1. Uraga Vagga.

Uraga Sutta.- The Snake.

1. If someone controls arisen anger, like snake poison checked with medicine,
He gives up this and the other world, like the snake that discards the decayed skin.

2. If someone gives up greed remainderlessly,like plucking lotuses in a pond
He gives up this and the other world, like the snake that discards the decayed skin.

3. If someone cuts up craving remainderlessly, like drying up a swiftly flowing river,
He gives up this and the other world, like the snake that discards the decayed skin.

4. If someone destroys measuring remainderlessly, like a bridge of reeds destroyed by a flood,
He gives up this and the other world, like the snake that discards the decayed skin.

5. If someone does not see any essence in being,¹ seeing it as a search for wood-apple flowers,
He gives up this and the other world, like the snake that discards the decayed skin.

6. If someone has no anger what-so-ever, having overcome the view, this should and the other

should not happen,

He gives up this and the other world, like the snake that discards the decayed skin.

He gives up this and the other world, like the snake that discards the decayed skin.

8. If someone has overcome the diffusedness of the world³ , gone beyond expectations and past

recollections,

He gives up this and the other world, like the snake that discards the decayed skin.

9. If someone goes beyond expectations and recollections, knowing the world as unreal,

He gives up this and the other world, like the snake that discards the decayed skin.

10. If someone goes beyond expectations and recollections and is not greedy

knowing the world as unreal,

He gives up this and the other world, like the snake that discards the decayed skin.

11. If someone gone beyond expectations and recollections , is free from craving

knowing the world as unreal,

He gives up this and the other world, like the snake that discards the decayed skin.

12. If someone gone beyond expectations and recollections, is free from craving,

knowing the world as unreal,

He gives up this and the other world, like the snake that discards the decayed skin..

13. If someone gone beyond expectations and recollections, is free from delusion¹

knowing the world as unreal.

He gives up this and the other world, like the snake that discards the decayed skin.

14. If someone has no latent tendencies² , as demerit and their roots are completely destroyed,

He gives up this and the other world, like the snake that discards the decayed skin.

15. If someone has no anxiety what so ever, the supportive condition to be reborn here,

He gives up this and the other world, like the snake that discards the decayed skin.

16. If someone has no lustful desires what so ever, the supportive binding condition to be born,

He gives up this and the other world, like the snake that discards the decayed skin.

17. If someone has overcome the hindrances, is without lust , with arrow pulled out³ , is free of doubts.

He gives up this and the other world, like the snake that discards the decayed skin.

2. Dhanãya Sutta. To Dhanãya the cowherd..

18. The Cowherd Dhanãya said to the Blessed One.

ßMy food is ready, the cows are milked, we live together on the bank of river Mahi.

The huts are thatched, firewood is collected, if it happens, may rain come down."

19. The Blessed One said:

ßFree from anger, my arrow is pulled out⁴ , one night I live on the bank of river Mahi.

My hut is open space, the fires are put out, if it happens, may rain come down."

20 The cowherd Dhaniya said:

ßGad flies and yellow flies are not seen, cattle roam in the well grown grass,

Enough rain has come, if it happens, may rain come down".

21. The Blessed One said:

ßMy well bound raft controlled the floods and reached the other shore,

I see no use for the raft¹ , if it happens, may rain come down."

22. The cowherd Dhaniya said:

ßMy wife is loyal and has one single wish, we have lived together happily for a long time,

I do not hear evil talk about her, if it happens, may rain come down."

23. The Blessed One said

"My well developed and tamed mind is free from loyalties,

Evil thoughts do not arise in me, if it happens, may rain come down."

24. The cowherd Dhaniya said:

ßI do not work for another, my sons and I keep healthy,

In them I see no evil, if it happens, may rain come down."

25. The Blessed One said:

ßI do not work for another, having won the whole world, I abide,

I see no good, working for wages, if it happens, may rain come down."

26. The cowherd Dhaniya said:

ßI have calves, cows, cows bearing young ones, breeders, strong bulls,

And forefathers of the herd, if it happens, may rain come down."

27. ßThe Blessed said:

ßI have no calves, cows, cows bearing young ones, breeders, strong bulls,

Or even forefathers of the herd, if it happens, may rain come down."

28. The cowherd Dhaniya said:

ßPegs are well fixed, so that they would not move, the grass ropes are newly made

It's not possible the young cows should break them, if it happens, may rain come down."

