PoemsoftheElders

ANANTHOLOGY

FROMTHE

THERAGĀTHĀ

&

THERĪGĀTHĀ

ATRANSLATION

WITHANINTRODUCTIONANDNOTES

by

ṬhānissaroBhikkhu(GeoffreyDeGraff)

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Introduction

Thisisananthologyconsistingof94poemsfromtheTheragāthā(PoemsoftheElderMonks)and34fromtheTherīgāthā(PoemsoftheElderNuns).Thesetextsare,respectively,theeighthandninthtextsintheKhuddakaNikāya,orCollectionofShortPieces,thelastcollectionoftheSuttaPiṭakainthePāliCanon.

TheTheragāthācontainsatotalof264poems,theTherīgāthā,73,allattributedtoearlymembersofthemonasticSaṅgha.Someofthepoemsareattributedtomonksornunswell-knownfromotherpartsoftheCanon—suchasĀnandaandMahāKassapaamongthemonks,andMahāpajāpatīGotamīandUppalavaṇṇāamongthenuns—whereasthemajorityareattributedtomonksandnunsotherwiseunknown.

Bothtextsarelandmarksinthehistoryofworldliterature.TheTherīgāthāistheearliestextanttextdepictingwomen’sspiritualexperiences.TheTheragāthācontainstheearliestextantdescriptionsextollingthebeauties,notofdomesticatednature,butofnaturewhereit’swild.

Thepoemsinbothcompilationsarearrangedbyascendingsize,startingwithchaptersinwhicheverypoemconsistsofonlyonestanza,andworkingupnumerically,chapterbychapter,topoemsofmanystanzas.ThelongestpoemintheTheragāthāis71stanzas;thelongestintheTherīgāthā,75.UnliketheDhammapadaandUdāna,thereisnooverallaestheticstructuretoeithercollection,althoughwithinafewofthechapters,suchasthefirstchapteroftheTheragāthāandtheseventhoftheTherīgāthā,poemsofsimilarthemesaregroupedtogether.

Becausethepoemsareattributedtoawidevarietyofauthors,itshouldcomeasnosurprisethattheydifferwidelyinstyle,content,andartisticinterest:Thusmychoicetopresentananthologyofselectedpoemsratherthanacompletetranslationofeithertext.Someofthepoemsareautobiographical;somedidactic.SomerepeatversesattributedtotheBuddhainotherpartsoftheCanon,whereasothersappeartobeoriginalcompositions.Someareverysimpleandjustbarelypoetic,whereasothersarepolishedandartful,composedbypeoplewhoobviouslyhadasophisticatedliterarybackground.

Thepolishedpoemsareamongthemostinteresting,andtofullyappreciatethemit’snecessarytoknowsomethingoftheaesthetictheorythatshapedtheircomposition.

ANCIENTINDIANAESTHETICS

ThecentralconceptinancientIndianaesthetictheorywasthateveryartistictextshouldhaverasa,or“savor,”andthetheoryaroundsavorwasthis:Artisticliteratureexpressed

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statesofemotionorstatesofmindcalledbhāva.Theclassicanalysisofbasicemotionslistedeight:love(delight),humor,grief,anger,energy,fear,disgust,andastonishment.Thereaderorlistenerexposedtothesepresentationsofemotiondidnotparticipateinthemdirectly;rather,he/shesavoredthemasanaestheticexperienceatoneremovefromtheemotion,andthesavor—thoughrelatedtotheemotion—wassomewhatdifferentfromit.Theproofofthispointwasthatsomeofthebasicemotionsweredecidedlyunpleasant,whereasthesavoroftheemotionwasmeanttobeenjoyed.

Eachoftheemotionshaditscorrespondingsavor,asfollows:

love—sensitivehumor—comicgrief—compassionateanger—furiousenergy—heroicfear—apprehensivedisgust—horrificastonishment—marvelous

Thus,forinstance,aheroiccharacterwouldfeelenergy,ratherthanheroism,butthereaderwouldtastethatenergyasheroic.Charactersinlovewouldfeeltheirlove,butthereader/listener,inempathizingwiththeirlove,wouldtastethatempathyasanexperienceofbeingsensitive.

Anidealworkofliteraryartwassupposedtoconveyonedominantsavor,butifitwaslongenough,itwasexpected,likeagoodmeal,tooffermanysubsidiarysavorsaswell.Somesavorswerebelievedtosupplementoneanothernaturally.Thesensitive,forinstance,wasbelievedtoblendwellwiththecomicandthecompassionate.Theheroicoftenstartedwiththeapprehensiveorfurious,andtendedtoendwithatouchofthemarvelous.Othersavors,however,workedatcross-purposes.Thehorrific,inparticular,didnotblendwiththesensitiveorthecomic.

AlleightoftheclassicsavorscanbefoundinthepoemsoftheTheragāthā(Thag)andTherīgāthā(Thig).Thig14,forinstance,beginswithlongpassagesconveyingthesensitivesavor,andendswithajoltconveyinganunusualandrule-breakingcombinationofthecomic,horrific,heroic,andmarvelous.Thag16:1isamoreclassicexampleoftheheroicandmarvelous,whereasThag1:104conveysthemarvelousonitsown,andThag2:24,2:37,and3:8conveythepurelyheroic.Thag2:16and10:5offerasavorofthehorrific;Thig3:5and6:2,thecompassionate.Thag5:8and6:2beginwiththeapprehensivebeforemovingontotheheroic,andThag2:47conveysthefuriousbydepictingamonkangryathisownmind.

Unlikeplays,however,whichcanconveysavorthroughlanguage,costumes,andthegesturesoftheactors,thesepoems,likeallpoems,conveysavorsolelythroughtheiruseoflanguage.Classicaltreatisesdevotedagreatdealofspacetodiscussionsofhowlanguage

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couldbeusedtoconveydifferentsavors.And,whilemanyoftheirrecommendationshadtodowiththesoundofthelanguage—andarethushardtoconveywhentranslating—somedosurvivetranslation.

Thisisparticularlytrueoftwotypesofornamentation:similesandatypeoffigurecalleda“lamp.”LampsareapeculiarityofpoetryinIndianlanguages,whichareheavilyinflected,afactthatallowsapoettouse,say,oneadjectivetomodifytwodifferentnouns,oroneverbtofunctionintwoseparatesentences.(Thenameofthefigurederivesfromtheideathatthetwonounsradiatefromtheoneadjective,orthetwosentencesfromtheoneverb.)InEnglish,theclosestwehavetothisisparallelismcombinedwithellipsis.AnexamplefromtheTheragāthāis1:2—

Calmed,restrained,givingcounselunruffled,heshakesoffevilqualities—

asthebreeze,aleaffromatree.

—where“shakesoff”functionsastheverbinbothclauses,eventhoughitiselidedfromthesecond.ThisishowIhaverenderedthelampsinmostofthepoems,althoughinafewcases,suchasThag1:111,Ihaverepeatedthelampwordtoemphasizeitsdoublerole.

Glancingthroughthisanthology,youwillquicklyseethatmanyofthepoemssucceedinconveyingsavorpreciselybecauseoftheirheavyuseofsimilesandlamps.Thelamps,throughtheirconcision,giveaheightenedflavortothelanguagewithoutmakingitflowery.Thesimilesfleshoutwithgraphicimagesmessagesthatwithoutthemwouldbeabstractanddry.

OtherrhetoricalfeaturestraditionallyusedtoconveysavorcanalsobefoundintheTheragāthāandTherīgāthā,suchas:admonitions(upadiṣṭa)[Thag2:37,Thag3:13,Thig6:7],distinctions(viśeṣaṇa)[Thag5:10,Thag12:1,Thag14:2],encouragement(protsāhana)[Thag2:37,Thag5:8,Thag6:2],examples(dṛṣtānta)[Thig3:4],explanationsofcauseandeffect(hetu)[Thag4:10],illustrations(udāharaṇa)[Thag2:24],rhetoricalquestions(pṛcchā)[Thag1:56,Thag1:109,Thag5:8,Thig3:5],prohibitions(pratiṣedha)[Thag2:47;Thig9],andpraise(guṇakīrtana)[Thag15:2,Thig6:6].

Inalltheseformalrespects,thepoemsintheTheragāthāandTherīgāthādonotdiffermarkedlyfromthoseattributedtotheBuddhaintheDhammapada,Udāna,andItivuttaka.AndalthoughsomeofthepoemsintheTheragāthāandTherīgāthā,suchasThag1:100,seemfairlyformulaicintheirattemptsatinducingsavor,others—intermsofIndianaesthetictheory—breaknewground.

Onewayinwhichtheydothisrelatestotheemotionssomeofthepoemsportray.AsIndianaesthetictheorydevelopedthroughthecenturies,variouswritersarguedforandagainsttheadditionofothersavorstothestandardlistofeight.Oneoftheprimecandidatesforaninthsavorwasthecalmed,thesavortastedwhenwitnessinganotherpersonachieve

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peace.TherearegoodreasonstobelievethatthefirstproponentsofthecalmedasalegitimatesavorforliteraryworkswereBuddhist.Forexample,thegreatBuddhistpoet,Aśvaghoṣa,whowroteepicsandplaysinthe1stcenturyC.E.,insistedthathewastryingtoleadhisaudiencenottopleasure,buttocalm.Inthis,hewasechoingasentimentexpressedmuchearlier,intheDhammapada,concerningtheeffectthatDhammashouldhaveonitslisteners:

Likeadeeplake,clear,unruffled,&calm:sothewisebecomeclear,

calm,onhearingwordsoftheDhamma.—Dhp82

Andbetterthanchantinghundredsofmeaninglessversesis

oneDhamma-saying

thatonhearingbringspeace.—Dhp102

BoththeTheragāthāandTherīgāthācontainmanypoemsthatachievethiseffectofcalmandpeacebydescribinghowthespeakerattainedthepeaceofawakening.AtypicalexampleisfromVimalā’spoem,Thig5:2:

Today,wrappedinadoublecloak,myheadshaven,havingwanderedforalms,

Isitatthefootofatreeandattainthestateofno-thought.Allties—human&divine—havebeencut.Havingcastoffalleffluents,cooledamI.Unbound.

Readingtheselines,thereadersavorssomeofVimalā’scoolnessandpeace.Otherpoemsinbothcompilationsconveythesamesavorthroughothermeans.AprimeexampleisAmbapālī’spoem,Thig13:1,inwhichshegraphicallycatalogs,partbypart,howagehaschangedherbody.Aftereachpart,however,sherepeatstherefrain:“TheTruth-speaker’sworddoesn’tchange.”Thisrefrain,whichitselfdoesn’tchange,hasacalmingeffect,sothatthereadertastessomeofAmbapālī’speaceofmindassheviews,fromthebemusedperspectiveofthetimelessDhamma,thechangeswroughtinherbodybytheravagesoftime.

TheseexamplessuggestthatthepoemsoftheTheragāthāandTherīgāthāmayhavebeenamongthefirstconsciousattemptstoconveythecalmedasanewsavor,thussettingthestageforthefurtherdevelopmentofthissavorinlatercenturiesofBuddhistandevennon-Buddhist

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poetryinIndia.AnotherwayinwhichthepoemsoftheTheragāthāandTherīgāthābrokenewground

canbeseeninhowtheysubvertsomeofthetraditionsofancientIndianaesthetictheory.Aprimeexampleistherule-breakingpoemmentionedabove,Thig14.Itsstorytellsofa

nun,Subhā,whoisaccostedbyalibertineassheisgoingthroughasecludedpatchofwoods.Hetriestopersuadehertoabandonhervowsandbecomehiswife.She,inturn,triestoshowhimthefoolishnessofhislustforherbody.Whenaskedwhatinherbodyhefindsattractive,hefocusesonthebeautyofhereyes.So,aftersomefurtheradmonitionsabouttheunattractiveaspectsofeyes,sheplucksoutoneofhereyesandoffersittohim.This,ofcourse,makesveryexplicitthemessagethatwhathethoughthedesiredisnothingworthyofdesire.Thelibertine,shockedintohissenses,asksforherforgivenessandallowshertogoonherway.ShereturnstotheBuddha,andwhenshegazesathim,hereyeisrestored.

Fromanaestheticpointofview,twofeaturesofthepoemareespeciallystriking.First,thelibertineisgivensomeofthemostbeautifullinesinPālipoetry.Butthisisasetup.Thelinesareobviouslyintendedtocreateasavorofthesensitive,butthissavorwillthenbedrasticallyundercutbythehorrificsavorinducedwhenSubhāplucksouthereye.Thelibertine’sskillwithwordsisthusexposedastheskillofafool.Inthisway,thepoemconveysthemessagethatwhenpeopledenytheallureofsensuality,it’snotnecessarilybecausetheyaretoodulltohavedevelopedrefinedtastes.They,too,areabletoappreciatethebeautiesoflanguagewellenoughtocomposealluringlines.Sotheirrejectionofsensualityisnotasignoflackofsophistication.Instead,it’sasignthattheyhavegonebeyondsophisticationtosomethinghigher.

Thesecondstrikingfeatureisthecombinationofthecomicandthehorrificattheconclusiontothepoem.Subhā’sactofremovinghereyeisobviouslydisgusting,yetatthesametimeit’shardnottoimagineherlaughingatherownbravadoincarryingitout.“Youwantit?”sheseemstosay,“allright,youcanhaveit.”ThiscombinationofthecomicandthehorrificbrokeoneoftheclassicrulesofIndianaesthetictheory,afactthatunderscoresthecompletefreedomwithwhichSubhāisacting.Notonlyisshesofreeofattachmenttosensualitythatshecanplayatricklikethisonthelibertine,sheisalsofreeenoughtobreaklong-establishedliteraryconventions.

AnotherpoemthatbreakswithancientIndianaesthetictheoryisThag14:1.ThispoemdepictsVen.Revata’slastwordsbeforeenteringtotalunbinding,andinsodoingitbreakswithanancientIndiantabooagainstpresentingacharacter’sdeath.Thestandardprocedureinplays,whendealingwithadeath,wastoreportitashappeningoff-stage.Thedyingcharacterwasneverpresentedsayinghislastwords.ThereasonthatthecompilersoftheTheragāthāfeltfreetobreakwiththistraditionmayberelatedtothefactthattheabilitytoattainarahantshipgaveanewmeaningtodeath.Insteadofbeinganoccasionforfearorgrief,anarahant’sdeathwaspeaceful.Apoempresentinganarahant’slastwordswouldthusconvey,notapprehensionorcompassion,butasavorofcalm.

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ThepoemsoftheTheragāthāandTherīgāthābreaknewgroundnotonlyintermsoftheiraestheticformbutalsointermsoftheirsubjectmatter.Asnotedabove,theTherīgāthāistheearliestextanttexttoconveyaccountsofwomen’sspiritualexperiences,ostensiblyintheirownwords.Thisinitselfisquitecountercultural,butdoublycounterculturalarethepoemsinwhichwomenreportthesenseoffreedomthatcomesfromcontemplatingtheunattractivenessofthebody(see,forinstance,Thig2:4,5:4,and14)tocounteractprideandlust.BecauseancientIndianculture,likesomanyhumancultures,taughtwomentoidentifystronglywiththeirbodiesandtojudgethemselvesbyhowattractivetheirbodiesappeared,thesepoemsmakeanimportantpoint:Thebestwaynottosufferovertheissueofyourbody’sappearanceisnottoworkatcultivatingacontinuallypositiveimageofthatappearance.It’stodevelopdispassiontowardtheissueofappearanceentirely,andtofindahappinessnotbasedonthingsinconstantandsubjecttochange.Atthesametime,becausethecontemplationofunattractivenessisregardedasapainfulpractice(AN4:163),theaccountsofwomenwhohavesucceededatthispracticeconveyasavoroftheheroic.

AsfortheTheragāthā,itbreaksnewgroundintermsofsubjectmatterwithitspoemsextollingthebeautiesofthewilderness.AncientIndianculture,likeallpre-modernculturesthathaddevelopedpastthehunter-gathererstage,tendedtoviewthewildernesswithsuspicionandfear.ButtheBuddhistmonkshadessentiallyreturnedtoaneconomyverysimilartothatofhunter-gatherers—hunting,inthewordsofThig13:2,onlywhatisalreadycooked.Thustheyhadlearned,likeearlierhunter-gatherers,toviewthewildernessashome,anidealplacetohuntforthedeathless.ThusthereisgoodreasonforthemanypoemsintheTheragāthādealingwiththebeautyofthewilderness—Thag18istheprimaryexample,but1:13,1:22,1:41,1:110,1:113,10:2,and11fallintothiscategoryaswell.Thepointofthesepoemsisnotthatbeautyofthissortisanendinitself,butthatthewildernessprovidesanidealplacetorefreshthemindinitsquestforahigherhappiness.

Now,it’struethatotherpoemsintheTheragāthā,suchasThag1:31,3:5,3:8,and5:8,detailthehardshipsoflivinginthewilderness,butthesepoemsarenotmeanttodiscouragetheirreadersfromtakingupthewildernesslife.Onthecontrary,theyappealtothereader’sdesiretotakeupalifewithaheroicdimension.Inthisway,theTheragāthāmakesthewildernesslifeofamonkattractivebothaestheticallyandenergetically.Thusthesepoemsaregoodinducementsforseekingseclusionandtryingtogainthebenefitsofpracticingthere.

Andintheseways,bybreakingnewgroundintermsofsubjectmatter,boththeTheragāthāandTherīgāthāatthesametimeprovidenewstandardsofheroismforancientIndianculture—andforworldcultureatlarge.

AUTHORSHIP&AUTHENTICITY

Justwhocomposedthesepoems,andputsomuchartintothem,isamatterofconjecture.Thereisalsonowayofknowingwhocompiledthemintheirpresentformorwhen.ThereareseveralreasonstobelievethatmanypartsofboththeTheragāthāandTherīgāthāwerecomposedquitelate,atleasttwocenturiesaftertheBuddha’spassingaway.Thag10:2,for

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instance,isattributedtoKingAsoka’syoungerbrother,whopostdatedtheBuddhabyacenturyortwo.Also,boththeTheragāthāandTherīgāthāareplacedintheKhuddakaaftertwoothercompositionsgenerallyregardedaslate—theVimānavatthuandPetavatthu—whichsuggeststhattheytoo,eventhoughtheymaycontainearliermaterial,werecompiledatarelativelylatedate.

SomescholarshaveproposedthattheTheragāthāandTherīgāthāwerecompiledaspartofthemovementtoprovideearlyBuddhismwithdramaticstagepiecesasawayofmakingtheteachingattractivetothemasses:atrendthatculminatedinlatercenturiesinathrivingBuddhisttheatreasBuddhismbecameanestablished,wealthyreligion.Informalterms,manyofthepoemsintheTheragāthāandTherīgāthāwouldseemtobearthistheoryout.Thag10:2,11,and14:1,forinstance,readlikedramaticmonologues;Thag16:1,Thig9,Thig12,andThig13:2,likedramaticdialogues.Threepoems—Thig7:2,7:3,and8—haveparallelsinanotherpartoftheCanon(SN5),andoneofthewaystheydifferfromthoseparallelsisthateachisintroducedwithastanzathatwouldservewellasadramaticintroductiononstage.

AnotherdramaticelementinboththeTheragāthāandTherīgāthāthatdiffersfromtheearliersuttasisthatinmanyoftheautobiographicalpoems,thespeakerproclaimshis/herawakeningintheseterms:“CooledamI”—or“calmedamI”—“unbound.”(See,forinstance,Thag4:10andThig5:2.)Thesestatementswouldmakeadramaticimpactifpresentedonstage.But,inthecontextoftheearlyteachings,suchanannouncement,withitsreferenceto“I,”wasproofthatthespeakerwasnotreallyawakened.Seeforinstance,theBuddha’sstatementatMN102,referringtoapersonannouncing,“Iamatpeace,Iamunbound,Iamwithoutclinging”:“Thefactthatheenvisionsthat‘Iamatpeace,Iamunbound,Iamwithoutclinging!’—thatinitselfpointstohisclinging.”OrthisstatementinAN6:49abouttheproperwaytoproclaimgnosis,ortheknowledgeoffullawakening:“Monks,thisishowclansmendeclaregnosis.Themeaningisstated,butwithoutmentionofself.”Thisisonewayinwhichthedramaticformofthepoemsdistortsanimportantpointinthetrainingofthemind.

ThepredominanceofdramaoverDhammaintheTheragāthāandTherīgāthācanalsobeseeninthewaysomeoftheirpoemstreatanissuecentraltobothcompilations:attachmenttothebody.Manypoems—suchasThig5:4,Thag5:1,andThag7:1—relatehowthespeakersgainedfullawakeningonabandoningpreciselythisattachment,butthedescriptionoftheprocessineachcaseleavesoutmanydetailsthatothertextsshowarecrucial.Tobeginwith,inthepoemsofthiscategoryintheTheragāthā,fullawakeningcomeswithovercomingattachmenttothebodyoftheoppositesex.OnlyintheTherīgāthāpoemsdoesawakeningcomewithovercomingattachmenttoone’sownbody.Inthisrespect,theTherīgāthāiscloserthantheTheragāthātothesuttaaccountsofwhatisrequiredforovercomingthisattachment,because,asAN7:48pointsout,attractiontotheoppositesexbeginswithattractiontoone’sownbody.Sointhisway,theTheragāthāpoemsleaveoutanimportantstepwhendescribinghowattachmentisovercome.

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However,poemsofthiscategoryinbothcompilationsleaveoutanevenmoreimportantstepindescribinghowtheabandoningofattachmentleadstoawakening.Ineachcase,thesepoemsdescribetheawakeningthatcomeswithabandoningpassionforthebodyastotal.Butsuttasdetailingthefettersabandonedwiththefourstagesofawakening,suchasAN10:13andMN118,indicatethatsimplyovercomingsensualpassionisamark,notofthefourthstate,totalawakening,butonlyofthethirdstage,non-return.SomeofthepoemsintheTheragāthādealingwiththistopic,suchasThag10:5,doindicatethattotalawakeningrequiresmorethanabandoningattachmenttothebody,butThig5:4,Thag5:1,andThag7:1,ifreadontheirown,couldcreatetheimpressionthatnothingmoreisneeded.

Now,ifthesepoemswereintendedfordramaticpresentation,it’seasytounderstandwhytheygivesuchacompressedaccountofhowawakeningisachieved:Moredetailedaccountswoulddeprivethepoemsoftheirdramaticeffect.Buttheeffecthasitsprice,ingivingadistortedsenseofthepractice.

