the whole order of monks.

Then the venerable Sāriputta said to that child:

'Well, child, are you at ease?

Have you food enough?

Have you any pain?'^[77]

'How, Sāriputta, could I be at ease?

How could I have food enough?

I have spent seven years in a vessel of blood!'^[78]

Then thought Suppavāsā, daughter of the Koliyan rājah:

My boy is conferring with the Captain of Dhamma.^[79]

{22} Thereat she was pleased, delighted, full of joy and satisfaction.

Then the Exalted One said this to Suppavāsā, daughter of the Koliyan rājah:

'Would you like, Suppavāsā, to have another such son?'

'Exalted One, I would like to have seven other such sons.'

{18} Then the Exalted One, seeing the meaning of it, at that time gave utterance to this verse of uplift:

Sorrow disguised as joy, the hateful as the loved,
Pain in the form of bliss the heedless overwhelms.^[80]

Sutta II-9

Thus have I heard:

On a certain occasion the Exalted One was staying near Sāvatthī in East Park, at the storeyed palace of Migāra's Mother.^[81]

Now at that time Visākhā, Migāra's Mother, had some business or other with Pasenadi, the rājah of Kosala.

This business the rājah did not bring to a conclusion, so Visākhā, Migāra's Mother, came at an unseasonable hour to see the Exalted One, and on coming to him saluted him and sat down at one side.

As she sat thus the Exalted One said to her:

'Well, Visākhā, how is it that you come at an unseasonable hour?'

'Sir, I had business with Pasenadi, the Kosalan rājah, {23} but this business the rājah did not bring to a conclusion.'

Whereupon the Exalted One, seeing the meaning of it at that time gave utterance to this verse of uplift:

Painful is all subjection; blissful is all control;
By sharing men are vexed; hard to escape are bonds.^[82]

Sutta II-10

Thus have I heard:

On a certain occasion the Exalted One was staying at Anupiyā in the Mango Grove.

Now at that time the venerable Bhaddiya,^[83] son of the Kāligodhas, was wont to resort to forest-dwelling, to the roots of trees, to lonely spots, and often gave utterance to this verse of uplift:

'Ah! 'tis bliss!

Ah! 'tis bliss!'

Now a great number of monks heard the oft repeated verse of uplift of the venerable Bhaddiya who was wont to resort to forest-dwelling, to the roots of trees, to lonely spots, and often gave utterance to this verse of uplift:

'Ah! 'tis bliss!

Ah! 'tis bliss!'

On hearing it the thought occurred to them:

Doubtless, my good sir, the venerable Bhaddiya, son of the Kāligodhas, lives the Brahma-life in discontent, seeing that aforetime he enjoyed the bliss of royalty when he lived the household life.

{19} When he thinks of that, being wont to resort to forest-dwelling, to the root of trees, to lonely spots, he gives utterance to this verse of uplift:

'Ah! 'tis bliss!

Ah! 'tis bliss!'

So that great number of monks went to the Exalted One, and on coming to him saluted him and sat down at one side.

As they sat thus they said to him:

At this time the venerable Bhaddiya, son of the Kāligodhas, is wont to resort to forest-dwelling, to the roots of trees, to lonely spots, and often gives utterance to this verse of uplift:

'Ah! 'tis bliss!

Ah! 'tis bliss!'

'Ah! 'tis bliss!

Ah! 'tis bliss!'

On hearing it the thought occurred to them:

Doubtless, my good sir, the venerable Bhaddiya, son of the Kāligodhas, lives the Brahma-life in discontent, seeing that aforetime he enjoyed the bliss of royalty when he lived the household life.

When he thinks of that, being wont to resort to forest-dwelling, to the root of trees, to lonely spots, he gives utterance to this verse of uplift:

'Ah! 'tis bliss!

Ah! 'tis bliss!'

Then the Exalted One called to a certain monk:

'Come hither, monk!

In my name summon Bhaddiya, the monk, saying, "Good sir, the Exalted One calls for you."'

'Very well, sir,' replied that monk to the Exalted One and went to where the venerable Bhaddiya was, and on coming to him said this to him:

'Good sir, the Exalted One calls for you.'

'Very well, good sir,' {24} said the venerable Bhaddiya in reply to that monk, and went to the Exalted One, and on coming to him saluted the Exalted One and sat down at one side.

As he sat thus the Exalted One said to him:

'Is it true, Bhaddiya, as they say, that you, being wont to resort to forest-dwelling, to the roots of trees, to lonely spots, often give utterance to this verse of uplift:

"Ah! 'tis bliss!

Ah! 'tis bliss?"'

'It is true, sir.'

'But, Bhaddiya, what motive had you,^[84] who are wont to resort to forest-dwelling, to the roots of trees, to lonely spots, to often give utterance to this verse of uplift:

"Ah! 'tis bliss!

Ah! 'tis bliss?"'?

'Formerly, sir, when I enjoyed the bliss of royalty as a householder,^[85] within my palace guards were set and outside my palace guards were set.

So also in the district and outside.

Thus, sir, though guarded and protected, I dwelt fearful, anxious, trembling and afraid.

But now, sir, as I resort to forest-dwelling, to the root of trees, to lonely spots, though alone, I am fearless, assured, confident and unafraid.

I live at ease, unstartled, lightsome,^[86] with heart like that of some wild creature.^[87]

This, sir, was the motive I had for exclaiming:

{20}"Ah! 'tis bliss!

Ah! 'tis bliss!"'

Then the Exalted One, seeing the meaning of it, at that time gave utterance to this verse of uplift:

In whom there are not any inward angry thoughts,
Who hath gone past becoming thus-and-thus or not,^[88]
Him fear-free, blissful, sorrowless,
E'en devas cannot win to see.

{25}

Chapter III.
Nanda

Sutta III-1

Thus have I heard:

On a certain occasion the Exalted One was staying near Savatthī, at Jeta Grove in Anāthapiṇḍika's Park.

Now on that occasion a certain monk was seated not far from the Exalted One in cross-legged posture, holding his body upright, enduring pain that was the fruit born of former action, pain racking, sharp and bitter; but he was mindful, composed and uncomplaining.

And the Exalted One saw that monk seated in cross-legged posture, holding his body upright, enduring pain that was the fruit born of former action, pain racking, sharp and bitter; but mindful, composed and uncomplaining, and, seeing the meaning of it, at that time gave utterance to this verse of uplift:

For the monk who hath all karma left behind
And shaken off the dust aforetime gathered,
Who stands fast^[89] without thought of 'I' or 'mine' —
For such there is no need to talk to folk.^[90]

Sutta III-2

Thus have I heard:

On a certain occasion the Exalted One was staying near Sāvatthī, at Jeta Grove in Anāthapiṇḍika's Park.

Now on that occasion the venerable Nanda, brother to the Exalted One, the son of the Exalted One's aunt,^[91] thus addressed a great number of monks:

'Good sirs, without zest I follow the Brahma-life.

I cannot endure the Brahma-life.

Giving up the training, I will go back to the low.'

{26} Then a certain monk went to the Exalted One ... as he sat at one side that monk repeated the words of the venerable Nanda.

{22} Then the Exalted One called to a certain monk, saying:

'Come thou, monk!

In my name summon the monk Nanda, saying:

"Nanda, good sir, the Teacher summons you."'

'Yes, sir,'replied that monk to the Exalted One, and went (and gave Nanda the message of the Exalted One).

'Very well, good sir,' said the venerable Nanda, and went to the Exalted One. ...

As he sat at one side the Exalted One said to him:

'Is it true, as they say, Nanda, that you addressed a great number of monks, saying:

"Good sirs, without zest I follow the Brahma-life.

I cannot endure the Brahma-life.

Giving up the training, I will go back to the low."'

'It is true, sir.'

'But how is it, Nanda, that you have no zest for the Brahma-life, that you cannot endure it, that you will give up the training and return to the low?'

'Sir, when I left my home, a Sakyan girl, the fairest in the land, with hair half combed, looked back at me and said this, "May you soon be back again, young master."

Sir, as I am always thinking of that, I have no zest for the Brahma-life, I cannot endure the Brahma-life, I will give up the training and return to the low.'

Then the Exalted One, taking the venerable Nanda by the arm, just as a strong man might stretch out his bent arm or bend it when stretched out, even so did the Exalted One vanish from Jeta Grove and appear among the devas of the Thirty-Three.

Now at that time as many as five hundred nymphs were come to minister to Sakka, lord of the devas, and they were called 'dove-footed.'

Then the Exalted One said to the venerable Nanda,

'Nanda, do you see those five hundred nymphs called "dove-footed"?

'Yes, sir.'

'Now what think you, Nanda?

Which are the more lovely, more worth looking at, more charming, the Sakyan girl, the loveliest in the land, or these five hundred nymphs called "dove-footed"?'

{27} '0, sir, just as if she^[92] were a mutilated monkey with ears and nose cut off, even so, sir, the Sakyan girl, the loveliest in the land, if set beside these five hundred nymphs called "dove-footed," is not worth a fraction of them, she cannot be compared with them.

{23} Why, these five hundred nymphs are far more lovely, far more worth looking at, far more charming!'

Thereupon the Exalted One, taking the venerable Nanda by the arm, just as a strong man might stretch out his bent arm, or bend it when stretched out, even so did he vanish from the devas of the Thirty-Three and reappear in Jeta Grove.

And the monks heard the rumour:

They say that the venerable Nanda, brother of the Exalted One, the son of the Exalted One's aunt, leads the Brahma-life for the sake of nymphs.

They say the Exalted One has assured him of getting five hundred nymphs called 'dovefooted.'

Thereafter the monks who were comrades of the venerable Nanda called him by the name of 'hireling' and 'menial,' saying:

'A hireling surely is the venerable Nanda.

A menial surely is the venerable Nanda.

He leads the Brahma-life for the sake of nymphs.'

Tis said the Exalted One is surety to the venerable Nanda for getting five hundred nymphs called "dove-footed."'

Now the venerable Nanda being thus worried, humiliated and despised since he was called 'hireling' and 'menial' by his comrades, living alone, remote, energetic, ardent, making the self strong,^[93] in no long time attained in this very world, himself realizing it by full comprehension, that for which the clansman rightly goes forth from home to the homeless, even that unsurpassed goal of the Brahma-life, and so abode (realizing):

Ended is birth,
lived is the life,
done is what was to be done;
{28} there is no more of being here.

Thus the venerable Nanda was one of the arahants.

Now a certain devatā, as night was waning, lighting up the whole Jeta Grove with surpassing radiance, came to see the Exalted One, and on coming to him saluted him and stood at one side.

So standing that devatā said this to the Exalted One:

'Sir, the venerable Nanda, the Exalted One's brother and son of his aunt, by ending of the cankers has in this very world, himself realizing it by full comprehension, won the heart's release, the release by insight, which is canker-free, and so abides.'

{24} Then in the Exalted One also arose that knowledge that the venerable Nanda, by ending of the cankers had in this very world, himself realizing it by full comprehension, won the heart's release, the release by insight, which is canker-free, and so abode.'

Then at the end of that night the venerable Nanda came to the Exalted One and on reaching him greeted him courteously, and after the exchange of greetings and courtesies, took a seat to one side.

As he thus stood he said this:

'Sir, as to the Exalted One's standing surety for me for the getting five hundred nymphs called "dove-footed," I release the Exalted One, sir, from that promise.'

'I also, Nanda, grasping your thought with my own, have seen that standing surety for you for the getting five hundred nymphs called "dove-footed," you have released me from that promise.'

However, a devatā informed me of the matter, saying,

But since, Nanda, by not grasping your heart is released from the cankers, I too am released from my promise.'^[94]

Thereupon the Exalted One, seeing the meaning of it, gave utterance to this verse of uplift:

Who hath o'erpassed the slough,^[95] crushed down the thorn
Of lust, and come to reach illusion's end,
That monk by pain-and-pleasure is not stirred.

Sutta III-3

Thus have I heard:

On a certain occasion the Exalted One was staying near Sāvatthī, at Jeta Grove in Anāthapiṇḍika's Park.

{29} Now at that time as many as five hundred monks, headed by Yasoja,^[96] had come to Sāvatthī to see the Exalted One.

These new arrivals, greeting the resident monks and arranging about bed and lodging and bestowing their bowls and robes, caused a great noise and hubbub.

So the Exalted One called to the venerable Ānanda, saying,

'Ānanda, what is all this noise and hubbub?

Methinks it is just like fishermen catching fish.'

'Sir, it is these five hundred monks, headed by Yasoja, who have just arrived at Sāvatthī to see the Exalted One.

These new arrivals, greeting the resident monks and arranging about bed and lodging and bestowing their bowls and robes, caused a great noise and hubbub.

'Then, Ānanda, do you go and in my name say to those monks:

"The Teacher calls your reverences."'

'Very well, sir,'replied the venerable Ānanda to the Exalted One {25}, and (went and did so).

'Very well, your reverence,' said those monks to the venerable Ānanda, and went to the Exalted One and on reaching him greeted him courteously, and after the exchange of greetings and courtesies, took seats to one side.

