Gems

snp2.1:1 Whatever beings have gathered here, on the ground or in the sky: may beings all be of happy heart, and listen carefully to what is said.

snp2.1:2 So pay heed, all you beings, have love for humankind, who day and night give in charity; may God protect them diligently.

snp2.1:3 There’s no wealth in this life or the next, no sublime gem in the heavens, that equals the teaching of the Realized One. This sublime gem is in the Buddha: by this truth, may you be well!

snp2.1:4 Ending, dispassion, the undying, the sublime, attained by the Sakyan Sage immersed in samādhi; there is nothing equal to that Dhamma. This sublime gem is in the Dhamma: by this truth, may you be well!

snp2.1:5 The purity praised by the highest Buddha is said to be the “immersion with immediate fruit”; no equal to that immersion is found. This sublime gem is in the Dhamma: by this truth, may you be well!

snp2.1:6 The eight individual persons praised by the good are the four pairs of the Holy One’s disciples; they are worthy of religious donations, what’s given to them is very fruitful. This sublime gem is in the Saṅgha: by this truth, may you be well!

snp2.1:7 Dedicated to Gotama’s dispensation, strong-minded, free of sense desire, they’ve attained the goal, <j>plunged into freedom from death, and enjoy the quenching they’ve freely gained. This sublime gem is in the Saṅgha: by this truth, may you be well!

snp2.1:8 As a pillar rooted in earth is not shaken by the four winds, I say a true person is like this, who sees the noble truths in experience. This sublime gem is in the Saṅgha: by this truth, may you be well!

snp2.1:9 Those who fathom the noble truths taught by the one of deep wisdom, do not take an eighth life, even if they are hugely negligent. This sublime gem is in the Saṅgha: by this truth, may you be well!

snp2.1:10 When they attain to vision they give up three things: substantialist view, doubt, and any attachment to precepts and observances.

snp2.1:11 They’re freed from the four places of loss, and cannot do six things. This sublime gem is in the Saṅgha: by this truth, may you be well!

snp2.1:12 Even if they do a bad deed by body, speech, or mind, they are unable to conceal it; this, it’s said, is the inability <j>of one who has seen the truth. This sublime gem is in the Saṅgha: by this truth, may you be well!

snp2.1:13 Like a tall forest tree crowned with flowers in the first month of summer; that’s how he taught the superb Dhamma, leading to extinguishment, the ultimate benefit. This sublime gem is in the Buddha: by this truth, may you be well!

snp2.1:14 The superb, knower of the superb, <j>giver of the superb, bringer of the superb; taught the superb Dhamma supreme. This sublime gem is in the Buddha: by this truth, may you be well!

snp2.1:15 The old is ended, nothing new is produced; their minds are not set on this world. Withered are the seeds, there’s no desire for growth, those attentive ones are extinguished like this lamp. This sublime gem is in the Saṅgha: by this truth, may you be well!

snp2.1:16 Whatever beings have gathered here, on the ground or in the sky: the Realized One is honored by angels and humans! We honor the messenger! May you be safe!

snp2.1:17 Whatever beings have gathered here, on the ground or in the sky: the Realized One is honored by angels and humans! We honor the teaching! May you be safe!

snp2.1:18 Whatever beings have gathered here, on the ground or in the sky: the Realized One is honored by angels and humans! We honor the community! May you be safe!

Putrefaction

snp2.2:1 “The good eat properly obtained millet, wild grains, broomcorn, greens, tubers, and grapes. They don’t lie to get what they want.

snp2.2:2 But when you eat delicious food, nicely cooked and prepared, and offered by others, enjoying a dish of fine rice, Kassapa, you eat putrefaction.

snp2.2:3 ‘Putrefaction is not appropriate for me’— so you said, O brahmin only by kin. Yet here you are enjoying a dish of fine rice, well prepared with the flesh of fowl. I’m asking you this, Kassapa: what do you take to be putrefaction?”

snp2.2:4 “Killing creatures, mutilation, murder, abduction; stealing, lying, cheating and fraud, learning crooked spells, adultery: this is putrefaction, not eating meat.