Forthesereasons,itispossiblethattheexistenceoftheTheragāthāandTherīgāthāisrelatedtoacomplaint,voicedinsomeoftheothersuttas,thatwiththepassageoftimepeoplewillbecomelessinterestedintheBuddha’steachingsandinsteadwillpaymoreattentionto“literaryworks—theworksofpoets,artfulinsound,artfulinrhetoric…wordsofdisciples”(AN5:79).ManyofthepoemsintheTheragāthāandTherīgāthāfitthislatterdescriptionprecisely.

AllofthismeansthatforapersoninterestedinthepracticeoftheDhamma,theTheragāthāandTherīgāthāshouldbereadwithcautionandcare.Thestoriestoldintheirpoems,andthepeopletheyportray,areinspiringandattractive,buttheirexamplemaynotbethebesttofollowineveryrespect,andtheDhammatheyteachhastobecheckedagainstmorereliablesources.

ThesepoemsdomentionmanyofthestandarddoctrinesofearlyBuddhism,suchasthetriplerefuge(Thig13:2),kamma(Thig12),thefournobletruths(Thig7:3),theeightfoldpath(Thig6:6),theestablishingsofmindfulness(Thag1:100),thetenfetters(Thig6:7),thefivehindrances(Thag2:26),thefiveaggregates(Thag1:23),thepracticeofgoodwill,ormettā(Thig14),andthepracticeofjhāna,ormeditativeabsorption(Thag1:41,1:43,1:85,1:119).Theyalsoemploytheconceptsofeffluent(āsava)andkammaintheirstrictlyBuddhistsense(seeThag1:100,note1,andThag16:8,note4),andThag3:14providesaquicktouroftheBuddhistcosmos.However,noneofthesedoctrinesarediscussedinanydetail.Fordiscussionsdetailedenoughtobeofpracticalhelp,youhavetolookelsewhereintheCanon.

LiketheUdāna,theTheragāthāandTherīgāthāseemconcernedlesswithexplainingspecificDhammateachingsandmorewithportrayingearlyBuddhistvalues.Inparticular,thevalueslistedintwosuttasfromtheAṅguttaraNikaya—AN7:80andAN8:53—arewell-representedinthepoemsofbothcollections.

Here,forexample,aresomepoemsillustratingthevalueslistedinAN8:53:

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dispassion—Thag1:39;Thig5:4;Thig13:5beingunfettered—Thig1:11;Thig2:3;Thig6:7shedding—Thag6:9;Thig5:2modesty—Thag6:10contentment—Thag16:7;Thag18reclusiveness—Thag3:8;Thag18arousedpersistence—Thag2:24;Thag3:5beingunburdensome—Thig13:2

AndherearesomepoemsillustratingthevalueslistedinAN7:80:

disenchantment—Thag5:1;Thag6:6;Thag7:1;Thag10:5dispassion—Thag1:18;Thag2:30cessation—Thig6:6;Thag3:15stilling—Thig7:2directknowledge—Thag3:14;Thig7:3;Thig9self-awakening—Thag12:2;Thag14:2unbinding—Thag1:32;Thag14:1;Thig5:10

Fortunately,giventheuncertainprovenanceofthepoemsintheTheragāthāandTherīgāthā,onlyafewattempttodiscusshigh-levelDhammainanydetail.Thag15:2isoneoftheexceptions,asitcontainsarareimagetoillustratewhythearahant,priortodeath,issaidtoexperienceunbinding“withfuelremaining,”andwhy,byextension,theexperienceofunbindingafterdeathissaidtohave“nofuelremaining.”However,thesamepoemappearsinAN6:43,indicatingtheTheragāthāhereisnotdeviatingfromamorereliablesource.

Thereisalsoonlyoneteachingappearinginthesetextsthatdoesn’tappearelsewhereintheearlysuttas:Thag16:7containstheonlycompletelistofallthirteenascetic(dhutaṅga)practicestobefoundanywhereintheCanon.Butthisisnotapointofhigh-leveltheory,andmoreamatterofeverydaypracticethatthereadercaneasilytestforhimorherself.

Sothesetextsseemmeanttoberead,notfordetailedinformationaboutthepathofpractice,butforthesavorwithwhichtheymakethepracticeattractiveandtheencouragementtheygivefortakingupthepracticeyourself.

RECOLLECTIONOFTHESAṄGHA

ThebestwaytousethesepoemsistoreadthemasaidsinthemeditativeexercisecalledrecollectionoftheSaṅgha(saṅghānussati).Andtheyaidinthisexerciseintwoways.

Thefirstwayrelatestothefactthat,elsewhereintheCanon,thedescriptionofthispracticeisfairlyabstractanddry:

“ThereisthecasewherethediscipleofthenobleonesrecollectstheSaṅgha,thus:‘TheSaṅghaoftheBlessedOne’sdiscipleswhohavepracticedwell…whohave

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practicedstraight-forwardly…whohavepracticedmethodically…whohavepracticedmasterfully—inotherwords,thefourtypes(ofnobledisciples)whentakenaspairs,theeightwhentakenasindividualtypes—theyaretheSaṅghaoftheBlessedOne’sdisciples:worthyofgifts,worthyofhospitality,worthyofofferings,worthyofrespect,theincomparablefieldofmeritfortheworld.’”—AN3:71

ThenarrativesinboththeTheragāthāandTherīgāthāaddfleshandbloodtothiscontemplation,givinggraphicexamplesofwhatitmeanstopracticewellandwhythosewhopracticewellareworthyofrespect.Thispointappliesbothtothecaseswherethenarrativestellofmonksandnunswhofacedangerwithnobilityandcalmalreadyfirmlyinplace(suchasThag16:1andThig14),andinthosewherethemonksandnunshavetoovercomegreatweakness,misfortune,ordiscouragementtoachievefinalawakening(suchasThag6:6andThig10).

Theselatterexamples,inparticular,aidinastrategythatVen.Ānandacalledrelyingonconceittoabandonconceit:

“Thereisthecase,sister,whereamonkhears,‘Themonknamedsuch-and-such,theysay,throughtheendingoftheeffluents,hasentered&remainsintheeffluent-freeawareness-release&discernment-release,havingdirectlyknown&realizedthemforhimselfrightinthehere&now.’Thethoughtoccurstohim,‘Themonknamedsuch-&-such,theysay,throughtheendingoftheeffluents,hasentered&remainsintheeffluent-freeawareness-release&discernment-release,havingdirectlyknown&realizedthemforhimselfrightinthehere&now.Thenwhynotme?’Then,atalatertime,heabandonsconceit,havingreliedonconceit.”—AN4:159

Seeingthedifficultiesthatothershaveovercomebeforereachingawakeningmakesiteasiertoimaginethatyou,too,canovercomeyourpersonaldifficultiesandreachawakeningaswell.Iftheycandoit,whynotyou?

ThesecondwayinwhichthepoemsoftheTheragāthāandTherīgāthāaidinthepracticeofrecollectingtheSaṅghacomesintheirownexamplesofmonksandnunswhoengageinthispracticethemselves,showingthepurposesforwhichit’suseful.

Elsewhereinthesuttas,therecollectionoftheSaṅghaissaidtoservethreepurposes:AN3:71saysthatitcleansesthemind,givesrisetojoy,andhelpsonetoabandondefilements.SN11:3saysthatithelpstoovercomefearwhenoneispracticingaloneinanemptydwellingorinthewilderness.SN47:10pointsoutthatifonehastroublestayingwithanyofthefourestablishingsofmindfulness,onecanfocusonaninspiringtheme—andtherecollectionoftheSaṅghacountsasaninspiringtheme—towakeupthesluggishmind,gatherthescatteredmind,andgiverisetoraptureandcalm.Oncethemindhasgainedthisraptureandcalm,itcandroptheinspiringtheme,anditwillbeinastateofconcentrationdevoidofdirectedthoughtandevaluation:apparently,thesecondjhāna.

TheTheragāthāpresentstwoadditionalrewardsforthepracticeofrecollectingthe

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Saṅgha:Thag6:2givesanexampleofamonkwho,gainingnoalms,nourisheshimselfwiththerapturecomingfromrecollectingtheSaṅgha.Thag5:8portraysamonkwho,aloneinthewilderness,hasfallensick.HegainsstrengthofheartnottoretreatfromthewildernessandinsteadtousetheDhammatocurehisillnesswiththisreflection:

Reflectingonthosewhoareresolute,theirpersistencearoused,constantlyfirmintheireffort,unitedinconcord,

I’llstayinthegrove.

AlthoughmuchoftheinitialappealoftheTheragāthāandTherīgāthāliesintheartistryofthepoems,it’swhentheyyieldthissortofreflectionthattheyprovemostusefulinthelongrun.

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THERAGĀTHĀ

Poemsof theElderMonks

1:1Subhūti

Myhutisroofed,comfortable,freeofdrafts;

mymind,well-centered,released.

Iremainardent.So,rain-deva.Goahead&rain.

Seealso:AN3:110;Sn1:1

1:2MahāKoṭṭhita

Calmed,restrained,givingcounselunruffled,heshakesoffevilqualities—

asthebreeze,aleaffromatree.

1:3Kaṅkhā(Doubting)Revata

Seethis:thediscernmentoftheTathāgatas,likeafireablazeinthenight,givinglight,givingeyes,tothosewhocome,subduingtheirdoubt.

15

1:6Dabba(“Capable”)

Whoever,hardtotame,hasbeentamedbytaming,—capable,contented,crossedoverdoubt,victorious,ashisfearsaredispersed:Heiscapable,unbound,steadfastinmind.

1:7Bhalliya

WhoscattersthetroopsoftheKingofDeath—asagreatflood,averyweakbridgemadeofreeds—

isvictorious,forhisfearsaredispersed.

He’stamed,unbound,steadfastinmind.

1:10Puṇṇamāsa

Whoever,amasterofknowing,contented,1restrainedinmind,

destroyslongingforhere&beyond,unsmearedwithregardtoalldhammas,wouldknowthearising-&-disbanding

oftheworld.

NOTE1.ReadingsantusitowiththeThaiedition.Othereditionshavesamito—calmed,appeased—which

doesn’tfitthemeter.

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1:13Vanavaccha

Thecolorofblue-darkclouds,glistening,

cooledwiththewatersofclear-flowingstreamscoveredwithladybugs:

Thoserockycragsrefreshme.

1:14Vanavaccha’spupil

Mypreceptorsaidtome:Let’sgofromhere,Sīvaka.

Mybodystaysinthevillage;mymindhasgonetothewilds.Eventhoughlyingdown,

Igo.There’snotyingdown

onewhoknows.

1:16Belaṭṭhasīsa

Justasafinethoroughbredsteed,withswishingtail&manerunswithnext-to-noeffort,somydays&nightsrunwithnext-to-noeffortnowthatI’vegainedapleasure

notoftheflesh.1

NOTE1.SeeSN36:31andThag1:85.

1:18Siṅgālapitar

TherewasanheirtotheOneAwakened,amonkintheBhesakaḷāforest,whosuffusedthiswholeearth

17

withtheperceptionof“bones.”

Quickly,I’dsay,heabandonedsensualpassion.

1:21Nigrodha

I’mnotafraidofdanger,offear.

OurTeacher’sadeptinthedeathless.Wheredanger,wherefeardonotremain:

That’sthepathbywhichthemonksgo.

1:22Cittaka

Peacocks,crested,blue,withgorgeousnecks,

cryoutintheKāraṁvīwoods,thrilledbythecoldwind.Theyawakenthesleeper

tomeditate.

1:23Gosāla

I—havingeatenhoney-riceinabamboopatchandrightlygraspingtheaggregates’1arising-disbanding—

willreturntothehillside,intentonseclusion.

NOTE1.Theaggregatesofform,feeling,perception,fabrication,andconsciousness.SeeSN22:48,

22:59,and22:79.

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1:25Nandiya(toMāra)

Likesplendor,hismind,continuallyfruitful:Attackamonklikethat,

youDarkOne,andyou’llfallintopain.

Seealso:SN5;Ud4:4;Sn3:2

1:26Abhaya

Hearingthewell-spokenwordsoftheAwakenedOne,KinsmanoftheSun,Ipiercedwhatissubtle—

asif,withanarrow,thetipofahorse-tailhair.

Seealso:SN56:45

1:29Hārita

Hārita,raiseyourselfup-

rightand,straighteningyourmind—likeafletcher,anarrow—

shatterignorancetobits.

1:31Gahuratīriya

Touchedbygnats&mosquitoes,inthewilds,thegreatforest,likeanāgaelephantattheheadofabattle,

mindful,

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heacquiescestothat.

1:32Suppiya

I’llmakeatrade:agingfortheageless,burningfortheunbound—

thehighestpeace,theunexcelledrest

fromtheyoke.

1:33Sopāka

Justasonewouldbegoodtoone’sdearonlychild,oneshouldbegoodtoallcreatureseverywhere.1

NOTE1.NoticehowthisimagediffersfromasimilarimageinSn1:8:

Asamotherwouldriskherlifetoprotectherchild,heronlychild,evensoshouldonecultivatetheheartlimitlesslywithregardtoallbeings.

Whereastheimageheredrawsaparallelbetweenbeinggoodtoone’schildandbeinggoodtoothers,theimageinSn1:8drawsaparallelbetweenprotectingone’schildandprotectingone’slimitlessattitudeofgoodwilltoallbeings.

1:39Tissa

Asifstruckbyasword,asifhisheadwereonfire,amonkshouldlivethewanderinglife

—mindful—fortheabandoningofsensualpassion.

1:41Sirivaḍḍha

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LightninglandsonthecleftbetweenVebhāra&Paṇḍava,1

but,havinggonetothecleftinthemountains,he’sabsorbedinjhāna2—theson

oftheonewithoutcompare,theonewhoisSuch.3

NOTES1.MountainsnearRājagaha.2.Meditativeabsorption,oneofthefourlevelsofintenseconcentrationthatconstituteright

concentrationinthenobleeightfoldpath.3.Such(tādin):anepithetforanarahant,indicatingthathis/herattainmentisindefinableandnot

subjecttochange.

1:43Sumaṅgala

Sofreed!Sofreed!SothoroughlyfreedamIfromthreecrookedthings:mysickles,myshovels,myplows.Eveniftheywerehere,

righthere,I’dbedonewiththem,

done.Dojhāna,Sumaṅgala.Dojhāna,Sumaṅgala.Sumaṅgala,stayheedful.

Seealso:Thig1:11;Thig2:3

1:49Rāmaṇeyyaka

Evenwithallthewhistles&whistling,thecallsofthebirds,this,mymind,doesn’twaver,formydelightisinoneness.

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1:50Vimala

Theearth’ssprinkledwithrain,windisblowing,lightningwandersthesky,butmythoughtsarestilled,

well-centeredmymind.

1:56Kuṭivihārin(1)

Who’sinthehut?Amonk’sinthehut—

freefrompassion,withwell-centeredmind.

Knowthis,myfriend:Thehutyoubuiltwasn’twasted.

1:57Kuṭivihārin(2)

Thiswasyouroldhut,andyouaspiretoanother,

newhut.Discardyourhopeforahut,monk.Anewhutwillbe

painfulalloveragain.1

NOTE1.SeeThag2:32,note1.

1:61Vappa

Onewhoseesseeswhosees,seeswhodoesn’t.

Onewhodoesn’tseedoesn’t

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seewhoseesorwhodoesn’t.

1:73Māṇava

Onseeinganoldperson;&

apersoninpain,diseased;&

apersondead,gonetolife’send,Ileft

forthelifegoneforth,abandoningthesensualitythatenticestheheart.

1:75Susārada

Goodthesightofthewell-rectified:

Doubtiscutoff,intelligencegrows.

Evenfoolstheymakewise—

sothecompanyofthetrueisgood.

1:84Nīta

Asleepthewholenight,delightingincompanybyday:

When,whenwillthefoolbringsuffering&stress

toanend?

1:85Sunāga

Adeptinathemeforthemind,

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sensingthesavorofsolitude,practicingjhāna,

masterful,mindful,you’dattainapleasurenotoftheflesh.1

NOTE1.SeeSN36:31.

1:86Nāgita

Outsideofthispath,thepathofthemanywhoteachotherthingsdoesn’tgotounbinding

asdoesthis:ThustheBlessedOneinstructstheSaṅgha,trulyshowingthepalmsofhishands.1

NOTE1.ThisisareferencetothefactthattheBuddhawasan“open-handed”teacherwhodidnotwait

totheendofhislifetogivehismostcrucialteachings.SeeDN16.ThemessageofthisversemayberelatedtothefactthattheBuddhaaddressedthreeofhismostplain-speakingsuttastoNāgita:AN5:30,AN6:42,andAN8:103.

1:88Ajjuna

AblewasItoraisemyselffromwater

todryland.1Sweptalongbythegreatflood,

Ipenetratedthetruths.2

NOTES1.Astandardimageforthepracticeisthatofmakingone’swayacrossariverfromitsdangerous

nearshoretothesafetyofthefurthershore.Forotherusesofthisimage,seeSN35:197,AN4:5,AN7:15,andSn5.

2.Thefournobletruths.

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1:93Eraka

Sensualpleasuresarestressful,Eraka.

Sensualpleasuresaren’tease.Whoeverlovessensualpleasures

lovesstress,Eraka.Whoeverdoesn’t,

doesn’tlovestress.

1:95Cakkhupāla

I’mblind,myeyesaredestroyed.I’vestumbledonawildernesstrack.

EvenifImustcrawl,

I’llgoon,butnotwithanevilcompanion.

1:100Devasabha

Consummateintherightexertions,theestablishingsofmindfulnesshisrange,1blanketedwiththeflowersofrelease,hewill,withouteffluent,totallyunbind.2

NOTES1.Therightexertionsarethefouraspectsofrighteffort;theestablishingsofmindfulness,thefour

aspectsofrightmindfulness.SeeSN45:8.Ontheimageoftheestablishingsofmindfulnessasamonk’sproperrange,seeSN47:6–7.

2.Formally,thisverseisnoteworthyinthateachofthefirstthreelinesiscomposedofasinglelongcompound.Thisstyle,whichbecamecommoninlaterIndianliteraturebecauseitwasconsideredtoconveystrength,isuncommonly“strong”foraverseinthePaliCanon.Forasimilarexample,seeDhp39.

“Effluent”hereisatranslationofthetermāsava,whichstandsforthreetendenciesthat“flowout”ofthemindandleadtothefloodofrebirth:sensuality,becoming,andignorance.TheJains,contemporariesoftheBuddha,alsousedtheterm“effluent”intheirteachings,buttheBuddhistuseof

25

thetermdifferedfromtheirsintwoimportantrespects.First,fortheBuddhists,effluentsweremental,whereasfortheJainstheywerephysical:stickysubstancesthatkeptwhattheyregardedasthesoulattachedtotheprocessoftransmigration.Second,fortheJainsalivingpersoncouldbecomefreedoftheeffluentsonlyathis/herfinaldeath.Thusalivingpersoncouldnotbeeffluent-free.FortheBuddhists,however,onebecameeffluent-freeatthepointoftotalawakening.Thusalivingarahantwaseffluent-free.ManyofthespeakersintheTheragāthāandTherīgāthāspeakofthemselvesaseffluent-free—see,forinstance,Thag18,Thig5:11,Thig14—whichmeansthattheyareemployingtheconceptinitsstrictlyBuddhistsense.

Seealso:SN47:6–7

1:101Belaṭṭhkāni

Abandoningthehouseholder’sstate,butwithnomastery,lazy,gluttonous,usinghismouthasaploughlikeagreathogfattenedonfodder:

Again&againhegoestothewomb—

thedullard.

1:104Khitaka

Howlightmybody!Touchedbyabundantrapture&bliss,—likeacottontuftborneonthebreeze—itseemstobefloating

—mybody!

1:109Saṅgharakkhita

Why,havinggoneintosolitude,doeshenottakeaccountofthemessageoftheonesympathetic

26

tohisforemostwell-being?Becausehedwellswithhisfaculties

exposed,likeatenderdeerintheforest.

1:110Usabha

Treesonthehilltopsareflourishing,wateredbyanewhigh-risingcloud,givingbirthtoevenmoregoodnessforUsabha—

desiringseclusion,consciousof“wilderness.”

Seealso:MN121

1:111Jenta

Goingforthishard;housesarehardplacestolive;

theDhammaisdeep;wealth,hardtoobtain;

it’shardtokeepgoingwithwhateverweget:

Soit’srightthatwepondercontinuallycontinualinconstancy.

Seealso:Dhp302

1:113Vanavaccha

Withclearwaters&massiveboulders,

27

frequentedbymonkeys&deer,

coveredwithmoss&waterweeds:

Thoserockycragsrefreshme.

1:114Adhimutta

Foroneheavywithbodilyoffenses,

greedyforcarcasspleasures

whilelifeiswastingaway:Fromwherewilltherecomecontemplative-excellence?

1:118Kimbila

Asifsentbyacurse,1itdropsonus—

aging.Thebodyseemsother,thoughit’sstillthesameone.I’mstillhere&haveneverbeenabsentfromit,butIremembermyselfasifsomebodyelse’s.

NOTE1.ReadingabhisattowiththeSinhaleseandBurmeseeditions.TheThaiandPTShaveabhisattho,

“ordered.”

Seealso:Thig13:1

1:119Vajjiputta

Comingtothebowerattherootofatree,placing

28

unbindinginyourheart,dojhāna,Gotama,&don’tbeheedless.

Whatuseisthischitter-chattertoyou?1

NOTE1.InSN9:5,adevaaddressesthisversetoVen.Ānanda,whohasbeenspendingtoomuchtime

teachingDhammatolaypeople.

1:120Isidatta

Thefiveaggregates,havingbeencomprehended,standwiththeirroot

cutthrough.Forme

theendingofstressisreached;

theendingofeffluents,attained.

1:168Ekudāniya

Ofheightenedawareness&heedful,thesagetrainedinsagacity’sways:Hehasnosorrows,onewhoisSuch,calmed&evermindful.

29

2:3Valliya

Amonkey,comingtothelittlehutwithfivedoors,goesfromdoortodoor,knockingmomentbymoment.

Standstill,monkey,don’trun.

It’snotyoursasitwasbefore.You’reboundbydiscernment.Youwon’tgetfaraway.

Seealso:SN35:199

2:9Gotama

Ateasesleepthesageswho

arenotboundtowomen,inwhom

alwaystobeprotectedisthetruthveryhardtogain.

Sensuality,we’vecarriedoutyourexecution.Nolongerareweinyourdebt.Wegonowtounbinding

where,havinggone,onedoesn’tgrieve.