As they sat thus the Exalted One thus addressed those monks:

'Monks, what means this great noise and hubbub?

Methinks it is just like fishermen catching fish.'

At these words the venerable Yasoja replied to the Exalted One:

'Sir, these five hundred monks here have just arrived at Sāvatthī to see the Exalted One.

These new arrivals, greeting the resident monks and arranging about bed and lodging and bestowing their bowls and robes, caused this great noise and hubbub.'

'Go, monks!

I dismiss you!

Ye deserve not to dwell with me!'^[97]

'Very well, sir,'replied those monks to the Exalted One, and they rose up, saluted the Exalted One with the right side, put their lodgings in order, took bowl and robe and went away on their alms-round to the Vajjians.

After finishing their alms-round there, they came to the {30} river Vaggumudā.^[98]

There they set up leaf-huts and began to spend the rainy season.

Now the venerable Yasoja, at the beginning of the rainy season, thus addressed those monks:

'Reverend sirs, we have been dismissed by the Exalted One for our own good and profit, out of compassion for us, because he felt compassion for us.

Come now, reverend sirs, let us so dwell that the Exalted One may be well pleased with our way of dwelling.'

'Very well, reverend sir,' replied those monks to his reverence.

Accordingly those monks, living remote from men, energetic, ardent, with the self made strong,^[99] in that very interval of the rainy season realized all the threefold lore.^[100]

Now the Exalted One, after staying as long as he wished at Sāvatthī, set out on his rounds for Vesālī, and later on in the course of his rounds reached Vesālī.

Thereupon the Exalted One took up residence at Vesālī in Great Grove at the Hall with Peaked Roof.

And the Exalted One, grasping with his thought the thoughts of those monks living on the bank of the river Vaggumudā, on paying attention to it, called to the venerable Ānanda.

'Ānanda, this quarter seems to me illuminated.

All radiant, Ānanda, this quarter seems to me.

Pleasant^[101] it is for me to go to and to think of that quarter where on the bank of the river Vaggumudā those monks are dwelling.

{26} Ānanda, you might send a message to those {31} monks, saying:

The Teacher calls for your reverences.

The Teacher is anxious to see your reverences.'

'Very well, sir,' replied the venerable Ānanda to the Exalted One, and went to a certain monk, and on coming to him said:

'Come thou, good sir!

Go to where are those monks dwelling on the bank of the river Vaggumudā, and on coming to them say,

"The Teacher calls for your reverences.

The Teacher is anxious to see your reverences."'

'Very well, sir,' replied that monk to the reverend Ānanda, and just as a strong man might stretch out his bent arm or bend his arm stretched out, even so did he vanish from the Hall with the Peaked Roof at Great Grove and appear before those monks on the bank of the river Vaggumudā where he said this to those monks:

'The Teacher calls for your reverences.

The Teacher is anxious to see your reverences.'

'Very well, good sir,' replied those monks and setting their lodgings in order and taking bowl and robe, just as a strong man might stretch out his bent arm or bend his arm stretched out, even so did they vanish from the bank of the river Vaggumudā and appear at Great Grove in the hall of the peaked roof and face to face with the Exalted One.

Now at that time the Exalted One was seated wrapt in motionless concentration.^[102]

Then those monks considered thus:

In what condition is the Exalted One now abiding?

Then concluding that he was in motionless concentration they also one and all sat down in motionless concentration.

And the venerable Ānanda, when the night was far spent, the first watch now drawing out, rose from his seat and, throwing his robe over one shoulder,^[103] put his hands together and raising them, said this to the Exalted One:

'Sir, the night is far spent; the first watch is drawing out.

The newly arrived monks have long been seated.

Sir, may the Exalted One exchange greetings with the newly arrived monks?'

At these words the Exalted One remained silent.

{32} Then as the night was far spent and the second watch was drawing out, the venerable Ānanda rose from his seat and {27} repeated his words, saying,

'Sir, the night is far spent; the second watch is drawing out.

The newly arrived monks have long been seated.

Sir, may the Exalted One exchange greetings with the newly arrived monks?'

And for the second time also the Exalted One remained silent.

Then again, as the night was far spent, and the last watch drawing out, dawn being already at hand and the night wearing a face of gladness,^[104] the venerable Ānanda, rising from his seat and, throwing his robe over one shoulder, put his hands together and raising them, said this to the Exalted One:

'Sir, the night is far spent; the last watch is drawing out, dawn being already at hand and the night wearing a face of gladness.

The newly arrived monks have long been seated.

Let the Exalted One exchange greetings with the newly arrived monks?'

Then the Exalted One roused himself from that concentration and said to the venerable Ānanda:

'If you knew, Ānanda, it would not occur to you to ask thus much.^[105]

Both I, Ānanda, and these five hundred monks have all of us been sitting in motionless concentration.'

Thereupon the Exalted One, seeing the meaning of it, at that time gave utterance to this verse of uplift:

In whom the thorn of lusts is overcome,
Also abuse, stripes and imprisonment,
Like mountain standing imperturbahle,
That monk by pain-and-pleasure is not stirred.

Sutta III-4

Thus have I heard:

On a certain occasion the Exalted One was staying near Sāvatthī, at Jeta Grove in Anāthapiṇḍika's Park.

Now on that occasion the venerable Sāriputta was seated not far from the Exalted One in cross-legged posture, holding his body upright, keeping mindfulness before him.^[106]

And the Exalted One saw the {33} venerable Sāriputta so doing, and at that time, seeing the meaning of it, gave utterance to this verse of uplift:

E'en as a mountain crag unshaken stands
Sure-based, a monk ivith his illusions gone
Like very mountain stands unwavering^[107]}

Sutta III-5

Thus have I heard:

On a certain occasion the Exalted One was staying near Sāvatthī, at Jeta Grove in Anāthapiṇḍika's Park.

{28} And on that occasion the venerable Moggallāna the Great was seated not far from the Exalted One in cross-legged posture, holding his body upright, having mindfulness concerned with body well established within himself.^[108]

And the Exalted One saw the venerable Moggallāna the Great so doing, and at that time, seeing the meaning of it, gave utterance to this verse of uplift:

If mindfulness of body be well fixed,
The monk restrained in the six spheres of sense,
Ever composed, could his Nibbāna know.^[109]

Sutta III-6

Thus have I heard:

On a certain occasion the Exalted One was staying near Rājagaha in Bamboo Grove at the Squirrels' Feeding-Ground.

Now at that time the venerable Pilindavaccha^[110] was wont to accost the monks, calling them 'menials.'

Then a great number of monks came to the Exalted One and, saluting him, sat down at one side.

So seated those monks said this to the Exalted One:

'Sir, the venerable Pilindavaccha accosts the monks, calling them "menials."'

{34} Then the Exalted One called to a certain monk, saying,

'Come, thou monk!

In my name say to the monk Pilindavaccha, "Good sir, the Teacher calls for you."'

'Very well, sir,' replied that monk to the Exalted One ... and went and did so.

'Very well, good sir,' replied the venerable Pilindavaccha to that monk, and came to the Exalted One and on reaching him greeted him courteously, and after the exchange of greetings and courtesies, took a seat to one side.

As he sat at one side the Exalted One said this to the venerable Pilindavaccha:

'Is it true, Vaccha, as they say, that you accost the monks, calling them "menials"?

'Yes, sir.'

Then the Exalted One, after turning his attention to the former dwelling of the venerable Pilindavaccha, said to the monks,

'Monks, be not annoyed with the monk Vaccha.

It is not from any inward fault that Vaccha calls the monks "menials."

Monks, in five hundred births in succession^[111] Vaccha was reborn in a brāhmin family.

His use of the term "menial"^[112] is long engrained by habit.

{29} That is why this^[113] Vaccha accosts the monks with the term "menial."'

Thereupon the Exalted One, seeing the meaning of it, gave utterance to this verse of uplift:

In whom there dwells no self-deception and no pride,
Whose lust and selfishness are gone, who is desireless,
Whose wrath is put away, whose self hath cool become, —
He is a brāhmin, he a recluse, he is a monk.^[114]

Sutta III-7

Thus have I heard:

On a certain occasion the Exalted One was staying near Rājagaha in Bamboo Grove at the Squirrels' Feeding-Ground.^[115]

Now on that occasion the venerable Kassapa the Great was staying at Figtree Grotto, and for seven days was seated in cross-legged posture, having attained a {35} certain concentration of mind.

Then the venerable Kassapa the Great, at the end of the seventh day, roused himself from that concentration of mind.

Having done so he thought:

'Suppose I were to enter Rājagaha for alms-food.

On that occasion as many as five hundred devatās were busy at work getting alms-food for the venerable Kassapa the Great.

But the venerable Kassapa the Great, rejecting those five hundred devatās, robing himself in the forenoon and taking bowl and robe, entered Rājagaha for alms-food.

Now at that time Sakka, lord of the Devas, was desirous of giving alms-food to the venerable Kassapa the Great.

So he took upon him the likeness of a weaver and plied his thread, while Suja,^[116] daughter of the Asuras, filled up the shuttle.^[117]

Now the venerable Kassapa the Great, as he went on his rounds from house^[118] to house, came to the dwelling of Sakka, lord of the Devas.

And Sakka, lord of the Devas, from afar saw the venerable Kassapa the Great as he came.

On seeing him he went out of the house to meet him, took the bowl from his hand, entered the house, took rice from the pot, filled the bowl and gave it back to the venerable Kassapa the Great.

That alms-food was of various broths, various sauces, a mixture of various broths, flavourings and sauces.

{30} Then this thought occurred to the venerable Kassapa the Great:

'I wonder who this being is,^[119] that has such magic power?'

Then he thought:

'It must be Sakka, lord of the Devas.'

Being sure of it he said to Sakka, lord of the Devas:

'This is your deed, Kosiya!^[120]

Do not so again!'

{36} 'But, Kassapa, sir, we too have need of merit.

We too have use^[121] for merit!'

Then Sakka, lord of the Devas, did reverence to the venerable Kassapa the Great, saluting him with his right side, and mounting into the air thrice uttered this verse of uplift in the sky:

'Ah! best of gifts!

On Kassapa the gift is well conferred!'

Now the Exalted One, with deva-hearing, purified and passing that of men, heard Sakka, lord of the Devas, thrice uttering this verse of uplift in the sky.

And at that time, seeing the meaning of it, he gave utterance to this verse of uplift:^[122]

The monk who quests for alms, supporting self,
Who hath none else to keep,^[123] a man at peace
And ever mindful, — such the devas envy.

Sutta III-8

Thus have I heard:

On a certain occasion the Exalted One was staying near Sāvatthī, at Jeta Grove in Anāthapiṇḍika's Park.

Now on that occasion, among a great number of monks, as they sat together in conclave under the spread of the kareri^[124]-tree pavilion, having returned from alms-quest and had their meal, this chance talk arose:

'Good sirs, the alms-questing monk, while going his rounds for alms-food, from time to time gets the chance
of seeing forms delightful to the eye,
of hearing sounds delightful to the ear,
of smelling scents delightful to the nose,
of tasting savours delightful to the tongue,
of touching objects delightful to the touch.

Good sirs, the alms-questing monk is reverenced, honoured, thought much of, worshipped and respected as he goes his rounds for alms-food.

Come now, good sirs, we too will be seekers for alms-food, we too from time to time will get the chance {37} of seeing forms delightful to the eye,
of hearing sounds delightful to the ear,
of smelling scents delightful to the nose,
of tasting savours delightful to the tongue,
of touching objects delightful to the touch.

We too shall be reverenced, honoured, thought much of, worshipped and respected as we go our rounds for alms-food.'

{31} This chance talk of those monks was still unfinished when the Exalted One at eventide, rising from his solitude, went towards the kareri-tree pavilion, and on getting there sat down on a seat made ready.

On seating himself he said this to those monks:

'Pray, monks, on what talk are you engaged as you sit here together, and what was the chance talk still unfinished by you?

'As we sat here, sir, this chance talk arose:

"The alms-questing monk, while going his rounds for alms-food, from time to time gets the chance
of seeing forms delightful to the eye,
of hearing sounds delightful to the ear,
of smelling scents delightful to the nose,
of tasting savours delightful to the tongue,
of touching objects delightful to the touch.

Good sirs, the alms-questing monk is reverenced, honoured, thought much of, worshipped and respected as he goes his rounds for alms-food.

Come now, good sirs, we too will be seekers for alms-food, we too from time to time will get the chance of seeing forms delightful to the eye,
of hearing sounds delightful to the ear,
of smelling scents delightful to the nose,
of tasting savours delightful to the tongue,
of touching objects delightful to the touch.

We too shall be reverenced, honoured, thought much of, worshipped and respected as we go our rounds for alms-food.'

Such, sir, was the chance talk unfinished when the Exalted One arrived.'

'Monks, it is not seemly for you, who as clansmen went forth in faith from the home to the homeless, to talk such talk.

Monks, when ye sit together in conclave (one of) two things is to be done, talk in accordance with dhamma^[125] or the Ariyan silence.'