snp2.2:5 People here with unbridled sensuality, greedy for tastes, mixed up in impurity, nihilists, immoral, intractable: this is putrefaction, not eating meat.

snp2.2:6 Tough, callous calumniators, pitiless and arrogant betrayers of friends, misers who never give anything: this is putrefaction, not eating meat.

snp2.2:7 Anger, vanity, obstinacy, contrariness, deceit, jealousy, boastfulness, haughtiness, intimacy with the wicked: this is putrefaction, not eating meat.

snp2.2:8 The ill-behaved, debt-evaders, informants, business cheats and con-artists, vile men committing sin: this is putrefaction, not eating meat.

snp2.2:9 People here who can’t stop harming living creatures, taking from others, intent on hurting, immoral, cruel, harsh, lacking regard for others: this is putrefaction, not eating meat.

snp2.2:10 Greedy, hostile, aggressive to others, and addicted to evil—<j>those beings pass into darkness, falling headlong into hell: this is putrefaction, not eating meat.

snp2.2:11 Not fish or flesh or fasting, nudity or baldness, or dreadlocks or dirt, not rough hides or serving the sacred flame, or the many endless mortifications in the world, not hymns or oblations, <j>sacrifices or seasonal observances, will cleanse a mortal not free of doubt.

snp2.2:12 Guarding the streams of sense impressions, <j>wander with faculties understood, standing on the teaching, delighting in integrity and tenderness. The attentive have slipped their chains <j>and given up all suffering; they don’t cling to the seen and the heard.”

snp2.2:13 The Buddha explained this matter to him <j>again and again, until the master of hymns understood it. It was illustrated with colorful verses by the sage free of putrefaction, <j>unattached, hard to trace.

snp2.2:14 Having heard the fine words of the Buddha, that are free of putrefaction, <j>casting aside all suffering; humbled, he bowed to the Realized One, and right away begged to go forth.

Conscientious Companionship

snp2.3:1 Flouting conscience, loathing it, saying “I’m on your side”, but not following up in deeds— know they’re not on your side.

snp2.3:2 Some say nice things to their friends without following it up. The wise will recognize one who talks without doing.

snp2.3:3 No true friend relentlessly suspects betrayal, looking for fault. One on whom you rest, like a child on the breast, is a true friend, not split from you by others.

snp2.3:4 One whose reward is the fruit of bearing the burden of service develops a happy state, producing joy and attracting praise.

snp2.3:5 One who has drunk the nectar of seclusion and the nectar of peace, free of stress, free of evil, drinks the joyous nectar of Dhamma.

Blessings

snp2.4:1 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then, late at night, a glorious angel, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. That angel addressed the Buddha in verse:

snp2.4:2 “Many angels and humans have thought about blessings desiring well-being: declare the highest blessing.”

snp2.4:3 “Not to fraternize with fools, but to fraternize with the wise, and honoring those worthy of honor: this is the highest blessing.

snp2.4:4 Living in a suitable region, having made merit in the past, being rightly resolved in oneself, this is the highest blessing.

snp2.4:5 Education and a craft, discipline and training, and well-spoken speech: this is the highest blessing.

snp2.4:6 Caring for mother and father, kindness to children and partners, and unstressful work: this is the highest blessing.

snp2.4:7 Giving and righteous conduct, kindness to relatives, blameless deeds: this is the highest blessing.

snp2.4:8 Desisting and abstaining from evil, avoiding drinking liquor, diligence in good qualities: this is the highest blessing.

snp2.4:9 Respect and placidity, contentment and gratitude, and timely listening to the teaching: this is the highest blessing.

snp2.4:10 Patience, being easy to admonish, the sight of ascetics, and timely discussion of the teaching: this is the highest blessing.

snp2.4:11 Fervor and chastity seeing the noble truths, and realization of extinguishment: this is the highest blessing.

snp2.4:12 Though touched by worldly conditions, their mind does not tremble; sorrowless, stainless, secure: this is the highest blessing.

snp2.4:13 Having completed these things, undefeated everywhere; everywhere they go in safety: this is their highest blessing.”