Seealso:Thig1:11

2:11MahāCunda

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Listeningwellincreaseslearning.Whatislearnedincreasesdiscernment.Throughdiscernmentoneknowsthegoal.Whenknown,thegoalbringsbliss.Stayinisolatedlodgings;liveliberatedfromfetters.Ifyoudon’tattaindelightthere,thenliveintheSaṅgha,yourmindprotected&mindful.

2:13Heraññakāni

Days&nightsflypast.

Lifecomestoanend.

Thespanofmortalsrunsout,

likethewaterofapiddlingstream.

Butthefooldoingevildeedsdoesn’trealizethatlaterit’sbitterforhim:evilforhim

theresult.

2:16Mahākāla

Thisswarthywoman[preparingacorpseforcremation]

—crow-like,enormous—breakingathigh&thentheother

thigh,breakinganarm&thentheother

arm,crackingopenthehead,

likeapotofcurds,shesitswiththemheapedupbesideher.

Whoever,unknowing,

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makesacquisitions—thefool—

returnsover&overtosuffering&stress.So,discerning,don’tmakeacquisitions.

MayIneverliewithmyheadcrackedopen

again.

2:24Valliya

Whatneedstobedonewithfirmpersistence,whatneedstobedonebyonewhohopesforawakening,

thatIwilldo.Iwillnotfail.

See:persistence&striving!

Youshowmethepath:thestraight,theplungeintodeathlessness.

I,throughsagacity,willreachit,knowit,asthestreamoftheGanges,

thesea.

2:26Puṇṇamāsa

Sheddingfivehindrances1soastoreachtheunexcelledrest

fromtheyoke,takingtheDhammaasmirrorforknowing&seeingmyself,

Ireflectedonthisbody—thewholething,inside&out,myown&others’.

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Howvain&emptythebodyappeared!

NOTE1.Thefivehindrancesaresensualdesire,illwill,sloth&drowsiness,restlessness&anxiety,and

uncertainty.SeeSN46:51.

2:27Nandaka

Justasafinethoroughbredsteedstumbling,regainsitsstance,feelingallthemoreurgency,&drawsitsburden

undaunted.

Inthesameway,rememberme:consummateinvision,adiscipleoftheRightlySelf-awakenedOne,theAwakenedOne’sthoroughbredchild,

hisson.

Seealso:MN146

2:30Kaṇhadinna

Menofintegrityhavebeenattendedto,

theDhammarepeatedlylistenedto.

Havinglistened,Ifollowedthestraightway,theplungeintodeathlessness.

Passionforbecoming,1havingbeenkilledbyme,

nofurthersuchpassionisfoundinme.

Itneitherwasnorwillbenorisfoundinme

evennow.

33

NOTE1.Becoming(bhava)isatermtodescribeasenseofidentityinaparticularworldofexperience,

whichcandeveloponanyofthreelevels:sensuality,form,orformlessness.Cravingforbecomingisoneofthecausesofstressandsuffering;passionforbecomingisoneofthelastfettersabandonedatfullawakening.Formoreonthetopicofbecoming,seeTheParadoxofBecoming.

2:32Sivaka

Inconstantlittlehouses:nowhere,

nowthere,again&again,

Isoughtthehouse-builder.Painfulisbirth,again

&again.House-builder,you’reseen!Youwillnotbuildahouseagain.Allyourraftersarebroken,andyourgablestorndown.Releasedfromrestriction,themind

willbeblownout

righthere.1

NOTE1.CompareDhp153–154:

ThroughtheroundofmanybirthsIroamedwithoutreward,withoutrest,

seekingthehouse-builder.Painfulisbirthagain

&again.House-builder,you’reseen!Youwillnotbuildahouseagain.Allyourraftersbroken,theridgepoledismantled,immersedindismantling,themindhascometotheendofcraving.

Seealso:Thag1:57

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2:36Khitaka

Whosemind,standinglikerock,doesn’tshake,

dispassionateforthingsthatsparkpassion,unprovokedbythingsthatsparkprovocation?

Whenone’smindisdevelopedlikethis,fromwherecantherecometohimsuffering&stress?

Mymind,standinglikerock,doesn’tshake,

dispassionateforthingsthatsparkpassion,unprovokedbythingsthatsparkprovocation.

Whenmymindisdevelopedlikethis,fromwherecantherecometomesuffering&stress?

Seealso:AN6:55;Ud3:2–4;Ud4:4

2:37SoṇaPoṭiriyaputta

It’snotforsleeping,thenightgarlandedwithzodiacstars.

Thenight,foronewhoknows,isforstayingawake.

IfIweretofallfrommyelephant’sshoulder,andatuskertrampledme,deathinbattlewouldbebetterforme,thanthatI,defeated,

survive.

Seealso:Sn3:2

2:47Anūpama

Comingintotheconceitofdelight,themindimpalesitselfonastake.Wherever’sastake,achoppingblock,

35

there,onlythere,youturn.You,mind,Icallanunluckydie.

You,Icallamind-traitor.You’vegainedaTeacherhardtogain.Don’turgemeontomyloss.

3:5Mātaṅgaputta

It’stoocold,toohot,toolateintheevening—

peoplewhosaythis,shirkingtheirwork:

Themomentpassesthemby.

Whoeverregardscold&heatasnomorethangrass,doinghismanlyduties,

won’tfallawayfromease.

WithmychestIpushthroughwildgrasses—

spear-grass,ribbon-grass,rushes—

cultivatingaheartbentonseclusion.

Seealso:AN8:95

3:8Yasoja

Hislimbsknottedlikeakālāplant,hisbodylean&linedwithveins,knowingmoderationinfood&drink:

themanofundauntedheart.

Touchedbygnats

36

&horsefliesinthewilds,thegreatwood,

likeanelephantattheheadofabattle:

He,mindful,shouldstaythere,endure.

OnealoneislikeBrahmā,two,likedevas,three,likeavillage,morethanthat:

ahullabaloo.

Seealso:Ud3:3;Sn4:16

3:13Abhibhūta

Listen,kinsmen,allofyou,asmanyasareassembledhere.IwillteachyoutheDhamma:

Painfulisbirth,again&again.

Rouseyourselves.Goforth.

ApplyyourselvestotheAwakenedOne’sbidding.ScatterthearmyofDeathasanelephantwouldashedmadeofreeds.

Hewho,inthisDhamma&Vinaya,staysheedful,abandoningbirth,

thewandering-on,willputanendtosuffering&stress.

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3:14Gotama

WhilewanderingonIwenttohell;

wentagain&againtotheworldofthehungryghosts;

stayedcountlesstimes,long,inthepainoftheanimalwomb;

enjoyedthehumanstate;wenttoheaven

fromtimetotime;settledintheelementsofform,theelementsofformlessness,neither-perception,perception-less.

Waysoftakingbirtharenowknown:

devoidofessence,unstable,conditioned,alwaysblownalong.

Knowingthemasbornfrommyself,mindfulIwentrighttopeace.

3:15Hārita

Whoeverwantstodolaterwhatheshouldhavedonefirst,fallsawayfromtheeasefulstate

&laterrepents.

Oneshouldspeakasonewouldact,&notasonewouldn’t.Whenonespeakswithoutacting,thewise,theycantell.

Howveryeaseful:

38

unbinding,astaughtbytheRightlySelf-awakenedOne—

sorrowless,dustless,secure,

wherestress&sufferingcease.

4:8Rāhula

Inbothwaysconsummate,1

I’mknownasRāhulatheFortunate:

becauseI’mthesonoftheBuddha,becauseI’vetheeyethatseesDhammas,becausemyeffluentsareended,becauseI’venofurtherbecoming.I’mdeservingofofferings,aworthyone

athree-knowledgeman,2onewithsightofthedeathless.

Thoseblindedbysensualitycoveredbythenet,veiledbytheveilofcraving,boundbytheKinsmanoftheheedless,3

arelikefishinthemouthofatrap.

Throwingthatsensualityaside,cuttingthroughMāra’sbond,pullingoutcraving,root&all,

cooledamI.Unbound.

NOTES1.Thisphrasecanbetakenintwoways:(a)consummateinthathehasapurelineageonbothhis

39

mother’sandhisfather’sside;and(b)consummateinthathebelongsbothtoawell-bornlineageintheworldlysenseand,bymeansofhismeditativeattainments,tothelineageofthenobleones.SeeAN4:28.

2.Onewithknowledgeofpastlives,knowledgeofthepassingawayandrearisingoflivingbeings,andknowledgeoftheendingofmentaleffluents.SeeMN4.ThislististheBuddhistresponsetothebrahmanicalclaimthatapersonshouldbeamasterofthreeknowledges.Inthebrahmanicalcase,athree-knowledgemanknewthethreeVedas.TheBuddhistsclaimedthattheirthreeknowledgesweresuperiorinthattheywerenotmerehearsay,theycouldbeknownbymenandwomenofallcastes(seeThig13:5),andtheycouldputanendtosuffering.

3.Māra.

4:10Dhammika

TheDhammaprotectsthosewholivebytheDhamma.TheDhammawell-practiced

bringsbliss.This—therewardwhentheDhamma’swell-practiced:OnewholivesbytheDhammadoesn’tgotoabaddestination.

ForDhammaandnon-don’tbearequalresults.Non-Dhammaleadsyoutohell;Dhamma,toagooddestination.SoyoushouldengenderdesireforactsofDhamma,

rejoicingintheOneWell-Gone,theonewhoisSuch.StandingfirmintheDhamma,oftheforemostOneWell-Gone,hisdisciplesareguided—enlightened—totheforemostrefugesupreme.

Burstistherootoftheboil;thenetofcravinguprooted.

40

He,havingendedhiswandering-on,hasnostain—likethemoononaclearfull-moonnight.

5:1Rājadatta

I,amonk,gonetothecharnelground,sawawomancastaway,

discardedthereinthecemetery.Thoughsomeweredisgusted,seeingher—dead,evil—

lustappeared,

asifIwereblindtotheoozings.

Inlesstimethanittakesforricetocook,Igotoutofthatplace.Mindful,alert,Isatdowntooneside.Thenaptattentionaroseinme,thedrawbacksappeared,

disenchantmentstoodatanevenkeel:

Withthat,myheartwasreleased.SeetheDhamma’struerightness!Thethreeknowledgeshavebeenattained;theAwakenedOne’sbidding,

done.

5:8Vakkali

Strickenbysharp,wind-likepains,you,monk,livingintheforestgrove—harsh,withlimitedrangeforalms—

41

what,whatwillyoudo?

Suffusingmybodywithabundantrapture&joy,&enduringwhat’sharsh,

I’llstayinthegrove.

Developingtheestablishingsofmindfulness,strengths,faculties,thefactorsforawakening,1

I’llstayinthegrove.

Reflectingonthosewhoareresolute,theirpersistencearoused,constantlyfirmintheireffort,unitedinconcord,

I’llstayinthegrove.

RecollectingtheOneSelf-awakened,self-tamed&centered,untiringbothday&night,

I’llstayinthegrove.

NOTE1.Onthefourestablishingsofmindfulness,seeDN22andSN47:40;onthefivestrengths,AN

5:2;onthefivefaculties,SN48:10;andonthesevenfactorsforawakening,SN46:51–52.

Seealso:DN26;SN11:3;SN46:14;SN52:10;Sn4:16

5:10Yasadatta

Intentonquibbling,thedullardhearstheConqueror’steaching.

He’sasfarfromtheTrueDhammaasthegroundisfromthesky.

Intentonquibbling,thedullardhearstheConqueror’steaching.

HewanesfromtheTrueDhammalikethemooninthedarkhalfofthemonth.

Intentonquibbling,thedullardhearstheConqueror’steaching.

42

HedriesupintheTrueDhammalikeafishinnexttonowater.

Intentonquibbling,thedullardhearstheConqueror’steaching.

Hedoesn’tgrowintheTrueDhamma,likearottenseedinafield.

ButwhoeverhearstheConqueror’steachingwithguarded1intent,doingawaywitheffluents

—all—realizingtheunshakable,attainingtheforemostpeace,

—effluent-free—totallyunbinds.

NOTE1.ReadingguttenawiththeThaiedition.Othereditionshavetuṭṭhena,contented.

Seealso:AN6:86–88

6:2Tekicchakāni

Thegrain:harvested.Therice:gonetobethreshed.ButIdon’tgetanyalms.HowwillIgetby?

Confident,recollecttheimmeasurableBuddha.Yourbodypervadedwithrapture,

you’llbeattheheightofcontinualjoy.

Confident,recollecttheimmeasurableDhamma.Yourbodypervadedwithrapture,

you’llbeattheheightofcontinualjoy.

Confident,recollecttheimmeasurableSaṅgha.Yourbodypervadedwithrapture,

43

you’llbeattheheightofcontinualjoy.

Youliveintheopenair.Coldarethesewintrynights.Don’tsuffer,overcomewiththecold.Gointoyourhut,withitsfastenedbolt.

I’llfastenthefourimmeasurables.1Withthem,I’lldwell

incomfort.Iwon’tsufferfromthecold,

dwellingunperturbed.

NOTE1.Concentrationbasedonimmeasurablegoodwill,compassion,empatheticjoy,andequanimity.

SeeAN3:66andSN42:8.

Seealso:DN26;SN11:3;AN3:35;AN5:27;Sn4:16

6:3Mahānāga

Oneinwhomrespectforhisfellowsintheholylifeisnotfound,

wastesawayfromtheTrueDhammalikeafishinnexttonowater.

Oneinwhomrespectforhisfellowsintheholylifeisnotfound,

doesn’tgrowintheTrueDhamma,likearottenseedinafield.

Oneinwhomrespectforhisfellowsintheholylifeisnotfound,

isfarawayfromunbindingintheteachingoftheDhammaking.

Oneinwhomrespectforhisfellowsintheholylifeisfound,

doesn’twasteawayfromtheTrueDhammalikeafishinplentifulwater.

Oneinwhomrespectforhisfellowsintheholylife

44

isfound,growsintheTrueDhamma,likeanexcellentseedinafield.

Oneinwhomrespectforhisfellowsintheholylifeisfound,

standsrightinthepresenceofunbindingintheteachingoftheDhammaking.

Seealso:Thag5:10

6:5Māluṅkyaputta

Whenapersonlivesheedlessly,hiscravinggrowslikeacreepingvine.Herunsnowhere

&nowthere,asiflookingforfruit:

amonkeyintheforest.

Ifthissticky,uncouthcravingovercomesyouintheworld,yoursorrowsgrowlikewildgrass

afterrain.

If,intheworld,youovercomethisuncouthcraving,hardtoescape,sorrowsrolloffyou,

likewaterbeadsoffalotus.

ToallofyougatheredhereIsay:

Goodfortune.Digupcraving

—aswhenseekingmedicinalroots,wildgrass—bytheroot.

Don’tletMāracutyoudown—asaragingriver,areed—over&overagain.1

DowhattheBuddhasays.Don’tletthemomentpassby.

45

Thoseforwhomthemomentispastgrieve,consignedtohell.2Heedlessnessisdust.Dustfollowsonheedlessness.Throughheedfulness,knowledge,pullout

yourownarrowonyourown.

NOTES1.Theversesuptothispoint=Dhp334–337.2.SeeDhp315.

Seealso:MN63

6:6Sappadāsa

Twentyfiveyearssincemygoingforth,andnopeaceofawareness—notafinger-snap’sworth—

attained.Havinggainednoonenessofmind,Iwaswrackedwithlust.Wailing,withmyarmsupheld,Iranamokfrommydwelling—“Or…orshallItaketheknife?What’stheuseoflifetome?IfIweretorenouncethetraining,whatsortofdeathwouldIhave?”

So,takingarazor,Isatdownonabed.Andtherewastherazor,placedreadytocutmyownvein,

whenaptattentionaroseinme,thedrawbacksappeared,

disenchantmentstoodatanevenkeel:

Withthat,myheartwasreleased.SeetheDhamma’struerightness!Thethreeknowledges

46

havebeenattained;theAwakenedOne’sbidding,

done.

6:9Jenta,theRoyalChaplain’sSon

Iwasdrunkwiththeintoxicationofmybirth,wealth,&sovereignty.Drunkwiththeintoxicationofmybody’sbuild,coloring,&form,Iwanderedabout,regardingnooneasmyequalorbetter.

Foolish,arrogant,haughty,mybannerheldhigh.

I—disrespectful,arrogant,proud—boweddowntonoone,noteven

mother,father,

orthosecommonlyheldinrespect.

Then—seeingtheultimateleader,supreme,foremostofcharioteers,

likeablazingsun,arrayedwithasquadronofmonks—castingawaypride&intoxicationthroughanawarenessserene&clear,

Iboweddownmyhead

tohim,supremeamongalllivingbeings.

Haughtiness&contempthavebeenabandoned—rootedout—

theconceit“Iam”isextracted,allformsofpride,destroyed.

47

Seealso:AN3:39;AN7:48;Thig5:2

6:10SumanatheNovice

WhenIwasseven&newlygoneforth,havingconqueredwithmypowerthegreatpowerfulserpent,Iwasfetchingwaterformypreceptorfromthegreatlake,Anotatta,1whentheTeachersawme&said:

“Look,Sāriputta,atthatone,theyoungboycomingthere,carryingapotofwater,well-centeredwithin,hispractices—inspiring;hisbearing—admirable.

He’sAnuruddha’snovice,matureinhispowers,madethoroughbredbyathoroughbred,goodbyonewhoisgood,tamedbyAnuruddha,trainedbyonewhosetask

isdone.

He,havingreachedthehighestpeace&realizedtheunshakable,

Sumanathenovicewantsthis:

‘Don’tletanyoneknowme.’”

NOTE1.Anotatta:AfabulouslakelocatedintheHimalayas,famedforthepurityofitscoolwaters.

Sumanawouldhavehadtousehispsychicpowerstofetchwaterfromthere.

Seealso:AN8:30;Ud3:1

6:12Brahmadatta

ThispoemrepeatsapoemattributedtotheBuddhainSN7:2.Thesecondandthirdstanzas

48

alsoappearinapoemattributedtoSakkathedeva-kinginSN11:5.

Whenceisthereangerinonewithoutanger

tamed,calmed,livingintune,releasedthroughrightknowing,Such?

Youmakethingsworsewhenyouflareupatsomeonewho’sangry.Whoeverdoesn’tflareupatsomeonewho’sangry

winsabattlehardtowin.

Youliveforthegoodofboth—yourown,theother’s—

when,knowingtheother’sprovoked,youmindfullygrowcalm.

Whenyouworkthecureofboth—yourown,theother’s—

thosewhothinkyouafoolknownothingofDhamma.

Ifangerarises,reflectonthesawsimile.1Ifcravingforsavor,remembertheson’s-fleshsimile.2

Ifyourmindrunslooseaftersensualpleasures&statesofbecoming,quicklyrestrainitwithmindfulnessasyouwouldabadoxeatinggrain.3

NOTES1.SeeMN21andMN28.2.SeeSN12:63.3.SeeMN19.

Seealso:SN7:2;SN11:5

49

6:13Sirimaṇḍa

Rainsoddenswhat’scovered&doesn’tsoddenwhat’sexposed.Soopenupwhat’scoveredup,sothatitwon’tgetsoddenedbytherain.1

Attackedbydeathistheworld,

surroundedbyaging,besetbythearrowofcraving,alwaysobscuredbydesire.

Attackedbydeathistheworld,

&encircledbyaging,constantlybeaten,withnoshelter,

likeathiefsentencedtopunishment.

Theyencroachlikemassesofflame,thesethree:death,aging,&illness.

There’snostrengthtoconfrontthem,nospeedtorunaway.

Makethedaynot-in-vain,alittleoralot.

Howevermuchthedaypasses,that’showmuchless

islife.Yourlastdayapproaches.

Thisisn’tyourtimetobeheedless.

NOTE1.ThisverseisidenticalwiththeverseinUd5:5.

Seealso:MN82;SN3:25;SN35:202

7:1SundaraSamudda&theCourtesan

50

Ornamented,finelyclothed,garlanded,adorned,

herfeetstainedredwithlac,sheworeslippers:

acourtesan.Steppingoutofherslippers—

herhandsraisedbeforeme,palm-to-palmoverherheart—

shesoftly,tenderly,inmeasuredwordsspoketomefirst:

“Youareyoung,recluse.Heedmymessage:

Partakeofhumansensuality.Iwillgiveyouluxury.

TrulyIvowtoyou,Iwilltendtoyouastoafire.

Whenweareold,bothleaningoncanes,

thenwewillbothbecomerecluses,winningthebenefitsofbothworlds.”

Andseeingherbeforeme—acourtesan,ornamented,finelyclothed,handspalm-to-palmoverherheart—

likeasnareofdeathlaidout,aptattentionaroseinme,

thedrawbacksappeared,disenchantmentstoodatanevenkeel:

Withthat,myheartwasreleased.

SeetheDhamma’struerightness!Thethreeknowledgeshavebeenattained;theBuddha’sbidding,

done.

Seealso:SN1:20

9Bhūta

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When,knowing,“stress,aging-&-death”—wherepeoplerun-of-the-millareattached—comprehendingstress,

thewisemandoesjhāna,mindful,there’snogreaterenjoymentthanthat.

When,strikingdownattachment,thebringerofstress

&craving,thebringerofstressboundupwithobjectification,

hedoesjhāna,mindful,there’snogreaterenjoymentthanthat.

When,touching1withdiscernmenttheauspicious,two-times-fourroad,theultimatepath,cleansingawayalldefilement,

hedoesjhāna,mindful,there’snogreaterenjoymentthanthat.

Whenhedevelopsthepeacefulstate,—sorrowless,stainless,unfabricated,cleansingawayalldefilement,cuttingthroughfetters&bonds—there’snogreaterenjoymentthanthat.

When,inthesky,thethundercloudroars,withtorrentsofrainonallsidesofthepathofthebirds,andthemonk,havinggonetoacave,doesjhāna,

there’snogreaterenjoymentthanthat.

When,seatedonthebankofriverscoveredwithflowers,garlandedwithvariousforestplants,

happyatheart,hedoesjhāna,there’snogreaterenjoymentthanthat.

When,atmidnightinthesecludedgrove,thedevasdrizzle,thefangedanimalsroar,andthemonk,havinggonetoacave,doesjhāna,

there’snogreaterenjoymentthanthat.

52

When,havingkepthisownthoughtsincheck,takingrefugeinthemountainsinamountainfissure,

freefromdisturbance,freefrombarrenness,

hedoesjhāna,there’snogreaterenjoymentthanthat.

When,happy,destroyingstain,barrenness,grief,freefromdoor-bolts,freefromunderbrush,freefromarrows,havingputanendtoalleffluents,hedoesjhāna,

there’snogreaterenjoymentthanthat.