29. The Blessed One said:

ßLike a strong bull I have broken the bonds, like an elephant destroyed the decaying creepers,

I would not approach a womb any more, if it happens, may rain come down."

30. Instantly a great shower came down, filling the valleys and the highlands

Hearing that sound, the cowherd Dhaniya said:---

31. ßIndeed, it is great gain that we saw the Blessed One ,

Wise one, we take your refuge. You are our Teacher

32. O! Well Gone One, my wife and I will lead the holy life in your dispensation

Reaching beyond birth and death, we will make an end of unpleasantness."

33. Death the evil one² said:

ßSons are the joy of those who have sons, cattle, the joy of those who have cattle,

Endearments are the joy of humans, without them there is no rejoicing."

34. The Blessed One said:

ßSons are the grief of those who have sons, cattle, the grief of those who have cattle,

Endearments are the grief of humans, where's grief without endearments."

3. Khaggavisàna Sutta.- The Rhinoceros.

35. Give up meting punishment to all beings, do not hurt a single of them

Do not desire sons or associates, fare on like the single horned rhinoceros.

36. With associations arise love, and all unpleasantness arises from loved ones,

Reflecting the dangers that arise from loved ones, fare on like the single horned rhinoceros.

37 With compassion for friends and dear ones, self improvement is postponed

Reflecting the dangers that arise from associations, fare on like the single horned rhino

38. The desire for wives and sons is like the spreading out bamboo grove, entwined at the roots,

Not attached like the bamboo grove, fare on like the single horned rhinoceros.

39. Unbound wild animals wander and pasture in the forest as they wish,

The wise reflecting that freedom, fare on like the single horned rhinoceros. .

40. Living and going about with friends, one is constantly addressed,

Reflecting the freedom, when not addressed, fare on like the single horned rhinoceros.

41. In the company of friends arise playfulness and much love for sons,

Loathing the loss of dear ones, fare on like the single horned rhinoceros.

42. Without enemies in any of the four directions, and satisfied with whatever gains,

Not shrinking when in trouble, fare alone like the single horned rhinoceros.

44. Giving up the layman's attire, dressed in yellow robes,

Like a hero break up the household bonds and fare alone like the single horned rhinoceros.

.

45. If you gain a clever friend, a wise one with good conduct,

Overcoming all troubles fare on with him mindfully and pleasantly..

46. If you do not gain a clever, wise friend, with good conduct,

Like the king that gives up his country and victories, fare alone like the single horned rhinoceros..

47 The association of a superior or equal friend is indeed appreciable,

If one attained to paths and fruits is not obtained, fare alone like the single horned rhinoceros..

48.Look at the well completed shining golden bangles

They jingle when in doubles, so fare alone like the single horned rhinoceros.

49.Between such a second and me would be exchange of words and curses,

Reflecting this future fear, fare alone like the single horned rhinoceros.

50.Various sense pleasures come in disguise to pull the mind about,

Reflecting the dangers of sensual pleasures, fare alone like the single horned rhinoceros.

51.Sensuality is like a calamity, an abscess, a misfortune, an illness, an arrow and a fear,

Knowing these dangers of sensuality, fare alone like the single horned rhinoceros.

52.Cold, heat, hunger, thirst, heat of the air, the sting of gad flies and yellow flies,

Overcoming all these, fare alone like the single horned rhinoceros.

53 Like the elephant that has left behind the herd and the pond with much lotus roots,

Would roam in the forest as he wishes, fare alone like the single horned rhinoceros.

54.òhose attached to company should realise extinction by themselves is not a possibility,

Listen to these words of the Blessed One, and fare alone like the single horned rhinoceros.

55. Overcome the net of views, come to right view, and gain the path,

To arouse knowledge for extinction, fare alone like the single horned rhinoceros.

56. Not greedy, without hypocrisy, not thirsty, not slandering and blemish eradicated,

Becoming desireless for all the world, fare alone like the single horned rhinoceros.

57. Avoid evil friends with wrong conduct, those who do not see the essence,

Do not neglect your own good, and fare alone like the single horned rhinoceros.

58. Associate noble friends, who have learned the Teaching, bear it and could teach it,

Knowing the meanings dispel doubts, and fare alone like the single horned rhinoceros.

59. Think well and do not desire for play, attachment, and sensual pleasures,

Give up decorations, be truthful, and fare alone like the single horned rhinoceros.

