MahāvaggaSutta Nipāta, book 3 of 5

I will praise an ascetic life such as the clearly-seeing (Buddha) led, such as he thinking (over it) approved of as an ascetic life.

' This house-life is pain, the seat of impurity,' and 'an ascetic life is an open-air life,' so considering he embraced an ascetic life.

Leading an ascetic life, he avoided with his body sinful deeds, and having (also) abandoned sin in words, he cleansed his life.

Buddha went to Râgagaha, he entered the Giribbaga in Magadha for alms with a profusion of excellent signs.

Bimbisâra standing in his palace saw him, and seeing him endowed with these signs, he spoke these words:

'Attend ye to this man, he is handsome, great, clean, he is both endowed with good conduct, and he does not look before him further than a yuga (the distance of a plough).

'With downcast eyes, thoughtful, this one is not like those of low caste; let the king's messengers run off, (and ask): "Where is the Bhikkhu going?"'

The king's messengers followed after (him, and said): 'Where is the Bhikkhu going, where will he reside?

'Going begging from house to house, watching the door (of the senses), well restrained, he quickly filled his bowl, conscious, thoughtful.

'Wandering about in search of alms, having gone out of town, the Muni repaired to (the mountain) Pandava; it must be there he lives.'

Seeing that he had entered his dwelling, the messengers then sat down, and one messenger having returned announced it to the king.

'This Bhikkhu, O great king, is sitting on the east side of Pandava, like a tiger, like a bull, like a lion in a mountain cave.'

Having heard the messenger's words, the Khattiya in a fine chariot hastening went out to the Pandava mountain.

Having gone as far as the ground was practicable for a chariot, the Khattiya, after alighting from the chariot, and approaching on foot, having come up (to him), seated himself.

Having sat down the king then exchanged the usual ceremonious greetings with him, and after the complimentary talk he spoke these words:

'Thou art both young and delicate, a lad in his first youth, possessed of a fine complexion, like a high-born Khattiya.

'I will ornament the army-house, and at the head of the assembly of chiefs (nâga) give (thee) wealth; enjoy it and tell me thy birth, when asked.'

Buddha: 'Just beside Himavanta, O king, there lives a people endowed with the power of wealth, the inhabitants of Kosala.

'They are Âdikkas by family, Sâkiyas by birth; from that family I have wandered out, not longing for sensual pleasures.

'Seeing misery in sensual pleasures, and considering the forsaking of the world as happiness, I will go and exert myself; in this my mind delights.'

To me, whose mind was intent upon exertion near the river Nerañgarâ, having exerted myself, and given myself to meditation for the sake of acquiring Nibbâna (yogakkhema),

Came Namuki speaking words full of compassion: 'Thou art lean, ill-favoured, death is in thy neighbourhood.

'A thousandth part of thee (is the property) of death, (only) one part (belongs to) life; living life, O thou venerable one, is better; living thou wilt be able to do good works^[1].

'When thou livest a religious life, and feedest the sacrificial fire, manifold good works are woven to thee; what dost thou want with exertion?

'Difficult is the way of exertion, difficult to pass, difficult to enter upon;' saying these verses Mâra stood near Buddha.

To Mâra thus speaking Bhagavat said this: 'O thou friend of the indolent, thou wicked one, for what purpose hast thou come here?

'Even the least good work is of no use to me; and what good works are required, Mâra ought to tell.

'I have faith and power, and understanding is found in me; while thus exerting myself, why do you ask me to live^[1]?

'This (burning) wind will dry up even the currents of the rivers; should it not by degrees dry up my blood, while I am exerting myself?

'While the blood is drying up, the bile and the phlegm are dried up; while the flesh is wasting away, the mind gets more tranquil, and my attention, understanding, and meditation get more steadfast^[2].

'While I am living thus, after having felt the extreme sensations, my mind does not look for sensual pleasures; behold a being's purity.

'Lust thy first army is called, discontent thy second, thy third is called hunger and thirst, thy fourth desire.

'Thy fifth is called sloth and drowsiness, thy sixth cowardice, thy seventh doubt, thy eighth hypocrisy and stupor,

'Gain, fame, honour, and what celebrity has been falsely obtained; and he who exalts himself and despises others^[1].

'This, O Namuki, is thine, the black one's, fighting army; none but a hero conquers it, and after conquering it obtains joy.

'Woe upon life in this world! death in battle is better for me than that I should live defeated.

'Plunged into this world some Samanas and Brâmanas are not seen, and they do not know the way in which the virtuous walk.

'Seeing on all sides an army arrayed, and Mâra on his elephant, I am going out to do battle, that he may not drive me away from my place.

'This army of thine, which the world of men and gods cannot conquer, I will crush with understanding as (one crushes) an unbaked earthen pot with a stone^[2].

'Having made my thought subject to me and my attention firm, I shall wander about from kingdom to kingdom, training disciples extensively.

'They (will be) zealous and energetic, executing my orders, (the orders) of one free from lust, and they will go (to the place) where, having gone, they will not mourn.'

Mâra: 'For seven years I followed Bhagavat step by step; I found no fault in the perfectly enlightened, thoughtful (Buddha).

'The crow hovered round the rock that looked like (a lump of) fat: "Do we here find something soft, is it something sweet?"

'Having obtained nothing sweet there, the crow went away from that spot. Thus like the crow approaching the rock, being disgusted, we shall go away from Gotama^[1].'

While overcome with sorrow the string of his lute slipped down; then that evil-minded Yakkha disappeared there.

'Well-spoken language the just call the principal (thing); let one speak what is right (dhamma), not what is unrighteous (adhamma), that is the second; let one speak what is pleasing, not what is unpleasing, that is the third; let one speak what is true, not what is false, that is the fourth.'

'Let one say such words by which he does not pain himself, nor hurt others; such words are truly well-spoken.

'Let one speak pleasing words which are received joyfully (by all), and which (saying) he, without committing sins, speaks what is pleasing to others.

'Truth verily is immortal speech, this is a true saying; in what is true, in what is good, and in what is right, the just stand firm, so they say.