NOTE1.ReadingphusitvāwiththeThaiedition.TheSriLankan,Burmese,andPTSeditionsread

passitvā,seeing.

Seealso:Thag1:41;Thag1:110;Thag18

53

10:1Kāludāyin

Thisisapoeminatleasttwoparts.Inthefirstpart,Ven.KāludāyinisaddressingtheBuddhasoonafterthelatter’sawakening,invitinghimtoreturnhometovisithisfamily.Inthesecondpart,KāludāyinisaddressingtheBuddha’sfather,Suddhodana,atthetimeoftheBuddha’sreturn,perhapstomakeSuddhodanafavorablyinclinedtoreceivehisson.

Thereisaquestion,though,astowherethefirstpartendsandthesecondbegins.TheCommentaryassignsonlythelaststanza—beginningwith,“IamthesonoftheBuddha”—tothesecondpart,andeverythingbeforethattothefirst.This,however,doesn’tfitwiththefacttheseventhstanzaisobviouslyaddressedtothepersonwhoengenderedtheBuddha,andnottotheBuddhahimself.Forthisreason,Ihaveplacedthedivisionintotwopartsafterthesixthstanza,asthefirstsixstanzasareunifiedbythethemeofbearingfruit,withthefourthandfifthstanzaspossiblyincludedtoremindtheBuddhaofthegoodresultsthatwouldcometohisfamilyifheprovidedthemwiththeopportunitytogivehimalms.Alternatively,thedivisioncouldbeplacedafterthefourthstanza,inthatthefifthstanzacouldbeinterpretedasbeginningalineofthoughtaimedatputtingthelistenerintothepropermoodtoaccepttheprincipleoftheresultsofgoodkammaseennotinthislifetimebutinthenext.

Coveredinembersnowarethetrees,sheddingtheircanopy,lord,insearchoffruit.Asifflaringup,theyglow.Thetime,greathero,partakesofsavors.

Thetreesinbloom,delightful,waftdelights

allaround,inalldirections,droppingtheirpetalsinhopeoffruit.Now,Ohero,isthetimetosetforth.

Neithertoocoldnortoohot:pleasanttheseason,lord,fitforajourney.Letthemseeyou—theSakyans&Koliyans—facingwest,crossingintheRohiṇī.1

Inhopetheyplowthefield.Inhopetheseedissown.Inhopedomerchantsgotosea,

bringingbackwealth.LetthehopeinwhichIstandbearfruit.2

Again&againtheysowtheseed.3Again&againthedeva-kingsrain.

54

Again&againfarmersplowthefields.Again&againgraincomestothekingdom.

Again&againbeggarswander.Again&againlordsofgivinggive.Again&againhavinggiven,thelordsofgivingagain&againgototheheavenlyplace.

* * *Truly,anenlightened4oneofdeepdiscernmentcleanses,backforsevengenerations,thefamilyinwhichhe’sborn.IwouldimagineyoutobeSakka,5thedevaofdevasforyouengenderedasagetrulynamed.

SuddhodanaisthenameoftheGreatSeer’sfather,andMāyānameoftheBuddha’smother6who,havingnurturedthebodhisattawithherwomb,atthebreak-upofthebody,rejoicesinthethreefolddivinerealm.7

She,Gotamī,havingpassedaway,havingfallenawayfromhere,isnowendowedwithheavenlysensualpleasures.Sherejoicesinthefivestringsofsensuality,surroundedbythosegroupsofdevas.

IamthesonoftheBuddha,whoendureswhatishardtoendure—Aṅgīrasa8:incomparable,Such.You,Sakka,aremyfather’sfather.

IntheDhamma,Gotama,youaremygrandfather.

NOTES1.RohiṇīisthenamebothofariverattheedgeoftheSakyanlandsandofanasterism,i.e.,astar

inthezodiacusedtoindicateaseasonoftime.2.ReadingvipaccatuwiththeThaiedition,whichseemstofitbetterwiththeimageryintheearlier

partofthepoemthanthereadingintheothereditions—samijjhatu,“mayitsucceed.”3.ReadingkasatewiththeThaiedition.4.ReadingdhīrowiththeThaiedition.Theothereditionsreadvīro,hero.5.SakkaisthenameofthekingofthedevasoftheheavenoftheThirty-three.Ven.Kāludāyinis

playingherewiththesimilaritybetweenthisnameandthatoftheSakyanlineage.6.ReadingMāyanāmāwiththeSriLankanandPTSeditions.TheThaieditionreadsMāyā

mahesī,sothatthelinewouldread,“TheBuddha’smotherisQueenMāyā.”Thiswouldprovidea

55

playonwords—mahesi,greatseer,andmahesī,queen—butthereisnothingintheearlysuttastoindicatethatSuddhodanawasaking,orMāyāaqueen.

7.TheCommentaryidentifiesthethreefolddivinerealmastheTusita(Contented)heaven,butdoesn’texplainwhythatheavenwouldbegiventhisname.SomeversesintheJātakaidentifythethreefolddivinerealmastheheavenoftheThirty-three,andthelaterreferenceto“thosegroupsofdevas”inthispoemwouldseemtosupportthislatterinterpretation.

8.AnepithetfortheBuddha,meaning“resplendent.”AṅgīrasawasthenameofanancientbrahmanicalsagetowhichtheGotamaclanclaimedaconnection.TheCommentarysuggeststhatthiswasoneofthebodhisatta’spersonalnamespriortohisawakening.

10:2Ekavihāriya—“DwellingAlone”

Thispoem,whichisattributedtoKingAsoka’syoungerbrother,fallsintothreeparts:Thefirstexpresseshisinitialdesiretoleavethelifeofthepalaceandgointotheforest;theseconddepictshisgoingforth;andthethirdannounceshisawakening.SomescholarshavesuggestedthatmanyofthepoemsdealingwitheventsinthelivesoftheearlyBuddhistmonksandnunsmayhaveoriginallybeenintendedfordramaticperformance,andthispoemcouldeasilyhavebeenwrittenwiththatintent.Thelanguageoftheoriginal,withitsheavyuseofpoeticterms,certainlyindicatesthattheauthorhadaliterarybackgroundandwaswritingforasophisticatedaudience.

If,infrontorbehind,thereisnooneelse,it’sextremelypleasantforonestayingaloneintheforest.

Comethen!AloneIwillgotothewilderness

praisedbytheAwakenedOnepleasantforaresolutemonk

dwellingalone.

Alone,astuteinmygoal,I’llquicklyenterthegrove

—refreshing,givingrapturetomeditators—

thehauntofelephantsinrut.

WhentheCoolForest’sinfullflower,

56

inacoolmountaingorge,havingbathedmylimbsI’llwalkback&forth

alone.

Ah,whenwillIdwell,aloneandfreefromcompanions,intherefreshinggreatforest—

mytaskdone,effluent-free?

AsIdesiretodothis,maymypurposesucceed.

Imyselfwillbringitabout.Noonecandoitforanyoneelse.

* * *Imyselfbindonmyarmor.Iwillenterthegroveandwillnotemergewithouthavingattainedtheendoftheeffluents.

Whilesoftbreezesblow—cool,heavily,fragrantlyscented—I’llmakeignoranceburst,asIsitonamountaintop.

Intheforestcoveredwithblossomsorperhapsonacoolhillside,blessedwiththeblissofrelease,onGiribbajaI’lldelight.1

* * *Iamnowhe

whoseresolvesarefulfilledlikethemoononafull-moonnight.

Witheffluentsalltotallyended,thereisnownofurtherbecoming.

57

NOTE1.GiribbajaistheringofmountainssurroundingVulture’sPeak.

10:5Kappa

Fullofthemanyclansofimpurities,thegreatmanufacturerofexcrement,likeastagnantpool,

agreattumor,greatwound,

fullofblood&lymph,immersedinacesspool,tricklingliquids,thebodyisoozingfoulness—always.Boundtogetherwithsixtysinews,plasteredwithastuccoofmuscle,wrappedinajacketofskin,thisfoulbodyisofnoworthatall.Linkedtogetherwithachainofbones,stitchedtogetherwithtendon-threads,itproducesitsvariouspostures,frombeinghitcheduptogether.

Headedsurelytodeath,inthepresenceoftheKingofMortality,themanwholearnstodiscarditrighthere,

goeswhereverhewants.

Coveredwithignorance,thebody’stieddownwithafour-foldtie,1

sunkinthefloods,2

caughtinthenetofobsessions,3

conjoinedwithfivehindrances,4givenovertothought,accompaniedwiththerootofcraving,roofedwithdelusion’sroofing.

That’showthebodyfunctions,compelledbythecompulsionofkamma,

butitsattainmentendsinruin.

Itsmanybecomingsgo

58

toruin.

Thesewhoholdtothisbodyasmine—blindfools,peoplerun-of-the-mill—fillthehorrificcemetery,takingonfurtherbecoming.Thosewhostayuninvolvedwiththisbody—astheywouldwithaserpent

smearedwithdung—disgorgingtherootofbecoming,5will,withouteffluent,

totallyunbind.

NOTES1.Thefour-foldtie:greed,illwill,attachmenttohabits&practice,anddogmaticobsessionwith

views.2.Floods:sensuality,becoming,views,andignorance.SeeSN45:171.Theseareidenticalwiththe

fouryokes.SeeAN4:10.3.Obsessions:sensualpassion,resistance,views,uncertainty,conceit,passionforbecoming,and

ignorance.SeeAN7:11–12.4.Hindrances:sensualdesire,illwill,sloth&drowsiness,restlessness&anxiety,anduncertainty.

SeeDN2andSN46:51.5.Therootofbecoming:craving.

Seealso:AN7:48;Sn1:11

11Saṅkicca

Ven.Saṅkiccaordainedasanoviceattheageofseven,andisreportedtohaveattainedarahantshipashisheadwasbeingshavedpriortohisordination.Inthefirstofthefollowingversesattributedtohim,heengageshimselfinarhetoricalconversationwhilesittinginarainyforest.

Whatdoyouwantinthewoods,myboy,likeabird1exposedtotherain?Monsoonsrefreshyou,forseclusionisforthoseinjhāna.

Asthemonsoonwinddrivesthecloudsintherainyseason,sothoughtsconcernedwithseclusionimpelme.

* * *

59

Ablackcrowmakingitshomeinacharnelgroundinspireswithinmemindfulnessin—basedondispassionfor—

thebody.2

* * *Onewhomothersdon’tguard,whodoesn’tguardothers:Heisamonkwholiesdowninease,unconcernedwithsensualpassions.

* * *Withclearwaters&

massiveboulders,frequentedbymonkeys&

deer,coveredwithmoss&

waterweeds:Thoserockycragsrefreshme.

* * *I’velivedinwildernesses,canyons,&caves,isolateddwellingsfrequentedbypredator&prey,butneverhaveIknownanignoble,aversiveresolve:“Maythesebeings

bedestroyed,beslaughtered,fallintopain.”

* * *TheTeacherhasbeenservedbyme;

theAwakenedOne’sbidding,done;

theheavyload,laiddown;theguidetobecoming,3uprooted.AndthegoalforwhichIwentforth

60

fromhomelifeintohomelessnessI’vereached:

theendofallfetters.

Idon’tdelightindeath,don’tdelightinliving.Iawaitmytimeasaworkerhiswage.Idon’tdelightindeath,don’tdelightinliving.Iawaitmytime,mindful,alert.

NOTES1.Ujjuhāna.TheCommentaryofferstwointerpretationsforthisword.Thefirstisthatitisahill

coveredwithjungleandmanystreamsthattendedtooverflowintherainyseason.Theotheristhatitisthenameofabirdthatcouldstaycomfortableevenwhenexposedtocold,wind,andrain.I’vechosenthesecondalternative.K.R.Normanspeculatesthatthetermcouldbewrittenujjahāna,inwhichcaseitwouldbethepresentparticipleforaverbmeaning“abandoned”or“castoff.”However,noneofthemanuscriptssupporthisspeculation.

2.Inotherwords,thesightofthecrowtakingupresidenceinskullsandotherbodypartsprovidedachasteningperspectiveonhowthemindtakesupresidenceinthebody.

3.Theguidetobecomingiscraving.

Seealso:Thag5:8;Thag14:1;Thag18

12:1Sīlavat

Heremasterthevirtuethatinthisworldiswell-mastered,forvirtue,whencultivated,bringseveryconsummationnear.

Wise,oneshouldprotectone’svirtue,aspiringtothreepleasures:praise,thegainingofwealth,and—afterdeath—rejoicinginheaven.

Thevirtuousone,throughrestraint,acquiresmanyfriends,whiletheunvirtuousone,practicingevil,fromfriendsisestranged.

61

Theunvirtuouspersongainsdisrepute&dishonor;thevirtuousperson,always,repute,honor,&praise.

Virtueisthebeginning,theestablishing,themotherofwhatisfine,theforemostofallqualities:

Thereforevirtueshouldbepurified.

Virtueisalsocontrol,restraint,thedelightofthemind,thefordofallBuddhas:

Thereforevirtueshouldbepurified.

Virtue:anincomparablestrength.Virtue:theultimateweapon.Virtue:thehighestadornment.Virtue:anastoundingcoatofmail.Virtue:animposingbridge.Virtue:anunexcelledfragrance.Virtue:thehighestfragrantointment

bywhichonewaftsthisdirection&that.

Virtue:thesupremeprovision.Virtue:theultimatefoodforthejourney.Virtue:thehighestvehicle

bywhichonegoes1thisdirection&that.

Rightherehegainsblame,andafterdeath,indeprivation,he’sunhappyatheart:Everywherethefoolisunhappyatheart,notconcentratedonvirtues.

Rightherehegainshonorandafterdeath,inheaven,ishappyatheart:Everywheretheenlightenedoneishappyatheart,well-concentratedonvirtues.

62

Herevirtueissupreme,butonewithdiscernmentistheultimate.Amonghumanbeings&devasoneconquersthroughvirtue&discernment.

NOTE1.ReadingyātiwiththePTSandSinhaleseeditions.TheThaihasvāti—“wafts”—whichseems

tobeamistake.

12:2SunītatheOutcaste

InalowlyfamilyIwasborn,poor,withnexttonofood.Myworkwasdegrading:Igatheredthespoiled,thewitheredflowersfromshrinesandthrewthemaway.Peoplefoundmedisgusting,despisedme,disparagedme.Loweringmyheart,Ishowedreverencetomany.

ThenIsawtheOneSelf-awakened,arrayedwithasquadronofmonks,theGreatHero,enteringthecity,supreme,oftheMagadhans.Throwingdownmycarryingpole,Iapproachedhimtodoreverence.He—thesuprememan—stoodstill

outofsympathyjustforme.

Afterpayinghomagetothefeetoftheteacher,

Istoodtooneside&requestedtheGoingForthfromhim,

supremeamongalllivingbeings.

ThecompassionateTeacher,sympathetictoalltheworld,said:

“Come,monk.”

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ThatwasmyformalAcceptance.

Alone,Istayedinthewilds,untiring,

IfollowedtheTeacher’swords,justashe,theConqueror,hadtaughtme.

Inthefirstwatchofthenight,Irecollectedpreviouslives;

inthemiddlewatch,purifiedthedivineeye;

inthelast,burstthemassofdarkness.

Then,asnightwasending&thesunreturning,Indra&Brahmācametopayhomagetome,handspalm-to-palmattheirhearts:

“Homagetoyou,Othoroughbredofmen,Homagetoyou,Omansupreme,whoseeffluentsareended.You,dearsir,areworthyofofferings.”

Seeingme,arrayedwithasquadronofdevas,theTeachersmiled&said:

“Throughausterity,celibacy,restraint,&self-control:That’showoneisabrahman.Heisabrahmansupreme.”

Seealso:SN3:24;AN3:58;Ud5:3

14:1Revata’sFarewell

SinceIwentforthfromhomeintohomelessness,Ihaven’tknownanignoble,aversiveresolve.“Maythesebeings

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bedestroyed,beslaughtered,fallintopain”—

I’venotknownthisresolveinthislong,longtime.ButIhaveknowngoodwill,

unlimited,fullydeveloped,nurturedstepafterstep,

astaughtbytheOneAwake:

toall,afriend;toall,acomrade;forallbeings,sympathetic.1

AndIdevelopamindofgoodwill,delightinginnon-malevolence

—always.Unvanquished,unshaken,Igladdenthemind.Idevelopthesublimeabiding,

notfrequentedbythelowly.

Attainingno-thinking,thediscipleoftheRightlySelf-awakenedOneisendowedwithnoblesilence2

straightaway.

Asamountainofrockisunmoving,firmlyestablished,

soamonk,withtheendingofdelusion,

likeamountain,doesn’tquake.

Toapersonwithoutblemish,inconstantquestofwhat’spure,ahair-tipofevilseemsastormcloud.

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Asafrontierfortressisguardedwithin&without,

youshouldsafeguardyourselves.Don’tletthemoment

passyouby.

Idon’tdelightindeath,don’tdelightinliving.Iawaitmytimelikeaworkerhiswage.Idon’tdelightindeath,don’tdelightinliving.Iawaitmytime,mindful,alert.

TheTeacherhasbeenservedbyme;theAwakenedOne’sbidding,

done;theheavyload,laiddown;theguidetobecoming,uprooted.AndthegoalforwhichIwentforthfromhomelifeintohomelessnessI’vereached:

theendofallfetters.

Attainconsummationthroughheedfulness:

Thatismymessage.

Sothen,I’mabouttounbind.I’mreleased

everywhere.3

NOTES1.Onthedevelopmentofgoodwillasanunlimitedattitude,seeMN21andSN42:8.2.Noblesilence=thesecondjhāna.3.AN3:77and3:78usetheanalogyofafieldtodescribebecoming,inwhichkammaisthefield,

cravingthemoisture,andconsciousnesstheseed.Thelogicoftheanalogysuggeststhatifconsciousnessisnotwateredbycraving,anddoesnotlandinanyplace(seeSN12:64),itislikeaseedwithoutmoistureorafield.Thereforeitwillnotsproutintofurtherbecoming.PoemsintheCanonoftendescribethearahantasbeing“everywherereleased”(sabbatthavimutto—seeDhp348)or

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“everywhereindependent”(sabbatthaanissito—seeSn4:6),referringindirectlytothisanalogy.Translators,lackingasenseoftheunderlyingimageoftheidiom,havetendedtorenderitinmoreprosaicterms:“completelyreleasedineveryrespect,”“notdependentonanything,”“releasedfromeverything.”However,inlightofthefieldanalogy,theidiommeanspreciselywhatitsays:Thearahantisreleasedfromeverypossible“where,”whetherfabricatedornot—everypossiblespotforrenewedbecoming.

14:2Godatta

Justasafine,well-bredbullyokedtoaload,enduringhisload,

crushedbytheheavyburden,

doesn’tthrowdownhisyoke;so,too,thosewhoarefilledwithdiscernment

—astheocean,withwater—don’tlookdownonothers.

Thisisnobilityamongbeings.

Havingfallenintimeundertheswayoftime,

havingcomeundertheswayofbecoming&not-,

peoplefallsubjecttopain&theygrieve.

Elatedbycausesofpleasure,castdownbycausesofpain,foolsaredestroyed

byboth,notseeingthemforwhattheyare.

Whilethosewho,inthemidstofpleasure&pain

havegonepasttheseamstress—craving—,standfirm

likeaboundarypillar,neitherelatednorcastdown.

Nottogainorlossnottostatusorhonor,

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nottopraiseorblame,nottopleasureorpain:

Everywheretheydonotadhere—

likeawaterbeadonalotus.Everywhere

theyarehappy,theenlightened,1everywhere

un-defeated.

Nomatterwhattheunrighteousgainortherighteousloss,

righteouslossisbetterthaniftherewereunrighteousgain.

Nomatterwhatthestatusoftheunawareorthelowlinessofthosewhoknow,

thelowlinessofthosewhoknowisbetter,

notthestatusofthoseunaware.

Nomatterwhatthepraisefromfoolsorthecensurefromthosewhoknow,

thecensurefromthosewhoknowisbetter

thaniftherewerepraisefromfools.

Andasforthepleasurefromsensuality

andthepainfromseclusion,thepainfromseclusion

isbetterthaniftherewerepleasurefromsensuality.

Andasforlivingthroughunrighteousnessanddyingforrighteousness,

dyingforrighteousness

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isbetter,thanifoneweretolivethroughunrighteousness.

Thosewho’veabandonedsensuality&anger,whosemindsarecalmedfrombecoming&non-,

gothroughtheworldunattached.

Forthemthereisnothingdearorundear.

Developingthefactorsforawakening,faculties,&strengths,

attainingtheforemostpeace,they,withouteffluent,

totallyunbind.

NOTE1.ReadingdhīrāwiththeThaiandSinhaleseeditions.ThePTSeditionhasvīrā,heroes.

15:2Udāyin

InAN6:43,Ven.UdāyinrecitestheseversesspontaneouslyintheBuddha’spresenceaftertheking’selephant(nāga)haspassedby,andtheBuddhadefinestheforemostnāgaintheseterms:“But,Udāyin,whoeverinthisworld—withitsdevas,Māras,&Brahmās,itspeoplewiththeircontemplatives&brahmans,theirroyalty&commonfolk—doesnomisdeedinbody,speech,ormind:That’swhomIcallanāga.”TheBuddha’sdefinitionhintsataplayonwords:“Doesnomisdeed,”inPali,isāguṁnakaroti,whichcouldberephrasedasnaāguṁkaroti,yieldingaplayonthewordnāga.Intheseverses,Ven.Udāyinshowsthathehaspickeduponthehintbyrephrasingitinpreciselythatway.

Ahumanbeing,self-awakened,hismindtamed,concentrated,travelingalongtheBrahmāroad,delightinginthestillingofthemind:He,havinggonebeyondalldhammas,1towhomhumanbeingspayhomage,thedevaspayhomageaswell—

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soIhaveheardfromtheWorthyOne—tohim,gonepastallfetters,gonefromtheforesttotheclearing,2delightingintherenunciationofsensuality,releasedlikegoldfromitsore.

He,thenāgaoutshiningallothers,astheHimalayas,rockyhills:Amongallthingsnamednāga,he,unexcelled,istrulynamed.

Iwillpraisethenāgatoyou—forhedoesnomisdeed.Composure&harmlessnessarethenāga’stwofeet.Austerity&celibacyarethenāga’stwootherfeet.Convictionisthegreatnāga’strunk,hishand;3equanimity,hiswhitetusks.Mindfulnesshisneck;hishead:

discernment,discrimination,reflectionondhammas;

Dhammathebalancedheatofhisdigestion;seclusionhistail.He,injhāna,delightinginassurance,inwardlywell-concentrated,thenāga,whengoing,isconcentrated,whenstanding,thenāgaisconcentrated,whenreclining,thenāgaisconcentrated,whensitting,thenāgaisconcentrated.Everywherehe’srestrained,thenāga:Thatisthenāga’sconsummation.