Thereupon the Exalted One, seeing the meaning of it, at that time gave utterance to this verse of uplift:

The monk who quests for alms, supporting self
Who hath none else to keep, — him devas envy,
But not if he be set on praise and fame.^[126]

Sutta III-9

Thus have I heard:

On a certain occasion the Exalted One was staying near Sāvatthī, at Jeta Grove in Anāthapiṇḍika's Park.

Now on that occasion, among a great number of monks as they sat together in conclave under the spread of the kareri-tree pavilion, having returned from alms-quest and had their meal, this chance talk arose:

'Good sir, who knows {38} a craft?^[127]

Who has been trained in a craft?

Which of the crafts is chief?'

Then some said thus:

'Elephant-craft is chief of the crafts.'

Others said,

'Chariot-craft is chief of the crafts.'

Some said,

'Bowmanship,'

others,

'Swordsmanship.'

Some said,

'the craft of signs manual,'^[128]

others,

'the craft of faultless calculation'^[129]

Some said,

'the art of reckoning,'^[130]

others,

'the craft of engraving.'

{32} Some said,

'the art of poetry,'^[131]

others,

'that of speculation about natural causes,'^[132]

while others again said

statecraft^[133] was the best of crafts.

Such was the chance talk of the monks as they sat together in conclave.

Now the Exalted One, rising from his solitude at eventide, went towards the kareri-tree pavilion, and on getting there sat down on a seat made ready.

On seating himself he said this to those monks:

'Pray, monks, on what talk are you engaged as you sit here together, and what was the chance talk still unfinished by you?

{39} 'As we sat here, sir, this chance talk arose:

'Good sir, who knows a craft?

Who has been trained in a craft?

Which of the crafts is chief?'

Then some said thus:

'Elephant-craft is chief of the crafts.'

Others said,

'Chariot-craft is chief of the crafts.'

Some said,

'Bowmanship,'

others,

'Swordsmanship.'

Some said,

'the craft of signs manual,'

others,

'the craft of faultless calculation'

Some said,

'the art of reckoning,'

others,

'the craft of engraving.'

Some said,

'the art of poetry,'

others,

'that of speculation about natural causes,'

while others again said

statecraft was the best of crafts.

Such was the chance talk of the monks as they sat together in conclave.

Then said the Exalted One:

'Monks, it is not seemly for you, who as clansmen went forth in faith from the home to the homeless, to talk such talk.

Monks, when ye sit together in conclave (one of) two things is to be done, talk in accordance with dhamma or the Ariyan silence.'

Thereupon the Exalted One, seeing the meaning of it, at that time gave utterance to this verse of uplift:

Who lives not by his wits, lightsome, fain for his weal,
In sense controlled, in every way at liberty,
Homeless, unthout thought of self, not hungering,
When he has banished pride^[134] that monk fares on alone.

Sutta III-10

Thus have I heard:

On a certain occasion the Exalted One was staying near Uruvelā, on the bank of the river Nerañjarā, having lately attained supreme wisdom at the foot of the bodhi-tree.

Now on that occasion the Exalted One was seated for seven days in one posture and experienced the bliss of release.

Then the Exalted One, at the end of those seven days, rousing himself from that concentration of mind, looked over the world^[135] with the Buddha-eye, and the Exalted One saw, on looking over the world with the Buddha-eye, how beings were being tortured by divers torments and burning with divers burnings, with (the fires of) lust and malice and delusion.

Then at that time, the Exalted One, seeing the meaning of it, gave utterance to this verse of uplift:

This world, become ablaze, by touch of sense afflicted,
Utters its own lament. Whate'er conceit one has,
Therein is instability. Becoming other,
Bound to becoming, yet in becoming it rejoices.
Delight therein is fear, and what it fears is Ill.
For abandoning becoming this Brahma-life is lived.^[136]

{40} Whatsoever recluses or brāhmins have said that by becoming is release from becoming, all of them are unreleased from becoming, I declare.

But whatsoever recluses or brāhmins have said that by the stopping of becoming there is a refuge from becoming, all such are not free from becoming, I declare.

It is due to the substrate^[137] that this Ill is produced.

By the ending of all grasping there is no production of Ill.

Behold this manifold world, by ignorance afflicted,
Come into being and thus with what has become delighted,^[138]
Yet from becoming not released. Yea, all becomings
Wherever and in whatsoever state they be, —
All are impermanent and Ill and doomed to change.

In one who sees as it really is by perfect wisdom
The craving to become is left; he joys not in its slaying.^[139]
But craving's utter ending, utter stopping, is Nibbāna.^[140]
Thus become cool, that monk, no more reborn,^[141] no more becomes.
Beaten is Māra. He's won the fight, escaped all more-becomings.

Chapter IV
Meghiya

Sutta IV-1

{34} Thus have I heard:

On a certain occasion the Exalted One was staying at Cālikā, on Cālikā Hill.

Now on that occasion the venerable Meghiya^[142] was in {41} attendance^[143] on the Exalted One.

Then the venerable Meghiya came to the Exalted One, and on coming to him saluted him and stood at one side.

As he thus stood he said to the Exalted One:

'I desire, sir, to enter Jantu village for alms-quest.'

'Do whatever you think it the time for, Meghiya.'

So the venerable Meghiya, robing himself in the forenoon and taking bowl and robe, entered Jantu village in quest of alms-food, and after questing for alms-food there returned after his rounds, and after eating his meal went towards the bank of the river Kimikāla, and on reaching it, while taking exercise by walking up and down and to and fro, he saw a lovely, delightful mango-grove.

At the sight of it he thought:

Truly lovely and delightful is this mango-grove!

A proper place surely is this for a clansman for striving (for concentration).^[144]

If the Exalted One would give me leave, I would come here to this mango-grove to strive for concentration.

So the venerable Meghiya went to the Exalted One and on reaching him greeted him courteously, and after the exchange of greetings and courtesies, took a seat to one side, and as he sat thus he told the Exalted One:

'Robing myself in the forenoon and taking bowl and robe, I entered Jantu village in quest of alms-food, and after questing for alms-food there returned after my rounds, and after eating my meal went towards the bank of the river Kimikāla, and on reaching it, while taking exercise by walking up and down and to and fro, I saw a lovely, delightful mango-grove.

At the sight of it I thought:

Truly lovely and delightful is this mango-grove!

A proper place surely is this for a clansman for striving (for concentration).

If the Exalted One would give me leave, I would come here to this mango-grove to strive for concentration.

'If the Exalted One gives me leave, I would go to that mango-grove to strive for concentration.'

{35} At these words the Exalted One said to the venerable Meghiya:

'Wait a little, Meghiya.

I am alone till some other monk arrives.'

Then a second time the venerable Meghiya said to the Exalted One,

'Sir, the Exalted One has nothing further to be done, has nothing more to add to what he has done.^[145]

But for me, sir, there is more yet to be done, there is more to be added to what I have done.

If the Exalted One gives me leave, I would go to that mango-grove to strive for concentration.'

Then a second time the Exalted One replied,

'Wait {42} a little, Meghiya.

I am alone till some other monk arrives.'

Then yet a third time the venerable Meghiya made his request, and the Exalted One replied,

'Well, Meghiya, what can I say when you talk of striving for concentration?

Do what you think it the time for, Meghiya.'

Accordingly the venerable Meghiya rose from his seat, saluted the Exalted One with his right side and went away to that mango-grove, and on reaching it plunged into it and sat down for the midday rest at the foot of a certain tree.

Now as the venerable Meghiya was staying in that mango-grove there came habitually upon him three evil, unprofitable forms of thought, to wit:

thoughts lustful,
thoughts malicious and
thoughts harmful.

Then the venerable Meghiya thought thus:

It is strange, in truth!

It is a wonderful thing, in truth, that I who in faith went forth from home to the homeless should thus be assailed by these three evil, unprofitable forms of thought, to wit:

thoughts lustful,
thoughts malicious and
thoughts harmful.

So at eventide he arose from his solitude and went to the Exalted One, and on reaching him greeted him courteously, and after the exchange of greetings and courtesies, took a seat to one side, and as he sat thus he told the Exalted One:

'Sir, while I have been staying in that mango-grove there came habitually upon me three evil, unprofitable forms of thought, to wit:

thoughts lustful,
thoughts malicious and
thoughts harmful.

Then, sir, I thought:

It is strange, in truth!

It is a wonderful thing, in truth, that I who in faith went forth from home to the homeless should thus be assailed by these three evil, unprofitable forms of thought, to wit:

thoughts lustful,
thoughts malicious and
thoughts harmful.

{36} 'Meghiya, when the heart's release is immature, five things conduce to its maturity.

What five?

Herein, Meghiya, a monk has a lovely intimacy,^[146] a lovely friendship, a lovely comradeship.

When the heart's release is immature this is the first thing that conduces to its maturity.

Then again, Meghiya, a monk is virtuous, he abides restrained with the restraint of the obligations, he is perfect in the practice of right behaviour, sees danger in trifling faults, he undertakes and trains himself in the ways of training.

When the heart's {43} release is immature, this, Meghiya, is the second thing that conduces to its maturity.

Then again, Meghiya, as regards talk that is serious and suitable for opening up the heart and conduces to downright revulsion, to dispassion, to ending, to calm, to comprehension, to perfect insight, to Nibbāna, that is to saythat is to say:
talk about wanting little,
about contentment,
about solitude,
about avoiding society,
about putting forth energy;
talk about virtue,
concentration of mind and wisdom,^[147]
talk about release,
knowledge and insight of release,
— such talk as this the monk gets at pleasure,^[148] without pain and without stint.

When the heart's release is immature, Meghiya, this is the third thing that conduces to its maturity.

Then again, Meghiya, a monk abides resolute in energy, for the abandoning of unprofitable things, for the acquiring of profitable things, he is stout and strong in effort, not laying aside the burden in things profitable.

When the heart's release is immature, Meghiya, this is the fourth thing that conduces to its maturity.

Then again, Meghiya, a monk is possessed of insight,^[149] endowed with the insight that goes on to discern the rise and fall,^[150] with the Ariyan penetration which goes on to penetrate the perfect ending of Ill.

When the heart's release is immature, Meghiya, this is the fifth thing, and these are the five things that conduce to its maturity.

Now, Meghiya, this may be looked for by a monk who has a lovely intimacy, a lovely friendship, a lovely comradeship, — that he will become virtuous, will abide restrained by the restraint of the obligations, be perfect in the practice of right behaviour, {37} see danger in trifling faults, undertake and train himself in the ways of training.

This, Meghiya, may be looked for by a {44} monk who has a lovely intimacy, a lovely friendship, a lovely comradeship, — that he will get at pleasure, without pain and without stint, such talk as is serious and suitable for opening up the heart and conduces to downright revulsion, to dispassion, to ending, to calm, to comprehension, to perfect insight, to Nibbāna, that is to say:
talk about wanting little,
about contentment,
about solitude,
about avoiding society,
about putting forth energy;
talk about virtue,
concentration of mind and wisdom,
talk about release,
knowledge and insight of release,
— such talk as this the monk gets at pleasure, without pain and without stint.

This, Meghiya, may be looked for — that he will abide resoluteresolute in energy, for the abandoning of unprofitable things, for the acquiring of profitable things, he is stout and strong in effort, not laying aside the burden in things profitable.

This, Meghiya, may be looked for — that he will be possessed of insight, endowed with the insight that goes on to discern the rise and fall, with the Ariyan penetration which goes on to penetrate the perfect ending of Ill.

Moreover, Meghiya, by the monk who is established in these five conditions, four other things are to be made to grow, thus:

The (idea of the) unlovely is to be made to grow for the abandoning of lust;
amity is to be made to grow for the abandoning of malice;
mindfulness of inbreathing and outbreathing is to be made to grow for the suppression of discursive thought;
the consciousness of impermanence is to be made to grow for the uprooting of the pride of egoism.

In him, Meghiya, who is conscious of impermanence the consciousness of what is not the self is established.

He who is conscious of what is not the self wins the uprooting of the pride of egoism in this very life, namely, he wins Nibbāna.'

Thereupon the Exalted One, seeing the meaning of it, gave utterance to this verse of uplift:^[151]

Thoughts trite and subtle, taking shape, cause mind to be elated.^[152]
Man, ignorant of these, with whirling brain, strays to and fro;
But knowing them, ardent and mindful, checks these thoughts of mind.
When mind's elation cometh not to pass,^[153] th'enlightened sage
Abandons utterly these thoughts of mind, that none remain.

{45}

Sutta IV-2

Thus have I heard:

On a certain occasion the Exalted One was staying near Kusinārā, at the Bend,^[154] in the sal-grove of the Mallas.