60.Give up sons, wife, father, mother, wealth, grains and relations too,

And giving up sensuality as much as possible, fare alone like the single horned rhinoceros.

61òhe wise know them as bonds, with little satisfaction and much unpleasantness,

Know them as abscesses, and fare alone like the single horned rhinoceros.

62.Cut up the bonds, like the fish that dismantle the net

And like the fire that burns non-stop fare alone like the single horned rhinoceros.

63.Eyes turned down, not fond of travelling, sense faculties protected, so too the mind,

Without leaking desires, and without burnings, fare alone like the single horned rhinoceros.

64. Pulling out the layman's attire, trimmed and clad in yellow

Go forth as a homeless, and fare alone like the single horned rhinoceros.

65 Not greedy for tastes, not disturbed to support another, go for alms in due order,

Not bound to any family, fare alone like the single horned rhinoceros.

66 Give up the five hindrances, uproot all the finer defilement,

Without a support cut up the bond love, fare alone like the single horned rhinoceros.

67 Turning out pleasantness and unpleasantness, earlier having given up pleasure and displeasure,

Gaining equanimity and pure concentration, fare alone like the single horned rhinoceros.

68 With aroused effort to attain the highest, with a mind not sticky and lazy,

Thoroughly given up and with firm endeavour, fare alone like the single horned rhinoceros.

69 Not neglecting seclusions and jhànas, live according to the Teaching,

Consider the disadvantages of thinking `to be', fare alone like the single horned rhinoceros.

70.Be diligent, wise, learned, and mindful to attain the destruction of craving,

Arouse effort to be led to the uncompounded state¹ , fare alone like the single horned rhinoceros.

71.Like the lion undisturbed by sounds, like air not caught in a net,

Like the lotus not soiled by water, fare alone like the single horned rhinoceros.

72.Like the lion: the king of beasts which subdues the tusker and roams,

Abound jungle paths and dwellings, fare alone like the single horned rhinoceros.

73ôevelop loving kindness, equanimity, compassion, release and later intrinsic joy,

Without enemies anywhere in the world, fare alone like the single horned rhinoceros.

74. Give up greed, hate and delusion and cut up the bonds,

Not caring even for life, fare alone like the single horned rhinoceros.

75. Today friendships and associations are always for some reason,

People are with low wisdom and impure conduct, fare alone like the single horned rhinoceros.

I heard thus.

Once the Blessed One lived in the brahmin village Ekanàliya in Magadha, among the southern

hills. On a certain day about five hundred people were ploughing the fields of the farmer

Bhàradvàja. Then the Blessed One put on robes in the morning and taking bowl and robes

approached the work place of the farmer Bhàradvàja. The farmer at that time was distributing food

and the Blessed One approached the place where food was distributed and stood there for alms.

The brahmin seeing the Blessed One standing for alms said:"Recluse, I plough and sow and

then partake food, you too plough and sow and partake food.." The Blessed One said:

ßBrahmin, I too plough and sow and partake food." The brahmin said, ß We do not see good Gotama's

yoke, plough, plough share, driving stick or buffaloes, yet good Gotama says I plough, sow and

then partake food ß Then the farmer Bhàradvàja addressed the Blessed One in verse.

76. ßWe know the farmer too well, we do not see him ploughing.,

Tell us that ploughing, we like to know your ploughing.."

77. ßFaith is the seed, austerities the rain, wisdom my yoke and plough,

Conscientiousness the pole, mind the reins, and mindfulness is my driving stick.

78. Restrained in body and words, I know the right amount to partake

Indeed I do the mowing, and forbearance is my release.

79.Effort is my yoked oxen, to run to the end of the yoke,

There if you go non-stop, you will not grieve.

80.Ploughing in this manner, results in the fruits of deathlessness,

Ploughing thus you are released from all unpleasantness.

Then the farmer Bhàradvàja served rich porridge into a huge bronze bowl and offered it to the

Blessed One and said. ß good Gotama, partake of the porridge since you plough for deathlessness.

81.ßLook, brahmin, food gained by chanting verses is not suitable for me

Becoming mindful of the Teaching, enlightened ones preach at the correct moment.

82. Offer those eatables and drinks to some perfected sage who has destroyed desires,

Has gone beyond doubts, it becomes a field of merit to one expecting merit."