Heeatswhatisblameless;doesn’teatwhatisnot;ongainingfood&clothing,doesn’tstoreitup.Havingcutallbonds,fetterstiny&large,whereverhegoes,

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hegoeswithoutlonging.Likeawhitelotus,born&growinginthewater,butnotsmearedbythewater

—fragrant,delightful—evensotheawakenedone,well-bornintheworld,livesintheworld,butisnotsmearedbytheworld,likethelotus,bythewater.

Agreatblazingfireunnourishedgrowscalm,

andthoughitsembersexist4isdescribedasunbound:

Conveyinganinstructivemeaning,thisimageistaughtbytheobservant.Greatnāgaswillrecognize

thenāgaastaughtbythenāgaasfreefrompassion,

freefromaversion,freefromdelusion,

effluent-free.Hisbodydiscarded,thenāga

will,withouteffluent,totallyunbind.

NOTES1.Onthepointthatarahantshavegonebeyondalldhammas,seeAN3:137,note1.2.Clearing=nibbāna,whichisherepresentedasaplayontheword,vana,orforest.3.InPali,anelephant’strunkiscalledits“hand”(hattha).Infact,oneofthewordsfor“elephant”

ishatthin,“onehavingahand.”4.Aṅgāresucasantesu.Thephraseisapparentlymeantasaplayonwords,inthatsantesucanbe

thelocativeeitherofsanta,calm,orsant,existing.Eitherpossibilityfitsintowhatseemstobepointofthislastsectionofthepoem,whichistoprovideanimagetoillustratethedifferencebetweenthesa-upādisesa-nibbānaofthelivingarahant—literally,unbindingwithfuelremaining—andtheanupādisesa-nibbānaofthearahantwhohaspassedaway—literally,unbindingwithnofuelremaining.Inotherwords,theunbindingofthelivingarahantislikeafirethathasgrowncalmandwhoseembersarecalmbutstillwarm;theunbindingofthearahantafterdeathislikeafirewhoseembershavegrowntotallycold.

Iti44describesthepropertyofsa-upādisesa-nibbānaasfollows:“His[thearahant’s]fivesensefacultiesstillremainand,owingtotheirbeingintact,heexperiencesthepleasing&thedispleasing,andissensitivetopleasure&pain.Hisendingofpassion,aversion,&delusionistermedthe

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unbindingpropertywithfuelremaining.”Itsdescriptionofthepropertyofanupādisesa-nibbānais:“Forhim,allthatissensed,beingunrelished,willgrowcoldrighthere.Thisistermedtheunbindingpropertywithnofuelremaining.”Forfurtherdiscussionofthisdistinction,seeTheMindLikeFireUnbound,chapter1.

Seealso:MN1;SN12:51;AN6:43;AN9:7;AN9:62;AN10:81;Iti44

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16:1Adhimutta&theBandits

Thebanditchief:“Thosewho

forthesakeofsacrificeforthesakeofwealth

wehavekilledinthepast,againsttheirwillhavetrembled&babbledfromfear.

Butyou—youshownofear;yourcomplexionbrightens.

Whydon’tyoulamentinthefaceofwhat’sgreatlytobefeared?”

Ven.Adhimutta:“Therearenopainfulmind-states,chieftain,inonewithoutlonging.Inonewhosefettersareended,allfearsareovercome.Withtheendingof[craving]theguidetobecoming,whenphenomenaareseen

forwhattheyare,thenasinthelayingdownofaburden,there’snofearindeath.

I’velivedwelltheholylife,well-developedthepath.Deathholdsnofearforme.It’sliketheendofadisease.

I’velivedwelltheholylife,well-developedthepath,seenstatesofbecoming

asdevoidofallure,likepoisonspitoutafterit’sdrunk.

Onegonetothefarshore

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withoutclinging,effluent-free,histaskcompleted,welcomestheendingoflife,asiffreedfromaplaceofexecution.HavingattainedthesupremeRightness,unconcernedwithalltheworld,asifreleasedfromaburninghouse,

hedoesn’tsorrowatdeath.

Whatever’scompounded,whereverastateofbecoming’sobtained,allthathasnooneincharge:

SosaystheGreatSeer.Whoeverdiscernsthis,astaughtbytheAwakenedOne,wouldnomoregraspholdofanystateofbecomingthanhewouldahotironball.Ihaveno‘Iwas,’

no‘Iwillbe.’Fabricationswillsimplygooutofexistence.

What’stolamentthereinthat?Foronewhosees,asitactuallyis,thepurearisingofphenomena,thepureserialityoffabrications,

there’snofear.

Whenseeingtheworld,withdiscernment,

asonaparwithgrass&twigs,findingno‘mine-ness,’thinking,‘There’snothingofmine,’

hefeelsnosorrow.Dissatisfiedwiththiscarcass,I’munconcernedwithbecoming.Thisbodywillbreakupandtherewillnotbeanother.

Doasyoulikewiththiscarcass.

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FromthatIwillfeelneitherhatrednorlove.”

Hearingtheseawesome,hair-raisingwords,theyoungmenthrewdowntheirweapons&said:

“Whathaveyoudone,sir,orwhohaveyoutakenasmentor?Becauseofwhoseteachingsisthislackofsorrowacquired?”

Ven.Adhimutta:“Theall-knowing,

all-seeingconqueror:Heismymentor.Greatlycompassionateteacher,alltheworld’shealer,thisdoctrineishis,unexcelled,leadingtoending.Becauseofhisteachingsisthislackofsorrowacquired.”

Thebandits,hearingthegoodwordsoftheseer,threwdowntheirswords&theirweapons.Somerelinquishedtheirlifeofcrime,somechosetheGoing-forth.HavinggoneforthintheteachingsoftheOneWell-Gone,developingthestrengths&factorsforawakening,1

wise,happy,exultantinmind,theirfacultiesripened,

theytoucheduncompoundedunbinding.

NOTE1.Onthefivestrengths,seeAN5:2;onthesevenfactorsforawakening,SN46:51–52.

Seealso:AN4:184;Thig14

16:4Raṭṭhapāla

Theversesherefallintothreesections,withthefirsttworelatingtoRaṭṭhapāla’sstoryastoldin

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MN82.Inthefirst,RaṭṭhapālaisaddressinghisfatherafterthelatterhadtriedtousewealthandRaṭṭhapāla’sformerwivestolureRatthapalaintodisrobing.Inthesecondsection,RaṭṭhapālaistalkingtoKingKoravya,whohadaskedhimwhyhehadordainedwhenhewasstillyoungandhealthy,andhadsufferednolossofrelativesorwealth.

ThethirdsectionofversesheredoesnotoccurinMN82.

Lookattheimagebeautified,aheapoffesteringwounds,shoredup:ill,buttheobject

ofmanyresolves,wherethereisnothing

lastingorsure.1

Lookattheformbeautifiedwithearrings&gems:

askeletonwrappedinskin,madeattractivewithclothes.

Feetreddenedwithhenna,afacesmearedwithpowder:

enoughtodeceiveafool,butnotaseekerforthefurthershore.

Hairplaitedineightpleats,eyessmearedwithunguent:

enoughtodeceiveafool,butnotaseekerforthefurthershore.

Likeanewlypaintedunguentpot—aputridbodyadorned:

enoughtodeceiveafool,butnotaseekerforthefurthershore.

Thehuntersetoutthesnares,butthedeerdidn’tgonearthetrap.Havingeatenthebait,

wego,leavingthehunters

toweep.

Thehunter’ssnaresarebroken;thedeerdidn’tgonearthetrap.Havingeatenthebait,

wego,leavingthehunters

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togrieve.2

* * *Iseeintheworld

peoplewithwealthwho,fromdelusion,

don’tmakeagiftofthetreasurethey’vegained.

Greedy,theystashitaway,hopingforevenmoresensualpleasures.

Akingwho,byforce,hasconqueredtheworldandrulesovertheearthtotheedgeofthesea,dissatisfiedwiththeocean’snearshore,

longsfortheocean’sfarshoreaswell.

Kings&others—plentyofpeople—

gotodeathwithcravingunabated.Unsated,

theyleavethebodybehind,havingnothadenoughoftheworld’ssensualpleasures.

One’srelativesweep&pullouttheirhair.‘Ohwoe,ourlovedoneisdead,’theycry.Carryinghimoff,wrappedinapieceofcloth,theyplacehim

onapyre,thensethimonfire.

Soheburns,pokedwithsticks,injustonepieceofcloth,leavingallhispossessionsbehind.Theyarenotsheltersforonewhohasdied—

notrelatives,friends,orcompanions.

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Heirstakeoverhiswealth,whilethebeinggoeson,inlinewithhiskamma.Nowealthatallfollowsthedeadone—

notchildren,wives,dominion,orriches.

Longlifecan’tbegottenwithwealth,noragingwardedoffwithtreasure.Thewisesaythislifeisnexttonothing—

impermanent,subjecttochange.

Therich&thepoortouchthetouchofDeath.Thefoolish&wisearetouchedbyit,too.Butwhilefoolslieasifslainbytheirfolly,thewisedon’ttremblewhentouchedbythetouch.

Thusthediscernmentbywhichoneattainstomastery,isbetterthanwealth—forthosewhohaven’treachedmasterygofromexistencetoexistence,

outofdelusion,doingbaddeeds.

Onegoestoawomb&tothenextworld,fallingintothewanderingon

—onethingafteranother—

whilethoseofweakdiscernment,trustinginone,

alsogotoawomb&tothenextworld.

Justasanevilthief

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caughtatthebreak-inisdestroyedbyhisownact,

soevilpeople—afterdying,inthenextworld—

aredestroyedbytheirownacts.

Sensualpleasures—variegated,enticing,sweet—

invariouswaysdisturbthemind.Seeingthedrawbacksinsensualstrings:that’swhy,Oking,Iwentforth.

Justlikefruits,peoplefall—young&old—

atthebreak-upofthebody.Knowingthis,Oking,

Iwentforth.Thecontemplativelifeisbetter

forsure.3

* * *Outofconviction,Iwentforth

equippedwiththeVictor’smessage.Blameless4wasmygoing-forth:DebtlessIeatmyfood.

Seeingsensualityasburning,goldasaknife,

painintheentryintothewomb&greatdangerinhells—

seeingthisperil,Iwasthendismayed—pierced(withdismay),thencalmedonattainingtheendoftheeffluents.TheTeacherhasbeenservedbyme;theAwakenedOne’sbidding,

done;theheavyload,laiddown;

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theguidetobecoming,5uprooted.

AndthegoalforwhichIwentforthfromhomelifeintohomelessnessI’vereached:

theendofallfetters.

NOTES1.Thisverse=Dhp147.2.ThisverseisnotcontainedinMN82.3.TheversesinMN82endhere.4.Avajjā.TheBurmeseandSinhaleseeditionsofthePaliCanonreadavañjhā,or“notbarren.”5.Theguidetobecomingiscraving.

16:7BhaddiyaKāligodhāyaputta

TheseversescontaintheCanon’sonlycompletelistofthethirteenascetic(dhutaṅga)practices.Bhaddiya’sstoryistoldinUd2:10.

WhateverthefineclothesIworewhenastridetheelephant’sneck,whateverthefinericeIate,thepuremeatsauce,today—fortunate,persevering,delightinginwhateverfallsintohisbowl,Bhaddiya,sonofGodhā,doesjhānawithoutclinging.

Wearingcast-offcloth,persevering,delightinginwhateverfallsintohisbowl,Bhaddiya,sonofGodhā,doesjhānawithoutclinging.

Goingforalms,persevering,delightinginwhateverfallsintohisbowl,Bhaddiya,sonofGodhā,doesjhānawithoutclinging.

Wearingonlyonetriplesetofrobes,persevering…

Bypassingnodonorsonhisalmsround,persevering…

Eatingonlyonemealaday,persevering…

Eatingfromthebowl,persevering…

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Refusingfoodbroughtafterwards,persevering…

Livinginthewilderness,persevering…

Livingatthefootofatree,persevering…

Livingintheopenair,persevering…

Livinginacemetery,persevering…

Acceptingwhateverlodginghe’sassigned,persevering,

Notlyingdown,persevering,delightinginwhateverfallsintohisbowl,Bhaddiya,sonofGodhā,doesjhānawithoutclinging.

Modest,persevering…

Content,persevering…

Secluded,persevering…

Unentangled,persevering…

Energyaroused,persevering,delightinginwhateverfallsintohisbowl,Bhaddiya,sonofGodhā,doesjhānawithoutclinging.

Abandoninga100-caratbowlofbronzeanda100-weightbowlofgold,Itookinsteadabowlofclay:

Thatwasmysecondconsecration.

Inthemidstofhighencirclingwalls,strongbattlements&gates,guardedbymenwithswordsinhand—

tremblingIusedtolive.

Today,fortunate,unafraid,withfear&terrorabandoned,Bhaddiya,sonofGodhā,havingplungedintotheforest,

doesjhāna.

Standingfirmintheaggregateofvirtue,developingmindfulness&discernment,

stepbystepIattainedtheendingofallfetters.

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16:8Aṅgulimāla

Aṅgulumāla’sstoryistoldinMN86.

Aṅgulimāla:“Whilewalking,contemplative,yousay,’Ihavestopped.’ButwhenIhavestoppedyousaythatIhaven’t.Iaskyouthemeaningofthis:Howhaveyoustopped?Howhaven’tI?”

TheBuddha:“Ihavestopped,Aṅgulimāla,once&forall,havingcastoffviolencetowardalllivingbeings.You,though,areunrestrainedtowardbeings.That’showI’vestoppedandyouhaven’t.”

Aṅgulimāla:“Atlonglastagreatlyreveredgreatseerformysakehascometothegreatforest.HavingheardyourverseinlinewiththeDhamma,Iwillgoabouthavingabandonedevil.”

Sosaying,thebandithurledhissword&weapons

overacliffintoachasm,

apit.ThenthebanditpaidhomagetothefeetoftheOneWell-Gone,andrightthererequestedtheGoing-forth.

TheAwakenedOne,thecompassionategreatseer,

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theteacheroftheworld,alongwithitsdevas,saidtohimthen:

“Come,monk.”Thatinitselfwasmonkhoodforhim.

* * *Aṅgulimāla:Whooncewasheedless,butlaterisnot,

brightenstheworldlikethemoonsetfreefromacloud.1

Hisevil-donedeedisreplacedwithskillfulness:

Hebrightenstheworldlikethemoonsetfreefromacloud.2

WhateveryoungmonkdevoteshimselftotheBuddha’sbidding:

Hebrightenstheworldlikethemoonsetfreefromacloud.

MayevenmyenemiesheartalkoftheDhamma.

MayevenmyenemiesdevotethemselvestotheBuddha’sbidding.

Mayevenmyenemiesassociatewiththosepeoplewho—peaceful,good—getotherstoaccepttheDhamma.

MayevenmyenemiesheartheDhammatime&againfromthosewhoadviseendurance,

forbearance,whopraisenon-opposition,andmaytheyfollowit.

Forsurelyhewouldn’tharmme,oranyoneelse;hewouldattaintheforemostpeace,wouldprotectthefeeble&firm.

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Irrigatorsguidethewater.Fletchersshapethearrowshaft.Carpentersshapethewood.Thewisecontrol

themselves.3

Sometamewithabluntstick,withhooks,&withwhipsButwithoutbluntorbladedweaponsIwastamedbytheonewhoisSuch.

“DoerofNoHarm”ismyname,butIusedtobeadoerofharm.TodayIamtruetomyname,forIharmnooneatall.

AbanditIusedtobe,

renownedasAṅgulimāla.Sweptalongbyagreatflood,IwenttotheBuddhaasrefuge.

Bloody-handedIusedtobe,

renownedasAṅgulimāla.Seemygoingforrefuge!Uprootedis[craving],theguidetobecoming.

Havingdonethetypeofkammathatwouldleadtomanybaddestinations,touchedbythefruitof[that]kamma,unindebted,Ieatmyfood.4

They’readdictedtoheedlessness—dullards,fools—whileonewhoiswisecherishesheedfulnessashishighestwealth.5

Don’tgivewaytoheedlessnessortointimacywithsensualdelight—

foraheedfulperson,

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absorbedinjhāna,attainsanabundantbliss.6

This7hascomewell&notgoneaway,itwasnotbadlythoughtthroughforme.Fromamongwell-analyzedqualities,Ihaveobtainedthebest.

Thishascomewell&notgoneaway,itwasnotbadlythoughtthroughforme.Thethreeknowledgeshavebeenattained;theAwakenedOne’sbidding,done.8

WhereonceIstayedhere&therewithshudderingmind—

inthewilderness,atthefootofatree,inmountains,caves—

witheaseInowliedown,Istand,witheaseIlivemylife.O,theTeacherhasshownmesympathy!

Before,Iwasofbrahmanstock,oneithersidehigh-born.TodayI’mthesonoftheOneWell-Gone,theDhamma-king,theTeacher.

Ridofcraving,devoidofclinging,sense-doorsguarded,well-restrained,havingkilledtherootofevil,I’vereachedtheendoftheeffluents.

TheTeacherhasbeenservedbyme;theAwakenedOne’sbidding,

done;theguidetobecoming,uprooted;theheavyload,laiddown.

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NOTES1.Thisverse=Dhp172.2.Thisverse=Dhp173.3.Thisverse=Dhp80.4.ThisverseillustratesthekammicprinciplestatedinAN3:101.Thisisoneofthewaysinwhich

theBuddhistdoctrineofkammadifferedfromthatoftheJains.Forthem,apersoncouldnotreacharahantshipwithouthavingsufferedretributionforeverykammicmisdeed,aprocessthatcouldtakemanylifetimes—inthecourseofwhich,onemightcreatemorebadkamma,delayingarahantshipstillfurther.ButfortheBuddhists,traininginvirtue,discernment,andtheabilitynottobeovercomebypleasureorpaincouldtakethemindtoastatewheretheresultsofpastbadkammawould“beexperiencedinthehere-and-now,andforthemostpartwouldappearonlyforamoment.”Inotherwords,intheBuddhistteaching,butnotintheJain,thestateofthemindinthepresentplaysamajorroleinhowtheeffectsofpastkammawillbeexperienced.

5.Thisverse=Dhp26.6.Thisverse=Dhp27.Foradetaileddiscussionof“intimacy,”seeSN22:3.7.“This”apparentlyreferstotheabundantblissmentionedinthepreviousverse.8.TheversesinMN86endhere.

18MahāKassapa

Oneshouldn’tgoaboutsurrounded,reveredbyacompany:

Onegetsdistracted;concentrationishardtogain.

Fellowshipwithmanypeopleispainful.

Seeingthis,oneshouldn’tapproveofacompany.

Asageshouldn’tvisitfamilies:onegetsdistracted;concentrationishardtogain.

He’seager&greedyforflavors,whoevermissesthegoalthatbringsbliss.

Theyknowit’sabog—

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thereverence&venerationoffamilies—

asubtlearrow,hardtoextract.Offeringsarehardforaworthlessman

toletgo.

* * *Comingdownfrommydwellingplace,Ienteredthecityforalms,stoodcourteouslynexttoalepereatinghismeal.

He,withhisrottinghand,tossedmeamorseloffood,andasthemorselwasdropping,afingerfelloff

rightthere.

Sittingnexttoawall,Iatethatmorseloffood,andneitherwhileeatingit,norhavingeaten,didIfeelanydisgust.1

Whoeverhasmasteredleft-overscrapsforfood,smellyurineformedicine,thefootofatreeforadwelling,cast-offragsforrobes:

Heisamanofthefourdirections.

* * *Wheresomeareexhaustedclimbingthemountain,there2

theAwakenedOne’sheir—mindful,alert,buoyedbyhispsychicpower—

Kassapaclimbs.

Returningfromhisalmsround,climbingthepeak,

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Kassapadoesjhānawithnoclinging,

havingabandonedterror&fear.

Returningfromhisalmsround,climbingthepeak,Kassapadoesjhānawithnoclinging,

unboundamongthosewhoburn.

Returningfromhisalmsround,climbingthepeak,Kassapadoesjhānawithnoclinging,

effluent-free,histaskdone.

Spreadwithgarlandsofvines,placesdelightingthemind,resoundingwithelephants,appealing:

Thoserockycragsrefreshme.

Thecolorofblue-darkclouds,glistening,

cooledwiththewatersofclear-flowingstreamscoveredwithladybugs:

Thoserockycragsrefreshme.

Likethepeaksofblue-darkclouds,likeexcellentpeaked-roofbuildings,resoundingwithtuskers,appealing:

Thoserockycragsrefreshme.

Theirlovelysurfaceswetwithrain,mountainsfrequented

byseers

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&echoingwithpeacocks:

Thoserockycragsrefreshme.

Thisisenoughforme—desiringtodojhāna,resolute,mindful;

enoughforme—desiringthegoal,resolute,amonk;

enoughforme—desiringcomfort,resolute,trained;3

enoughforme—desiringmyduty,resolute,Such.

Flax-flowerblue,likethesky

coveredoverwithclouds;filledwithflocksofvariousbirds:

Thoserockycragsrefreshme.

Uncrowdedbyhouseholders,

frequentedbyherdsofdeerfilledwithflocksofvariousbirds:

Thoserockycragsrefreshme.

Withclearwaters&massiveboulders,

frequentedbymonkeys&deer,

coveredwithmoss&

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waterweeds:Thoserockycrags

refreshme.

Thereisnosuchpleasureformeinthemusicofafive-piecebandasthereiswhenmymind

isatone,seeingtheDhamma

aright.

* * *Oneshouldn’tdolotsofwork,shouldavoidpeople,shouldn’tbusyoneself.He’seager&greedyforflavors,

whoevermissesthegoalthatbringsbliss.

Oneshouldn’tdolotsofwork,shouldavoidwhatdoesn’tleadtothegoal.Thebodygetswearied,fatigued.Aching,onefindsnotranquility.

* * *Simplybyflappingthemouthonedoesn’tseeevenoneself.Onegoesaroundstiff-

necked,thinking,‘I’mbetter

thanthey.’

Notbetter,hethinkshimselfbetter,

thefool:Thewisedon’tpraisehim,thestiff-neckedman.