With Spiky

snp2.5:1 So I have heard. At one time the Buddha was staying near Gayā on the cut-stone ledge in the haunt of Spiky the jinn. Now at that time the jinn Shaggy and Spiky were passing by not far from the Buddha. So Shaggy said to Spiky, “That’s an ascetic.” “That’s no ascetic, he’s a faker! I’ll soon find out whether he’s an ascetic or a faker.”

snp2.5:2 Then Spiky went up to the Buddha and leaned up against his body, but the Buddha pulled away. Then Spiky said to the Buddha, “Are you afraid, ascetic?” “No, respectable sir, I’m not afraid. But your touch is nasty.”

snp2.5:3 “I will ask you a question, ascetic. If you don’t answer me, I’ll drive you insane, or explode your heart, or grab you by the feet and throw you to the far shore of the Ganges!”

snp2.5:4 “I don’t see anyone in this world with its angels, devils, and heavenly hosts, this population with its ascetics and brahmins, its angels and humans who could do that to me. But anyway, ask what you wish.” Then Spiky addressed the Buddha in verse:

snp2.5:5 “Where do greed and hate come from? From where spring discontent, desire, and terror? Where do the mind’s thoughts originate, like a crow let loose by boys.”

snp2.5:6 “Greed and hate come from here; from here spring discontent, desire, and terror; here’s where the mind’s thoughts originate, like a crow let loose by boys.

snp2.5:7 Born of affection, originating in oneself, like prop roots sprouting from a banyan; the many kinds of attachment to sensual pleasures are like camel’s foot creeper <j>creeping through the woods.

snp2.5:8 Those who understand where they come from dispel them—listen up, jinn! They cross this flood so hard to cross, not crossed before, to find salvation.”

A Righteous Life

snp2.6:1 A righteous life, a spiritual life, they call this the supreme treasure. But if someone goes forth from the lay life to homelessness

snp2.6:2 who is of scurrilous character, a beast and a bully, their life gets worse, as poison grows inside them.

snp2.6:3 A mendicant who loves to quarrel, wrapped in delusion, doesn’t even know what’s been explained in the Dhamma taught by the Buddha.

snp2.6:4 Harassing those who are evolved, governed by ignorance, they don’t know that corruption is the path that leads to hell.

snp2.6:5 Entering the underworld, plunging from darkness to darkness, such a mendicant falls into suffering after death.

snp2.6:6 One such as that is like a sewer brimful with years of filth for it’s hard to clean one full of grime.

snp2.6:7 Mendicants, knowing that someone is like this, attached to the domestic life, of corrupt wishes and wicked intent, of bad behavior and alms-resort,

snp2.6:8 then having gathered in harmony, you should expel them. Throw out the trash! Get rid of the rubbish!

snp2.6:9 And sweep away the scraps— they’re not ascetics, they just think they are. When you’ve thrown out those of corrupt wishes, of bad behavior and alms-resort,

snp2.6:10 dwell in communion, ever mindful, the pure with the pure. Then in harmony, alert, you’ll make an end of suffering.

Brahmanical Principles

snp2.7:1 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then several old and well-to-do brahmins of Kosala—elderly and senior, who were advanced in years and had reached the final stage of life—went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side and said to the Buddha: “Worthy Gotama, are the ancient principles of the brahmins exhibited these days among brahmins?” “No, brahmins, they are not.” “If you wouldn’t mind, Worthy Gotama, please teach us the ancient principles of the brahmins.” “Well then, brahmins, listen and apply your mind well, I will speak.” “Yes, worthy sir,” they replied. The Buddha said this:

snp2.7:2 “The ancient seers used to be restrained and austere. Having given up the five sensual stimuli, they lived for their own true good.

snp2.7:3 Brahmins used to own no cattle, nor gold coin or grain. Chanting was their money and grain, which they guarded as a gift from God.