'The words which Buddha speaks, which are sure to bring about extinction and put an end to pain, such (words) are truly the best.'

'I ask the venerable Gotama, the bountiful,'--so said the young man Mâgha,--'wearing the yellow robe, wandering about houseless:' 'He who is a householder, suitable to beg of, a donor, who, desirous of good, offers having what is good in view, and giving to others in this world food and drink,--where (i.e. on whom bestowed) will the oblation of such an offerer prosper?'

'He who is a householder, suitable to beg of, a donor, O Mâgha,'--so said Bhagavat,--'who, desirous of good, offers having what is good in view, and giving to others in this world food and drink, such a one will prosper with those worthy of offerings.'

'He who is a householder, suitable to beg of, a donor,'--so said the young man,--'who, desirous of good, offers having what is good in view, and giving to others in this world food and drink,--tell me (I being such a one), O Bhagavat, of those worthy of offerings.'

Bhagavat: 'Those indeed who wander about in the world without clinging to anything and without possessing anything, perfect, self-restrained, on such in due time people should bestow oblations; let the Brâhmana who has good (works) in view, offer.

'Those who have cut through all bonds and fetters, who are subdued, liberated, free from pain, and free from desire, on such in due time people should bestow oblations; let the Brâmana who has good (works) in view, offer.

'Those who are released from all bonds, who are subdued, liberated, free from pain, and free from desire on such in due time people should bestow oblations; let the Brâmana who has good (works) in view, offer.

'Those who, having forsaken both passion and hatred and folly, have destroyed their desires and lead a religious life, on such in due time people should bestow oblations; let the Brâhmana who has good (works) in view, offer^[1].

'Those in whom there lives no deceit, no arrogance, who are free from cupidity, free from selfishness, free from desire, on such in due time people should bestew oblations; let the Brâmana who has good (works) in view, offer.

'Those indeed who without being lost in desire, after crossing the stream (of existence), wander about free from selfishness, on such in due time people should bestow oblations; let the Brâmana who has good (works) in view, offer.

'Those in whom there is no desire for anything in the world, nor for existence after existence here or in the other world, on such in due time people should bestow oblations; let the Brâmana who has good (works) in view, offer.

'Those who, after leaving sensual pleasures, wander about houseless, well restrained, being like a straight shuttle, on such in due time people should bestow oblations; let the Brâmana who has good (works) in view, offer.

'Those whose passions are gone, whose senses are well composed, who are liberated like the moon out of the grasp of Râhu, on such in due time people should bestow oblations; let the Brâhmana who has good (works) in view, offer.

'Those who are calm, whose passions are gone, who are without anger, and for whom there is no transmigration after having left here, on such in due time people should bestow oblations; let the Brâhmana who has good (works) in view, offer.

'Those who, after leaving birth and death altogether, have conquered all doubt, on such in due time people should bestow oblations; let the Brâmana who has good (works) in view, offer.

'Those who wander about in the world with themselves for a light, not possessed of anything, in every respect liberated, on such in due time people should bestow oblations; let the Brâmana who has good (works) in view, offer.

'Those who in this world rightly understand this: "This is the last (birth), there is no re-birth," on such in due time people should bestow oblations; let the Brâmana who has good (works) in view, offer.

'He who is accomplished, and delights in meditation, thoughtful, possessed of thorough enlightenment, a refuge for many, on such a one in due time people should bestow oblations; let the Brâhmana who has good (works) in view, offer.'

'Certainly my question was not in vain, Bhagavat has told me of those worthy of offerings; for thou truly knowest this in this world, as surely to thee this Dhamma is known.

'He who is a householder, suitable to beg of, a donor,'--so said the young man Mâgha,--'who, desirous of good, offers having what is good in view, and giving to others in this world food and drink,--tell me (I being such a one), O Bhagavat, of the blessing of offering.'

'Offer, O Mâgha,'--so said Bhagavat,--'and while offering make calm thy mind in all things; the object of the one that offers is the oblation, standing fast in this he leaves hatred behind.

'Such a one whose passion is gone will repress hatred, cultivating an unbounded friendly mind; continually strenuous night and day he will spread infinite goodness through all regions.'

Mâgha: 'Who prospers? who is liberated and who is bound? In which way can one by himself go to Brahmaloka? Tell this to me who does not know, O Muni, when asked. Bhagavat is indeed my witness that Brahman is seen by me to-day, for thou art to us equal to Brahman, this is the truth; how can one attain Brahmaloka, O thou glorious one?'

'He who offers the threefold blessing of oblation, O Mâgha,'--so said Bhagavat,--'such a one will prosper with those worthy of offerings; so, having offered properly, he who is suitable to beg of attains Brahmaloka, so I say.'

'Anxious and doubtful I have come,'--so said Sabhiya,--'longing to ask questions. Do thou put an end to these (doubts when) asked these questions by me, in regular order, and rightly explain them to me.'

'Thou hast come from afar, O Sabhiya,'--so said Bhagavat,--'longing to ask questions; I shall put an end to those (doubts when) asked those questions by thee, in regular order, and rightly I shall explain them to thee.

'Ask me, O Sabhiya, a question; whatsoever thou wishest in thy mind that question I (will explain, and) put an end to (thy doubt).'

'What should a man (necessarily) have obtained that people may call him a Bhikkhu?'--so said Sabhiya,--'how may they call him compassionate, and how subdued? how can he be called enlightened (buddha)? Asked (about this) do thou, Bhagavat, explain it to me.'

'He who by the path he has himself made, O Sabhiya,'--so said Bhagavat,--'has attained to perfect happiness, who has conquered doubt, who lives after having left behind both gain and goods, who has destroyed re-birth, he is a Bhikkhu.

'Always resigned and attentive, he will not hurt any one in all the world, the Samana who has crossed the stream (of existence, and is) untroubled; for whom there are no desires (ussada), he is compassionate.

'He whose senses are trained internally and externally in all the world, he who after penetrating this and the other world longs for death, being trained, he is subdued.