Butwhoeverisn’tstirredbythemodesof

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‘I’mbetter,notbetter.I’mworse.I’mlikethat’;

onewho’sdiscerning,whoactsashesays,well-centeredinvirtues,committedtotranquilityofawareness,heistheone

thewisewouldpraise.

Onewithnorespectforhisfellowsintheholylife,isasfar

fromtrueDhammaastheearth

fromthesky.

Butthosewhosesenseofshame&compunctionarealwaysrightlyestablished:Theyhaveflourishedintheholylife.

Forthemthere’snofurtherbecoming.

Amonkconceited&vain,eventhoughcladinarobeofcast-offrags,likeamonkeyinalion’sskin,

doesn’tshinebecauseofit.

Butamonknotconceitedorvain,masterful,

hisfacultiesrestrained,shinesbecauseofhisrobeofcast-offrags,

likealioninthecleftofamountain.

* * *Thesemanydevas,

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powerful,prestigious—10,000devas—

allofBrahmā’sretinue,standwiththeirhandsovertheirhearts,payinghomagetoSāriputta,theDhamma-general,

enlightened,4centered,greatmasterofjhāna,

[saying:]

‘Homagetoyou,Othoroughbredman.Homagetoyou,Osuperlativeman—ofwhomwehavenodirectknowledgeevenofthatindependenceonwhich

youdojhāna.

‘Howveryamazing:theawakenedones’veryowndeeprange—ofwhichwehavenodirectknowledge,thoughwehavecomeashair-splittingarchers.’SeeingSāriputta,amanworthyofworship,worshippedbydevaretinues,Kappinasmiled.5

* * *Asfarasthisbuddha-field6extends

—exceptforthegreatsagehimself—I’mtheoneoutstandinginasceticqualities.There’snooneelselikeme.

TheTeacherhasbeenservedbyme;theAwakenedOne’sbidding,

done;theheavyload,laiddown;

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theguidetobecoming,uprooted.

Neithertorobe,nordwelling,norfooddoeshecling:

Gotama,likealotusunspottedbywater,incliningtorenunciation,detachedfromthethreeplanesofbecoming.7

He,thegreatsage,hastheestablishingsofmindfulness

ashisneck,conviction

ashands,discernment

ashead.8Havinggreatknowledge,hegoesabout

alwaysunbound.

NOTES1.Thispassagehasoftenbeenmisreadassayingthattheleper’sfingerfellintoMahāKassapa’s

bowl,andthatMahāKassapaactuallyatethefinger.Nothingintheverse,though,indicatesthatthisisso.Itsimplysaysthatthefingerfelloff,andthatMahāKassapaatethefood.Furthermore,thereisaruleintheMahāvagga—Mv.VI.23.9—thatimposesagraveoffenseonanymonkwhoeatshumanflesh.Soit’shighlyunlikelythatMahāKassapaatetheleper’sfinger.

2.ReadingtatthawiththeThaiandSinhaleseeditions.3.ReadingsikkhatowiththeThaiedition.4.ReadingdhīraṁwiththeThaiandPTSeditions.TheBurmeseandSinhaleseeditionsread

vīraṁ,hero.5.Ven.Sāriputtawasforemostamongthemonksintermsofdiscernment(AN1:183);Ven.

Kappina,foremostamongthemonksinexhortingothermonks(AN1:231).TheBuddhapraiseshimatSN21:11forhisattainmentofpsychicpowers,andatSN54:7forthesolidityofhisconcentrationbasedonmindfulnessofbreathing.

6.Thisappearstobeoneoftheearliestreferencesto“buddha-field,”aconceptthatwastoplayalargeroleintheApadānaliteratureand,throughthat,intheMahāyānaconceptofthePureLand.HereitappearstomeanthesphereofthecurrentBuddha’sinfluence.IntheApadānasittakesontwoothermeanings:as(1)afieldforproducingmerit,onthelinesofthetraditionalimageoftheSaṅghaas

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theunexcelledfieldofmerit;and(2)aheavenlyrealmwhereaparticularBuddhadwells.ThesetwomeaningswereinfluentialintheearlyMahāyānasūtrasthatformedthebasisforPureLandpractice.

7.Thethreeplanesofbecomingarethesensual,form,andformlessness.SeeAN3:77–78.8.SeeThag15:2.

Seealso:SN1:10;AN3:35;AN4:28;AN5:77–78;AN5:98;AN5:114;AN6:42;AN11:10;Ud2:10;Ud4:4;Sn4:14

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THERĪGĀTHĀ

Poemsof theElderNuns

1:1AnAnonymousNun

Sleep,littletherī,sleepcomfortably,wrappedintherobeyou’vemade,foryourpassionisstilled—

likeapotofpickledgreensboileddry.

1:3Puṇṇā

Puṇṇā,growfullwithgoodqualitieslikethemoononthefifteenthday.Withdiscernmentattotalfullness,burst

themassofdarkness.

1:11Muttā

Sofreed!SothoroughlyfreedamI!—fromthreecrookedthingssetfree:

frommortar,pestle,&crookedoldhusband.

Havinguprootedthecravingthatleadstobecoming,I’mfromaging&deathsetfree.

Seealso:Thag1:43;Thag2:9

1:17Dhammā

Wanderingforalms—

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weak,leaningonastaff,1withtremblinglimbs—Ifelldownrightthereontheground.

Seeingthedrawbacksofthebody,mymindwasthen

setfree.

NOTE1.ReadingdaṇḍamolubbhawiththeBurmese,Sinhalese,andPTSeditions.TheThaieditionhas

daṇḍamādāya,holdingastaff.

2:3Sumaṅgala’sMother

Sofreed!Sofreed!SothoroughlyfreedamI—

frommypestle,myshamelesshusband&hissun-shademaking,mymoldyoldpotwithitswater-snakesmell.

Aversion&passionIcutwithachop.Havingcometothefootofatree,Idojhāna,fromtheblissthinking:

“Whatbliss!”

Seealso:Thag1:43

2:4Aḍḍhkāsī

AlloftheKāsicountryside:Myfeewasequaltothat.Havingmadethatmyprice,thetown1setmeaspricelessinprice.ButthenIbecamedisenchantedwithmybody,and—disenchanted—dispassionate:“MayInotrunagain&againthroughbirth&thewandering-on.”

Thethreeknowledgeshavebeenrealized.

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TheBuddha’sbiddingdone.

NOTE1.ReadingnigamowiththeThaiedition.TheBurmeseandSinhaleseeditionsreadnegamo,the

townspeople.

Seealso:AN7:48

3:2Uttamā

Fourtimes,five,Iranamokfrommydwelling,havinggainednopeaceofawareness,mythoughtsoutofcontrol.

SoIwenttoatrustworthynun.ShetaughtmetheDhamma:

aggregates,sensemedia,properties.1HearingtheDhamma,

Ididasshesaid.ForsevendaysIsatinonespot,absorbedinrapture&bliss.Ontheeighth,Istretchedoutmylegs,

havingburstthemassofdarkness.

NOTE1.Ontheaggregates(khandha),seeSN22:59andSN22:79;onthesensemedia(āyatana),SN

35:28;ontheproperties(dhātu),MN140.Ontherelationshipsamongtheseframeworksforanalyzingexperience,seeMN28.

3:4Dantikā&theElephant

Comingoutfrommyday’sabidingonVulturePeakMountain,Isawonthebankoftheriver

anelephantemergedfromitsplunge.

Amanholdingahookrequested:“Givemeyourfoot.”

Theelephant

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extendeditsfoot.Theman

gotupontheelephant.

Seeingwhatwasuntrainednowtamedbroughtunderhumancontrol,withthatIcenteredmymind—

whyI’dgonetothewoodsinthefirstplace.

3:5Ubbiri

[UbbirirecallstheBuddha’swords:]“‘Jīva,mydaughter,’youcryinthewoods.Cometoyoursenses,Ubbiri.

84,000allnamedJīva

havebeenburnedinthatcharnelground.Forwhichofthemdoyougrieve?”

Pullingout—completelyout—

thearrowsohardtosee,embeddedinmyheart,heexpelledfromme

—overcomewithgrief—thegriefovermydaughter.

Today—witharrowremoved,withouthunger,entirely

unbound—totheBuddha,Dhamma,&SaṅghaIgo,

forrefugetotheSage.

Seealso:SN47:13;AN5:49;Ud5:1;Ud8:8;Sn3:8;Thig6:1

5:2Vimalā,theFormerCourtesan

Intoxicatedwithmycomplexion

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figure,beauty,&fame;haughtywithyouth,

Idespisedotherwomen.Adorningthisbodyembellishedtodeludefoolishmen,Istoodatthedoortothebrothel:

ahunterwithsnarelaidout.Ishowedoffmyornaments,andrevealedmanyaprivatepart.Iworkedmymanifoldmagic,laughingoutloudatthecrowd.

Today,wrappedinadoublecloak,myheadshaven,havingwanderedforalms,

Isitatthefootofatreeandattainthestateofno-thought.Allties—human&divine—havebeencut.Havingcastoffalleffluents,cooledamI.Unbound.

Seealso:AN7:48;Thag6:9

5:4Nandā’sVision

“Sick,putrid,unclean:look,Nandā,atthisphysicalheap.Throughcontemplationofthefoul,developyourmind,makeitone,well-centered.

Asthis[yourbody],sothat.Asthat,sothis.

Itgivesoffafoulstench,thedelightoffools.”Consideringitthus,untiring,bothday&night,I,withmyowndiscernment

dissectingit,saw.

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AndasI,heedful,examineditaptly,

thisbody—asitactuallyis—wasseeninside&out.

ThenwasIdisenchantedwiththebody&dispassionatewithin:

Heedful,detached,calmedwasI.

Unbound.

5:6Mittakālī

Goingforththroughconvictionfromhomeintohomelessness,Iwanderedthisplace&that,greedyfortribute&gains.Missingoutontheforemostgoal,Ipursuedalowlyone.Undertheswayofdefilements,Ididn’tawaken1tothegoalofthecontemplativelife.

Then,sittinginmydwelling,Isuddenlycametomysenses:

I’mfollowingamiserablepath.I’mundertheswayof

craving.Nexttonothing,mylife,

crushedbyaging&illness.Beforethebodybreaksapart,Ihavenotime

forheedlessness.

Afterwatching,asitactuallywas,thearising-disbandingofaggregates,Istoodupwithmindreleased,theAwakenedOne’sbiddingdone.

NOTE

100

1.Readingnabujjhi’hamwiththeBurmeseandSinhaleseeditions.

Seealso:MN29–30;SN17:3;SN17:5;SN17:8

5:8Soṇā,MotherofTen

TenchildrenIborefromthisphysicalheap.Thenweakfromthat,aged,Iwenttoanun.ShetaughtmetheDhamma:

aggregates,sensemedia,&properties.HearingherDhamma,Icutoffmyhair&ordained.Havingpurifiedthedivineeyewhilestillatrainee,1Iknowmypreviouslives,whereIlivedinthepast.Idevelopthetheme-lessmeditation,well-focusedoneness.Igaintheliberationofimmediacy2—fromlackofclinging,unbound.Thefiveaggregates,comprehended,standlikeatreewithitsrootcutthrough.

Ispitonwretchedbirth3

oldage.Thereisnownofurtherbecoming.

NOTES1.Sikkhamānā:Acandidateforfullordinationasanunfirsthadtoundergoatwo-yearperiodasa

trainee,inwhichsheundertookthetenpreceptsofanoviceandhadtoobservethefirstsixwithoutbreak.Ifshebrokeanyofthosesix,shehadtogobackandstartthetwo-yearperiodagain.

2.Thisisapparentlyequivalenttotheconcentrationofunmediatedknowing,mentionedinSn2:1,andtheconcentrationthatisthefruitofgnosis,mentionedinAN9:37.

3.Thislineplayswiththewordjamme,whichcanmeaneither“wretched”or“birth.”

Seealso:SN48:41;Thag1:118

5:10Paṭācārā

101

[Ithought:]“Plowingthefieldwithplows,sowingthegroundwithseed,supportingtheirwives&children,youngmengatherupwealth.

SowhyisitthatI,consummateinvirtue,adoeroftheteacher’sbidding,

don’tgainunbinding?I’mnotlazyorproud.”Washingmyfeet,Inoticed

thewater.

Andinwatchingitflowfromhightolow,

myheartwascomposedlikeafinethoroughbredsteed.

Thentakingalamp,Ienteredthehut,checkedthebedding,satdownonthebed.

Andtakingapin,Ipulledoutthewick:Liketheflame’s1unbindingwastheliberation

ofawareness.

NOTE1.Readingpajjotass’evawiththeThaiedition.

Seealso:MN72;SN6:15;Ud8:10

5:11Paṭācārā’sThirtyStudents

[Paṭācārātaught:]“Takingthepestle,youngmengrindthecorn.Supportingtheirwives&children,theygatherupwealth.DotheAwakenedOne’sbidding,

102

which,havingdone,you’llhavenoregret.

Intentontranquilityofawareness,dotheAwakenedOne’sbidding.Quickly:

Havingwashedyourfeet,gosittooneside.”

Hearingthesewords,Paṭācārā’sbidding,theywashedtheirfeetandretiredtooneside.Intentontranquilityofawareness,theydidtheAwakenedOne’sbidding.Inthefirstwatchofthenight,

theyrecollectedtheirpreviouslives.Inthemiddlewatch,

purifiedthedivineeye.Inthelast,

burstthemassofdarkness.Gettingup,theyboweddowntoherfeet.

“Wehavedoneyourbidding.LikethethirtydevashonoringIndra,unvanquishedinbattle,we—

endowedwiththethreeknowledges,effluent-free—

willcontinuehonoringyou.”

5:12Candā,theBeggar

Before,Ihadfallenoneviltimes:nohusband,nochildren,norelatives,friends,nowaytoobtainclothing&food.

So,takingastaff&bowlinhand,beggingforalmsfromhousetohouse,feverishfromthecold&heat,Iwanderedforsevenfullyears.Thenseeinganun

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obtainingfood&drink,Iapproachedher&said:

“Letmegoforthintohomelessness.”

She,Paṭācārā,fromsympathy,letmegoforth;then,exhortingme,urgedmeontothehighestgoal.Hearingherwords,Ididherbidding.Herexhortationwasnotinvain.

Endowedwiththethreeknowledges,I’meffluent-free.

6:1Paṭācārā’s500Students

[PaṭācārārecountstheBuddha’swords:]“Youdon’tknow

thepathofhiscomingorgoing,thatbeingwhohascome

fromwhere?—theoneyoulamentas‘myson.’

Butwhenyouknowthepath

ofhiscomingorgoing,youdon’tgrieveafterhim,forthatisthenature

ofbeings.

Unasked,hecamefromthere.Withoutpermission,hewentfromhere—comingfromwhere?—havingstayedafewdays.Andcomingonewayfromhere,hegoesyetanother

fromthere.Dyinginthehumanform,

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hewillgowanderingon.Ashecame,sohehasgone—

sowhatistheretolament?”

Pullingout—completelyout—

thearrowsohardtosee,embeddedinmyheart,he[theBuddha]expelledfromme

—overcomewithgrief—thegriefovermyson.

Today—witharrowremoved,withouthunger,entirely

unbound—totheBuddha,Dhamma,&SaṅghaIgo,

forrefugetotheSage.

Seealso:SN47:13;AN5:49;Ud5:1;Ud8:8;Sn3:8;Thig3:5

6:2VāsiṭṭhītheMadwoman

Overwhelmedwithgriefformyson—naked,demented,myhairdisheveledmymindderanged—

Iwentabouthere&there,1livingalongthesideoftheroad,incemeteries&heapsoftrash,

forthreefullyears,afflictedwithhunger&thirst.

ThenIsawtheOneWell-Gone,gonetothecityofMithilā:

tamerofthoseuntamed,Self-Awakened,withnothingtofearfromanything,anywhere.

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Regainingmymind,payinghimhomage,

Isatmyselfdown.He,Gotama,fromsympathytaughtmetheDhamma.HearinghisDhamma,Iwentforthintohomelessness.ApplyingmyselftotheTeacher’swords,Irealizedthestateofauspiciousbliss.

Allgriefshavebeencutoff,abandoned,broughttothisend,

forI’vecomprehendedthegroundsfromwhichgriefscomeintoplay.

NOTE1.Readingtenatenavicāri’hamwiththeBurmese,Sinhalese,andPTSeditions.TheThaiedition

hasrodaṁtenavicāri’ham,“Iwenttherecrying.”

6:3Khemā

InSN5:4,avariationoftheverseattributedtoMāra,andthefirstverseattributedheretoSisterKhemā,areincludedinapoemattributedtoSisterVijayā(seeThig6:8).SisterKhema’ssecondverseisattributedtoSisterAḷavikāinSN5:1.HerthirdversealsoappearsinThig7:2;itsfirsthalf,inSN5:3.

Māra:“You,abeautifulyoungwoman;I,ayoungman,fullofyouth.Come,Khemā,let’senjoyourselves

tothemusicofafive-pieceband.”

Khemā:“I’mdisgusted,ashamedofthisputridbody—disintegrating,dissolving.

Sensualcravingisrootedout.

Sensualpleasures

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arelikeswords&spears;theaggregates,

theirexecutioner’sblock.Whatyoucallsensualdelight

isnodelightforme.

Everywhereenjoymentisdefeated;

themassofdarkness,burst.

Soknow,EvilOne,thatyouhavebeen,

End-maker,struckdown.”

* * *

Payinghomagetothezodiacstars,tendingthefireintheforest,notknowingitasitactuallywas,

fools,youconceiveditaspurity.

WhereasIamonewhopayshomagetotheOneSelf-awakened,theutmostman.

I’monewhohasdonetheTeacher’sbidding,entirelyreleasedfromsufferings&stress.

6:4Sujātā

Ornamented,well-dressed,garlanded,sprinkledwithsandalwood,coveredalloverwithjewelry,surroundedbyagroupofslave-women,takingfood&drink,andnotalittlestaple&non-staplefood,

leavingthehouse,Ifetchedmyselftothepleasuregarden.

Havingenjoyedourselves&playedthere,

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weheadedbacktoourhome.IsawinSāketaahallattheAñjanawood.

Ientered.Seeingthelightoftheworld,I,payinghomage,satnearby.He,theOnewithEyes,1fromsympathy,taughtmetheDhamma.HearingtheGreatSeer,I

fullypenetratedthetruth.

RightthereItouchedtheDhamma,dustless,thedeathlessstate.Then,knowingtheTrueDhamma,

Iwentforthintohomelessness.

Thethreeknowledgesareattained.

TheBuddha’sbiddingisnotinvain.

NOTE1.SinceVedictimes,therehasbeenabeliefinIndiathattheeyesofholyindividualswhere

particularlypowerfulbecausetheycouldseesodeeplyintoreality.Fromthisbeliefgrewafurtherbelief:thattheeyesofsuchindividualsweresopowerfulthattheireyescouldtransmitsomeofthatpowertoothers.Thus,tobegazedonbysuchanindividual,ortogazeintothatindividual’seyes,wasconsideredtobeveryauspicious.Sujātā’sreferencetotheBuddhaas“theOnewithEyes”carriesalloftheseconnotations.Formoreonthistopic,seeSn5:5andDN16,note44.

6:5Anopamā,theMillionaire’sDaughter

Borninahigh-rankingfamilywithmuchproperty,greatwealth,consummateincomplexion&figure,IwasthedaughterofMajjha,thetreasurer.Kings’sonssoughtforme,richmerchants’sons

longedforme.Oneofthemsentmyfatheramessenger,saying,“GivemeAnopamā.

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Iwillgiveinreturneighttimesherweightinjewels&gold.”

ButI,havingseentheOneSelf-awakened,unsurpassed,excellingtheworld,

paidhomagetohisfeet,satdowntooneside.He,Gotama,fromsympathy,taughtmetheDhamma.AndasIsatinthatveryseat,

Iattainedthethirdfruit[ofnon-return.]

ThenIcutoffmyhair,andwentforthintohomelessness.TodayistheseventhdaysinceImadecraving

witheraway.

6:6MahāpajāpatīGotamī

Awakened!Hero!Homagetoyou,highestofallbeings—youwho’vereleasedmeandmanyotherpeoplefromsuffering!I’vecomprehendedallstress,

driedupcraving,thecause,developedtheeightfoldpath,1andtouchedcessation.

BeforeIwasmother,son,father,brother,grandmother.

Notknowingthingsastheywere,Iwanderedonwithoutrespite.ButnowthatI’veseentheBlessedOne,thisismylastbody-heap.Birth&wandering-on

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aretotallyended.Thereisnow

nofurtherbecoming.

Iseethedisciplesgathered,theirpersistencearoused,resolute,constantinstrongexertion:

ThisistheworshipoftheBuddhas.2

TrulyforthebenefitofthemanydidMāyā3givebirthtoGotama,thrustingawaythemassofpainofthosemiredinillness&death.

NOTES1.Readingbhavit’aṭṭhaṅgikomaggowiththeThaiedition.2.SeeDN16onthetopicofhowhomageisbestshowntotheBuddha.3.Mahāpajāpatī’ssister,theBuddha’smother.

Seealso:AN8:51;AN8:53

6:7Guttā

[TheBuddhaadmonishedme:]Guttā,devoteyourselftothegoalforwhichyouwentforth,havingdiscarded[hope]foradearsonofyourown.1

Don’tfallundertheswayofthemind.

Hoodwinkedbymind,beingsinlovewithMāra’srealm,

roamthroughthemany-birthwandering-on,

unknowing.

Abandoningtheselowerfetters,nun—sensualdesire,illwill,self-identityviews,graspingathabits&practices,anduncertaintyasthefifth—

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youwon’tcometothisagain.

Forsakingpassion,conceit,ignorance,&restlessness—cuttingthrough[all]thefetters—youwillmakeanend

ofsuffering&stress.

Discardingbirth&wandering-on,comprehendingfurtherbecoming,

freefromhungerintheright-here-&-nowyouwillgoabout

totallycalmed.

NOTE1.ReadinghitvāputtaṁvisuṁpiyaṁwiththeBurmeseedition.

6:8Vijayā

Fourtimes,five,Iranamokfrommydwelling,havinggainednopeaceofawareness,mythoughtsoutofcontrol.

So,approachinganun,Icross-questionedherattentively.ShetaughtmetheDhamma:

aggregates,sensemedia,properties,fournobletruths,fivefaculties,sevenfactorsforawakening,theeightfoldpathforattainingthehighestgoal.

Hearingherwords,Ididherbidding.

Inthefirstwatchofthenight,Irememberedpastlives.

Inthesecondwatchofthenight,Ipurifiedthedivineeye.

Inthethirdwatchofthenight,Iburstthemassofdarkness.