ßO! Good Gotama, to whom shall I offer this porridge, ß ßBrahmin, among gods and

men, Màras, Brahmas, and the community of recluses and brahmins, I do not see anyone who

partaking this porridge, could completely digest it, other than a Thus Gone One or the disciple

of a Thus Gone One. Therefore throw it to a place where there is no green, or put it into some

water where there are no living things." Then the brahmin Bhàradvàja threw that porridge

into some water where there were no living things. That porridge thrown into the water,

made a hissing sound and fumigated, like a ploughshare heated throughout the day put in

the water would give a hissing sound and fumigate. Then the farmer Bhàradvàja frightened

and with hairs standing on end, approached the Blessed One, and putting his head at the feet of the

Blessed One said: ßGood Gotama, now I know! To me it seems that something overturned

is now re-installed. Something covered is made visible, One who has lost his way is shown

the way. And as though a lamp was lighted for the dark, so that those who have eyes could see

forms. Good Gotama, in various ways you have explained the Teaching. Now I take refuge in

good Gotama, in the Teaching and the Community of bhikkhus. May I gain the going forth

and the higher ordination in the dispensation of good Gotama."

Then the farmer Bhàradvàja obtained the going forth and the higher ordination in the dispen-

sation of the Blessed One. Soon after the higher ordination venerable Bhàradvàja secluded

and withdrawn from the crowd abode diligently to dispel, and before long , for whatever reason

sons of clansmen rightfully leave the household and go forth, that highest end of the holy life by

himself realising abode. He himself knew, birth is destroyed, the holy life is lived to the end ,

there is nothing more to wish for. Venerable Bhàradvàja became one of the arahants.¹

5. Cunda Sutta- To Cunda.

83. Cundakammàraputta asked the Blessed One:

ßI ask the wise enlightened lord of the Teaching, the noble two footed charioteer free of greed,

How many recluses are there in the world"

84. The Blessed One said:

ßCunda, there are only four, not a fifth, asked, I will explain them with examples,

Winner of the path, proclaimer of the path, abider on the path and the soiler of the path."

85. Cundakammàraputta asked the Blessed One:

ßTo whom do enlightened ones say winners of the path, how is the proclaimer described,

Explain the abider on the path, and explain to me the soiler of the path.

86. The Blessed One said:

ßWith doubts dispelled, arrow pulled out and greed dispelled is attached to extinction,

He is a leader to the world together with the gods. Enlightened Ones say such are

winners of the path.

87. One knowing the highest as the highest, would preach and explain that same Teaching ,

That unwavering sage, doubts overcome, is second bhikkhu, the proclaimer of the path.

.

88. He who lives according to the well preached Teaching, skilfully and mindfully,

Developing the mental states not blameworthy, is third bhikkhu, the abider on the path.

89. Disguised as a virtuous one the daring highway robber springs,

The deceitful untrained noisy one, lives disguised, he is soiler of the path.

90. It is hard for the ordinary one to know these, the wise noble disciples, know all of them,

as they really are,

Knowing, they do not place faith in them, how could the wicked impure be compared to the

not wicked pure."

I heard thus.

At one time the Blessed One lived in the monastery offered by Anàthapindika in Jeta's grove in

Sàvatthi When that night was waning a certain deity, illuminating the whole of Jeta's grove

approached the Blessed One, worshipped ,stood on a side and addressed the Blessed One in verse.

91. ßO! Blessed Gotama, we came to ask about man's downfall,

What are the causes for man's downfall."

92. "Know well the growth, so also the downfall

The lover of the Teaching grows and the hater has a downfall".

93. "Now we know the first cause for man's downfall.

May the Blessed One tell the second cause for man's downfall."

94. ßBecomes dear to the unappeased, and does not like the appeased

Desires the Teaching of the unappeased and has a downfall."

95. ßNow we know the second cause for man's downfall.

May the Blessed One tell the third cause for man's downfall."

96. ßIf an effortless man becomes fond of sleep and company,

Lazy and angry he has a downfall."

97. ßNow we know the third cause for man's downfall.

May the Blessed One tell the fourth cause for man's downfall."

98 ßIf someone does not support his mother and father,

Decayed and youthfulness gone, he has a downfall."

99. "Now we know the fourth cause for man's downfall.

May the Blessed One tell the fifth cause for man's downfall."

100. "If someone deceives a brahmin, a recluse or even a beggar,

Telling lies, he has a downfall."

101 ßNow, we know the fifth cause for man's downfall.