'Whosoever, after having considered all times (kappa), the revolution (samsâra), both the vanishing and re-appearance (of beings), is free from defilement, free from sin, is pure, and has obtained destruction of birth, him they call enlightened (buddha).'

'What should a man (necessarily) have obtained that people may call him a Brâmana?'--so said Sabhiya,--'and how (may they call him) a Samana? and how a Nahâtaka? how can he be called a Nâga? Asked (about this) do thou Bhagavat explain it to me.'

'He who, after removing all sins, O Sabhiya,'--so said Bhagavat,--'is immaculate, well composed, firm-minded, perfect after crossing the Samsâra, such an independent one is called a Brâmana.

'He who is calm, having left behind good and evil, free from defilement, having understood this and the other world, and conquered birth and death, such a one is called a Samana by being so^[1].'

'Whosoever, after having washed away all sins internally and externally in all the world, does not enter time (kappa) amongst gods and men who are subject to time, him they call a Nahâtaka (cleansed)^[1].

'He who does not commit any crime in the world, who, after abandoning all bonds and fetters, clings to nothing, being liberated, such a one is called a Nâga (sinless) by being so^[2].'

'Whom do the Buddhas call a Khettagina?'--so said Sabhiya,--'how (can they call any one) a Kusala? and how a Pandita? how can he be called a Muni? Asked (about this) do thou Bhagavat explain it to me.'

'He who, after examining all regions, O Sabhiya,'--so said Bhagavat,--'the divine and the human, and Brahman's region, is delivered from the radical bond of all regions, such a one is called a Khettagina (he who has conquered the regions) by being so.

'He who, after examining all treasures, the divine and the human, and Brahman's treasure, is delivered from the radical bond of all treasures, such a one is called a Kusala (happy) by being so.

'He who, after examining both kinds of senses, internally and externally, is endowed with a clear understanding and has conquered evil and good (kanhasukka), such a one is called a Pandita (wise) by being so.

'He who, having understood the Dhamma of the just and the unjust, internally and externally, in all the world, is to be worshipped by gods and men, he, after breaking through the net of ties, is called a Muni (sage).'

'What should one (necessarily) have obtained that people may call him Vedagû?'--so said Sabhiya,--'and how (may they call him) Anuvidita? and how Viriyavat? How does one become Âgâniya? Asked (about this) do thou, O Bhagavat, explain it to me.'

'He who, having conquered all sensations, O Sabhiya,'--so said Bhagavat,--'which are (known) to Samanas and to Brâmanas, is free from passion for all sensations, he is Vedagû (having passed sensation) after conquering all sensation.

'He who, having seen the delusion of name and form^[1], internally and externally, the root of sickness, and is delivered from the radical bond of all sickness, such a one is called Anuvidita (well-informed) by being so.

'He who is disgusted in this world with all sins, is strong after conquering the pain of hell, is strong and powerful, such a one is called Dhîra ( = viriyavat, firm) by being so.

'He whose bonds are cut off internally and externally, the root of ties^[1], who is delivered from the radical bond of all ties, such a one is called Âgâniya (high-bred) by being so.'

'What should a man (necessarily) have obtained that people may call him a Sottiya?'--so said Sabhiya,--'how (may they call him) an Ariya? and how a Karanavat? how may he become a Paribbâgaka? Asked (about this) do thou, O Bhagavat, explain it to me.'

'Whosoever, after having heard and understood every Dhamma in the world, O Sabhiya,'--so said Bhagavat,--'whatsoever is wrong and whatsoever is blameless, is victorious, free from doubt, liberated, free from pain in every respect, him they call a Sottiya (learned in the revelation).

'Whosoever, after having cut off passions and desires, is wise and does not (again) enter the womb, having driven away the threefold sign, the mud (of lust), and who does not (again) enter time (kappa), him they call an Ariya (noble).

'He who in this world, after having attained the (highest) gain in the Karanas, is skilful, has always understood the Dhamma, clings to nothing, is liberated, and for whom there are no passions, he is a Karanavat (endowed with the obsrvances).

'Whosoever abstains from the action that has a painful result, above and below and across and in the middle, who wanders with understanding, who has put an end to deceit, arrogance, cupidity and anger, name and form, him they call a Paribbâgaka (a wandering mendicant) who has attained the (highest) gain.'

'Having conquered the three and sixty (philosophical) views referring to the disputations of the Samanas, thou hast crossed over the darkness of the stream^[1]. (?)

'Thou hast passed to the end of and beyond pain, thou art a saint, perfectly enlightened, I consider thee one that has destroyed his passions, thou art glorious, thoughtful, of great understanding, O thou who puts an end to pain, thou hast carried me across.

'Because thou sawest my longing, and carriedst me across my doubt, adoration be to thee, O Muni, who hast attained the (highest) gain in the ways of wisdom; O thou who art a true kinsman of the Âdikkas, thou art compassionate.

'The doubt I had before thou hast cleared away for me, O thou clearly-seeing; surely thou art a Muni, perfectly enlightened, there is no obstacle for thee.

'And all thy troubles are scattered and cut off, thou art calm, subdued, firm, truthful.

'All gods and both Nârada and Pabbata rejoice at thee, the chief of the sinless (nâganâga), the great hero, when thou art speaking.

'Adoration be to thee, O noble man, adoration be to thee, O thou best of men; in the world of men and gods there is no man equal to thee.

'Thou art Buddha, thou art the Master, thou art the Muni that conquers Mâra; after having cut off desire thou hast crossed over and hast carried across this generation.

'The elements of existence (upadhi) are overcome by thee, the passions are destroyed by thee, thou art a lion, free from desire, thou hast left behind fear and terror.

'As a beautiful lotus does not adhere to the water, so thou dost not cling to good and evil, to either; stretch forth thy feet, O hero, Sabbiya worships the Master's (feet).'

'Thou hast a perfect body, thou art resplendent, well-born, of beautiful aspect, thou hast a golden colour, O Bhagavat, thou hast very white teeth, thou art strong.

'All the signs that are for a well-born man, they are on thy body, the signs of a great man.