snp2.7:4 Food was prepared for them and left beside their doors. People believed that food prepared in faith should be given to them.

snp2.7:5 With colorful clothes, lodgings and houses, prosperous nations and countries honored those brahmins.

snp2.7:6 Brahmins used to be inviolable and invincible, protected by principle. No one ever turned them away from the doors of families.

snp2.7:7 For forty-eight years they led the spiritual life. The brahmins of old pursued their quest for knowledge and conduct.

snp2.7:8 Brahmins never transgressed with another, nor did they purchase a wife. They lived together in love, joining together by mutual consent.

snp2.7:9 Brahmins never approached their wives for sex during the time outside the fertile phase of the menstrual cycle after menstruation.

snp2.7:10 They praised chastity and morality, integrity, tenderness, and fervor, gentleness and harmlessness, and also patience.

snp2.7:11 He who was supreme among them, noble, staunchly vigorous, did not engage in sex even in a dream.

snp2.7:12 Training in line with their duties, many smart people here praised chastity and morality, and also patience.

snp2.7:13 They begged for rice, bedding, clothes, ghee, and oil. Having collected them legitimately, they arranged a sacrifice.

snp2.7:14 But they slew no cows while serving at the sacrifice. Like a mother, father, or brother, or some other relative, cows are our best friends, the fonts of medicine.

snp2.7:15 They give food and strength, and beauty and happiness. Knowing these benefits, they slew no cows.

snp2.7:16 The brahmins were delicate and tall, beautiful and glorious. They were keen on all the duties according to their teachings. So long as they continued in the world, people flourished happily.

snp2.7:17 But perversion crept into them little by little when they saw the transformation of the king and the ladies in all their finery.

snp2.7:18 Their chariots were harnessed with thoroughbreds, well-made with bright canopies, and their homes and houses were neatly divided section by section.

snp2.7:19 They were lavished with herds of cattle, and furnished with bevies of lovely ladies. This extravagant human wealth was coveted by the brahmins.

snp2.7:20 They compiled hymns to that end, approached King Okkāka and said, ‘You have plenty of money and grain. Sacrifice! For you have much treasure. Sacrifice! For you have much money.’

snp2.7:21 Persuaded by the brahmins, the king, chief of charioteers, performed horse sacrifice, human sacrifice, the sacrifices of the ‘casting of the yoke-pin’, <j>the ‘royal soma drinking’, and the ‘unimpeded’. When he had carried out these sacrifices, he gave riches to the brahmins.

snp2.7:22 There were cattle, bedding, and clothes, and ladies in all their finery; chariots harnessed with thoroughbreds, well-made with bright canopies;

snp2.7:23 and lovely homes, nicely divided section by section. Having furnished them with different grains, he gave riches to the brahmins.

snp2.7:24 When they got hold of that wealth, they arranged to store it up. Falling under the sway of desire, their craving grew and grew. They compiled hymns to that end, approached King Okkāka once more and said,

snp2.7:25 ‘Like water and earth, gold coin, riches, and grain, are cows for humankind, as they are essential for creatures. Sacrifice! For you have much treasure. Sacrifice! For you have much money.’

snp2.7:26 Persuaded by the brahmins, the king, chief of charioteers, had many hundred thousand cows slain at the sacrifice.

snp2.7:27 Neither with feet nor with horns do cows harm anyone at all. Cows meek as lambs supply buckets of milk. But taking them by the horns, the king slew them with a sword.

snp2.7:28 At that the angels and the ancestors, with the chiefs of the angels, the jinn and monsters, roared out: ‘This is a crime against nature!’ as the sword fell on the cows.

snp2.7:29 There used to be three kinds of illness: greed, starvation, and old age. But due to the slaughter of cows, this grew to be ninety-eight.

snp2.7:30 This crime of the rods is of ancient descent. Killing innocent creatures, the sacrificers forsake righteousness.

snp2.7:31 And that is how this mean old practice was criticized by sensible people. Wherever they see such a thing, folk criticize the sacrificer.

snp2.7:32 With righteousness gone, peasants and menials were split, as were many aristocrats, and wives looked down on their husbands.

snp2.7:33 Aristocrats and brahmins only by kin, and others protected by their clan, neglecting their genealogy, fell under the sway of sensual pleasures.”

snp2.7:34 When he had spoken, those well-to-do brahmins said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.”

