The Book of the Twenties

Chapter One

Adhimutta (2nd)

thag16.1:1 “Those who we killed in the past, whether for sacrifice or for wealth, without exception were afraid; they trembled and they squealed.

thag16.1:2 But you’re not scared; you look even calmer than before. Why don’t you cry out in such a terrifying situation?”

thag16.1:3 “There isn’t any mental suffering for one without concern, village chief. All fears are left behind by one whose fetters have ended.

thag16.1:4 When the leash to existence is ended, and the truth is seen as it is, there is no fear of death; it’s like laying down a burden.

thag16.1:5 I’ve lived the spiritual life well, and developed the path well, too. I do not fear death; it’s like the passing of a disease.

thag16.1:6 I’ve lived the spiritual life well, and developed the path well, too. I’ve seen that there’s nothing gratifying in existences, like someone who has tasted poison, <j>then thrown it out.

thag16.1:7 One who has gone beyond, without grasping, they’ve completed the task <j>and are free of defilements. They are content at the end of life, like someone released from execution.

thag16.1:8 Having realized the supreme Dhamma, without needing anything in the whole world, one doesn’t grieve at death; for it’s like escaping from a burning house.

thag16.1:9 Whatever has come to pass, wherever life is obtained, there is no keeping of all that: so said the great seer.

thag16.1:10 Whoever understands this as it was taught by the Buddha doesn’t grab on to any new life, like you wouldn’t grab a hot iron ball.

thag16.1:11 It doesn’t occur to me, ‘I existed in the past’; nor, ‘I will exist in the future’. Conditions will vanish— why weep over that?

thag16.1:12 Seeing truly the bare arising of phenomena, and the bare process of conditions, there is no fear, village chief.

thag16.1:13 The world is like grass and sticks: when this is seen with wisdom, not finding any possessiveness, you won’t grieve, thinking ‘I don’t have it’.

thag16.1:14 I’m fed up with the body; I have no craving for worldly life. This body will be broken up, and there won’t be another.

thag16.1:15 Do what you want with my corpse. I won’t be angry or attached on account of that.”

thag16.1:16 When they heard these words, so astonishing and hair-raising, the young men laid down their swords and spoke these words:

thag16.1:17 “What have you practiced, Venerable? And who is your tutor? Whose instructions do we follow to gain the sorrowless state?”

thag16.1:18 “The knower of all, the seer of all: the victor is my tutor. He is a Teacher of great compassion, healer of the whole world.

thag16.1:19 He taught this Dhamma, leading to ending, unsurpassed. Following his instructions, you can gain the sorrowless state.”

thag16.1:20 When the bandits heard the good words of the seer, they laid down their swords and weapons. Some refrained from their former deeds, while others chose the going-forth.

thag16.1:21 Having gone forth in the teaching of the Holy One, those astute ones developed <j>the awakening factors and the powers. Elated, happy, their faculties complete, they realized the state of extinguishment, <j>the unconditioned.

The Book of the Twenties

Chapter One

Pārāsariya (2nd)

thag16.2:1 This thought came to the ascetic, the monk Pārāsariya, as he was seated alone meditating in seclusion:

thag16.2:2 “Following what procedure, what observance, what conduct, may a person do what they need for themselves, without harming anyone else?

thag16.2:3 The faculties of human beings can lead to both welfare and harm. Unguarded they lead to harm; guarded they lead to welfare.

thag16.2:4 By protecting the faculties, taking care of the faculties, I can do what I need for myself without harming anyone else.

thag16.2:5 If your eye wanders among sights without check, not seeing the danger, you’re not freed from suffering.

thag16.2:6 If your ear wanders among sounds without check, not seeing the danger, you’re not freed from suffering.

thag16.2:7 If, not seeing the escape, you indulge in a smell, you’re not freed from suffering, being besotted by smells.

thag16.2:8 Recollecting the sour, the superbly sweet and the bitter, captivated by craving for taste, you don’t understand the heart.

thag16.2:9 Recollecting lovely and pleasurable touches, full of desire, you experience many kinds of suffering because of lust.

thag16.2:10 Unable to protect the mind from such thoughts, suffering follows them because of all five.