'Thou hast a bright eye, a handsome countenance, thou art great, straight, majestic, thou shinest like a sun in the midst of the assembly of the Samanas.

'Thou art a Bhikkhu of a lovely appearance, thou hast a skin like gold; what is the use of being a Samana to thee who art possessed of the highest beauty?

'Thou deservest to be a king, a king of universal kings, a ruler of the four-cornered (earth), a conqueror, a lord of the jambu grove (i.e. India).

'Khattiyas and wealthy kings are devoted to thee; rule, O Gotama, as a king of kings, a leader of men.'

'I am a king, O Sela,'--so said Bhagavat,--'an incomparable, religious king (dhammarâgan), with justice (dhammena) I turn the wheel, a wheel that is irresistible^[1].'

'Thou acknowledgest thyself (to be) perfectly enlightened (sambuddha),'--so said Sela, the Brâhmana,--'an incomparable, religious king; "with justice I turn the wheel," so thou sayest, O Gotama.

'Who is thy general, (who is thy) disciple, (who is) the successor of the master, who is to turn after thee the wheel of religion turned (by thee)? '

'The wheel turned by me, O Sela,'--so said Bhagavat,--'the incomparable wheel of religion, Sâriputta is to turn after (me), he taking after Tathâgata.

'What is to be known is known (by me), what is to be cultivated is cultivated (by me), what is to be left is left by me, therefore I am a Buddha, O Brâmana.

'Subdue thy doubt about me, have faith (in me), O Brâmana, difficult (to obtain) is the sight of Buddhas repeatedly.

'Of those whose manifestation is difficult for you (to obtain) in the world repeatedly, I am, O Brâmana, a perfectly enlightened, an incomparable physician,

'Most eminent, matchless, a crusher of Mâra's army; having subjected all enemies I rejoice secure on every side.'

Sela: 'O venerable ones, pay attention to this: as the clearly-seeing (Buddha) says, (so it is): he is a physician, a great hero, and roars like a lion in the forest.

'Who, having seen him, the most eminent, the matchless, the crusher of Mâra's army, is not appeased, even if he be, of black origin (kanhâbhigâtika).

'He who likes me, let him follow after (me), he who does not like me, let him go away; I shall at once take the orders in the presence of him of excellent understanding (i.e. Buddha).'

The followers of Sela: 'If this doctrine of the perfectly enlightened pleases thee, we also shall take the orders in the presence of him of excellent understanding.'

These three hundred Brâmanas asked with clasped hands (to be admitted into the order): 'We want to cultivate a religious life, O Bhagavat, in thy presence.'

'A religious life is well taught (by me), O Sela,'--so said Bhagavat,--'an instantaneous, an immediate (life), in which it is not in vain to become an ascetic to one who learns in earnest^[1].'

'The principal thing in sacrifice is the sacred fire, the principal thing amongst the hymns is the Sâvitti^[1], the king is the principal amongst men, and the sea the principal amongst waters (nadînam^[2]).

'Amongst the stars the moon is the principal thing, the sun is the principal thing amongst the burning^[3] (objects), amongst those that wish for good works and make offerings the assembly (samgha) indeed is the principal.'

'Because we took refuge in thee on the eighth day previous to this, O thou clearly-seeing, in seven nights, O Bhagavat, we have been trained in thy doctrine.

'Thou art Buddha, thou art the Master, thou art the Muni that conquered Mâra, thou hast, after cutting off the affections, crossed over (the stream of existence) and taken over these beings.

'The elements of existence (upadhi) have been overcome by thee, the passions have been destroyed by thee, thou art a lion not seizing on anything, thou hast left behind fear and danger.

'These three hundred Bhikkhus stand here with clasped hands; stretch out thy feet, O hero, let the Nâgas worship the Master's feet.'

Without a cause and unknown is the life of mortals in this world, troubled and brief, and combined with pain.

For there is not any means by which those that have been born can avoid dying; after reaching old age there is death, of such a nature are living beings.

As ripe fruits are early in danger of falling, so mortals when born are always in danger of death.

As all earthen vessels made by the potter end in being broken, so is the life of mortals.

Both young and grown-up men, both those who are fools and those who are wise men, all fall into the power of death, all are subject to death.

Of those who, overcome by death, go to the other world, a father does not save his son, nor relatives their relations.

Mark! while relatives are looking on and lamenting greatly, one by one of the mortals is carried off, like an ox that is going to be killed.

So the world is afflicted with death and decay, therefore the wise do not grieve, knowing the terms of the world.

For him, whose way thou dost not know, either when he is coming or when he is going, not seeing both ends, thou grievest in vain.

If he who grieves gains anything, (although he is only) a fool hurting himself, let the wise man do the same.

Not from weeping nor from grieving will any one obtain peace of mind; (on the contrary), the greater his pain will be, and his body will suffer.

He will be lean and pale, hurting himself by himself, (and yet) the dead are not saved, lamentation (therefore) is of no avail.

He who does not leave grief behind, goes (only) deeper into pain; bewailing the dead he falls into the power of grief.

Look at others passing away, men that go (to what they deserve) according to their deeds, beings trembling already here, after falling into the power of death.

In whatever manner people think (it will come to pass), different from that it becomes, so great is the disappointment^[1] (in this world); see, (such are) the terms of the world.

Even if a man lives a hundred years or even more, he is at last separated from the company of his relatives, and leaves life in this world.

Therefore let one, hearing (the words of) the saint, subdue his lamentation; seeing the one that has passed away and is dead, (let him say): 'He will not be found by me (any more).'

As a house on fire is extinguished by water, so also the wise, sensible, learned, clever man rapidly drives away sorrow that has arisen, as the wind a tuft of cotton.

He who seeks his own happiness should draw out his arrow (which is) his lamentation, and complaint, and grief.

He who has drawn out the arrow and is not dependent (on anything) will obtain peace of mind; he who has overcome all sorrow will become free from sorrow, and blessed (nibbuta).

'We are accepted and acknowledged masters of the three Vedas^[1], I am (a pupil) of Pokkharasâti, and this young man is (the pupil) of Târukkha.