May the Blessed One tell the sixth cause for man's downfall."

102 ßA man with much wealth, gold and much food,

Partakes of it by himself and has a downfall."

103.ßNow, we know sixth cause for man's downfall.

May the Blessed One tell the seventh cause for man's downfall.

104. ßA man proud about his birth, wealth , or clan ,

Belittles his relations and has a downfall."

105. ßNow, we know the seventh cause for man's downfall

May the Blessed One tell the eighth cause for man's downfall."

106."A man indulging in women, intoxicating drinks or betting ,

Spends all his earnings and has a downfall".

107." Now, we know the eighth cause for man's downfall,

May the Blessed One tell the ninth cause for man's downfall."

108."A man dissatisfied with his wife, is seen with whores,

And is seen with other's wives, and has a downfall."

109. ßNow, we know the ninth cause for man's downfall.

May the Blessed One tell the tenth cause for man's downfall."

110. ßA man who is not young any more, brings along a young wife,

And jealous of her would not sleep, and has a downfall."

111."Now we know the tenth cause for man's downfall.

May the Blessed One tell the eleventh cause for man's downfall."

112."A man fond of women, a spendthrift, or such like one,

Is given supremacy and has a downfall."

113."Now, we know the eleventh cause for man's downfall,

May the Blessed One tell the twelfth cause for man's downfall."

114."A man with little means and much craving born to a warrior clan.

Wishes to be the ruler, and has a downfall."

115ßThe wise see these as the causes for downfall,

The noble ones who have come to righteousness of view become happy."

7. Vasala Sutta. The Outcaste.

I heard thus.

At one time the Blessed One lived in the monastery of Anàthapindika, in Jeta's grove in

Sàvatthi. Then the Blessed One putting on robes in the morning, taking bowl and robes entered

Sàvatthi for alms. At that time in the house of the brahmin Aggikabhàradvàja the fire was

lighted to perform the fire sacrifice. The Blessed One going for alms in due order approached the

house of the brahmin Aggikabhàradvàja. The brahmin saw the Blessed One approaching

from a distance and said thus to the Blessed One. ßYou shaveling, you recluse, you outcaste

stop there. Then the Blessed One asked: ßO! Brahmin, do you know an outcaste , or the factors

that make an outcaste". The brahmin said, ßGood Gotama, I do not know the outcaste or the

factors that make an outcaste. It is for my good, if the outcaste and the factors that make an

outcaste are taught". ßIf so brahmin, listen carefully and pay attention I will tell" and the Blessed

One said thus:

116."If man is angry, with ill-will and with the evil contempt

Is crafty with the view gone wrong, know him as an outcaste.

117. If he harms those born, or even eggs

And has no compassion for living things, know him as an outcaste.

118. If one kills and robs in village and hamlet

And is known for that kind of action, know him as an outcaste.

119. In the village and the forest, if one robs

And takes things not given to him, know him as an outcaste.

120. One who has borrowed money, when asked to repay would run away,

Saying I have not borrowed money, know him as an outcaste.

121. If one kills people gone to the forest, for some work

And robs their few belongings, know him as an outcaste.

122 A man when asked to give evidence would tell lies

For his good, for another's good , or for some money, know him as an outcaste.

123. If a man turns out his relations, or children or wives,

Violently or by friendly means, know him as an outcaste.

124. If a rich man does not support his decayed mother and father,

Gone beyond youth, know him as an outcaste..

.

125. If one arouses the anger of mother, father , brother or sister,

By beating or with rough words, know him as an outcaste.

126. When advice is asked, the wrong advice is given,

With secret intentions, know him as an outcaste.

127. One having done demerit, desires, may my actions be not known,

He with secretive actions should be known as an outcaste.

128. Gone to another family, if one is well fed

If that hospitality is not returned, know him as an outcaste.

129. If one deceives a brahmin, a recluse or even a beggar

By telling lies, know him as an outcaste.

130 A brahmin or recluse arrived at meal time is annoyed with words,

And nothing is offered to him, know him as an outcaste.

131. If one deluded shouts for some trifling matter,

Without any good reason, know him as an outcaste.

132. If one praises oneself and disparages others

Measuring others on account of his conceit, know him as an outcaste.

133. The wrathful, greedy, selfish, crafty, evil desired one

Without conscience and remorse is as an outcaste. .