thag16.2:11 This body is full of pus and blood, it’s home to many carcasses; but cunning people decorate it like a lovely painted casket.

thag16.2:12 You don’t understand that the sweetness of honey turns bitter, and the bonds to those we love cause pain, like a razor’s edge smeared with honey.

thag16.2:13 Full of lust for the sight of a woman, for the voice and the smells of a woman, for a woman’s touch, you experience many kinds of suffering.

thag16.2:14 All of a woman’s streams flow from five to five. Whoever, being energetic, is able to curb these,

thag16.2:15 purposeful and firm in principle, is clever and clear-seeing. Though he might enjoy himself, his duty is connected with the teaching and its goal.

thag16.2:16 One who’s diligent and discerning, thinking, ‘This ought not be done’, would avoid a useless task that’s doomed to failure.

thag16.2:17 Whatever is meaningful, and whatever happiness is principled, let one proceed having undertaken that: this is the best happiness.

thag16.2:18 They want to get hold of what belongs to others by any means, fair or foul. They kill, injure, and torment, violently plundering what belongs to others.

thag16.2:19 Just as a strong person when building knocks out a peg with a peg, so the skillful person knocks out the faculties with the faculties.

thag16.2:20 Developing faith, energy, immersion, mindfulness, and wisdom; destroying the five with the five, the brahmin walks on untroubled.

thag16.2:21 Purposeful and firm in principle, having fulfilled in every respect the instructions spoken by the Buddha, that person prospers in happiness.”

The Book of the Twenties

Chapter One

Telakāni

thag16.3:1 For a long time, sadly, though I keenly contemplated the teaching, I gained no peace of mind. So I asked this of ascetics and brahmins:

thag16.3:2 “Who in the world have crossed over? Whose attainment has freedom from death <j>as its objective? Whose teaching do I accept to understand the ultimate goal?

thag16.3:3 I was hooked inside, like a fish gulping bait; bound like the titan Vepaciti in Mahinda’s trap.

thag16.3:4 Dragging it along, I’m not free from grief and lamentation. Who will free me from bonds in the world, so that I may know awakening?

thag16.3:5 What ascetic or brahmin points out what is frail? Whose teaching do I accept to rinse off old age and death?

thag16.3:6 Tied up with uncertainty and doubt, secured by the power of aggression, stiff as a mind beset by anger; the arrow of covetousness,

thag16.3:7 propelled by the bow of craving, is stuck in my twice-fifteen ribcage— see how it stands in my breast, breaking my strong heart.

thag16.3:8 Theories are not abandoned, they are sharpened by memories and intentions; and pierced by this I tremble, like a leaf blowing in the gale.

thag16.3:9 Having arisen within, what belongs to me burns quickly, in that place where the body always heads with its six sense-fields of contact.

thag16.3:10 I don’t see a healer who can pull out my dart of doubt without a lance or some other blade.

thag16.3:11 Without knife or wound, who will pull out this dart that’s stuck inside me, without harming any part of my body?

thag16.3:12 He really would be the master of the Dhamma, the best one to cure the damage of poison; when I have fallen into deep waters, he would show me his hand and the shore.

thag16.3:13 I’ve plunged into a lake, and I can’t wash off the mud and dirt. It’s full of deceit, jealousy, aggression, and dullness and drowsiness.

thag16.3:14 Like a thundering cloud of restlessness, like a stormcloud of fetters; lustful thoughts are winds that sweep off a person with bad views.

thag16.3:15 The streams flow everywhere; a weed springs up and remains. Who will block the streams? Who will cut the weed?”

thag16.3:16 “Venerable sir, build a dam to block the streams. Don’t let your mind-made streams cut you down suddenly like a tree.”

thag16.3:17 That is how, when I was full of fear, seeking the far shore from the near, my shelter was the Teacher whose weapon is wisdom, frequented by the Saṅgha of seers.

thag16.3:18 As I was being swept away, he gave me a strong, simple ladder, made of the heartwood of Dhamma, and he said to me: “Do not fear.”

thag16.3:19 I climbed the tower of mindfulness meditation, and checked back down at people delighting in substantial reality, as I had obsessed over in the past.

thag16.3:20 When I saw the path, as I was embarking on the ship, without fixating on the self, I saw the supreme landing-place.

thag16.3:21 The dart that arises in oneself, and that which stems from the leash to existence: he taught the supreme path for the canceling of these.

thag16.3:22 For a long time it had lain within me; for a long time it was fixed in me: the Buddha cast aside the knot, curing the damage of poison.