'We are accomplished in all the knowledge propounded by those who are acquainted with the three Vedas, we are padakas (versed in the metre), veyyâkaranas (grammarians?), and equal to our teachers in recitation (gappa)^[2].

'We have a controversy regarding (the distinctions of) birth, O Gotama! Bhâradvâga says, one is a Brâmana by birth, and I say, by deeds; know this, O thou clearly-seeing!

'We are both unable to convince each other, (therefore) we have come to ask thee (who art) celebrated as perfectly enlightened.

'As people adoring the full moon worship (her) with uplifted clasped hands, so (they worship) Gotama in the world.

'We ask Gotama who has come as an eye to the world: Is a man a Brâhmana by birth, or is he so by deeds? Tell us who do not know, that we may know a Brâmana.'

'I will explain to you, O Vâsettha,'--so said Bhagavat,--'in due order the exact distinction of living beings according to species, for their species are manifold.

'Know ye the grass and the trees, although they do not exhibit (it), the marks that constitute species are for them, and (their) species are manifold.

'Then (know ye) the worms, and the moths, and the different sorts of ants, the marks that constitute species are for them, and (their) species are manifold.

'Know ye also the four-footed (animals), small and great, the marks that constitute species are for them, and (their) species are manifold.

'Know ye also the serpents, the long-backed snakes, the marks that constitute species are for them, and (their) species are manifold.

'Then know ye also the fish which range in the water, the marks that constitute species are for them, and (their) species are manifold.

'Then know ye also the birds that are borne along on wings and move through the air, the marks that constitute species are for them, and (their) species are manifold.

'As in these species the marks that constitute species are abundant, so in men the marks that constitute species are not abundant.

'Not as regards their hair, head, ears, eyes, mouth, nose, lips, or brows,

'Nor as regards their neck, shoulders, belly, back, hip, breast, female organ, sexual intercourse,

'Nor as regards their hands, feet, palms, nails, calves, thighs, colour, or voice are there marks that constitute species as in other species.

'Difference there is in beings endowed with bodies, but amongst men this is not the case, the difference amongst men is nominal (only)^[1].

'For whoever amongst men lives by cowkeeping,--know this, O Vâsettha,--he is a husbandman, not a Brâmana.'

'And whoever amongst men lives by different mechanical arts,--know this, O Vâsettha,--he is an artisan, not a Brâmana.

'And whoever amongst men lives by trade,--know this, O Vâsettha,--he is a merchant, not a Brâmana.

And whoever amongst men lives by serving others,--know this, O Vâsettha,--he is a servant, not a Brâhmana.

'And whoever amongst men lives by theft,--know this, O Vâsettha,--he is a thief, not a Brâhmana.

'And whoever amongst men lives by archery,--know this, O Vâsettha,--he is a soldier, not a Brâmana.

'And whoever amongst men lives by performing household ceremonials,--know this, O Vâsettha,--he is a sacrificer, not a Brâmana.

'And whoever amongst men possesses villages and countries,--know this, O Vâsettha,--he is a king, not a Brâmana.

'And I do not call one a Brâmana on account of his birth or of his origin from (a particular) mother; he may be called bhovâdi, and he may be wealthy, (but) the one who is possessed of nothing and seizes upon nothing, him I call a Brâhmana^[1].

'Whosoever, after cutting all bonds, does not tremble, has shaken off (all) ties and is liberated, him I call a Brâmana.

'The man who, after cutting the strap (i.e. enmity), the thong (i.e. attachment), and the rope (i.e. scepticism) with all that pertains to it, has destroyed (all) obstacles (i.e. ignorance), the enlightened (buddha), him I call a Brâmana.

'Whosoever, being innocent, endures reproach, blows, and bonds, the man who is strong in (his) endurance and has for his army this strength, him I call a Brâmana.

'The man who is free from anger, endowed with (holy) works, virtuous, without desire, subdued, and wearing the last body, him I call a Brâhmana.

'The man who, like water on a lotus leaf, or a mustard seed on the point of a needle, does not cling to sensual pleasures, him I call a Brâhmana.

'The man who knows in this world the destruction of his pain, who has laid aside (his) burden, and is liberated, him I call a Brâmana.

'The man who has a profound understanding, who is wise, who knows the true way and the wrong way, who has attained the highest good, him I call a Brâmana.

'The man who does not mix with householders nor with the houseless, who wanders about without a house, and who has few wants, him I call a Brâhmana.

'Whosoever, after refraining from hurting (living) creatures, (both) those that tremble and those that are strong, does not kill or cause to be killed, him I call a Brâmana.

'The man who is not hostile amongst the hostile, who is peaceful amongst the violent, not seizing (upon anything) amongst those that seize (upon everything), him I call a Brâmana.

'The man whose passion and hatred, arrogance and hypocrisy have dropt like a mustard seed from the point of a needle, him I call a Brâmana.

'The man that utters true speech, instructive and free from harshness, by which he does not offend any one, him I call a Brâmana.

'Whosoever in the world does not take what has not been given (to him), be it long or short, small or large, good or bad, him I call a Brâhmana.

'The man who has no desire for this world or the next, who is desireless and liberated, him I call a Brâmana.

'The man who has no desire, who knowingly is free from doubt; and has attained the depth of immortality, him I call a Brâmana.

'Whosoever in this world has overcome good and evil, both ties, who is free from grief and defilement, and is pure, him I call a Brâmana.

'The man that is stainless like the moon, pure, serene, and undisturbed, who has destroyed joy, him I call a Brâmana.

'Whosoever has passed over this quagmire difficult to pass, (who has passed over) revolution (samsâra) and folly, who has crossed over, who has reached the other shore, who is meditative, free from desire and doubt, calm without seizing (upon anything), him I call a Brâmana.

'Whosoever in this world, after abandoning sensual pleasures, wanders about houseless, and has destroyed the existence of sensual pleasures (kâmabhava), him I call a Brâmana.

'Whosoever in this world, after abandoning desire, wanders about houseless, and has destroyed the existence of desire (tanhâbhava), him I call a Brâmana.