134. He that runs down the enlightened one, his disciples

Those gone forth and householders is an outcaste.

135. He that acknowledges he is perfect, without that attainment,

Is a robber in this and the Brahmà world, he is the worst of outcastes.

I declare that these are the outcastes.

136. By birth one does not become an outcaste, or a brahmin.

By actions one becomes an outcaste, and a brahmin.

137. Know this too according to the example I give,

How Sopàka the son of the outcaste became known as Màtanga.

138. Màtanga the rare one became perfect and famous

And many warriors and brahmins came to wait on him.

139. He ascended the heavenly chariot and rode resplendent on the highway

Giving up sensuality was born in the world of Brahmà, birth did not stop him from that.

140. Those born in brahmin families and related to the reciters of the sacred sayings

Are constantly seen involved in demerit.

141. Here and now debased, hereafter are born in loss

Birth does not stop them from being debased and going to loss.

142. By birth one does not become an outcaste, or a brahmin.

By actions one becomes an outcaste and a brahmin".

When this was said, the brahmin Aggikabhàradvàja said thus to the Blessed One: ßGood

Gotama, now I know, to me it seems that something overturned is re-installed, something

covered is made manifest. It seems as though the path was shown to one who had lost his way.

It seems as though an oil lamp was lighted for the darkness, so that those who have eyes could

see forms. In various ways good Gotama has explained the Teaching. .

Now I take refuge in good Gotama, the Teaching and the Community of bhikkhus. May

good Gotama think of me as one who has taken refuge from today until life lasts".

143. What profitable things should be done to attain that appeased state..

Be able, straight forward, quite straight forward, suave, gentle, and not conceited.

144. Satisfied, easily supported, have few things to do and a light living,

Mental faculties calmed become clever, not daring, and not greedily attached to families.

145. The slightest thing looked down by other wise ones should not be done,

May mental happiness and appeasement be , may all come to well being.

146. Who ever living thing be infirm or firm or otherwise,

Long or huge, middle sized, short or very small

147. Seen and not seen, living far and near,

Born and to be born, - may all beings be well and happy.

148ýay one not talk belittling another, and for no reason think another as inferior,

May one not desire unpleasantness to another with an angry repulsive mind.

149.Like a mother protecting her only son's life would think,

Develop that same thought towards all beings limitlessly.

150. Develop loving kindness too towards all beings limitlessly

Above, below, across, without an obstacle, anger or enmity.

151. Standing, sitting, or walking or even when lying as long as awake

Intend this mental attitude, it is called the divine abiding..

152. Not tarrying in any view, become virtuous and come to righteousness of view

Greed for sensuality appeased, is not born again in a womb.

153. The demon Sàtàgiri said:

ßToday is the fifteenth day of the waxing moon, it is the heavenly night..

We will see Gotama the Teacher with perfect name."

154. The demon Hemavata said:

ßHow, is his mind established is it alike towards all beings

Does he have power over agreeable and disagreeable thoughts"

155. The demon Sàtàgiri said:

ßHis mind is established, it is alike towards all beings,

He has power over thoughts agreeable and disagreeable".

156. The demon Hemavata said:

ßDoes he not take what is not given, how, is he restrained towards beings

Is he far away from negligence, has he not abandoned jhàna."

157. The demon Sàtàgiri said:

ßHe does not take what is not given, is restrained towards beings,

Is far away from negligence, the Blessed One has not abandoned jhàna.

158. The demon Hemavata said:

ß Does he not tell lies, has he come to the end of rough talk

Does he not curse, and talk frivolously

159òhe demon Sàtàgiri said:

ßHe does not tell lies, has not come to the end of rough talk,

Does not curse and talks meaningful words."

160òhe demon Hemavata said:

ßDoes his mind not linger in sensuality and is it undisturbed,

Has he overcome delusion, and is he wise in the Teaching."

161. The demon Sàtàgiri said:

ßHis mind does not linger in sensuality and it is undisturbed,

He has overcome all delusion, and the Enlightened One's Teaching is wise"

162. The demon Hemavata said:

ß Is he endowed with knowledge and pure conduct .

Are his desires destroyed, and hasn't he future rebirth."

163òhe demon Ssatàgiri said:

ß He is endowed with knowledge and pure conduct,

All desires destroyed, has no future rebirth.

163a. The sage is endowed with an action destroyed mind,

He is praiseworthy, for the endowment knowledge and conduct.