The Boat

snp2.8:1 If you would learn the teaching from someone, honor them as angels honor the truth. Then they will have confidence in you, and being learned, they reveal the teaching.

snp2.8:2 Heeding well, an attentive one, practicing in line with that teaching grows intelligent, discerning, and subtle through diligently sticking close to such a person.

snp2.8:3 But associating with a petty fool who falls short of the goal, jealous, then unable to discern the teaching in this life, one proceeds to death still plagued by doubts.

snp2.8:4 It’s like a man who has plunged into a river, a rushing torrent in spate. As they are swept away downstream, how could they help others across?

snp2.8:5 Just so, one unable to discern the teaching, who hasn’t studied the meaning under the learned, not knowing it oneself, still plagued by doubts, how could they help others to contemplate?

snp2.8:6 But one who has embarked on a strong boat equipped with rudder and oar, would bring many others across there with skill, care, and thoughtfulness.

snp2.8:7 So too one who understands—a knowledge master, evolved, learned, and unflappable— can help others to contemplate, so long as they are prepared to listen carefully.

snp2.8:8 That’s why you should spend time with a true person, intelligent and learned. Having understood the meaning, <j>putting it into practice, one who understands the teaching <j>would find happiness.

What Morality?

snp2.9:1 “With what morality, what conduct, fostering what deeds, would a person lay the foundations right, and reach the highest goal?”

snp2.9:2 “Honoring elders without jealousy, they’d know the time to visit their respected teachers. Treasuring the chance for a Dhamma talk, they’d listen carefully to the well-spoken words.

snp2.9:3 At the right time, they’d enter <j>the vicinity of their respected teachers in placid manner, leaving obstinacy behind. They’d call to mind and put into practice the meaning, the teaching, self-control, <j>and the spiritual life.

snp2.9:4 Delighting in the teaching, enjoying the teaching, standing on the teaching, evaluating the teaching, they’d never say anything that degraded the teaching, but would be guided by genuine words well-spoken.

snp2.9:5 Giving up mirth, muttered prayer, weeping, ill will, deceit, fawning, greed, conceit, aggression, crudeness, stains, and indulgence, they’d wander free of vanity, steadfast.

snp2.9:6 Understanding is the essence of well-spoken words, stillness is the essence of learning and understanding. Wisdom and learning do not flourish in a hasty and negligent person.

snp2.9:7 Those happy with the teaching <j>proclaimed by the Noble One are supreme in speech, mind, and deed. Abiding in peace, gentleness, and stillness, they’ve realized the essence of learning and wisdom.”

Get Up!

snp2.10:1 Get up and meditate! What’s the point in your sleeping? How can the afflicted slumber when inflicted by an arrow strike?

snp2.10:2 Get up and meditate! Train hard for peace! The King of Death has caught you heedless— don’t let him fool you under his sway.

snp2.10:3 Needy jinn and humans are held back by clinging: get over it. Don’t let the moment pass you by. For if you miss your moment you’ll grieve when sent to hell.

snp2.10:4 Negligence is always dust; dust follows right behind negligence. Through diligence and knowledge, pluck out the dart from yourself.