'Whosoever, after leaving human attachment (yoga), has overcome divine attachment, and is liberated from all attachment, him I call a Brâhmana.

'The man that, after leaving pleasure and disgust, is calm and free from the elements of existence (nirupadhi), who is a hero, and has conquered all the world, him I call a Brâmana.

'Whosoever knows wholly the vanishing and reappearance of beings, does not cling to (anything); is happy (sugata), and enlightened, him I call a Brâmana.

'The man whose way neither gods nor Gandhabbas nbr men know, and whose passions are destroyed, who is a saint, him I call a Brâmana.

'The man for whom there is nothing, neither before nor after nor in the middle, who possesses nothing, and does not seize (upon anything), him I call a Brâmana.

'The (man that is undaunted like a) bull, who is eminent, a hero, a great sage (mahesi), victorious, free from desire, purified, enlightened, him I call a Brâmana.

'The man who knows his former dwellings, who sees both heaven and hell, and has reached the destruction of births, him I call a Brâmana.

'For what has been designated as "name" and "family" in the world is only a term, what has been designated here and there is understood by common consent^[1].

'Adhered to for a long time are the views of the ignorant, the ignorant tell us, one is a Brâmana by birth.

'Not by birth is one a Brâmana, nor is one by birth no Brâmana; by work (kammanâ) one is a Brâmana, by work one is no Brâmana.

'By work one is a husbandman, by work one is an artisan, by work one is a merchant, by work one is a servant.

'By work one is a thief, by work one is a soldier, by work one is a sacrificer, by work one is a king.

'So the wise, who see the cause of things and understand the result of work, know this work as it really is^[2].

'By work the world exists, by work mankind exists, beings are bound by work as the linch-pin of the rolling cart (keeps the wheel on)^[1].

'By penance, by a religious life, by self-restraint, and by temperance, by this one is a Brâmana, such a one (they call) the best Brâmana.

'He who is endowed with the threefold knowledge^[2], is calm, and has destroyed regeneration,--know this, O Vâsettha,--he is to the wise Brahman and Sakka.'

'To (every) man that is born, an axe is born in his mouth, by which the fool cuts himself, when speaking bad language.

'He who praises him who is to be blamed or blames him who as to be praised, gathers up sin in his mouth, and through that (sin) he will not find any joy.

'Trifling is the sin that (consists in) losing riches by dice; this is a greater sin that corrupts the mind against Sugatas.

'Out of the one hundred thousand Nirabbudas (he goes) to thirty-six, and to five Abbudas; because he blames an Ariya he goes to hell, having employed his speech and mind badly.

'He who speaks falsely goes to hell, or he who having done something says, "I have not done it;" both these after death become equal, in another world (they are both) men guilty of a mean deed^[1].

'He who offends an offenceless man, a pure man, free from sin, such a fool the evil (deed) reverts against, like fine dust thrown against the wind^[2].

'He who is given to the quality of covetousness, such a one censures others in his speech, (being himself) unbelieving, stingy, wanting in affability, niggardly, given to backbiting.

'O thou foul-mouthed, false, ignoble, blasting, wicked, evil-doing, low, sinful, base-born man, do not be garrulous in this world, (else) thou wilt be an inhabitant of hell^[3].

'Thou spreadest pollution to the misfortune (of others), thou revilest the just, committing sin (yourself), and having done many evil deeds thou wilt go to the pool (of hell) for a long time.

'For one's deeds are not lost, they will surely come (back to you), (their) master will meet with them, the fool who commits sin will feel the pain in himself in the other world^[1].

'To the place where one is struck with iron rods, to the iron stake with sharp edges he goes; then there is (for him) food as appropriate, resembling a red-hot ball of iron.

'For those who have anything to say (there) do not say fine things, they do not approach (with pleasing faces); they do not find refuge (from their sufferings), they lie on spread embers, they enter a blazing pyre.

'Covering (them) with a net they kill (them) there with iron hammers; they go to dense darkness^[2], for that is spread out like the body of the earth.

'Then (they enter) an iron pot, they enter a blazing pyre, for they are boiled in those (iron pots) for a long time, jumping up and down in the pyre.

'Then he who commits sin is surely boiled in a mixture of matter and blood; whatever quarter he inhabits, he becomes rotten there from coming in contact (with matter and blood).

'He who commits sin will surely be boiled in the water, the dwelling-place of worms; there it is not (possible) to get to the shore, for the jars (are) exactly alike^[3]. (?)

'Again they enter the sharp Asipattavana with mangled limbs; having seized the tongue with a hook, the different watchmen (of hell) kill (them).

'Then they enter Vetaranî, that is difficult to cross and has got streams of razors with sharp edges; there the fools fall in, the evil-doers after having done evil.

'There black, mottled flocks of ravens eat them who are weeping, and dogs, jackals, great vultures, falcons, crows tear (them).

'Miserable indeed is the life here (in hell) which the man sees that commits sin. Therefore should a man in this world for the rest of his life be strenuous, and not indolent.

'Those loads of sesamum seed which are carried in Paduma hell have been counted by the wise, they are (several) nahutas and five kotis, and twelve hundred kotis besides^[1].

'As long as hells are called painful in this world, so long people will have to live there for a long time; therefore amongst those who have pure, amiable, and good qualities one should always guard speech and mind.'

The Isi Asita saw in (their) resting-places during the day the joyful, delighted flocks of the Tidasa gods, and the gods in bright clothes, always highly praising Inda, after taking their clothes and waving them.

Seeing the gods with pleased minds, delighted, and showing his respect, he said this on that occasion: 'Why is the assembly of the gods so exceedingly pleased, why do they take their clothes and wave them?

'When there was an encounter with the Asuras, a victory for the gods, and the Asuras were defeated, then there was not such a rejoicing. What wonderful (thing) have the gods seen that they are so delighted?

'They shout and sing and make music, they throw (about their) arms and dance; I ask you, the inhabitants of the tops of (mount) Meru, remove my doubt quickly, O venerable ones!'