163bòhe sage is endowed with an action destroyed mind,

We appreciate his endowment of knowledge and conduct.

164. The sage is endowed with an action destroyed mind,

Is endowed with knowledge and conduct, now we will see him.

165. Has thin limbs like an antelope, is wise and eats little food without greed,

Let's go and see the sage Gotama, concentrating in the forest.

166. Is like a lion, not desiring sensuality is like a roaming single elephant.

Let's approach and ask the release from Death

167. He is a preacher and practiser who has gone beyond all things.

We will ask enlightened Gotama, who has overcome anger and fear.

168. The demon Hemavata asked:

ßHow has the world arisen and how are acquaintances made,

On what is the world supported, and how does it get destroyed."

169. The Blessed One said;

ßHemavata, the world arises in the six, and acquaintances are on the six

Supported on these same six, the world gets destroyed in the six".

170. ßHow is that supportive condition, from where the world gets destroyed,

Explain the release, how is the release from unpleasantness."

171. ßIn the world there are five strands of sense desires, the mind is the sixth

Cutting up interest there, comes the release from unpleasantness.

172òhis is the release from the world, preached to you as it really is,

I tell you again, this is the release from unpleasantness.."

173 ßWho will cross the flood, and who will cross the ocean,

Not taking a footing and not supported who will not sink in the deep." .

174. ßAlways endowed with virtues, wise and concentrated,

With mindfulness turned inwards, he crosses the flood. difficult to cross.

175. Turning away from sensual perceptions and reaching beyond all bonds

With the destruction of the interest `to be', one does not sink in the deep."

176. "With deep wisdom, cleverly sees the essential, not soiled by sensuality in any way,

The sage goes along the divine path, released in every way.

177òhe sage with perfect name sees the essential cleverly, and gives wisdom

Not to be soiled in sensuality, he goes along the divine path released in every way.

178. Indeed, today we saw a great light and a great sacrifice,

That we saw the all Enlightened One, who has crossed the flood and has no desires.

179. We a thousand demons, all powerful and famous, take your refuge,

You are our Teacher incomparable.

180. Now we will go from village to village and from town to town

Worshipping the all Enlightened One and the goodness of the Teaching."

Thus I heard.

At one time the Blessed One lived in the domain of the demon Aalavaka. Then the demon Aalavaka

approached the Blessed One and said: ßRecluse, go out." The Blessed One said: ßAlright friend."

and went out. Then he said ßRecluse, enter." The Blessed One said ßAlright friend"

and entered.. For the second time, the demon said ßRecluse, go out." The Blessed One said:

ßAlright, friend" and went out Again, the demon said, ßRecluse, enter." The Blessed One

said: ßAlright friend" and entered. For the third time the demon said: ßRecluse, go out."

The Blessed One said:"Alright, friend" and went out. Again the demon said, ßRecluse, enter."

The Blessed One said: ßAlright, friend" and entered. For the fourth time the demon said:

ßRecluse, go out" The Blessed One said: ßFriend, I will not go out , do whatever you could

do.".

ßRecluse, I will ask you a question, if you do not explain it, I will confuse your mind, or will split

your heart, or will take you by the feet and throw to the other bank of the river."

ßIn this world of gods and men, together with Màras, Brahmas, and the community of recluses

and brahmins I do not see anyone who could confuse my mind, or split my heart, or taken by the feet

could throw me to the other bank of the river. Yet, do ask, whatever you desire to. Then the demon

Aalavaka addressed the Blessed One in verse.

181."Of wealths what is the foremost to a man, what well practised brings pleasantness

Of tastes what is the foremost, and living how is the foremost livelihood."

182.."Faith, is the foremost wealth to man, the Teaching well practised brings pleasantness.

Of tastes truth is the foremost The livelihood of one living wisely is said to be the foremost."

183. ßHow is the flood crossed, how is the ocean crossed,

How does unpleasantness exhaust, and how does purity come about."

184. ßWith faith, the flood is crossed, with diligence the ocean,

With effort unpleasantness gets exhausted, and with wisdom purity comes about"

.

185."How is wisdom obtained and how is the wealth experienced,

How does one become famous, and how are friends bound.

Gone from this to the next world, how is there no grief."

186. ßPlacing faith in the perfect state and the Teaching to attain extinction,

Those that listen to it diligently and discriminatingly gain wisdom.