ThenIstayed,suffusing1mybody

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withrapture&pleasure.Ontheseventhday,Istretchedoutmylegs,

havingburstthemassofdarkness.

NOTE1.ReadingpharitvāwiththeThaiedition.

Seealso:SN36:31;Thig3:2

7:2Cālā

InSN5:8,versessimilartotheseareattributedtothenunSīsūpacālā.

Cālā:Havingestablishedmindfulness,anunwithdevelopedfaculties,1Ipenetratedthepeacefulstate:

stilling-of-fabricationsbliss.2

Māra:“Forwhosesake

haveyoushavedyourhead?Youlooklikeacontemplativebutdon’tapproveofaphilosophy,sowhyareyouwanderinghere

confused?”

Cālā:“Outsidephilosophersplacetheirconfidenceinviews.Theydon’tknowtheDhamma.3They’renotadeptintheDhamma.

ButthereistheAwakenedOne,bornintheSakyanclan,apersonwithoutpeer.4HetaughtmetheDhammaforthetranscendingofviews:

stress,theco-arisingofstress,theovercomingofstress,

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&thenobleeightfoldpathleadingtothestillingofstress.5

Havingheardhiswords,Idwell,delightinginhisbidding.

Thethreeknowledgesareattained;

theBuddha’sbidding,done.

Everywhereenjoymentisdefeated;

themassofdarkness,burst.

Soknow,EvilOne,thatyouhavebeen,

End-maker,struckdown.

NOTES1.Thiscanmeanthatshehasachievedrestraintoverhersensefaculties,orthatshehasfully

developedthefacultiesofconviction,persistence,mindfulness,concentration,anddiscernment.See.SN48:10andAN4:37.

2.ThisstanzadoesnotoccurinSN5:8.3.InSN5:8,thislinereads,“Idon’tapproveoftheirteaching.”4.ThisisthelastlinethatthispoemhasincommonwithSN5:8.TheremainderofSN5:8reads:

all-conquering,Māra’ssubduer,

everywhereundefeated,everywherefreed,independent;

endowedwithanEyeall-seeing,reachingtheendofallkamma—

withtheendingofacquisitions,released.

He,thatBlessedOne,ismyteacher.

It’sinhisDhammathatIdelight.

5.Foranexampleofhowthefournobletruths—rightview—leadtothetranscendingofviews,

113

seeAN10:95.

7:3Upacālā

InSN5:6,versessimilartotheseareattributedtothenunCālā.

Upacālā:Havingmindfulness,havinganeyethatsees,anunwithdevelopedfaculties,Ipenetratedthepeacefulstateofwhichworthlesspeopledon’tpartake.1

Māra:Whydon’tyouapproveofbirth?

Onewhoisbornenjoyssensualpleasures.

Enjoysensualdelight!Don’tlaterburnwithregret.

Upacālā:Foronewhoisborn

there’sdeath,2thecutting-offofhands&feet,binding,flogging,torment.Onewho’sbornincurspain.

ButthereistheRightlyAwakenedOne,theundefeatedone,bornintheSakyanclan.HetaughtmetheDhammaforthetranscendingofbirth:

stress,theco-arisingofstress,theovercomingofstress,&thenobleeightfoldpathleadingtothestillingofstress.

Havingheardhiswords,Idwell,delightinginhisbidding.

Thethreeknowledges

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areattained;theBuddha’sbidding,

done.Everywhereenjoyment

isdefeated;themassofdarkness,

burst.Soknow,EvilOne,thatyouhavebeen,

End-maker,struckdown.

NOTES1.ThisstanzadoesnotoccurinSN5:6.2.ThisisthelastlinethatthispoemhasincommonwithSN5:6.TheremainderofSN5:6reads:

Onewhoisbornseespain.

It’sabinding,aflogging,atorment.That’swhyoneshouldn’tapprove

ofbirth.

TheAwakenedOnetaughtmetheDhamma—theovercomingofbirth—fortheabandoningofallpain,

heestablishedmeinthetruth.

Butbeingswhohavecometoform&thosewithashareintheformless,

iftheydon’tdiscerncessation,returntobecoming-again.

8Sīsūpacālā

InSN5:7,versessimilartotheseareattributedtothenunUpacālā.

Sīsūpacālā:Anun,consummateinvirtue,herfacultieswell-restrained,willreachthestateofpeace,anourishmentthatnevercloys.1

115

Māra:ThedevasoftheThirty-three,theHours,theContented,devaswhodelightincreation,&devasincontrol:

Directyourmindtherewhereyoulivedbefore.2

Sīsūpacālā:ThedevasoftheThirty-three,theHours,theContented,devaswhodelightincreation,&devasincontrol:

Time&again,frombecomingtobecoming,surroundedbyself-identity,nothavinggonebeyondself-identity,theyflowtobirth&death.3

Thewholeworldisburning.Thewholeworldisaflame.Thewholeworldisblazing.Thewholeworldisshaken.4

Theunshaken,incomparable—theDhammatheBuddhataughttome,ofwhichpeoplerun-of-the-mill

don’tpartake—that’swheremyheart

trulydelights.Havingheardhiswords,Idwell,delightinginhisbidding.

Thethreeknowledgesareattained;

theBuddha’sbidding,done.

Everywhereenjoymentisdefeated;

themassofdarkness,burst.

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Soknow,EvilOne,thatyouhavebeen,

End-maker,struckdown.

NOTES1.ThisstanzadoesnotoccurinSN5:7.2.TheparallelstanzainSN5:7reads:

ThedevasoftheThirty-three,theHours,theContented,devaswhodelightincreation,&devasincontrol:

Directyourmindthereanditwillenjoy

delight.

3.TheparallelstanzainSN5:7reads:

ThedevasoftheThirty-three,theHours,theContented,devaswhodelightincreation,&devasincontrol:

Theyareboundwiththebondsofsensuality;theycomeagainunderMāra’ssway.

4.ThisisthelastlinethatthispoemhasincommonwithSN5:7.TheremainderofSN5:7reads:

Theunshaken,untrembling—ofwhichpeoplerun-of-the-mill

don’tpartake,whereMāra’sneverbeen—

that’swheremyhearttrulydelights.

9Vaḍḍha’sMother

Vaḍḍha’sMother:Vaḍḍha,don’thaveanyunderbrush-lustever,intheworld,atall.

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Don’t,mylittleson,haveashareinsuffering

again&again.Forhappyaresages,Vaḍḍha,unperturbed,withdoubtcutthrough.Havingbecomecoolandself-controlled,theydwelleffluent-free.Fosterthepath,pursuedbyseers,fortheattainmentofvision,fortheendingofstress.

Vaḍḍha:Undaunted,mother,youspeakthismattertome.Isuspectthatnowinyounounderbrush

isfound.

Vaḍḍha’sMother:Whateverfabricationsarelowly,middling,orexalted:Nounderbrushfortheminme—notabit,nottheleastlittlebit—

isfound.Alleffluentsareendedforme—heedful,doingjhāna.Thethreeknowledges

areattained;theBuddha’sbidding,

done.

Vaḍḍha:Withwhatavastgoadmymotherpokedme—becauseofhersympathy—versesconnectedtotheultimategoal.Havingheardherwords—

mymother’sinstruction—Dhamma-saṁvegaaroseforattainingrestfromtheyoke.Resoluteinexertion,

118

relentlessly,bothday&night,I,rousedbymymother,touchedthehighestpeace.

119

10KīsāGotamī

KīsāGotamīhastwoofthemostheart-rendingstoriesintheBuddhisttraditionassociatedwithhername.TheCommentarytothisversetellsthatwhenheryoungchildhaddied,sherefusedtobelieveitwasdead.Afteraskingmanypeople—invain—formedicinethatwouldrevivethechild,shewasfinallydirectedtotheBuddha.Whenshetoldhimherstory,heofferedtoprovidemedicineforthechild,buthewouldneedsomemustardseed—thecheapestIndianspice—obtainedfromafamilyinwhichnoonehaddied.Shewentfromhousetohouseaskingformustardseed,andnoonerefusedtogiveittoher.Butwhensheaskedifanyonehaddiedinthefamily,theuniversalresponsewasalways,“Oh,yes,ofcourse.”Afterawhile,themessagesunkin:Deathisuniversal.Onabandoningthechild’sbodytoacharnelground,shereturnedtotheBuddhaandaskedtobeordainedasanun,andafterwardsbecameanarahant.

ThecanonicalversesassociatedwithKīsāGotamī’sname,however,telladifferentstory,whichisidenticaltothestorythattheCommentaryattributestoPaṭācārā:Pregnantwithhersecondchild,shewasreturningtoherparents’home,alongwithherhusbandandyoungfirstbornchild,togivebirth.Alongtheway,agreatstormblewup,andsheaskedherhusbandtoprovideshelterforthefamily.Ashewascuttinggrassandgatheringstickstobuildashelter,asnakebithimandhediedofthepoison.Unsheltered,andwonderingatherhusband’slongabsence,Paṭācārāgavebirthandhadtospendthenightshelteringbothherchildrenagainsttherainandwindwithnothingmorethanherbody.Thenextmorning,shefoundherhusbanddead.Distraught,shedecidedtoreturntoherparents’home.However,ariver—swollenfromtherainofthepreviousnight—ranacrossherway.Unabletocarrybothchildrenacrosstheriverinonetrip,sheleftherfirst-bornonthenearbankandwadedthroughtheragingcurrentcarryingherbaby.Placingthebabyonthefarbank,sheturnedbacktofetchherfirst-born.Ahawk,seeingthebaby,tookitforapieceofflesh,andswoopeddownonit.Seeingthis,Paṭācārāraisedherhandsandtriedtochaseitaway,buttonoavail:Thehawkpickedupthebabyandcarrieditoff.Meanwhile,herfirst-born—seeinghismotherraisingherhands—tookitforasignaltocrosstheriver.Jumpingintotheragingcurrent,hewascarriedofftohisdeath.Overwhelmedwithgrief,Paṭācārāreturnedtoherparents’home,onlytolearnthatithadburneddownfromalightningstrikeinthepreviousnight’sstorm.Herparentsandbrotherwereatthatmomentbeingcrematedonasinglepyre.Atthispoint,shewentmadandbeganwanderingaroundhalf-naked.OnlyoncomingintotheBuddha’spresencedidsherecoverhersenses.HetaughthertheDhamma,andeventuallysheordainedandbecameanarahant.

WhythisstoryisattributedtoPaṭācārāintheCommentarywhenitisobviouslyKīsāGotamī’sintheCanon,ishardtotell.SomescholarshavesuggestedthatthetalesinthePālicommentarieswereimportedfromotherBuddhisttraditions,suchastheMūlasarvāstivādin.Thus,thedifferencesbetweenthecanonicalversesandthecommentarialtalesstemfromthefactthatthedifferenttraditionsattributedparticularstoriestodifferenteldermonksandnuns.Forinstance,thePaliCanonattributedthestoryofthewomanwhosefamilywasdestroyedinasingledaytoKīsā

120

Gotamī,whilethetraditionfromwhichtheCommentarydrewattributedittoPaṭācārā.Ifthat’sthecase,it’sinterestingtonotehowthecommentatorswhoadoptedthesetalesneverthelessremainedfaithfultotheirCanon.InsteadoftryingtochangethePalitofitwiththecommentarialsourceonwhichtheydrew,theyallowedthediscrepanciesbetweenthetwosourcestostand:oneofmanyinstancesinwhichthediscrepanciesbetweentheCanonandthecommentariessuggestthatthemonkswhohandeddownthePaliCanontriedtokeepitintactevenwhentheydidn’tagreewithit.

LaterTheravādintextshavetriedtocoveroverthediscrepanciesbetweenKīsāGotamī’sversesandtheCommentarytothoseversesbyinsistingthatthepassageintheversesbeginning,“Goingalong,abouttogivebirth,”andending,“myhusbanddead,Ireachedthedeathless,”isactuallyPaṭācārāspeaking,butthisseemsunlikely:Whywouldonearahantbuttinonanotherone’stale?

Atanyrate,regardlessofwhichstoryisPaṭācārā’s,andwhichKīsāGotamī’s,bothspeaktotheuniversalityofdeath,andthepowerofthepathofpractice:thatinthemidstofthishumanworldwithallitssorrows,thereisstillawaytofindthatwhichisfreefromgrieving,aging,andillness:thedeathless.

HavingadmirablefriendshasbeenpraisedbytheSagewithreferencetotheworld.Associatingwithanadmirablefriend

evenafoolbecomeswise.

Peopleofintegrityshouldbeassociatedwith.Inthatwaydiscernmentgrows.Associatingwithpeopleofintegrityonewouldbereleasedfromallsuffering&stress,wouldknowstress,theoriginationofstress,cessation&theeightfoldpath:

thefournobletruths.

Stressful,painful,isthewoman’sstate:Sosaysthetameroftamablepeople.

Beingaco-wifeispainful.Some,ongivingbirthonce,slittheirthroats.Others,ofdelicateconstitution,takepoison.Inthemidstofabreech-birthboth[mother&child]sufferdestruction.

Goingalong,abouttogivebirth,

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Isawmyhusbanddead.Givingbirthintheroad,Ihadn’treachedmyownhome.Twochildrendeceased,myhusbanddeadintheroad

—miserableme!Mymother,father,&brotherwereburningonasinglepyre.

“Yourfamilyallgone,miserable,you’vesufferedpainwithoutmeasure.Yourtearshaveflowedformanythousandsoflives.”1

ThenIsaw,inthemidstofthecharnelground,2themusclesofsonsbeingchewed.

Withfamilykilled,despisedbyall,myhusbanddead,

Ireachedthedeathless.I’vedevelopedthispath,

noble,eightfold,goingtothedeathless.

Havingrealizedunbinding,I’vegazedinthemirrorofDhamma.I’veextractedthearrow,3putdowntheburden,donethetask.

I,KīsāGotamīTherī,myheartwellreleased,havesaidthis.

NOTES1.AccordingtotheCommentary,thiswastheBuddha’smessagetoKīsāGotamī.SeeSN13:8and

Thag3:5.2.Readingpassiṁtaṁsusāna-majjhewiththeThaiedition.3.SeeSn4:15.

122

12Puṇṇikā&theBrahman

Puṇṇikā:I’mawater-carrier,cold,alwaysgoingdowntothewaterfromfearofmymistresses’beatings,harassedbytheiranger&words.Butyou,brahman,

whatdoyoufearthatyou’realwaysgoingdowntothewaterwithshiveringlimbs,feelinggreatcold?

TheBrahman:Puṇṇikā,surelyyouknow.You’reaskingonedoingskillfulkamma&wardingoffevil.Whoever,youngorold,doesevilkammais,throughwaterablution,fromevilkammasetfree.

Puṇṇikā:Whotaughtyouthis—theignoranttotheignorant—‘One,throughwaterablution,isfromevilkammasetfree’?Inthatcase,they’dallgotoheaven:

allthefrogs,turtles,serpents,1crocodiles,&anythingelsethatlivesinthewater.

Sheep-butchers,pork-butchers,fishermen,trappers,thieves,executioners,&anyotherevildoers,would,throughwaterablution,befromevilkammasetfree.

Iftheseriverscouldcarryofftheevilkammayou’vedoneinthepast,they’dcarryoffyourmeritaswell,andthenyou’dbe

completelydeprived.Whateveritisthatyoufear,

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thatyou’realwaysgoingdowntothewater,don’tdoit.

Don’tletthecoldhurtyourskin.”

TheBrahman:I’vebeenfollowingthemiserablepath,goodlady,andnowyou’vebroughtme

backtothenoble.Igiveyouthisrobeforwater-ablution.

Puṇṇikā:Lettherobebeyours.Idon’tneedit.Ifyou’reafraidofpain,ifyoudislikepain,thendon’tdoanyevilkamma,inopen,insecret.Butifyoudoorwilldoanyevilkamma,you’llgainnofreedomfrompain,evenifyouflyup&hurryaway.Ifyou’reafraidofpain,ifyoudislikepain,gototheAwakenedOneforrefuge,gototheDhamma&Saṅgha.Takeontheprecepts:

Thatwillleadtoyourliberation.2

TheBrahman:IgototheAwakenedOneforrefuge;IgototheDhamma&Saṅgha.Itakeontheprecepts:

Thatwillleadtomyliberation.3

* * *Before,IwasakinsmantoBrahmā;now,trulyabrahman.I’mathree-knowledgeman&safe,consummateinknowledge,

washedclean.

NOTES1.ReadingnāgāwiththeThai,Burmese,andPTSeditions.TheSinhaleseeditionhasnakkā,

anotherwordforcrocodile.

124

2.ReadingmokkhāyawiththeThaiedition.Theothereditionshaveatthāya,benefit.3.ThisstanzaismissingintheThaiedition.

13:1Ambapālī

Blackwasmyhair—thecolorofbees—&curledatthetips;

withage,itlookedlikecoarsehemp.TheTruth-speaker’sword

doesn’tchange.

Fragrant,likeaperfumedbasketfilledwithflowers:mycoiffure.

Withageitsmelledmusty,likeanimalfur.

TheTruth-speaker’sworddoesn’tchange.

Thick&lush,likeawell-tendedgrove,madesplendid,thetipselaboratewithcomb&pin.

Withage,itgrewthin&baldhere&there.

TheTruth-speaker’sworddoesn’tchange.

Adornedwithgold&delicatepins,1itwassplendid,ornamentedwithbraids.

Now,withage,thatheadhasgonebald.

TheTruth-speaker’sworddoesn’tchange.

Curved,asifwell-drawnbyanartist,mybrowswereoncesplendid.

Withage,theydroopdowninfolds.TheTruth-speaker’sword

doesn’tchange.

Radiant,brilliantlikejewels,myeyes:elongated,black—deepblack.

Withage,they’renolongersplendid.

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TheTruth-speaker’sworddoesn’tchange.

Likeadelicatepeak,mynosewassplendidintheprimeofmyyouth.

Withage,it’slikealongpepper.TheTruth-speaker’sword

doesn’tchange.

Likebracelets—well-fashioned,well-finished—myearswereoncesplendid.

Withage,theydroopdowninfolds.TheTruth-speaker’sword

doesn’tchange.

Likeplantainbudsintheircolor,myteethwereoncesplendid.

Withage,they’rebroken&yellowed.TheTruth-speaker’sword

doesn’tchange.

Likethatofacuckoointhedensejungle,flittingthroughdeepforestthickets:sweetwasthetoneofmyvoice.

Withage,itcrackshere&there.TheTruth-speaker’sword

doesn’tchange.

Smooth2—likeaconchshellwell-polished—myneckwasoncesplendid.

Withage,it’sbrokendown,bent.TheTruth-speaker’sword

doesn’tchange.

Likeroundeddoor-bars—bothofthem—myarmswereoncesplendid.

Withage,they’relikedrieduppāṭalītrees.TheTruth-speaker’sword

doesn’tchange.

Adornedwithgold&delicaterings,myhandswereoncesplendid.

Withage,they’relikeonions&tubers.TheTruth-speaker’sword

doesn’tchange.

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Swelling,round,firm,&high,bothmybreastswereoncesplendid.

Inthedroughtofoldage,theydanglelikeemptyoldwaterbags.3

TheTruth-speaker’sworddoesn’tchange.

Likeasheetofgold,well-burnished,mybodywassplendid.

Nowit’scoveredwithveryfinewrinkles.TheTruth-speaker’sword

doesn’tchange.

Smoothintheirlines,likeanelephant’strunk,bothmythighswereoncesplendid.

Withage,they’relikeknottedbamboo.TheTruth-speaker’sword

doesn’tchange.

Adornedwithgold&delicateanklets,mycalveswereoncesplendid.

Withage,they’relikesesamesticks.TheTruth-speaker’sword

doesn’tchange.

Asiftheywerestuffedwithsoftcotton,bothmyfeetwereoncesplendid.

Withage,they’reshriveled&cracked.TheTruth-speaker’sword

doesn’tchange.

Suchwasthisphysicalheap,now:decrepit,thehomeofpains,manypains.

Ahousewithitsplasterallfallenoff.TheTruth-speaker’sword

doesn’tchange.

NOTES1.Readingsaṇha-kaṇḍaka.2.Readingsaṇha-kamburivawiththeBurmeseandSinhaleseeditions.3.ReadingthevikīvawiththeBurmeseandSinhaleseeditions.

Seealso:DN16;Thag1:118

127

13:2Rohiṇī

Rohiṇī’sfather:Yougotosleepsaying,

“Contemplatives.”Youwakeup,

“Contemplatives.”Youpraiseonly

contemplatives.Nodoubtyouwillbe

acontemplative.

Abundantfood&drinkyougivetocontemplatives.Now,Rohiṇī,Iaskyou:

Whydoyouholdcontemplativesdear?

Theydon’tliketowork,they’relazy,livingoffwhat’sgivenbyothers,fullofhankerings,wantingdeliciousthings:

Whydoyouholdcontemplativesdear?

Rohiṇī:Foralongtime,father,you’vequizzedmeaboutcontemplatives.I’llpraisetoyoutheir

discernment,virtue,endeavor.

Theydoliketowork,they’renotlazy.Theydothebestwork:Theyabandonpassion&anger.

That’swhyIholdcontemplativesdear.

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Theyridthemselvesofthethreeevilroots,1doingpureactions.Alltheirevil’sabandoned.

That’swhyIholdcontemplativesdear.

Cleantheirbodilyaction,soistheirverbalaction.Cleantheirmentalaction:

That’swhyIholdcontemplativesdear.

Spotless,likemotherofpearl,purewithin&without,perfectinclearqualities:

That’swhyIholdcontemplativesdear.

Learned,maintainingtheDhamma,noble,livingtheDhamma,theyteachthegoal&theDhamma:

That’swhyIholdcontemplativesdear.

Learned,maintainingtheDhamma,noble,livingtheDhamma,withunifiedminds&mindful:

That’swhyIholdcontemplativesdear.

Travelingfar,mindful,givingcounselunruffled,theydiscerntheendofsuffering:

That’swhyIholdcontemplativesdear.

Whentheyleaveanyvillagetheydon’tturntolookbackatanything.

129

Howfreefromconcerntheygo!

That’swhyIholdcontemplativesdear.

Theydon’tstoreinagranary,pot,orbasket.Theyhunt[only]forwhat’salreadycooked:

That’swhyIholdcontemplativesdear.

Theytakeneithersilver,norgold,normoney.Theyliveoffwhateverispresent:

That’swhyIholdcontemplativesdear.

Havinggoneforthfromdifferentfamilies&fromdifferentcountries,stilltheyholdoneanotherdear:

That’swhyIholdcontemplativesdear.