With Rāhula

snp2.11:1 “Does familiarity breed contempt, even for the man of wisdom? Do you honor he who holds aloft the torch for all humanity?”

snp2.11:2 “Familiarity breeds no contempt for the man of wisdom. I always honor he who holds aloft the torch for all humanity.”

snp2.11:3 “One who’s given up the five sensual stimulations, so pleasing and delightful, and who’s left the home life out of faith— let them make an end to suffering!

snp2.11:4 Mix with spiritual friends, stay in remote lodgings, secluded and quiet, and eat in moderation.

snp2.11:5 Robes, almsfood, requisites and lodgings: don’t crave such things; don’t come back to this world again.

snp2.11:6 Be restrained in the monastic code and the five sense faculties. With mindfulness immersed in the body, be full of disillusionment.

snp2.11:7 Turn away from the sign that’s attractive, provoking lust. With mind unified and serene, meditate on the ugly aspects of the body.

snp2.11:8 Meditate on the signless, give up the tendency to conceit; and when you comprehend conceit, you will live at peace.”

snp2.11:9 That is how the Buddha regularly advised Venerable Rāhula with these verses.

Vaṅgīsa and His Mentor Nigrodhakappa

snp2.12:1 So I have heard. At one time the Buddha was staying near Āḷavī, at Āḷavī’s premier shrine. Now at that time it was not long after Venerable Vaṅgīsa’s mentor, the senior monk named Nigrodhakappa, had become fully quenched. Then as Vaṅgīsa was in private retreat this thought came to his mind: “Has my mentor become quenched or not?” Then in the late afternoon, Venerable Vaṅgīsa came out of retreat and went to the Buddha. He bowed, sat down to one side, and said to him: “Just now, sir, as I was in private retreat this thought came to mind. ‘Has my mentor become quenched or not?’” Then Venerable Vaṅgīsa rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and addressed him in verse:

snp2.12:2 “I ask the Teacher unrivaled in wisdom, who has cut off all doubts in this very life: a monk has died at Āḷavī’s premier shrine, who was well-known, famous, and quenched.

snp2.12:3 Nigrodhakappa was his name; it was given to that brahmin by you, Blessed One. He wandered in your honor, yearning for freedom, energetic, a resolute Seer of Truth.

snp2.12:4 O Sakyan, All-seer, we all wish to know about that disciple. Our ears are eager to hear, for you are the most excellent teacher.

snp2.12:5 Cut off our doubt, declare this to us; your wisdom is vast, tell us of his quenching! All-seer, speak among us, like a wise elder <j>in the midst of the angels!

snp2.12:6 Whatever ties there are, or paths to delusion, or things on the side of unknowing, <j>or that are bases of doubt vanish on reaching a Realized One, for his eye is the best of all people’s.

snp2.12:7 If no man were ever to disperse corruptions, like the wind dispersing the stormclouds, darkness would shroud the whole world; not even brilliant men would shine.

snp2.12:8 The attentive are bringers of light; my hero, that is what I think of you. We’ve come for your discernment and knowledge: here in this assembly, declare to us about Kappāyana.

snp2.12:9 Swiftly send forth your sweet, sweet voice, like a goose stretching its neck, gently honking, lucid-flowing, with lovely tone: alert, we all listen to you.

snp2.12:10 You have entirely abandoned birth and death; curbed and pure, I urge you, speak the Dhamma! For ordinary people <j>have no wish-granter, but Realized Ones <j>have a comprehensibility-granter.

snp2.12:11 Your answer is definitive, and we will adopt it, for you have perfect understanding. We raise our cupped palms one last time, one of unrivaled wisdom, <j>don’t deliberately confuse us.

snp2.12:12 Knowing the teaching of the noble ones <j>from top to bottom, one of unrivaled energy, <j>don’t deliberately confuse us. As a man baking in the summer sun <j>would long for water, I long for your voice, so let the sound rain forth.

snp2.12:13 Surely Kappāyana did not <j>lead the spiritual life in vain? Did he realize quenching, or did he still have a residue? Let us hear what kind of liberation he had!”

snp2.12:14 “He cut off craving for name and form right here,” said the Buddha, “the river of darkness that had long lain within him. He has entirely crossed over birth and death.” So declared the Blessed One, the leader of the five.

snp2.12:15 “Now that I have heard your words, seventh of seers, I am confident. My question, it seems, was not in vain, the brahmin did not deceive me.

snp2.12:16 As he said, so he did— he was a disciple of the Buddha. He cut the net of death the deceiver, so extended and strong.

snp2.12:17 Blessed One, Kappāyana saw the starting point of grasping. He has indeed gone far beyond Death’s dominion so hard to pass.”