'The Bodhisatta, the excellent pearl, the incomparable, is born for the good and for a blessing in the world of men, in the town of the Sakyas, in the country of Lumbinî. Therefore we are glad and exceedingly pleased.

'He, the most excellent of all beings, the preeminent man, the bull of men, the most excellent of all creatures will turn the wheel (of the Dhamma) in the forest called after the Isis, (he who is) like the roaring lion, the strong lord of beasts.'

Having heard that noise he descended from (the heaven of) Tusita. Then he went to Suddhodana's palace, and having sat down there he said this to the Sakyas: 'Where is the prince? I wish to see (him).'

Then the Sakyas showed to (the Isi), called Asita, the child, the prince who was like shining gold, manufactured by a very skilful (smith) in the mouth of a forge, and beaming in glory and having a beautiful appearance.

Seeing the prince shining like fire, bright like the bull of stars wandering in the sky, like the burning sun in autumn, free from clouds, he joyfully obtained great delight.

The gods held in the sky a parasol with a thousand circles and numerous branches, yaks' tails with golden sticks were fanned, but those who held the yaks' tails and the parasol were not seen.

The Isi with the matted hair, by name Kanhasiri, on seeing the yellow blankets (shining) like a golden coin, and the white parasol held over his head, received him delighted and happy.

And having received the bull of the Sakyas, he who was wishing to receive him and knew the signs and the hymns, with pleased thoughts raised his voice, saying: 'Without superior is this, the most excellent of men.'

Then remembering his own migration he was displeased and shed tears; seeing this the Sakyas asked the weeping Isi, whether there would be any obstacle in the prince's path.

Seeing the Sakyas displeased the Isi said: 'I do not remember anything (that will be) unlucky for the prince, there will be no obstacles at all for him, for this is no inferior (person). Be without anxiety.

' This prince will reach the summit of perfect enlightenment, he will turn the wheel of the Dhamma, he who sees what is exceedingly pure (i.e. Nibbâna), this (prince) feels for the welfare of the multitude, and his religion^[1] will be widely spread.

'My life here will shortly be at an end, in the middle (of his life) there will be death for me; I shall not hear the Dhamma of the incomparable one; therefore I am afflicted, unfortunate, and suffering.'

Having afforded the Sakyas great joy he went out from the interior of the town to lead a religious life; but taking pity on his sister's son, he induced him to embrace the Dhamma of the incomparable one.

'When thou hearest from others the sound "Buddha," (or) "he who has acquired perfect enlightenment walks the way of the Dhamma," then going there and enquiring about the particulars, lead a religious life with that Bhagavat.'

Instructed by him, the friendly-minded, by one who saw in the future what is exceedingly pure (i.e. Nibbâna), he, Nâlaka, with a heap of gathered-up good works, and with guarded senses dwelt (with him), looking forward to Gina (i.e. Buddha).

Hearing the noise, while the excellent Gina turned the wheel (of the Dhamma), and going and seeing the bull of the Isis, he, after being converted, asked the eminent Muni about the best wisdom, when the time of Asita's order had come.

'These words of Asita are acknowledged true (by me), therefore we ask thee, O Gotama, who art perfect in all things (dhamma).

'O Muni, to me who am houseless, and who wish to embrace a Bhikkhu's life, explain when asked the highest state, the state of wisdom (moneyya).'

'I will declare to thee the state of wisdom,'--so said Bhagavat,--'difficult to carry out, and difficult to obtain; come, I will explain it to thee, stand fast, be firm.

'Let a man cultivate equanimity: which is (both) reviled and praised in the village, let him take care not to corrupt his mind, let him live calm, and without pride.

'Various (objects) disappear, like a flame of fire in the wood^[1]; women tempt the Muni, let them not tempt him.

'Let him be disgusted with sexual intercourse, having left behind sensual pleasures of all kinds, being inoffensive and dispassionate towards living creatures, towards anything that is feeble or strong.

'As I am so are these, as these are so am I, identifying himself with others, let him not kill nor cause (any one) to kill^[2].

'Having abdoned desire and covetousness let him act as one that sees clearly where a common man sticks, let him cross over this hell.

'Let him be with an empty stomach, taking little food, let him have few wants and not be covetous; not being consumed by desire he will without desire be happy.

'Let the Muni, after going about for alms, repair to the outskirts of the wood, let him go and sit down near the root of a tree.

'Applying himself to meditation, and being wise, let him find his pleasure in the outskirts of the wood, let him meditate at the root of a tree enjoying himself.

'Then when night is passing away let him repair to the outskirts of the village, let him not delight in being invited nor in what is brought away from the village.

'Let not the Muni, after going to the village, walk about to the houses in haste; cutting off (all) talk while seeking food, let him not utter any coherent speech^[1].

'"What I have obtained that is good," "I did not get (anything that is) good," so thinking in both cases he returns to the tree unchanged^[2].

"Wandering about with his alms-bowl in his hand, considered dumb without being dumb, let him not blush at a little gift, let him not despise the giver.

'Various are the practices illustrated by the Samana, they do not go twice to the other shore, this (is) not once thought^[1]. (?)

'For whom there is no desire, for the Bhikkhu who has cut off the stream (of existence) and abandoned all kinds of work, there is no pain.

'I will declare to thee the state of wisdom,'--so said Bhagavat,--'let one be like the edge of a razor, having struck his palate with his tongue, let him be restrained in (regard to his) stomach.

'Let his mind be free from attachment, let him not think much^[2] (about worldly affairs), let him be without defilement, independent, and devoted to a religious life.

'For the sake of a solitary life and for the sake of the service that is to be carried out by Samanas, let him learn, solitariness is called wisdom^[3]; alone indeed he will find pleasure.

'Then he will shine through the ten regions, having heard the voice of the wise, of the meditating, of those that have abandoned sensual pleasures, let my adherent then still more devote himself to modesty and belief.

'Understand this from the waters in chasms and cracks: noisy go the small waters, silent goes the vast ocean^[1].