187. Those suitably yoked with aroused effort experience the Teaching

Through truthfulness one becomes famous and by giving friends are bound.

188. To a householder with faith, if there be truthfulness, training,

Right view and generosity, he would not grieve afterwards.

189. Now come on, question other recluses and brahmins, to know,

Whether there is much truthfulness, training, generosity and forbearance evident here.

190. ßWhat is there to question now, from recluses and brahmins

Today I know what is essential for the next birth.

191` It is for my good that the Enlightened One came to Aalavi,

Now I know that, given to whom is of much fruit.

192öow I will go from village to village and from town to town,

Worshipping the all Enlightened One and the goodness of the Teaching."

11. Vijaya Sutta. Victory.

193.When walking, standing, sitting or even lying, it is bending and stretching,

These are the movements of the body.

194. Bones and veins bound together are covered up with flesh and skin,

The body is covered up with the skin, and the true state is not seen.

195òhe inside is full, the stomach is full with the liver and sexual organs

So also with the heart, lungs, kidneys and the spleen.

196. It is also full of snot, saliva, sweat and oil of the body,

With blood, oil of the joints, bile and the hardened oil.

197òhen from the nine external doors secrete filth all the time.

Through the eyes and ears there are secretions

198òhere is snot coming from the nose and through the mouth vomit,

So also bile or phlegm is vomited, from all over the body sweat trickles

199.His perforated scull is filled with marrow

The fool deluded thinks it is something agreeable.

200. When he lies on his back dead, bloated and turned blue

And thrown into the charnel ground, he is not owned by his relatives.

201. It is eaten by dogs, jackals, wolves and worms,

Crows and hawks too eat it, and whatever other creatures there be.

202 The bhikkhu hearing the words of the Enlightened One, becomes wise,

Looks at the body as it really is, and learns it thoroughly.

203..As I am now, this body also was: as this body is, so I will be,

204òhe bhikkhu dispelling interest and greed for the body becomes wise

Realises deathless appeasement and experiences extinction

205òhis two footed thing is filth giving out a bad smell

It is full of various kinds of filth and strews them here and there.

.

206. With such a body, if one thinks conceitedly,

Or if he talks low of others, -what is it other than lacking in wisdom.

207 With intimacy arise fear and in a household arise defilements,

Therefore the sage desires no household and no intimacy.

208.If one uproots the born, does not foster and support the born¹

That is the sage wandering alone, he saw the appeased state of the sage

.

209.Estimating wealth as the seeds of negligence, does not grow attachments for them

That sage saw the destruction of birth, logical thinking dispelled, he has no doubts.

210.Knowing all settlements² and not desiring a single of them,

That is the sage who is not greedy, he does not proceed but crosses over.

211òhe wise one, knowing and overcoming everything, is not soiled by anything,

Giving up everything is released with the destruction of craving

The wise say, he is the sage.

212.With wisdom powered, virtuous, concentrated and attached to jhànas mindfully,

Released from bonds, desireless and the arrow pulled, the wise say, he is the sage.

213òhe diligent sage wandering alone does not feel, blamed or praised,

Like the lion not stirred by sounds, like air not caught in a net, like the lotus not soiled by water

Leads others to understand the highest, the wise say he is the sage.

214òo words of others that pierce right into the heart, he is like a post firmly established in water. .

That greed free one with mental faculties calmed and concentrated, the wise say is a sage.

215. Firmly established, like the shuttle, that has a single course

Loathes demeritorious actions, and is on the lookout for wrong and right,

The wise say he is a sage.

216öot doing any evil knowingly, even in the midst of children he is a sage, true to the word,

Not angry, he does not arouse the anger of another, the wise say he is a sage.

217Whether he gets the first morsels of food, in the middle or last is pleasantly supported,

Is not attached, does not think highly, nor does belittle that food.

218 Wandering far away from sexuality, and free of such connections when young,

And far removed and away from intoxicants and negligence, the wise say he is a sage.

219.Knowing the world through the highest view³ having crossed the floods and the ocean
The bonds cut up, not cleaving and desireless, the wise say he is a sage.

220. The two cannot be compared, the one yoked to the Teaching and abiding in it ,
And the well tamed householder devoted to his wife and not selfish,
A householder is not restrained about hurting living things.
The sage constantly protects the life of living things.

221. The speed of the peacock will never catch up with that of the
Likewise, the householder cannot reach up to the bhikkhu, he attains jhàna in the forest.