The Right Way to Wander

snp2.13:1 “I ask the sage abounding in wisdom— crossed-over, gone beyond, quenched, steadfast: when a mendicant has left home, <j>casting aside sensuality, what’s the right way to wander the world?”

snp2.13:2 “When they’ve eradicated superstitions,” said the Buddha, “about celestial portents, dreams, or bodily marks; with the stain of superstitions left behind, they’d rightly wander the world.

snp2.13:3 A mendicant ought dispel desire for pleasures human or heavenly; with worldly craving transcended and truth comprehended, they’d rightly wander the world.

snp2.13:4 Putting backbiting behind them, a mendicant gives up anger and stinginess; with favoring and opposing left behind, they’d rightly wander the world.

snp2.13:5 When the loved and the unloved are both left behind, not grasping or dependent on anything; freed from all things that fetter, they’d rightly wander the world.

snp2.13:6 Finding no core in attachments, rid of desire for things they’ve acquired, independent, needing no one to guide them, they’d rightly wander the world.

snp2.13:7 Not hostile in speech, mind, or deed, they’ve rightly understood the teaching. Aspiring to the state of extinguishment, they’d rightly wander the world.

snp2.13:8 Not gloating that, ‘they bow to me’; though reviled, they’d still stay in touch; not besotted when getting food from others, they’d rightly wander the world.

snp2.13:9 When greed and craving to live again are cast off, a mendicant refrains from violence and abduction; rid of indecision, free of thorns, they’d rightly wander the world.

snp2.13:10 Knowing what is suitable for themselves, a mendicant would hurt no one in the world; understanding the teaching in line with the truth, they’d rightly wander the world.

snp2.13:11 They have no underlying tendencies at all, and are rid of unskillful roots; free of hope, with no need for hope, they’d rightly wander the world.

snp2.13:12 Defilements ended, conceit given up, beyond all manner of desire; tamed, quenched, and steadfast, they’d rightly wander the world.

snp2.13:13 Faithful, learned, seer of the sure path, an attentive one joins no faction among sects; rid of greed, hate, and aversion, they’d rightly wander the world.

snp2.13:14 A purified victor with veil cast off, among worldly things master, transcendent, stilled; expert in knowledge of conditions’ cessation, they’d rightly wander the world.

snp2.13:15 They’re over speculating on the future or past, and understand what it means to be pure; freed from all the sense fields, they’d rightly wander the world.

snp2.13:16 The state of peace is understood, <j>the truth is comprehended, they’ve openly seen defilements cast off; and with the ending of all attachments, they’d rightly wander the world.”

snp2.13:17 “Clearly, Blessed One, it is just as you say. One who lives like this is a tamed mendicant, passed beyond all fetters and yokes: they’d rightly wander the world.”

With Dhammika

snp2.14:1 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the lay follower Dhammika, together with five hundred lay followers, went up to the Buddha, bowed, sat down to one side, and addressed him in verse:

snp2.14:2 “I ask you, Gotama, whose wisdom is vast: what does one do to become a good disciple, both one who has left the home, and the lay followers staying at home?

snp2.14:3 For you understand the course and destiny of the world with all its angels. There is no equal to you who sees the subtle meaning, for you are the Buddha most excellent, they say.

snp2.14:4 Having experienced all knowledge, you reveal the teaching out of sympathy for beings. All-seer, you have cast off the veil, and immaculate, you dazzle the whole world.

snp2.14:5 The dragon king Erāvaṇa, <j>hearing you called ‘Victor’, came into your presence. He consulted with you then, <j>having heard your words, left consoled, saying ‘Excellent!’

snp2.14:6 And King Kuvera Vessavaṇa also approached to ask about the teaching. You also answered him, O attentive one, and hearing you he too was consoled.

snp2.14:7 Those monastics of other religions given to debate, whether Ājīvakas or Jains, all fail to overtake you in wisdom, like a standing man next to a sprinter.