On that occasion a great number of monks were living in forest huts not far from the Exalted One, and they were frivolous, empty-headed, busybodies, of harsh speech, loose in talk, lacking concentration, unsteady, not composed, of flighty mind, with senses uncontrolled.^[155]

{38} Now the Exalted One saw those monks who were frivolous, empty-headed, busybodies, of harsh speech, loose in talk, lacking concentration, unsteady, not composed, of flighty mind, with senses uncontrolled, living not far from him, and seeing the meaning of it at that time he gave utterance to this verse of uplift:^[156]

Having his mind unguarded, ruined^[157] by view perverse,
O'erwhelmed by sloth-and-torpor, to Māra's power one goes.
So let the monk of guarded mind,^[158] with right aim ranging,
Deferring to right view, knowing the rise and fall,
Overcoming sloth-and-torpor, all ill-bourns^[159] abandon.

Sutta IV-3

Thus have I heard:

On a certain occasion the Exalted One was going his rounds among the Kosalans together with a great number of monks.

Then the Exalted One, stepping off the highroad, went to the root of a certain tree and sat down on a seat made ready.

Then a certain cowherd^[160] came up to the Exalted One, saluted him and sat down at one side.

So seated the Exalted One instructed, stirred, fired and gladdened {46} that cowherd with talk in accordance with dhamma.

And that cowherd, being thus instructed, stirred, fired and gladdened by the Exalted One's talk, said this to him:

'Sir, let the Exalted One accept of me this day's meal together with the order of monks.'

And the Exalted One accepted by silence.

Thereupon that cowherd, seeing the Exalted One's consent, rose up, saluted the Exalted One with the right side and went away.

Then when the night was gone that cowherd made ready in his own home a good store of thick^[161] milk-rice and fresh ghee,^[162] and announced the time to the Exalted One, saying, 'Sir, the rice is cooked.'

So the Exalted One, robing himself in the forenoon and taking bowl and robe, went along with the order of monks to that cowherd's home and on reaching it sat down on a seat made ready.

Then that cowherd with his own hands satisfied and fed to the full the order of monks, headed by the Exalted One, with thick milk-rice and fresh ghee.

And that cowherd (seeing that) the Exalted One had eaten his fill and had washed both hand and bowl,^[163] taking a low seat sat down at one side.

As he thus sat the Exalted One instructed, stirred, fired and gladdened him with talk in accordance with dhamma.

Then he rose up and went away.

{39} Now not long after the Exalted One was gone a certain man slew that cowherd on the village boundary.^[164]

And a great number of monks ... came to the Exalted One and on reaching him greeted him courteously, and after the exchange of greetings and courtesies, stood to one side.

As they thus stood he said this:

'Sir, they say that the cowherd by whom the order of monks, headed by the Exalted One, was this very day satisfied and fully fed with thick milk-rice and fresh ghee has been slain by some man on the village boundary.'

{47} Thereupon the Exalted One, seeing the meaning of it, at that time gave utterance to this verse of uplift:

Whatever the ill that a foe
Doth a foe, or the hate to him that he hates,^[165]
Greater by far will he find
The ill that is done by an ill-trained mind.^[166]

Sutta IV-4

Thus have I heard:

On a certain occasion the Exalted One was staying near Rājagaha in Bamboo Grove at the Squirrels' Feeding-Ground.

On that occasion the venerable Sāriputta and Moggallāna the Great were staying at Pigeons' Grotto, and the venerable Sāriputta on a moonlight night, having just had his head shaved, was sitting in the open air, and had won access to a certain stage of concentration.^[167]

Just then two yakkhas, who were friends, were travelling from north to south on some business or other.

And they saw the venerable Sāriputta thus sitting.

At the sight of him one yakkha said to the other,

'It occurs to me to give this recluse a blow on the head.

'At these words the other yakkha replied,

'Hold, friend!

Have nothing to do^[168] with the recluse!

Friend, that recluse is a mighty man, of great power and majesty.'

Then a second time that yakkha repeated his words, and again his friend restrained him.

{40} So also a third time.

Then that yakkha, disregarding the other's advice, gave the venerable Sāriputta a blow on the head.

So mighty was the blow that one might have felled^[169] an {48} elephant seven to eight cubits high or cleft a mountain peak therewith.

Instantly that yakkha, screaming 'I burn! I burn!' fell^[170] into the great hell.

Now the venerable Moggallāna the Great with clairvoyant sight, purified and more than human, beheld the blow on the head of the venerable Sāriputta given by that yakkha.

At the sight he approached the venerable Sāriputta, and on coming to him asked,

'My good sir!

I hope you are bearing up!

I hope you have support!

I hope you are not in pain!'^[171]

'Yes, Moggallāna, my good sir, I am bearing up!

Yes, my good sir, I have support, but I do feel a trifling pain in my head.'

'It is marvellous, Sāriputta, my good sir!

It is indeed a wonder, — the great power and majesty of the venerable Sāriputta!

Why, Sāriputta, my good sir, just now a certain yakkha gave you a blow on the head; so mighty was the blow that one might have felled an elephant seven to eight cubits high or cleft a mountain peak therewith.

And yet the venerable Sāriputta says,

"I am bearing up, Moggallāna, good sir.

I have support, but I do feel a trifling pain in my head.'"

'But it is wonderful!

It is marvellous, Moggallāna, my good sir, — the great power and majesty of the venerable Moggallāna, that he should behold a yakkha at all.

Why, as for me, I can't see even a mudsprite^[172] here.'

Now the Exalted One with clairaudient ear, purified and more than human, heard those two great sages talking in this manner, and at that time, seeing the meaning of it, gave utterance to this verse of uplift:

{41} Whose heart stands like a rock and swayeth not,
Void of all lust for things that lust beget, —
To heart thus trained whence shall come aught of ill?^[173]

{49}

Sutta IV-5

Thus have I heard:^[174]

On a certain occasion the Exalted One was staying at Kosambī in Ghosita Park.

Now on that occasion the Exalted One was worried by monks and nuns, lay-followers, both men and women, by rājahs and royal ministers, by sectarians and their followers, and lived in discomfort, not at ease.

Then the Exalted One thought:

Here am I living worried by monks and nuns, lay-followers, both men and women, by rājahs and royal ministers, by sectarians and their followers.

I live in discomfort, not at ease.^[175]

Suppose I were to live remote from the crowd alone.

So the Exalted One, robing himself in the forenoon and taking bowl and robe, entered Kosambī to quest for alms-food; and having done his rounds for alms-food in Kosambī, after returning and eating his meal, he himself set his bed and lodging in order, and taking bowl and robe, without informing his attendant or giving notice to the order of monks, alone and unattended, started on his rounds for Pārileyya village, and later on, while on his rounds, reached that place.

There the Exalted One took up his dwelling in Guarded Forest Glade, at the foot of a lovely^[176] sal tree.

Now a certain bull-elephant was living worried by elephants and she-elephants, by calf-elephants^[177] and sucklings, and had to feed on grass already cropped by them.

They ate the bundles of branches as he broke them off.

He had to drink muddied water, and when he crossed over by the ford the she-elephants went pushing against his body.

So he lived in discomfort, not at ease.

So this bull-elephant thought:

'Here am I living worried by elephants and she-elephants, by calf-elephants {50} and sucklings.

I have to feed on grass already cropped.

They eat the bundles of branches as I break them off.

I have to drink muddied water, and when I cross over by the ford the she-elephants go pushing against my body.

Thus I live in discomfort, not at ease.

Suppose now I were to live remote from the crowd alone.

{42} Accordingly that bull-elephant left the herd and started for Pārileyya village and Guarded Forest Glade and the foot of the lovely sal tree where was the Exalted One.

On reaching that place he kept the spot where the Exalted One was staying free from grass,^[178] and with his trunk brought water for the use of the Exalted One.

Thus the Exalted One lived in seclusion and solitude, and there arose in him this thought:

Formerly I dwelt worried by monks and nuns, lay-followers, both men and women, by rājahs and royal ministers, by sectarians and their followers, and lived in discomfort, not at ease.

But now here am I dwelling unworried by monks and nuns, lay-followers, both men and women, by rājahs and royal ministers, by sectarians and their followers.

Unworried, I dwell in comfort and at ease.

Likewise that bull-elephant thought:

Formerly I dwelt worried by elephants and she-elephants, by calf-elephants and sucklings, and had to feed on grass already cropped by them.

They ate the bundles of branches as I broke them off.

I had to drink muddied water, and when I crossed over by the ford the she-elephants went pushing against his body.

So I lived in discomfort, not at ease.

Now I dwell unworried, in comfort and at ease.

And the Exalted One, observing his own seclusion and knowing with his mind the thought of that bull-elephant, at that time gave utterance to this verse of uplift:

Herein agreeth mind with mind, of sage^[179]
And elephant whose tusks are like a plough pole,
Since both alike love forest solitude.

Sutta IV-6

Thus have I heard:

On a certain occasion the Exalted One was staying near Sāvatthī, at Jeta Grove in Anāthapiṇḍika's Park.

Now at that time the Bhāradvājan, the venerable Scrap-hunter (so called)^[180] was sitting not far from the {51} Exalted One in cross-legged posture, holding his body upright, being a forest-dweller, an alms-quester, a rag-robe-wearer, using three robes, needing little, contented, a recluse, shunning society, one of ardent energy, upholding^[181] the scrupulous life, given to the higher thought.^[182]

Now the Exalted One saw the venerable Scrap-hunter sitting not far from the Exalted One in cross-legged posture, holding his body upright, being a forest-dweller, an alms-quester, a rag-robe-wearer, using three robes, needing little, contented, a recluse, shunning society, one of ardent energy, upholding the scrupulous life, given to the higher thought and {43} at that time, seeing the meaning of it, gave utterance to this verse of uplift:

'Revile not, harm not, live by rule restrained;
Of food take little; sleep and sit alone;
Keep thy mind bent upon the higher thought.'
Such is the message of awakened ones.^[183]

Sutta IV-7

Thus have I heard:

On a certain occasion the Exalted One was staying near Sāvatthī, at Jeta Grove in Anāthapiṇḍika's Park.

Now at that time the venerable Sāriputta was sitting not far from the Exalted One, in cross-legged posture, holding his body upright.

He was one who needed little, contented, a recluse, shunning society, one of ardent energy, given to the higher thought.

And the Exalted One saw the venerable Sāriputta sitting not far from the Exalted One, in cross-legged posture, holding his body upright, one who needed little, contented, a recluse, shunning society, one of ardent energy, given to the higher thought, and at that time, seeing the meaning of it, he gave utterance to this verse of uplift:^[184]

Of high thoughts, serious, silent and trained in ways of worth, — ^[185]
Griefs come not unto such, one calmed and mindful ever.

{52}

Sutta IV-8

Thus have I heard:

On a certain occasion the Exalted One was staying near Sāvatthī, at Jeta Grove in Anāthapiṇḍika's Park.

Now at that time the Exalted One was esteemed,^[186] honoured, thought much of, worshipped; he had deference paid to him, and got supplies of robes and alms-food, bed and lodging, comforts and medicines for sickness; so likewise was the order of monks.

But the Wanderers holding other views were not esteemed or honoured, thought much of, worshipped; they had no deference paid to them, and got not supplies of robes and alms-food, bed and lodging, comforts and medicines for sickness.^[187]

Then those Wanderers holding other views, unable to bear the honour done to the Exalted One and the order of monks, went to Sundarī the Woman-wanderer, and said this to her:

{44} 'Sister, you can do a good turn to your kinsmen.'^[188]

'What can I do, brothers?

What is it possible for me to do?

My very life is a sacrifice^[189] for the sake of my kinsmen.'

'Then, sister, go you oft and oft to Jeta Grove.'

'Very well, brothers,' replied Sundarī to those wanderers of other views, and went oft and oft to Jeta Grove.

Now when those Wanderers of other views were assured that it was rumoured abroad thus,

'Sundarī the Woman-wanderer has been clearly seen^[190] by many folk going oft and oft to Jeta Grove,'

they killed her, and there and then buried her in a hole in a ditch, and went to Pasenadi the Kosalan rājah and said,

'Maharājah, that Sundarī the Woman-wanderer is nowhere to be seen.'

'Well, where do you suspect that she is?'

'In Jeta Grove, mahārājah.'

'Then scour Jeta Grove for her.'

So those Wanderers of other views, after scouring Jeta Grove, pulled her body out of the ditch where it had been buried, put it on a litter, and had it taken into Sāvatthī and paraded about from cart-road to cart-road, from {53} crossways to crossways; and when they met folk they roused their indignation by saying,

'Behold, brothers, the deed of the Sakya sons!

Shameless are these recluses!

The Sakya sons are wicked, evildoers, liars, no livers of the Brahma-life!

They will claim to be^[191] livers of dhamma, livers at peace, Brahma-livers, truth-tellers, virtuous, men of the lovely life.

But there is in them no recluseship, no Brahmahood.

Their recluse-ship is spotted, their Brahmahood is spotted.

How could they have recluseship?

How could they have Brahmahood?

They have abandoned their recluseship, they have abandoned their Brahmahood.

Pray, how could a man, after playing a man's part,^[192] take the life of a woman?

At that time also in Sāvatthī, when folk saw the monks, they assailed, abused, annoyed, and harassed them with vile and bitter words, saying,

'Shameless are these recluses!