'What is deficient that makes a noise, what is full that is calm; the fool is like a half-(filled) water-pot, the wise is like a full pool.

'When the Samana speaks much that is possessed of good sense, he teaches the Dhamma while knowing it, while knowing it he speaks much^[2].

'But he who while knowing it is self-restrained, and while knowing it does not speak much, such a Muni deserves wisdom (mona), such a Muni has attained to wisdom (mona)^[3].'

'Those who do not understand pain and the origin of pain, and where pain wholly and totally is stopped, and do not know the way that leads to the cessation of pain,

'They, deprived of the emancipation of thought and the emancipation of knowledge, are unable to put an end (to samsâra), they will verily continue to undergo birth and decay.

'And those who understand pain and the origin of pain, and where pain wholly and totally is stopped, and who know the way that leads to the cessation of pain,

'They, endowed with the emancipation of thought and the emancipation of knowledge, are able to put an end (to samsâra), they will not undergo birth and decay.

'Whatever pains there are in the world, of many kinds, they arise having their cause in the upadhis; he who being ignorant creates upadhi, that fool again undergoes pain; therefore being wise do not create upadhi, considering what is the birth and origin of pain.

'Those who again and again go to samsâra with birth and death, to existence in this way or in that way,--that is the state of aviggâ.

'For this aviggâ is the great folly by which this (existence) has been traversed long, but those beings who resort to knowledge do not go to rebirth.

'Whatever pain arises is all in consequence of the samkhâras, by the destruction of the samkhâras there will be no origin of pain.

'Looking upon this pain that springs from the samkhâras as misery, from the cessation of all the samkhâras, and from the destruction of consciousness will arise the destruction of pain, having understood this exactly,

'The wise who have true views and are accomplished, having understood (all things) completely, and having conquered all association with Mâra, do not go to re-birth.

'Whatever pain arises is all in consequence of viññâna, by the destruction of viññâna there is no origin of pain.

'Looking upon this pain that springs from viññâna as misery, from the cessation of viññâna a Bhikkhu free from desire (will be) perfectly happy (parinibbuta).

'For those who are ruined by phassa, who follow the stream of existence, who have entered a bad way, the destruction of bonds is far off.

'But those who, having fully understood phassa, knowingly have taken delight in cessation, they verily from the comprehension of phassa, and being free from desire, are perfectly happy.

'Pleasure or pain, together with want of pleasure and want of pain, whatever is perceived internally and externally,

'Looking upon this as pain, having touched what is perishable and fragile, seeing the decay (of everything), the Bhikkhu is disgusted, having from the perishing of the vedanâs become free from desire, and perfectly happy.

'A man accompanied by tanhâ, for a long time transmigrating into existence in this way or that way, does not overcome transmigration (samsâra).

'Looking upon this as misery, this origin of the pain of tanhâ, let the Bhikkhu free from tanhâ, not seizing (upon anything), thoughtful, wander about.

'The existence is in consequence of the upâdânas; he who has come into existence goes to pain, he who has been born is to die, this is the origin of pain.

'Therefore from the destruction of the upâdânas the wise with perfect knowledge, having seen (what causes) the destruction of birth, do not go to re-birth.

'Whatever pain arises is all in consequence of the ârambhas, by the destruction of the ârambhas there is no origin of pain.

22, 23. 'Looking upon this pain that springs from the ârambhas as misery, having abandoned all the ârambhas, birth and transmigration have been crossed over by the Bhikkhu who is liberated in non-exertion, who has cut off the desire for existence, and whose mind is calm; there is for him no re-birth.

'Whatever pain arises is all in consequence of the âhâras, by the destruction of the âhâras there is no origin of pain.

'Looking upon this pain that springs from the âhâras as misery, having seen the result of all âhâras, not resorting to all âhâras,

'Having seen that health is from the destruction of desire, he that serves discriminatingly and stands fast in the Dhamma cannot be reckoned as existing, being accomplished^[1].

'Whatever pain arises is all in consequence of the iñgitas, by the destruction of the iñgitas there is no origin of pain.

'Looking upon this pain that springs from the iñgitas as misery, and therefore having abandoned the iñgitas and having stopped the samkhâras; let the Bhikkhu free from desire and not seizing (upon anything), thoughtful, wander about.

'The independent (man) does not vacillate, and the dependent (man) seizing upon existence in one way or in another, does not overcome samsâra.

'Looking upon this as misery (and seeing) great danger in things you depend upon, let a Bhikkhu wander about independent, not seizing (upon anything), thoughtful.

'Those beings who are possessed of form, and those who dwell in the formless (world), not knowing cessation, have to go to re-birth.

'But those who, having fully comprehended the forms, stand fast in the formless (worlds), those who are liberated in the cessation, such beings leave death behind.

'Seeing the real in the unreal, the world of men and gods dwelling in name and form^[1], he thinks: "This is true."

'Whichever way they think (it), it becomes otherwise, for it is false to him, and what is false is perishable^[2]. (?)

'What is not false, the Nibbâna, that the noble conceive as true, they verily from the comprehension of truth are free from desire (and) perfectly happy^[3].

'Form, sound, taste, smell, and touch are all wished for, pleasing and charming (things) as long as they last, so it is said.

'By you, by the world of men and gods these (things) are deemed a pleasure, but when they cease it is deemed pain by them.

'By the noble the cessation of the existing body is regarded as pleasure; this is the opposite of (what) the wise in all the world (hold)^[1].

'What fools say is pleasure that the noble say is pain, what fools say is pain that the noble know as pleasure:--see here is a thing difficult to understand, here the ignorant are confounded.

'For those that are enveloped there is gloom, for those that do not see there is darkness, and for the good it is manifest, for those that see there is light; (even being) near, those that are ignorant of the way and the Dhamma, do not discern (anything)^[2].

'By those that are overcome by the passions of existence, by those that follow the stream of existence, by those that have entered the realm of Mâra, this Dhamma is not perfectly understood.

'Who except the noble deserve the well-understood state (of Nibbâna)? Having perfectly conceived this state, those free from passion are completely extinguished^[1].'