snp2.14:8 Those brahmins given to debate, some of whom are quite senior, all end up beholden to you for the meaning, and others too who think themselves debaters.

snp2.14:9 So subtle and pleasant is the teaching that is well proclaimed by you, Blessed One. It’s all we long to hear. So when asked, O Best of Buddhas, tell us!

snp2.14:10 All these mendicants have gathered, and the layfolk too are here to listen. Let them hear the teaching <j>the immaculate one discovered, like angels listening to the fine words of a messenger.”

snp2.14:11 “Listen to me, mendicants, I will educate you in the cleansing teaching; all bear it in mind. A thoughtful person, seeing the meaning, would adopt the deportment <j>proper to a renunciate.

snp2.14:12 No way would a mendicant go out at the wrong time; at the right time, they’d walk the village for alms. For chains bind one who wanders at the wrong time, which is why the Buddhas avoid it.

snp2.14:13 Sights, sounds, tastes, smells, and touches, which drive beings mad— dispel desire for such things, and enter for the morning meal at the right time.

snp2.14:14 After receiving alms for the day, on returning a mendicant would sit in private alone. Inwardly reflective, they’d curb their mind from outside things, keeping themselves collected.

snp2.14:15 Should they converse with a disciple, with anyone else, or with a mendicant, they’d bring up only the sublime teaching, not dividing or blaming.

snp2.14:16 For some contend in debate, but we praise not those of little wisdom. In place after place they are bound in chains, for they send their mind over there far away.

snp2.14:17 Alms, a dwelling, a bed and seat, and water for rinsing the dust from the cloak— after hearing the teaching of the Holy One, a disciple of outstanding wisdom <j>would use these after appraisal.

snp2.14:18 That’s why, when it comes to alms and lodgings, and water for rinsing the dust from the cloak, a mendicant is unsullied in the midst of these things, like a droplet on a lotus-leaf.

snp2.14:19 Now I shall tell you the householder’s duty, doing which one becomes a good disciple. For one burdened with possessions <j>does not get to realize the whole of the mendicant’s practice.

snp2.14:20 They’d not kill any creature, nor have them killed, nor grant permission for others to kill. They’ve laid aside violence toward all creatures frail or firm that there are in the world.

snp2.14:21 Next, a disciple would avoid knowingly taking anything not given at all, they’d not get others to do it, <j>nor grant them permission to steal; they’d avoid <em>all</em> theft.

snp2.14:22 A sensible person would avoid the unchaste life, like a burning pit of coals. But if unable to remain chaste, they’d not transgress with another’s partner.

snp2.14:23 In a council or assembly, or one on one, they would not lie. They’d not get others to lie, <j>nor grant them permission to lie; they’d avoid <em>all</em> untruths.

snp2.14:24 A householder espousing this teaching would not consume liquor or drink. They’d not get others to drink, <j>nor grant them permission to drink; knowing that ends in intoxication.

snp2.14:25 For drunken fools do bad things, and encourage other heedless folk. Shun this field of demerit, the maddening, deluding frolic of fools.

snp2.14:26 You shouldn’t kill living creatures, or steal, or lie, or drink liquor. Be chaste, refraining from sex, and don’t eat at night, the wrong time.

snp2.14:27 Not wearing garlands or applying fragrance, you should sleep on a low bed, <j>or a mat on the ground. This is the eight-factored sabbath, they say, revealed by the Buddha, <j>who has gone to suffering’s end.

snp2.14:28 Then having rightly undertaken the sabbath complete in all its eight factors on the fourteenth, fifteenth, <j>and eighth of the fortnight, as well as on the fortnightly special displays,

snp2.14:29 at daybreak after the sabbath a clever person, rejoicing with confident heart, would distribute food and drink to the mendicant Saṅgha as is fitting.

snp2.14:30 One should rightfully support one’s parents, and undertake a legitimate business. A diligent layperson observing these duties ascends to the realm of angels named ‘self-radiant’.”