The Sakya sons are wicked, evildoers, liars, no livers of the Brahma-life!

They will claim to be livers of dhamma, livers at peace, Brahma-livers, truth-tellers, virtuous, men of the lovely life.

But there is in them no recluseship, no Brahmahood.

Their recluse-ship is spotted, their Brahmahood is spotted.

How could they have recluseship?

How could they have Brahmahood?

They have abandoned their recluseship, they have abandoned their Brahmahood.

Pray, how could a man, after playing a man's part, take the life of a woman?

Now a great number of monks, robing themselves in the forenoon and taking bowl and robe, entered Sāvatthī in quest of alms-food, and {45} having ranged Sāvatthī, after returning from their alms-round and eaten their meal, came to the Exalted One and on reaching him greeted him courteously, and after the exchange of greetings and courtesies, took seats to one side.

As they thus sat they said:

'In Sāvatthī now, sir, when folk see the monks, they assail them with vile and bitter words, saying,

'Shameless are these recluses!

The Sakya sons are wicked, evildoers, liars, no livers of the Brahma-life!

They will claim to be livers of dhamma, livers at peace, Brahma-livers, truth-tellers, virtuous, men of the lovely life.

But there is in them no recluseship, no Brahmahood.

Their recluse-ship is spotted, their Brahmahood is spotted.

How could they have recluseship?

How could they have Brahmahood?

They have abandoned their recluseship, they have abandoned their Brahmahood.

Pray, how could a man, after playing a man's part, take the life of a woman?

'This noise, monks, will not last for long.

It will last for just seven days.

At the end of seven days it will vanish away.^[193]

Therefore, monks, do ye with this verse reprimand those folk who, on seeing the monks, assail them with vile and bitter words:

Who speaks untruth to purgatory goes;
He too who, doing, says: 'I do it not';
Both these, in passing on, equal become,
Men of base actions in another world.'^[194]

{54} So those monks got this verse by heart in the presence of the Exalted One, and when folk, on seeing the monks, assailed them with vile and bitter words, they reprimanded them with this verse.

Then people thought:

'These recluses, the Sakya sons, are not guilty.^[195]

The deed was not done by them.

These recluses, the Sakya sons, are on oath.^[196]

And sure enough that noise lasted no long time.

It lasted just seven days.

At the end of seven days it vanished away.

Then a number of monks went to the Exalted One and on reaching him greeted him courteously, and after the exchange of greetings and courtesies, took seats to one side.

As they thus sat they said:

'It is a wonder, sir!

It is marvellous, sir, how truly spoken were the Exalted One's words, to wit:

"This noise, monks, will not last long.

It will last for just seven days.

At the end of seven days it will vanish away.

"Sir, that noise has vanished away.'

Then the Exalted One at that time, seeing the meaning of it, gave utterance to this verse of uplift:

Folk unrestrained pierce through (a man) with words^[197]
As an elephant with arrows in a fight.
Hearing the utterance of bitter speech
Let a monk bear it unperturbed at heart.^[198]

Sutta IV-9

Thus have I heard:

{46} On a certain occasion the Exalted One was staying near Rājagaha, in Bamboo Grove at the Squirrels' Feeding-Ground.

Now at that time the venerable Upasena, Vanganta's son,^[199] had gone for seclusion and solitude, and to him occurred this discursive thought:

A gain to me!

Well gotten is it by {55} me that my teacher is the Exalted One, the Arahant, the rightly awakened one; that I went forth from home to the homeless in the well-proclaimed dhamma-discipline!

A gain to me that my comrades in the Brahma-life are virtuous and of a lovely nature; that I am one who has fulfilled the virtues; that I am composed, one-pointed in mind, an arahant in whom the cankers are gone; that I am of great psychic powers!

Lucky has been my life and lucky shall be my death!

Now the Exalted One, with his mind grasping the thought of the venerable Upasena, Vanganta's son, at that time, seeing the meaning of it, gave utterance to this verse of uplift:

He grieves not at death's end whom life oppresses not.
If he, inspired^[200] hath seen his path,^[201] 'mid grief he grieves not.
For the monk who hath torn out the craving to become,
Whose mind is calm, whose faring on in births^[202] is done with, —
For such an one there is no more coming to be.

Sutta IV-10

Thus have I heard:

On a certain occasion the Exalted One was staying near Sāvatthī, at Jeta Grove in Anāthapiṇḍika's Park.

On that occasion the venerable Sāriputta was sitting not far from the Exalted One in cross-legged posture, holding his body upright, contemplating his own state of calm.

And the Exalted One saw the venerable Sāriputta so doing, and at that time, seeing the meaning of it, gave utterance to this verse of uplift:

For the monk whose mind is calmed and who hath cut
The cord^[203] of lives, his faring on in births
Is done with. Freed is he from Māra's bondage.

{56}

Chapter V
The Elder Soṇa

Sutta V-1^[204]

Thus have I heard:

{47} On a certain occasion the Exalted One was staying near Sāvatthī, at Jeta Grove in Anāthapiṇḍika's Park.

Now on that occasion the rājah Pasenadi, the Kosalan, had gone with the queen Mallikā^[205] to the upper storey of the palace.

Then the rājah Pasenadi, the Kosalan, said this to Mallikā the queen:

'Tell me, Mallikā, is there anyone dearer to you than the self?'

'To me, mahārājah, there is no other dearer than the self.

But to you, mahārājah, is there any one dearer than the self?'

'To me also, Mallikā, there is no other dearer than the self.'

Thereafter the rājah Pasenadi, the Kosalan, came down from the palace and went to see the Exalted One, and on coming to him saluted him and sat down at one side.

So seated the rājah Pasenadi, the Kosalan, said this to the Exalted One:

'Sir, I had gone with the queen Mallikā to the upper storey of the palace, and I said this to Mallikā the queen:

'Tell me, Mallikā, is there anyone dearer to you than the self?'

'To me, mahārājah, there is no other dearer than the self.

But to you, mahārājah, is there any one dearer than the self?'

'To me also, Mallikā, there is no other dearer than the self.'

Thereupon the Exalted One at that time, seeing the meaning of it, gave utterance to this verse of uplift:^[206]

The whole wide world we traverse with our thought,
Finding to man nought dearer than the self.
Since aye^[207] so dear the self to others is,
Let the self-lover^[208] harm no other man.

{57}

Sutta V-2

Thus have I heard:

On a certain occasion the Exalted One was staying near Sāvatthī, at Jeta Grove in Anāthapiṇḍika's Park.

{48} Now the venerable Ānanda, rising at eventide from his solitude, went to the Exalted One and on reaching him greeted him courteously, and after the exchange of greetings and courtesies, took a seat to one side.

As he thus sat he said:

'It is marvellous, sir!

It is a wonder, sir! how shortlived was the Exalted One's mother.

When the Exalted One was seven days born, the Exalted One's mother made an end and was reborn in the company of the Tusita devas.'^[209]

'It is even so, Ānanda!

Shortlived are the mothers of Bodhisattvas.

When the Bodhisattvas are seven days born, their mothers make an end and are reborn in the company of the Tusita devas.'

Then the Exalted One at that time, seeing the meaning of it, gave utterance to this verse of uplift:

Seeing all creatures that shall come to be,
And all that, leaving body, shall depart,
Seeing all that, the noblemen by birth^[210]
Would ardently pursue the Brahma-life.

Sutta V-3

Thus have I heard:

On a certain occasion the Exalted One was staying near Rājagaha, in Bamboo Grove at the Squirrels' Feeding-Ground.

Now on that occasion there was in Rājagaha a leper named Suppabuddha, a poor, miserable, wretched crea- {58} ture.^[211]

And it happened at that time that the Exalted One was sitting in the midst of a great multitude teaching dhamma.

And Suppabuddha, the leper, saw from afar that multitude gathered together, and at the sight he thought:

'Doubtless an almsgiving of food, both hard and soft, is toward yonder.

Suppose I draw near to yonder crowd.

I might get here somewhat to eat, food soft or hard.'

So Suppabuddha, the leper, drew near that crowd, and he beheld the Exalted One sitting there amid a great multitude, teaching dhamma, and seeing it he thought:

'No! There is no alms-givihg here of food, hard or soft.

This is Gotama the recluse teaching dhamma in the assembly.

Suppose I listen to dhamma.'

So he sat down at one side, thinking:

'I too will listen to dhamma.'

{49} Now the Exalted One, grasping with his mind the thoughts of all that assembly, said to himself:

'Who, I wonder, of those present is of growth^[212] to understand dhamma?

And the Exalted One saw Suppabuddha, the leper, sitting in that assembly, and at the sight he thought:

'This one here is of growth to understand dhamma.'

So for the sake of Suppabuddha, the leper, he gave a talk dealing in due order^[213] with these topics: on almsgiving, virtue, the heaven world, of the danger, meanness^[214] and corruption of sense-desires, and the profit of getting free of them.^[215]

And when the Exalted One knew that the heart of Suppabuddha, the leper, was ready, softened, unbiassed, elated and believing,^[216] then he unfolded those dhamma-teachings which the awakened ones have them- {59} selves discovered,^[217] namely:

Ill, arising, ending, the Way.

Then just as a white cloth, free from stains, is ready to receive the dye, even so in Suppabuddha, the leper, as he sat there in that very seat, arose the pure, stainless dhamma-sight,^[218] the knowledge that whatsoever is of a nature to arise, that also is of a nature to end.

And Suppabuddha, the leper, saw dhamma, reached dhamma, understood dhamma, plunged into dhamma, crossed beyond doubting, was free from all questionings, won confidence, and needing none other^[219] in the Master's message, rose from his seat, advanced to the Exalted One and on reaching him saluted the Exalted One and sat down at one side.

As he sat thus, Suppabuddha, the leper, exclaimed to the Exalted One,

'Excellent, sir!

Excellent, sir!

Just as if, sir, one should lift up the fallen, discover the hidden, point out the way to one bewildered, show a light in the gloom, saying, "Now they that have eyes to see can see shapes," — even so in divers ways has the Exalted One expounded dhamma.

I, even I, sir, do go for refuge to the Exalted One, to dhamma and the order of monks.

May the Exalted One accept me as a follower, as one who from this time forth even to life's end takes refuge in him.'

Thereupon Suppabuddha, the leper, after being taught, established, roused and made happy by the Exalted One's talk according to dhamma, delighted with what was said, returned thanks, rose from his seat, saluted the Exalted One with his right side and went away.

Now a young calf rushed upon Suppabuddha,^[220] the leper, and caused his death.

{50} Then a great number of monks went to the Exalted One and on reaching him greeted him courteously, and after the exchange of greetings and courtesies, took seats to one side.

As they thus sat they said:

'Sir, that leper named {60} Suppabuddha, after being taught, established, roused and made happy by the Exalted One's talk according to dhamma, has met his end.

Pray, what is his bourn?

What is his future lot?'

'Monks, Suppabuddha, the leper, was a sage.

He lived his life according to dhamma.

He vexed me not with questionings about dhamma.^[221]

Suppabuddha, the leper, monks, by breaking three fetters is a stream-winner, one not doomed to the downfall; he is assured, he is bound for enlightenment.'

At these words a certain monk said this to the Exalted One:

'Pray, sir, what is the reason, what is the cause why Suppabuddha, the leper, was a poor, mean, miserable creature?

'Once upon a time, monk, Suppabuddha, the leper, was a rich man's son in this same Rājagaha.

One day, walking through a garden, he saw Tagara-sikkhi, a Pacceka Buddha,^[222] entering the town for alms-food.

On seeing him he thought:

'Who is this leper roaming about? and spitting and turning his left side^[223] to him went away.

By the ripening of that deed, for many years, for many a hundred, many a thousand, many a hundred thousand years he suffered torment in purgatory.

By the further ripening of that deed^[224] in this same Rājagaha he was a poor, mean, miserable creature.

But on coming to the dhamma-discipline set forth by the Wayfarer, he took upon him faith, took upon him virtue, took upon him the teaching heard,^[225] took upon him abandoning, took [6l] upon him wisdom.

So doing, when body broke up, after death, he rose up in the happy bourn, in the heaven world, in a company of the Devas of the Thirty-Three.

There he outshines the other devas in beauty and fame.'

Thereupon the Exalted One at that time, seeing the meaning of it, gave utterance to this verse of uplift:

As a man with eyes avoids pitfalls with all his might,^[226]
So in the world the sage should evil things avoid.

Sutta V-4

{51} Thus have I heard:

On a certain occasion the Exalted One was staying near Sāvatthī, at Jeta Grove in Anāthapiṇḍika's Park.

Now at that time between Sāvatthī and Jeta Grove a number of lads were tormenting fish.

And the Exalted One, robing himself in the forenoon and taking bowl and robe, was entering Sāvatthī in quest of alms-food.

Then the Exalted One saw those many lads tormenting fish between Jeta Grove and Sāvatthī.

At the sight he went up to them and said,

'Are you afraid of pain, my lads?

Do you dislike pain?'

'Yes, sir, we are afraid of pain.