Rohiṇī’sfather:Rohiṇī,trulyforourbenefitwereyouborninourfamily.YouhaveconvictionintheBuddha&Dhamma,andstrongrespectfortheSaṅgha.

Youtrulydiscernthisfieldofmeritunexcelled.Thesecontemplativeswillreceiveouroffering,too,forherewe’llsetupourabundantsacrifice.

130

Rohiṇī:Ifyou’reafraidofpain,ifyoudislikepain,gototheBuddhaforrefuge,gototheDhamma&Saṅgha.Takeontheprecepts:

Thatwillleadtoyourbenefit.

Rohiṇī’sfather:IgototheBuddhaforrefuge;IgototheDhamma&Saṅgha.Itakeontheprecepts:

Thatwillleadtomybenefit.

* * *Before,IwasakinsmantoBrahmā;now,trulyabrahman.I’mathree-knowledgeman&safe,consummateinknowledge,

washedclean.

NOTE1.Thethreeunskillfulrootsaregreed,aversion,anddelusion.SeeDN2,MN9,andAN3:66.

Seealso:SN7:17;Sn1:4

13:5SubhātheGoldsmith’sDaughter

“Iwasachild,withcleanclothes,whenIfirstheardtheDhamma.Andwithinme,heedful,wasabreak-throughtothetruth.ThenIarrivedatanenormousdissatisfactionwithallsensuality.Seeingthedanger

inself-identity,Ilongedonly

forrenunciation.Leavingmycircleofrelatives,

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slaves,workers,prosperousvillages&fields,delightful,enticingpossessions,Iwentforth,abandoningnot-insignificantwealth.

Havinggoneoutthroughconvictioninthewell-taughttrueDhamma,itwouldn’tbeproperforme—

aspiringtonothingness—havingcastoffgold&silvertotakethemback.Gold&silver

don’tbuyawakening,don’tbuypeace.

This[gold]isn’tproperforcontemplatives.Thisisn’tnoblewealth.

Thisisgreediness,intoxication,delusion,bondagetodust,suspicion,manytroubles.There’snolastingstabilityhere.It’stothisextentthatmany,manymen

—heedless,theirheartsdefiled—opposingoneanother,createconflicts,murder,bondage,calamity,loss,grief,&lamentation.Manymisfortunesareseenforthosehead-over-heelsinsensuality.

So,myrelatives:Whydoyou,likeenemies,trytobindmetosensuality?

YouknowI’vegoneforth,seeingthedangerinsensuality.Goldcoin&bullioncan’tputanendtoeffluents.Sensualityisanenemy,amurderer,hostile,arrows&bonds.

So,myrelatives:Whydoyou,likeenemies,

132

trytobindmetosensuality?YouknowI’vegoneforthwithshavenhead,wrappedinapatchworkcloak.Leftoveralms-scraps,gleanings,arobemadefromcast-offcloth:

That’swhat’sproperforme—therequisitesofonewithnohome.

Thegreatseershaverejectedsensuality,bothhuman&divine.

Releasedarethey,intheplaceofsecurity.

Arrivedarethey,inunshakenease.

SomayInotcomeintounionwithsensuality,inwhichnoshelterisfound.It’sanenemy,amurderer

—sensuality—painful,likeamassofflame.

Greed:anobstacle,1fearful,threatened,fullofthorns,verydiscordant,agreatcauseofdelusion.

Sensuality:afrighteningattack,likeasnake’sheadinwhichfoolsdelight—blinded,run-of-the-mill.

Becausemanypeopleintheworldarestuckinthemudofsensuality,

unknowing,theydon’trealizetheendingofbirth&death.Manypeoplefollowthepathtobaddestinationsbecauseofsensuality,bringingdiseaseonthemselves.

Thussensualitycreatesenemies.Itburns,isdefiled.It’sthebaitoftheworld,

133

constraining,thebondageofdeath,maddening,deceptive,agitatingthemind.It’sanetcastbyMāraforthedefilementoflivingbeings:withendlessdrawbacks,muchpain,

greatpoison,givinglittleenjoyment,creatingconflict,dryingupthegoodside[ofthemind].

I,havingcastoff2muchtroublelikethiscausedbysensuality,

willnotreturntoit,asIalwaysdelightinunbinding.Doingbattlewithsensualityinhopesofthecoolstate,Iwillstayheedful,findingdelight3intheendingoffetters.Ifollowthepath—

eightfold,straight,griefless,stainless,secure—

overwhichgreatseershavecrossed.”

SeethisSubhā,thegoldsmith’sdaughter,standingfirmintheDhamma,enteringtheimperturbablestate,4doingjhānaatthefootofatree.Thisistheeighthdayofhergoingforthconfident,beautifulthroughthetrueDhamma.TrainedbyUppalavaṇṇā,5

she’sathree-knowledgewoman6

who’sleftdeathbehind;freedfromslavery,debtless,anunwithdevelopedfaculties,7setloosefromallties,hertaskdone,effluent-free.

Sakka,lordofbeings,withhiscommunityofdevas,approachingherthroughsupranormalpower,payshomagetoher:

134

Subhāthegoldsmith’sdaughter.

NOTES1.ReadingparipanthowiththeBurmese,Sinhalese,andPTSeditions.TheThaieditionhas

aparisuddho,impure.2.ReadinghitvāwiththeThaiedition.Theothereditionshavekatvā,done.3.Readingratā,delighting,withtheThaiedition.TheSinhaleseandPTSreadtesaṁ,sothatthe

linemeans“intheendingoftheirfetters”;theBurmeseeditionreadssabba-,sothatthelinemeans,“intheendingofallfetters.”

4.SeeMN106.5.AstudentoftheBuddha,declaredbyhimtobetheforemostnunintermsofhersupranormal

powers.SeeSN5:5.6.SeeThag4:8,note2.7.Thiscanmeanthatshehasachievedrestraintoverhersensefaculties,orthatshehasfully

developedthefacultiesofconviction,persistence,mindfulness,concentration,anddiscernment.See.SN48:10andAN4:37.

Seealso:MN13–14;MN54

14Subhā&theLibertine

AsSubhāthenunwasgoingthroughJīvaka’sdelightfulmangogrove,alibertine(agoldsmith’sson)blockedherpath,soshesaidtohim:

‘WhatwronghaveIdoneyouthatyoustandinmyway?It’snotproper,myfriend,thatamanshouldtouchawomangoneforth.IrespecttheMaster’smessage,thetrainingpointedoutbytheOneWell-Gone.Iampure,withoutblemish:

Whydoyoustandinmyway?You—yourmindagitated,impassioned;I—unagitated,unimpassioned,withamindentirelyfreed:

Whydoyoustandinmyway?’

‘Youareyoung&notbad-looking,whatneeddoyouhaveforgoingforth?Throwoffyourochrerobe—

Come,let’sdelightinthefloweringgrove.

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Asweetnesstheyexudeeverywhere,thetreesrisen-upwiththeirpollen.Thebeginningofspringisapleasantseason—

Come,let’sdelightinthefloweringgrove.Thetreeswiththeirblossomingtipsmoan,asitwere,inthebreeze:Whatdelightwillyouhaveifyouplungeintothegrovealone?Frequentedbyherdsofwildbeasts,disturbedbyelephantsrutting&aroused:Youwanttogo

unaccompaniedintothegreat,lonely,frighteninggrove?

Likeadollmadeofgold,youwillgoabout,likeagoddessinthegardensofheaven.Withdelicate,smoothKāsīfabrics,youwillshine,Obeautywithoutcompare.Iwouldgladlydoyoureverybiddingifweweretodwellintheglade.Forthereisnocreaturedearertome

thanyou,Onymphwiththelanguidregard.IfyoudoasIask,happy,comeliveinmyhouse.Dwellinginthecalmofapalace,

havewomenwaitonyou,weardelicateKāsīfabrics,adornyourselfwithgarlands&creams.

Iwillmakeyoumany&variedornamentsofgold,jewels,&pearls.

Climbontoacostlybed,scentedwithsandalwoodcarvings,withawell-washedcoverlet,beautiful,spreadwithawoolenquilt,brandnew.

Likeabluelotusrisingfromthewaterwherenohumanbeingsdwell,youwillgotooldagewithyourlimbsunseen,ifyoustayasyouareintheholylife.’

‘Whatdoyouassumeofanyessence,hereinthiscemeterygrower,filledwithcorpses,thisbodydestinedtobreakup?

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Whatdoyouseewhenyoulookatme,youwhoareoutofyourmind?’

‘Youreyesarelikethoseofafawn,likethoseofaspriteinthemountains.Seeingyoureyes,mysensualdelight

growsallthemore.Liketipstheyare,ofbluelotuses,inyourgoldenface

—spotless:Seeingyoureyes,mysensualdelight

growsallthemore.Evenifyoushouldgofaraway,Iwillthinkonlyofyourpure,

long-lashedgaze,forthereisnothingdearertome

thanyoureyes,Onymphwiththelanguidregard.’

‘Youwanttostrayfromtheroad,youwantthemoonasaplaything,youwanttojumpoverMountSineru,youwhohavedesignsononebornoftheBuddha.Forthereisnothinganywhereatallinthecosmoswithitsdevas,thatwouldbeanobjectofpassionforme.

Idon’tevenknowwhatthatpassionwouldbe,forit’sbeenkilled,root&all,bythepath.

Likeembersfromapit—scattered,likeabowlofpoison—evaporated,

Idon’tevenseewhatthatpassionwouldbe,forit’sbeenkilled,root&all,bythepath.

Trytoseduceonewhohasn’treflectedonthis,orwhohasnotfollowedtheMaster’steaching.Buttryitwiththisonewhoknows

andyousuffer.Forinthemidstofpraise&blame,

pleasure&pain,mymindfulnessstandsfirm.Knowingtheunattractiveness

ofthingscompounded,mymindcleavestonothingatall.IamafolloweroftheOneWell-Gone,

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ridingthevehicleoftheeightfoldway:Myarrowremoved,effluent-free,Idelight,havinggonetoanemptydwelling.ForIhaveseenwell-paintedpuppets,hitchedupwithsticks&strings,madetodanceinvariousways.Whenthesticks&stringsareremoved,thrownaway,scattered,shredded,smashedintopieces,nottobefound,

inwhatwillthemindtheremakeitshome?Thisbodyofmine,whichisjustlikethat,whendevoidofdhammasdoesn’tfunction.When,devoidofdhammas,itdoesn’tfunction,

inwhatwillthemindtheremakeitshome?

Likeamuralyou’veseen,paintedonawall,smearedwithyelloworpiment,thereyourvisionhasbeendistorted,yourperception1ofahumanbeing—pointless.Likeanevaporatedmirage,likeatreeofgoldinadream,likeamagicshowinthemidstofacrowd—

yourunblindafterwhatisunreal.Resemblingaballofsealingwax,setinahollow,withabubbleinthemiddleandbathedwithtears,eyesecretionsareborntheretoo:Thepartsoftheeyearerolledalltogetherinvariousways.’

Pluckingoutherlovelyeye,withmindunattachedshefeltnoregret.

‘Here,takethiseye.It’syours.’

Straightawayshegaveittohim.Straightawayhispassionfadedrightthere,andhebeggedherforgiveness:

‘Bewell,followeroftheholylife.Thissortofthing

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won’thappenagain.Harmingapersonlikeyouislikeembracingablazingfire.It’sasifIhaveseizedapoisonoussnake.Somayyoubewell.Forgiveme.’

Andreleasedfromthere,thenunwenttotheexcellentBuddha’spresence.Whenshesawthemarkofhisexcellentmerit,

hereyebecameasitwasbefore.

NOTE1.ReadingsaññāwiththeBurmeseandSinhaleseeditions.TheThaiandPTSeditionsreadpaññā,

discernment.

Seealso:SN5:5;AN4:184;AN5:75–76;Thag16:1

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Glossary

Arahant:A“worthyone”or“pureone”;apersonwhosemindisfreeofdefilementandthusisnotdestinedforfurtherrebirth.AtitlefortheBuddhaandthehighestlevelofhisnobledisciples.

Āsava:Effluent;fermentation.Threetendencies—sensuality,becoming,andignorance—that“flowout”ofthemindandcreatethefloodoftheroundofdeathandrebirth.Insometexts,viewsareaddedasafourthmemberofthelist.

Āyatana:Sensemedium.Thesixinternalsensemediaaretheeye,ear,nose,tongue,tongue,andintellect.Thesixexternalsensemediaaretheircorrespondingobjects:sights,sounds,smells,tastes,tactilesensations,andideas.

Bhava:Becoming.Asenseofidentitywithinaparticularworldofexperience.Thethreelevelsofbecomingareonthelevelofsensuality,form,andformlessness.

Brahmā:Aninhabitantoftheheavenlyrealmsofformorformlessness.

Brahman:Incommonusage,abrahmanisamemberofthepriestlycaste,whichclaimedtobethehighestcasteinIndia,basedonbirth.InaspecificallyBuddhistusage,“brahman”canalsomeananarahant,conveyingthepointthatexcellenceisbased,notonbirthorrace,butonthequalitiesattainedinthemind.

Deva(devatā):Literally,“shiningone.”Aninhabitantoftheterrestrialorheavenlyrealmshigherthanthehuman.

Dhamma:(1)Event;action;(2)aphenomenoninandofitself;(3)mentalquality;(4)doctrine,teaching;(5)nibbāna(althoughtherearepassagesdescribingnibbānaastheabandoningofalldhammas).Sanskritform:Dharma.

Dhātu:Property;elementarypotentialthat,whenprovoked,accountsforeventsonthephysicalandmentallevel.Thesixpropertiesthatunderliephysicalandmentalconditionsbothwithinandwithoutareearth,water,wind,fire,space,andconsciousness.

Gotama:TheBuddha’sclanname,althoughnotallreferencestoGotamaaretohim.Somerefertohiscousin,themonkĀnanda,andsometoothermonks.

Indra:Kingofadevarealm.SakkaistheindraoftheheavenoftheThirty-three,oneofthesensualheavenlyrealms.

Jhāna:Mentalabsorption.Astateofstrongconcentrationfocusedonasinglesensationormentalnotion.Thistermisderivedfromtheverbjhāyati,whichmeanstoburnwitha

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steady,stillflame.Thefourjhānascorrespondingtorightconcentrationaredescribedwiththefollowingformula:“Thereisthecasewhereamonk—quitesecludedfromsensuality,secludedfromunskillfulqualities—(1)enters&remainsinthefirstjhāna:rapture&pleasurebornofseclusion,accompaniedbydirectedthought&evaluation.(2)Withthestillingofdirectedthoughts&evaluations,heenters&remainsinthesecondjhāna:rapture&pleasurebornofconcentration,unificationofawarenessfreefromdirectedthought&evaluation—internalassurance.(3)Withthefadingofrapture,heremainsequanimous,mindful,&alert,andsensespleasurewiththebody.Heenters&remainsinthethirdjhāna,ofwhichthenobleonesdeclare,‘Equanimous&mindful,hehasapleasantabiding.’(4)Withtheabandoningofpleasure&pain—aswiththeearlierdisappearanceofelation&distress—heenters&remainsinthefourthjhāna:purityofequanimity&mindfulness,neitherpleasurenorpain.”

Kamma:Intentionalact.Sanskritform:Karma.

Khandha:Aggregate;heap;physicalandmentalphenomenaastheyaredirectlyexperienced;therawmaterialforasenseofself:rūpa—physicalform;vedanā—feelingsofpleasure,pain,orneitherpleasurenorpain;saññā—perception,mentallabel;saṅkhāra—fabrication,thoughtconstruct;andviññāṇa—sensoryconsciousness,theactoftakingnoteofexternalsensemedia(seeĀyatana)andaggregatesastheyoccur.Sanskritform:Skandha.

Māra:Thepersonificationoftemptationandallforces,withinandwithout,thatcreateobstaclestoreleasefromsaṁsāra.

Nāga:Atermcommonlyusedtorefertostrong,stately,andheroicanimals,suchaselephantsandmagicalserpents.Byextension,itisalsousedtorefertoarahants.

Nibbāna:Literally,the“unbinding”ofthemindfrompassion,aversion,anddelusion,andfromtheentireroundofdeathandrebirth.Asthistermalsodenotestheextinguishingofafire,itcarriesconnotationsofstilling,cooling,andpeace.“Totalnibbāna”insomecontextsdenotestheexperienceofawakening;inothers,thefinalpassingawayofanarahant.Sanskritform:Nirvāṇa.

Pāli:TheoldestextantCanonoftheBuddha’steachingsand—byextension—thelanguageinwhichitwasrecorded.

Saṁsāra:Thewandering-on;transmigration;theprocessofwanderingthroughrepeatedstatesofbecoming,withtheirattendantdeathandrebirth.

Saṁvega:Asenseofdismayoverthemeaninglessnessandfutilityoflifeasitisordinarilylived,combinedwithastrongsenseofurgencyinlookingforawayout.

Saṁyojana:Fetter.Thetenfettersthatbindthemindtotheroundofdeathandrebirthare(1)identityviews,(2)uncertainty,(3)graspingathabitsandpractices,(4)sensualpassion,(5)irritation,(6)passionforform,(7)passionforformlessness,(8)conceit,(9)

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restlessness,and(10)ignorance.

Saṅgha:Ontheconventional(sammati)level,thistermdenotesthecommunitiesofBuddhistmonksandnuns.Ontheideal(ariya)level,itdenotesthosefollowersoftheBuddha,layorordained,whohaveattainedatleaststream-entry.

Sutta:Discourse.Sanskritform:Sūtra.

Tādin:“Such,”anadjectivetodescribeonewhohasattainedthegoal.Itindicatesthattheperson’sstateisindefinablebutnotsubjecttochangeorinfluencesofanysort.

Tathāgata:Literally,“onewhohasbecomeauthentic(tatha-āgata)oristrulygone(tathā-gata)”:anepithetusedinancientIndiaforapersonwhohasattainedthehighestreligiousgoal.InBuddhism,itusuallydenotestheBuddha,althoughoccasionallyitalsodenotesanyofhisarahantdisciples.

Vinaya:Themonasticdiscipline,whoserulesandtraditionscomprisesixvolumesinprintedtext.

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Abbreviations

AN AṅguttaraNikāya

Dhp Dhammapada

DN DīghaNikāya

Iti Itivuttaka

MN MajjhimaNikāya

Mv Mahāvagga

PTS PaliTextSociety

SN SaṁyuttaNikāya

Sn SuttaNipāta

Thag Theragāthā

Thig Therīgāthā

Ud Udāna

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TableofContents

Titlepage 2Copyright 3Introduction 4AncientIndianAesthetics 4Authorship&Authenticity 9RecollectionoftheSaṅgha 12

Theragāthā:PoemsoftheElderMonks 151:1Subhūti 151:2MahāKoṭṭhita 151:3Kaṅkhā(Doubting)Revata 151:6Dabba(“Capable”) 161:7Bhalliya 161:10Puṇṇamāsa 161:13Vanavaccha 171:14Vanavaccha’spupil 171:16Belaṭṭhasīsa 171:18Siṅgālapitar 171:21Nigrodha 181:22Cittaka 181:23Gosāla 181:25Nandiya(toMāra) 191:26Abhaya 191:29Hārita 191:31Gahuratīriya 191:32Suppiya 201:33Sopāka 201:39Tissa 201:41Sirivaḍḍha 201:43Sumaṅgala 211:49Rāmaṇeyyaka 21

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1:50Vimala 221:56Kuṭivihārin(1) 221:57Kuṭivihārin(2) 221:61Vappa 221:73Māṇava 231:75Susārada 231:84Nīta 231:85Sunāga 231:86Nāgita 241:88Ajjuna 241:93Eraka 251:95Cakkhupāla 251:100Devasabha 251:101Belaṭṭhkāni 261:104Khitaka 261:109Saṅgharakkhita 261:110Usabha 271:111Jenta 271:113Vanavaccha 271:114Adhimutta 281:118Kimbila 281:119Vajjiputta 281:120Isidatta 291:168Ekudāniya 292:3Valliya 302:9Gotama 302:11MahāCunda 302:13Heraññakāni 312:16Mahākāla 312:24Valliya 322:26Puṇṇamāsa 322:27Nandaka 332:30Kaṇhadinna 33

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2:32Sivaka 342:36Khitaka 352:37SoṇaPoṭiriyaputta 352:47Anūpama 353:5Mātaṅgaputta 363:8Yasoja 363:13Abhibhūta 373:14Gotama 383:15Hārita 384:8Rāhula 394:10Dhammika 405:1Rājadatta 415:8Vakkali 415:10Yasadatta 426:2Tekicchakāni 436:3Mahānāga 446:5Māluṅkyaputta 456:6Sappadāsa 466:9Jenta,theRoyalChaplain’sSon 476:10SumanatheNovice 486:12Brahmadatta 486:13Sirimaṇḍa 507:1SundaraSamudda&theCourtesan 509Bhūta 5110:1Kāludāyin 5410:2Ekavihāriya—“DwellingAlone” 5610:5Kappa 5811Saṅkicca 5912:1Sīlavat 6112:2SunītatheOutcaste 6314:1Revata’sFarewell 6414:2Godatta 6715:2Udāyin 69

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16:1Adhimutta&theBandits 7316:4Raṭṭhapāla 7516:7BhaddiyaKāligodhāyaputta 8016:8Aṅgulimāla 8218MahāKassapa 86

Therīgāthā:PoemsoftheElderNuns 951:1AnAnonymousNun 951:3Puṇṇā 951:11Muttā 951:17Dhammā 952:3Sumaṅgala’sMother 962:4Aḍḍhkāsī 963:2Uttamā 973:4Dantikā&theElephant 973:5Ubbiri 985:2Vimalā,theFormerCourtesan 985:4Nandā’sVision 995:6Mittakālī 1005:8Soṇā,MotherofTen 1015:10Paṭācārā 1015:11Paṭācārā’sThirtyStudents 1025:12Candā,theBeggar 1036:1Paṭācārā’s500Students 1046:2VāsiṭṭhītheMadwoman 1056:3Khemā 1066:4Sujātā 1076:5Anopamā,theMillionaire’sDaughter 1086:6MahāpajāpatīGotamī 1096:7Guttā 1106:8Vijayā 1117:2Cālā 1127:3Upacālā 1148Sīsūpacālā 115

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9Vaḍḍha’sMother 11710KīsāGotamī 12012Puṇṇikā&theBrahman 12313:1Ambapālī 12513:2Rohiṇī 12813:5SubhātheGoldsmith’sDaughter 13114Subhā&theLibertine 135

Glossary 140Abbreviations 143

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