We dislike pain.'

Then the Exalted One at that time, seeing the meaning of it, gave utterance to this verse of uplift:

If ye are afraid of pain, if pain is hateful to you,
Do not an evil deed openly or in secret.
If ye shall do an evil deed or do one now,
There's no escape from pain, tho' ye spring up and flee.^[227]

{62}

Sutta V-5

Thus have I heard:

On a certain occasion the Exalted One was staying at Sāvatthī, in East Park at the storeyed house of Migāra's mother.

Now at that time the Exalted One was seated surrounded by a great number of monks on a day when it was the sabbath.^[228]

Then the venerable Ānanda, when the night was far spent, when the first watch of the night was waning, rose from his seat and putting his robe over one shoulder, raising his folded hands towards the Exalted One, said this:

'Sir, the night is far spent.

The first watch is waning.

The order of monks has long been seated.

Sir, let the Exalted One pronounce the obligations^[229] for the monks.'

At these words the Exalted One was silent.^[230]

{52} And a second time the venerable Ānanda, in the middle watch (made the same request) and the Exalted One was still silent.

Then a third time, as the night was far spent and the last watch of the night was waning, dawn being already at hand and the night wearing a face of gladness, the venerable Ānanda rose from his seat, put his robe over one shoulder, and raising his folded hands towards the Exalted One, said,

'Sir, the night is far spent.

The last watch is waning.

The dawn is at hand.

The night wears a face of gladness.

The order of monks has long been seated.

Sir, let the Exalted One pronounce the obligations for the monks.'

'Ānanda, the company is not wholly pure.'

Thereupon it occurred to the venerable Moggallāna^[231] the {63} Great:

'Concerning which person did the Exalted One say the words, "Ānanda, the company is not wholly pure"?

Thereupon the venerable Moggallāna the Great, grasping it with his thought, fixed his attention on that entire company of monks.

And the venerable Moggallāna the Great perceived that person, one immoral, of a wicked nature, one impure, of a suspicious behaviour, one of covert deeds, one who was no recluse, though claiming to be such, no liver of the Brahma-life, though claiming to be such, one rotten within, one full of lusts, a rubbish-heap of filth,^[232] — sitting there amid the order of monks.

On beholding him he rose from his seat and went towards that person, and on coming to him said:

'Rise up, my good sir!

You are seen by the Exalted One!

There is no society for you with the monks!'

But that person was silent.

Then a second and yet a third time the venerable Moggallāna the Great repeated his words, and a third time that person was silent.

Then the venerable Moggallāna the Great seized that person by the arm and marched him outside the porch-door, and drew the bar across, and came to the Exalted One and said:

'Sir, that person has been marched out by me.

The company is wholly pure.

Sir, let the Exalted One pronounce the obligations for the monks.'

'It is a strange thing, Moggallāna!

It is a wonder, Moggallāna, how that deluded person should wait till he was led by the arm!'^[233]

{53} Then the Exalted One admonished the monks, saying:

'From this time forth, monks, I shall not observe the sabbath.^[234]

I shall not pronounce the obligations.

Now and henceforth do ye observe the sabbath.

Do ye pronounce the obligations.

It is out of place, monks, it is inopportune that the Wayfarer should observe the {64} sabbath, should pronounce the obligations, when the company is not wholly pure.

Monks, there are these eight strange and wonderful things about the mighty ocean; beholding which again and again the Asuras delight in the mighty ocean.

What are the eight?^[235]

(i) Monks, the mighty ocean flows down, slides and tends downward gradually.^[236]

There is no abrupt precipice.

Since this is so, monks, this is the first strange and wonderful thing about the mighty ocean, beholding which from time to time the Asuras delight in the mighty ocean.

(ii) Then again, monks, the mighty ocean is of a stable nature, it overpasses not its boundary.

Since this is so, monks, this is the second strange and wonderful thing about the mighty ocean, beholding which from time to time the Asuras delight in the mighty ocean.

(iii) Then again, monks, the mighty ocean consorts not with a dead body; for when a dead body is found in the mighty ocean, quickly it wafts it ashore, throws it up on the shore.

Since this is so, monks, this is the third strange and wonderful thing about the mighty ocean, beholding which from time to time the Asuras delight in the mighty ocean.

(iv) Then again, monks, whatsoever great rivers there are — namely, Gangā, Yamunā, Aciravatī, Sarabhū, Mahi^[237] — these, when they reach the mighty ocean, abandon their former names and lineage, and go henceforth by the name of just "mighty ocean."

Since this is so, monks, this is the fourth strange and wonderful thing about the mighty ocean, beholding which from time to time the Asuras delight in the mighty ocean.

(v) Then again, monks, whatever streams flow into the mighty ocean, and whatever floods fall from the sky, there is no shrinkage nor overflow seen thereby {65} in the mighty ocean.

{54} Since this is so, monks, this is the fifth strange and wonderful thing about the mighty ocean, beholding which from time to time the Asuras delight in the mighty ocean.

(vi) Then again, monks, the mighty ocean is of one flavour, the flavour of salt.

Since this is so, monks, this is the sixth strange and wonderful thing about the mighty ocean, beholding which from time to time the Asuras delight in the mighty ocean.

(vii) Then again, monks, the mighty ocean has many gems, divers gems.

Therein are these sorts: the pearl, crystal,^[238] lapis lazuli,^[239] chank, quartz, coral, silver, pure gold, ruby, catseye.^[240]

Since this is so, monks, this is the seventh strange and wonderful thing about the mighty ocean, beholding which from time to time the Asuras delight in the mighty ocean.

(viii) Once more, monks, the mighty ocean is the abode of great creatures.

Therein are these creatures: the leviathan, the fish-eater, the monster,^[241] Asuras, Nāgas and Gandharvas.^[242]

There are in the mighty ocean creatures of a yojana in length, of two, three, four, five hundred yojanas in length.

Since this is so, monks, this is the eighth strange and wonderful thing about the mighty ocean, beholding which from time to time the Asuras delight in the mighty ocean.

These, then, are the eight strange and wonderful things about the mighty ocean.

So also, monks, in this dhamma-discipline there are eight strange and wonderful things, seeing which again and again monks take delight in this dhamma-discipline.

What are the eight?

(i) Just as, monks, the mighty ocean flows down, slides and tends downward gradually, and there is no abrupt precipice, so also in this dhamma-discipline the training is gradual, the action^[243] is gradual, the procedure^[244] is gradual; there is no abrupt penetration of knowledge.

Since this is so, monks, this is the first strange and wonderful {66} thing, seeing which again and again monks take delight in this dhamma-discipline.

{55} (ii) Just as, monks, the mighty ocean is of a stable nature, since it overpasses not its boundary, even so, monks, my disciples transgress not, even at cost of life,^[245] the training enjoined on them by me.

Since this is so, monks, this is the second strange and wonderful thing, seeing which again and again monks take delight in this dhamma-discipline.

Just as, monks, the mighty ocean consorts not with a dead body; for when a dead body is found in the mighty ocean it quickly wafts it ashore, throws it up on the shorer; even so, monks, whatsoever person is immoral, of a wicked nature, impure, of suspicious behaviour, of covert deeds, one who is no recluse though claiming to be such, one who is no liver of the Brahma-life though claiming to be such, one rotten within, full of lusts, a rubbish — heap of filth, — with such the order consorts not, but gathering together quickly throws him out.

Though, monks, he be seated in the midst of the order, yet is he far away from the order; far away is the order from him.

Since this is so, monks, this is the third strange and wonderful thing, seeing which again and again monks take delight in this dhamma-discipline.

(iv) Just as, monks, whatsoever great rivers there are — namely, Gangā, Yamunā, Aciravatī, Sarabhū, Mahi — these, on reaching the mighty ocean, abandon their former names and lineage, and henceforth go by the name of just "mighty ocean," even so, monks, the four castes-namely, the nobles, the brāhmins, the merchants and the serfs — on going forth from home to the homeless in the dhamma-discipline proclaimed by the Wayfarer, abandon their former names and lineage and go by the name of just "recluses who are Sakya sons."

Since this is so, monks, this is the fourth strange and wonderful thing, seeing which again and again monks take delight in this dhamma-discipline.

(v) Just as, monks, whatsoever streams flow into the mighty ocean and whatsoever floods fall from the sky, there is no shrinkage nor overflow seen thereby in the mighty ocean, — even so, monks, though many monks 1 Jivita-hetu. Cf., D. II, 119; MP. 281; A. IV, 201, 270. {67} pass finally away in that condition of Nibbāna which has no remainder, yet is there no shrinkage nor overflow in that condition of Nibbāna seen thereby.

Since this is so, monks, this is the fifth strange and wonderful thing, seeing which again and again monks take delight in this dhamma-discipline.

{56} (vi) Just as, monks, the mighty ocean is of one flavour, the flavour of salt, even so, monks, this dhamma is of one flavour, the flavour of release.

Since this is so, monks, this is the sixth strange and wonderful thing, seeing which again and again monks take delight in this dhamma-discipline.

(vii) Just as, monks, the mighty ocean has many gems, divers gems; therein are the pearl, crystal, lapis lazuli, chank, quartz, coral, silver, pure gold, ruby, catseye; even so in this dhamma are many gems, divers gems; therein are the four arisings of mindfulness, the four best efforts, the four bases of psychic power, the five faculties, the five powers, the seven limbs of wisdom, the Ariyan eightfold way.^[246]

Since this is so, monks, this is the sevnth strange and wonderful thing, seeing which again and again monks take delight in this dhamma-discipline.

(viii) Just as, monks, the mighty ocean is the abode of great creatures, therein are these creatures, — the leviathan, the fish-eater, the monster, Asuras, Nāgas and Gandharvas; even so monks, this dhamma-discipline is the abode of great creatures, therein are these creatures: the stream-winner, he who fares on^[247] by realizing the fruits of stream-winning; the once-returner, he who fares on by realizing the fruits of once-returning; the no-retumer, he who fares on by realizing the fruits of no-return; the arahant, he who fares on by arahantship.^[248]

Since this is so, monks, this is the eighth strange and wonderful thing, seeing which again and again monks take delight in this dhamma-discipline.

These, then, monks, are the eight strange and wonderful things in this dhamma-discipline, beholding which again and again monks take delight in this dhamma-discipline.'

{68} Thereupon the Exalted One, seeing the meaning of it, at that time gave utterance to this verse of uplift:

It rains right through the thatch, it rains not through the open.
So open up the thatched: thus will it not rain through.^[249]

Sutta V-6

{57} Thus have I heard:

On a certain occasion the Exalted One was staying near Sāvatthī, at Jeta Grove in Anāthapiṇḍika's Park.

Now at that time the venerable Kaccāna the Great was staying among the Avantī near Kuraraghara, on the hill called the Precipice.^[250]

Also at that time the lay-follower Soṇa, called Prick-eared,^[251] was in attendance on the venerable Kaccāna the Great.

Now when the lay-follower Soṇa, called Prick-eared, was in solitude and seclusion, this chance thought came to him:

'According as master Kaccāna the Great explains dhamma, 'tis no easy thing for one living the household life to follow the Brahma-life polished in all its perfection, in all its purity.

What if I were to get the hair of my beard shaved off and, donning the saffron robes, were to wander forth from home to the homeless?'

Accordingly the lay-follower Soṇa, called Prick- {69} eared, went towards the venerable Kaccāna the Great, and on coming to him saluted him and sat down at one side.

So seated he said:

'Sir, when I was here in solitude and seclusion, this chance thought came to me:

"According as master Kaccāna the Great explains dhamma, 'tis no easy thing for one living the household life to follow the Brahma-life polished in all its perfection, in all its purity.

What if I were to get the hair of my beard shaved off and, donning the saffron robes, were to wander forth from home to the homeless?"

Sir, let master Kaccāna the Great give me ordination.'

At these words the venerable Kaccāna the Great replied:

'Tis no easy thing, — the Brahma-life with its one meal a day and solitude^[252] as long as life lasts.

Come then, Soṇa, do you, as one living the household life, apply yourself here and now to the Buddha-teaching, just for the time being,^[253] to the Brahma-life with its one meal a day and its solitude.'

Thereupon the fancy for wandering forth was quieted down in Soṇa the lay-follower, called Prick-eared.

But on a second occasion, when Soṇa was in solitude and seclusion, this chance thought came to him:

'According as master Kaccāna the Great explains dhamma, 'tis no easy thing for one living the household life to follow the Brahma-life polished in all its perfection, in all its purity.

What if I were to get the hair of my beard shaved off and, donning the saffron robes, were to wander forth from home to the homeless?'

Accordingly the lay-follower Soṇa, called Prick-eared, went towards the venerable Kaccāna the Great, and on coming to him saluted him and sat down at one side.

So seated he said:

'Sir, when I was here in solitude and seclusion, this chance thought came to me:

"According as master Kaccāna the Great explains dhamma, 'tis no easy thing for one living the household life to follow the Brahma-life polished in all its perfection, in all its purity.

What if I were to get the hair of my beard shaved off and, donning the saffron robes, were to wander forth from home to the homeless?"

Sir, let master Kaccāna the Great give me ordination.'

And for a second time at these words the venerable Kaccāna the Great replied:

'Tis no easy thing, — the Brahma-life with its one meal a day and solitude as long as life lasts.

Come then, Soṇa, do you, as one living the household life, apply yourself here and now to the Buddha-teaching, just for the time being, to the Brahma-life with its one meal a day and its solitude.'

Thereupon for a second time the fancy for wandering forth was quieted down in Soṇa the lay-follower, called Prick-eared.

But on a third occasion, when Soṇa was in solitude and seclusion, this chance thought came to him:

'According as master Kaccāna the Great explains dhamma, 'tis no easy thing for one living the household life to follow the Brahma-life polished in all its perfection, in all its purity.

What if I were to get the hair of my beard shaved off and, donning the saffron robes, were to wander forth from home to the homeless?'

Accordingly the lay-follower Soṇa, called Prick-eared, went towards the venerable Kaccāna the Great, and on coming to him saluted him and sat down at one side.

So seated he said:

'Sir, when I was here in solitude and seclusion, this chance thought came to me:

"According as master Kaccāna the Great explains dhamma, 'tis no easy thing for one living the household life to follow the Brahma-life polished in all its perfection, in all its purity.

What if I were to get the hair of my beard shaved off and, donning the saffron robes, were to wander forth from home to the homeless?"

Sir, let master Kaccāna the Great give me ordination.'

{58} Accordingly the venerable Kaccāna the Great gave ordination to Soṇa the lay-follower, called Prick-eared.

Now at that time in the district south of Avantī there was a lack of monks, so the venerable Kaccāna the Great, at the end of three rain-seasons, with trouble and difficulty got together from here and there a chapter of ten monks^[254] and gave full ordination to the venerable Soṇa.

Then in the venerable Soṇa, after keeping the rain-season alone and in seclusion, this chance thought arose:

'That Exalted One has never been seen face to face by me, though I have heard that that Exalted One is such {70} and such an one.

If my private teacher^[255] would give me leave, I would go to see the Exalted One, who is Arahant and rightly awakened.

Accordingly the venerable Soṇa, rising at eventide from his solitude, went to the venerable Kaccāna the Great, and on coming to him saluted him and sat down at one side.

As he thus sat he said to him:

'After keeping the rain-season alone and in seclusion, this chance thought arose:

"That Exalted One has never been seen face to face by me, though I have heard that that Exalted One is Arahant and rightly awakened..

If my private teacher would give me leave, I would go to see the Exalted One, who is Arahant and rightly awakened."

'If your reverence would give me leave, sir,^[256] I would go to see the Exalted One, who is Arahant and rightly awakened.'

'Very good!

Very good!

Go thou, Soṇa!^[257]

Thou shalt behold that Exalted One, who is delightful and causes delight, calm in faculties and calm of mind; who has attained the uttermost peace and self-control; that naga who is tamed, guarded and controlled in sense.

On seeing him do thou in my name worship with thy head the feet of the Exalted One, and enquire of his health and weal, lightsomeness, vigour and pleasant living.

And say, "Sir, my private teacher, the venerable Kaccāna the Great, worships with his head the Exalted One's feet and enquires of his health and weal, lightsomeness, vigour and pleasant living."'^[258]

'Very well, sir,' replied the venerable Soṇa, rejoicing at the words of the venerable Kaccāna the Great, and returning thanks, rose from his seat, saluted with his right side, set his bed and lodging in order, took bowl and robe and started off on his rounds for Sāvatthī.

After going his rounds in due order he reached Jeta Grove and Anāthapiṇḍika's Park at Sāvatthī.

Here it looks as though we have a glympse of the "exchange of greetings and courtesies" that often accompanies a visit to the Buddha".

—p.p.

Then he came to where the Exalted One was and on reaching him greeted him courteously, and after the exchange of greetings and courtesies, took a seat at one side.

As he thus sat he said:

"Sir, my private teacher, the venerable Kaccāna the Great, worships with his head the Exalted One's feet and enquires of his health and weal, lightsomeness, vigour and pleasant living."'

And the Exalted One asked:

{59} 'Are you bearing up, monk?

Have you support?

Are you little wearied by your journey hither?

Are you worn with alms-questing?'

{71} 'Yes, sir, I am bearing up.

I have support.

I am little wearied by my journey hither.

I am not worn with alms-questing.'

Thereupon the Exalted One called to the venerable Ānanda, saying, 'Ānanda, get ready bed and lodging for this monk just arrived!'

Then the venerable Ānanda thought:

As to the order of the Exalted One that I should get ready bed and lodging for this monk just arrived, the Exalted One wishes to lodge along with the venerable Soṇa.

So he got ready bed and lodging for the venerable Soṇa in the same dwelling-place with the Exalted One.

Now the Exalted One, after spending a great part of the night seated in the open air, had his feet washed and entered the residence; so likewise did the venerable Soṇa.

Then in the night, rising up towards early dawn, the Exalted One said this to the venerable Soṇa:

'Be so good, monk, as to recite dhamma.'^[259]

'Very well, sir,' said the venerable Soṇa in obedience to the Exalted One, and recited from memory^[260] the sixteen sections of the Eights in full.

When the venerable Soṇa had finished his recital, the Exalted One thanked him, saying,

'Well done, monk!

Well done, monk!

Well got by heart, well considered and reflected on, monk, are these sixteen sections of the Eights.

You are blest with charming speech, distinctly and clearly enunciated, so as to make your meaning clear.^[261]

How many rain-seasons have you spent, monk?'

Only one, sir.'

'How is it that you delayed so long (in wandering forth)?'

'For long, sir, I had seen the danger in the passions, {72} but the household life with its many claims and things to do kept me back.'

Then the Exalted One, seeing the meaning of it, at that time gave utterance to this verse of uplift:

Seeing the danger in the world, knowing dhamma free from base,^[262]
The Ariyan joys not in evil, in evil the pure joys not.

Sutta V-7

{60} Thus have I heard:

On a certain occasion the Exalted One was staying near Sāvatthī, at Jeta Grove in Anāthapiṇḍika's Park.

Now on that occasion the venerable Revata the Doubter^[263] was seated not far from the Exalted One in cross-legged posture, holding his body upright, contemplating his own purification in passing beyond doubt.

And the Exalted One saw him so doing, and at that time, seeing the meaning of it, gave utterance to this verse of uplift:

What doubts soever as to here or yonder,
Felt by themselves, or doubts that torture others, —
Musers renounce them one and all, for musing
They live the Brahma-life with zeal and ardour.^[264]

Sutta V-8

Thus have I heard:

On a certain occasion the Exalted One was staying near Rājagaha, in Bamboo Grove at the Squirrels' Feeding-Ground.

Now on that occasion the venerable Ānanda, that day being the sabbath, robing himself in the forenoon and taking bowl and robe, entered Rājagaha in quest of alms-food.

And Devadatta^[265] saw the venerable Ānanda doing so, and coming up to {73} him said this to the venerable Ānanda:

'From this day forth, Ānanda, good sir, irrespective of^[266] the Exalted One and irrespective of the order of monks, I shall observe the sabbath and ordinances of the order.'

Then the venerable Ānanda, after finishing his alms-round, returned therefrom and, having eaten his meal, went to the Exalted One and on reaching him greeted him courteously, and after the exchange of greetings and courtesies, took a seat to one side:.

As he thus sat he said:

'Here, sir, I robed myself in the forenoon and taking bowl and robe, entered Rājagaha in quest of alms-food.

And Devadatta saw me questing for alms-food in Rājagaha, and he came up to me and said,

"From this day forth, Ānanda, good sir, irrespective of the Exalted One and irrespective of the order of monks, I shall observe the sabbath and ordinances of the order."

This day, sir, Devadatta will cause schism in the order and will observe (his own) sabbath and ordinances of the order.'

Thereupon the Exalted One, seeing the meaning of it, gave utterance to this verse of uplift:

[61] Easy to do for the seemly are seemly things,
But hard to do are seemly things for the wicked;
Easy to do for the wicked are wicked things,
But hard to do is wickedness for Ariyans.^[267]

Sutta V-9

Thus have I heard:

On a certain occasion the Exalted One was going his rounds among the Kosalans together with a great number of monks.

And on that occasion a number of lads not far from the Exalted One were using abusive speech^[268] and going to excess therein.

And the Exalted One, seeing them doing so, at that time, seeing the meaning of it, gave utterance to this verse of uplift:

{74} With wandering wits the wiseacres range all the field of talk;
With mouths agape to full extent, what leads them on they know not.^[269]

Sutta V-10

Thus have I heard:

On a certain occasion the Exalted One was staying near Sāvatthī, at Jeta Grove in Anāthapiṇḍika's Park.

Now on that occasion the venerable Cūlapanthaka^[270] was seated not far from the Exalted One in cross-legged posture, holding his body upright, with mindfulness set up in front of him.

And the Exalted One, seeing him so doing, at that time, seeing the meaning of it, gave utterance to this verse of uplift:

With mind and body firmly set,
Standing, seated or lying down,
If a monk should set up mindfulness,
He'd win the prize in first and last.^[271]
And he, thus winning excellence,
Beyond the Death King's sight would go.

Chapter VI
Jaccandha^[272]

Sutta VI-1

Thus have I heard:

{62} Thus have I heard: On a certain occasion the Exalted One was staying near Vesālī in Great Wood, at the House of the Peaked Roof.^[273]

{75} Now tlie Exalted One, robing himself in the forenoon and taking bowl and robe, entered Vesālī to quest for alms.

After going his rounds in Vesālī, returning and eating his meal, he called to the venerable Ānanda, saying,

'Ānanda, take a mat.

I will go to Cāpāla Shrine for the noonday rest.'

'Very well, sir,' said the venerable Ānanda in reply to the Exalted One, and taking a mat he followed in the footsteps of the Exalted One.

Now when the Exalted One reached Cāpāla Shrine, he sat down on the seat made ready.

And the venerable Ānanda, saluting the Exalted One, sat down at one side.

As he thus sat, the Exalted One said this to the venerable Ānanda:

'Delightful, Ānanda, is Vesālī!

Delightful are the Shrine of Udena and the Gotamaka Shrine.^[274]

Delightful is the Shrine of Seven Mangoes, the Shrine of Many Sons, of Sārandada!

Delightful is Cāpāla Shrine!

Whosoever, Ānanda, has made to become, made much of, applied himself to, made a basis of, stood upon, increased and fully undertaken the four bases of psychic power, — such an one, if he so wished, might remain (on earth) for his full span of life,^[275] or for what is left of it.

Now, Ānanda, the Wayfarer has made to become, made much of, applied himself to, made a basis of, stood upon, increased and fully undertaken the four bases of psychic power, and if he chooses he can remain for his full span of life or for what is left of it.'

Then, although so broad a hint was dropped by the Exalted One, though so clear and plain was his meaning, yet could not the venerable Ānanda penetrate his meaning.

So he begged not the Exalted One,

'Sir, let the Exalted One remain for the full span of life.

Let the Wellfarer remain for the rest of his span of life, for the profit of many folk, for the happiness of many folk, out of compassion for the world, for the welfare and profit {76} and happiness of devas and mankind,'

so far was his mind misguided bv Māra.

{63} Then a second time the Exalted One said to the venerable Ānanda:

'Delightful, Ānanda, is Vesālī!

Delightful are the Shrine of Udena and the Gotamaka Shrine.

Delightful is the Shrine of Seven Mangoes, the Shrine of Many Sons, of Sārandada!

Delightful is Cāpāla Shrine!

Then, although so broad a hint was dropped by the Exalted One, though so clear and plain was his meaning, yet could not the venerable Ānanda penetrate his meaning.

So for a second time he begged not the Exalted One,

'Sir, let the Exalted One remain for the full span of life.

Let the Wellfarer remain for the rest of his span of life, for the profit of many folk, for the happiness of many folk, out of compassion for the world, for the welfare and profit and happiness of devas and mankind,'

so far was his mind misguided bv Māra.

Then a third timethe Exalted One said to the venerable Ānanda:

'Delightful, Ānanda, is Vesālī!

Delightful are the Shrine of Udena and the Gotamaka Shrine.

Delightful is the Shrine of Seven Mangoes, the Shrine of Many Sons, of Sārandada!

Delightful is Cāpāla Shrine!

Then, although so broad a hint was dropped by the Exalted One, though so clear and plain was his meaning, yet could not the venerable Ānanda penetrate his meaning.

So for a third time he begged not the Exalted One,

'Sir, let the Exalted One remain for the full span of life.

so far was his mind misguided bv Māra.

Thereupon the Exalted One said to the venerable Ānanda,

'Go, Ānanda!

Do that for which you deem it the proper time.'^[276]

'Very well, sir,' replied the venerable Ānanda to the Exalted One, and rising from his seat he saluted the Exalted One with his right side and went away and sat down at the root of a tree not far off.

Now Māra, the Evil One, not long after the venerable Ānanda had gone, came to the Exalted One, and on coming to him said this:

'Now let the Exalted One pass away!

Now let the Wellfarer pass away!

Now, sir, is the time for the passing of the Exalted One!

Thus was it spoken, sir, by the Exalted One:

"0 Evil One, I shall not pass away till my monks are disciples trained, disciplined and confident, having won peace from the yoke,^[277] who have heard much, who know dhamma by heart, who fare on in accordance with dhamma, who fare on dutifully, living according to dhamma, taking what they have learned from their own teacher,^[278] till they shall {77} be able to proclaim, teach, show forth, establish, open up, analyze and make it plain; till they be able to refute any wrong view arising which may well be refuted by right reasoning,^[279] and shall teach dhamma that brings salvation with it.

And now, sir, the Exalted One's disciples are indeed trained, disciplined and confident, having won peace from the yoke, who have heard much, who know dhamma by heart, who fare on in accordance with dhamma, who fare on dutifully, living according to dhamma, taking what they have learned from their own teacher, they are able to proclaim, teach, show forth, establish, open up, analyze and make it plain; they are able to refute any wrong view arising which may well be refuted by right reasoning, and teach dhamma that brings salvation with it.

Now, therefore, sir, let the Exalted One pass away!

Let the Wellfarer pass away!

Now is the time, sir, for the passing away of the Exalted One!

For thus was it spoken by the Exalted One:

"0 Evil One, I shall not pass away till my nuns are disciples trained, disciplined and confident, having won peace from the yoke, who have heard much, who know dhamma by heart, who fare on in accordance with dhamma, who fare on dutifully, living according to dhamma, taking what they have learned from their own teacher, till they shall be able to proclaim, teach, show forth, establish, open up, analyze and make it plain; till they be able to refute any wrong view arising which may well be refuted by right reasoning, and shall teach dhamma that brings salvation with it.

And now, sir, the Exalted One's nuns are indeed trained, disciplined and confident, having won peace from the yoke, who have heard much, who know dhamma by heart, who fare on in accordance with dhamma, who fare on dutifully, living according to dhamma, taking what they have learned from their own teacher, they are able to proclaim, teach, show forth, establish, open up, analyze and make it plain; they are able to refute any wrong view arising which may well be refuted by right reasoning, and teach dhamma that brings salvation with it.

Now, therefore, sir, let the Exalted One pass away!

Let the Wellfarer pass away!

Now is the time, sir, for the passing away of the Exalted One!

For thus was it spoken by the Exalted One:

"0 Evil One, I shall not pass away till my lay followers both male and female are disciples trained, disciplined and confident, having won peace from the yoke, who have heard much, who know dhamma by heart, who fare on in accordance with dhamma, who fare on dutifully, living according to dhamma, taking what they have learned from their own teacher, till they shall be able to proclaim, teach, show forth, establish, open up, analyze and make it plain; till they be able to refute any wrong view arising which may well be refuted by right reasoning, and shall teach dhamma that brings salvation with it.

And now, sir, the Exalted One's lay followers both male and female are indeed trained, disciplined and confident, having won peace from the yoke, who have heard much, who know dhamma by heart, who fare on in accordance with dhamma, who fare on dutifully, living according to dhamma, taking what they have learned from their own teacher, they are able to proclaim, teach, show forth, establish, open up, analyze and make it plain; they are able to refute any wrong view arising which may well be refuted by right reasoning, and teach dhamma that brings salvation with it.

Now, therefore, sir, let the Exalted One pass away!

Let the Wellfarer pass away!

Now is the time, sir, for the passing away of the Exalted One!

{64} Moreover this was the saying of the Exalted One:

"0 Evil One, I shall not pass away utterly until this Brahma-living of mine be powerful and prosperous, widespread and widely known, made popular, proclaimed abroad by devas and mankind."^[280]

And now indeed, sir, this Brahma-living of the Exalted One is powerful and prosperous, widespread and widely known, made popular, proclaimed abroad by devas and mankind.

Therefore, sir, let the Exalted One pass utterly away!

Let the Wellfarer pass utterly away!

Now is the time for the utter passing away of the Exalted One!'

At these words the Exalted One thus replied to Māra, the Evil One:

'Trouble not thyself, 0 Evil One!

In no long time shall be the utter passing away of the Wayfarer.

At the end of three months from now the Wayfarer shall pass utterly away.'

Thereupon the Exalted One at Cāpāla Shrine, mindful and self-possessed, rejected his life's aggregate.

And when the Exalted One had rejected his life's aggregate there was a mighty earthquake, and a fearful hair-raising thunder burst from the sky.

And seeing the {78} meaning of it, at that time the Exalted One gave utterance to this verse of uplift:

That which had come to be, both gross and fine,^[281]
Becoming's compound did the sage reject.
With inward calm, composed, he burst asunder,
Like shell of armour, the self that had become.^[282]

Sutta VI-2^[ed1]

Thus have I heard:

On a certain occasion^[283] the Exalted One was staying near Sāvatthī, in East Park, at the storeyed house of Migāra's mother.

{65} Now on that occasion the Exalted One at eventide, having risen from his solitude, was sitting outside the porch (of the house).

Then came the Rājah Pasenadi, the Kosalan, to visit the Exalted One, and on coming to him he saluted the Exalted One and sat down at one side.

On that occasion also there passed by not far from the Exalted One seven long-haired ascetics, seven Nigaṇṭhas,^[284] seven naked ascetics, seven of those who wore one cloth only and seven Wanderers with long nails and hairy armpits, carrying a bundle on a shoulder-pole.^[285]

Now when the Kosalan, the Rājah Pasenadi, saw these sevens, he rose from his seat and, putting his robe over one shoulder and dropping his right knee to the ground, raised his joined palms towards those sevens and thrice pronounced his own name, thus:

'Sirs, I am the Rājah Pasenadi, the Kosalan!'

{79} Then, not long after the passing of those seven longhaired ascetics, Nigaṇṭhas, naked ascetics, one-cloth-ers and seven Wanderers, the Rājah Pasenadi, the Kosalan, came back to the Exalted One, and on coming to him he saluted the Exalted One and sat down at one side, and said this:

'Sir, is any one of these to be reckoned among those who in the world are arahants or who have reached the arahant path?

'This thing, mahārājah, is hard to be known by you, a householder, living the life of the passions, living a life encumbered with wife and child,^[286] enjoying the use of Benares sandalwood, decking yourself with garlands and unguents, handling gold and silver, — it is hard for you to say, "these are arahants or these have reached the arahant path."

It is by dealing with a man, mahārājah, that his virtue is to be known, and that too after a long time; not by one who gives it a passing^[287] thought or no thought at all; by a wise man, not by a fool.

It is by association,^[288] mahārājah, that a man's integrity is to be known, and that too after a long time; not by one who gives it a passing thought or no thought at all; by a wise man, not by a fool.

It is in times of trouble, mahārājah, that a man's fortitude is to be known, and that too after a long time; not by one who gives it a passing thought or no thought at all; by a wise man, not by a fool.

It is by conversing with him, mahārājah, that a man's wisdom is to be known, and that too after a long time, {66} not by one who gives it a passing thought or no thought at all; by a wise man, not by a fool.'

'It is wonderful, sir!

It is marvellous, sir, how well said is this by the Exalted One, —

"It is by dealing with a man, mahārājah, that his virtue is to be known, and that too after a long time; not by one who gives it a passing thought or no thought at all; by a wise man, not by a fool.

It is by association, mahārājah, that a man's integrity is to be known, and that too after a long time; not by one who gives it a passing thought or no thought at all; by a wise man, not by a fool.

It is by conversing with him, mahārājah, that a man's wisdom is to be known, and that too after a long time, not by one who gives it a passing thought or no thought at all; by a wise man, not by a fool."

These people, sir, are informers of mine.^[289]

They range about and investigate a district and come to {80} me.

What they previously investigate^[290] I subsequently shall give judgment on.^[291]

But now, sir, when they have washed off their dust and dirt, when they are well bathed and anointed and have shaved their beards, arrayed in white cloths, supplied with and possessed of the five sense pleasures, they will enjoy themselves.'

Thereupon the Exalted One, seeing the meaning of it, at that time gave utterance to this verse cf uplift:

One should spread his efforts everywhere;^[292]
One should not be the man of someone else;
Not in dependence on another should one live,
Nor go about to make a trade of dhamma.^[293]

Sutta VI-3

Thus have I heard:

On a certain occasion the Exalted One was staying near Sāvatthī, at Jeta Grove in Anāthapiṇḍika's Park.

Now on that occasion the Exalted One was seated contemplating his own various unprofitable conditions which he had discarded, and the various profitable conditions which he had brought to fulness by cultivation of them.

Thereupon the Exalted One, seeing the meaning of it, at that time gave utterance to this verse of uplift:

At first it was, then was not; 'twas not at first, then was;
'twas not, 'twill not become, nor doth it now appear.^[294]

[8l]

Sutta VI-4

Thus have I heard:

On a certain occasion the Exalted One was staying near Sāvatthī, at Jeta Grove in Anāthapiṇḍika's Park.

{67} Now on that occasion a great number of recluses and brāhmins, who were Wanderers holding various views, entered Sāvatthī to quest for alms-food.

They held various views, were tolerant of various things, favoured various things, inclined to rely on various views.^[295]

Some recluses and brāhmins spoke in favour of this, and held this view; — that the world is eternal, that this is the truth, that any other view is infatuation.

Other recluses and brāhmins spoke in favour of this, and held this view; — that the world is not eternal; that this is truth, any other view infatuation.

Some recluses and brāhmins spoke in favour of this, and held this view; — that the world is limited; that this is truth, any other view infatuation.

Other recluses and brāhmins spoke in favour of this, and held this view; — that it is unlimited; that this is truth, any other view infatuation.

Some recluses and brāhmins spoke in favour of this, and held this view; — that the living principle is body; that this is truth, any other view infatuation.

Other recluses and brāhmins spoke in favour of this, and held this view; — that the living principle is one thing, body another; that this is truth, any other view infatuation.

Some recluses and brāhmins spoke in favour of this, and held this view; — that the self^[296] is beyond death; that this is truth, any other view infatuation.

Other recluses and brāhmins spoke in favour of this, and held this view; — that the self is not beyond death^[297]; that this is truth, any other view infatuation.

Some recluses and brāhmins spoke in favour of this, and held this view; — that it both is and is not beyond death; that this is truth, any other view infatuation.

Other recluses and brāhmins spoke in favour of this, and held this view; — that it neither is nor is not beyond death; that this is truth, that any other view is infatuation.

So they, by nature quarrelsome, wrangling and disputatious, lived wounding one another with the weapons of the tongue,^[298] maintain- {82} ing:

'Dhamma is such and such,
dhamma is not such and such;
it is,
it is not.'

Now a great number of monks, robing themselves in the forenoon and taking bowl and robe, entered Sāvatthī to quest for alms, and, after their rounds and eating their meal, went to the Exalted One and on reaching him greeted him courteously, and after the exchange of greetings and courtesies, took seats to one side.

As they thus sat they said:

'Sir, there are living here in Sāvatthī a great number of recluses and brāhmins who are Wanderers holding various views, are tolerant of various things, favour various things, incline to rely on various views.

Some recluses and brāhmins speak in favour of this, and hold this view; — that the world is eternal, that this is the truth, that any other view is infatuation.

Other recluses and brāhmins speak in favour of this, and hold this view; — that the world is not eternal; that this is truth, any other view infatuation.

Some recluses and brāhmins speak in favour of this, and hold this view; — that the world is limited; that this is truth, any other view infatuation.

Other recluses and brāhmins speak in favour of this, and hold this view; — that it is unlimited; that this is truth, any other view infatuation.

Some recluses and brāhmins speak in favour of this, and hold this view; — that the living principle is body; that this is truth, any other view infatuation.

Other recluses and brāhmins speak in favour of this, and hold this view; — that the living principle is one thing, body another; that this is truth, any other view infatuation.

Some recluses and brāhmins speak in favour of this, and hold this view; — that the self is beyond death; that this is truth, any other view infatuation.

Other recluses and brāhmins speak in favour of this, and hold this view; — that the self is not beyond death; that this is truth, any other view infatuation.

Some recluses and brāhmins speak in favour of this, and hold this view; — that it both is and is not beyond death; that this is truth, any other view infatuation.

Other recluses and brāhmins speak in favour of this, and hold this view; — that it neither is nor is not beyond death; that this is truth, that any other view is infatuation.

So they, by nature quarrelsome, wrangling and disputatious, lived wounding one another with the weapons of the tongue, maintain-ing:

'Dhamma is such and such,
dhamma is not such and such;
it is,
it is not.'

Then said the Exalted One:

'Monks, the Wanderers holding other views are blind, unseeing.

They know not the profitable, they know not the unprofitable.

They know not dhamma, {68} they know not what is not dhamma.

In their ignorance of these things they are by nature quarrelsome, wrangling and disputatious maintaining various views, are tolerant of various things, favour various things, incline to rely on various views.