The Book of the Twenties

Chapter One

Raṭṭhapāla

thag16.4:1 “See this fancy puppet, a body built of sores, diseased, obsessed over, in which nothing lasts at all.

thag16.4:2 See this fancy figure, with its gems and earrings; it is bones swathed in skin, made pretty by its clothes.

thag16.4:3 Rouged feet and powdered face may be enough to beguile a fool, but not a seeker of the far shore.

thag16.4:4 Hair in eight braids and eyeshadow may be enough to beguile a fool, but not a seeker of the far shore.

thag16.4:5 A rotting body all adorned like a freshly painted makeup box may be enough to beguile a fool, but not a seeker of the far shore.

thag16.4:6 The hunter laid his snare, but the deer didn’t spring the trap. I’ve eaten the bait and now I go, leaving the trapper to lament.

thag16.4:7 The hunter’s snare is broken, but the deer didn’t spring the trap. I’ve eaten the bait and now I go, leaving the deer-hunter to grieve.”

thag16.4:8 “I see rich people in the world who, because of delusion, <j>give not the wealth they’ve earned. Greedily, they hoard their riches, yearning for ever more sensual pleasures.

thag16.4:9 A king who conquered the earth by force, ruling the land from sea to sea, unsatisfied with the near shore of the ocean, would still yearn for the further shore.

thag16.4:10 Not just the king, but others too, reach death not rid of craving. They leave the body still wanting, for in this world sensual pleasures never satisfy.

thag16.4:11 Relatives lament, their hair disheveled, saying ‘Ah! Alas! They’re not immortal!’ They take out the body wrapped in a shroud, heap up a pyre, and burn it there.

thag16.4:12 It’s poked with stakes while being burnt, in just a single cloth, all wealth gone. Relatives, friends, and companions can’t help you when you’re dying.

thag16.4:13 Heirs take your riches, while beings fare on according to their deeds. Riches don’t follow you when you die; nor do children, wife, wealth, nor kingdom.

thag16.4:14 Longevity isn’t gained by riches, nor does wealth banish old age; for the attentive say this life is short, it’s perishable and not eternal.

thag16.4:15 The rich and the poor feel its touch; the fool and the attentive one feel it too. But the fool lies stricken by their own folly, while the attentive don’t tremble at the touch.

thag16.4:16 Therefore wisdom’s much better than wealth, since by wisdom <j>you reach consummation in this life. But if because of delusion <j>you don’t reach consummation, you’ll do evil deeds in life after life.

thag16.4:17 One who clings to this world and the world beyond, will wander from one worldly state to the next. While someone of little wisdom, <j>placing faith in them, also clings to this world and the world beyond.

thag16.4:18 As a bandit caught in a window is punished for his own bad deeds; so after departing, in the world beyond, people are punished for their own bad deeds.

thag16.4:19 Sensual pleasures are diverse, sweet, delightful; appearing in disguise they disturb the mind. Seeing danger in sensual stimulations, I went forth, O King.

thag16.4:20 As fruit falls from a tree, so the sons of Manu fall, young and old, when the body breaks up. Seeing this, too, I went forth, O King; it’s a sure bet that the ascetic life is better.”

thag16.4:21 “I went forth out of faith joining the victor’s dispensation. My going forth wasn’t wasted; I enjoy my food free of debt.

thag16.4:22 I saw sensual pleasures as burning, gold as a cutting blade, conception in a womb as suffering, and the hells as very fearful.

thag16.4:23 Knowing this danger, I was struck with a sense of urgency. I was stabbed, but then I found peace, attaining the end of defilements.

thag16.4:24 I’ve served the Teacher and fulfilled the Buddha’s instructions. The heavy burden is laid down, the leash to existence is eradicated.

thag16.4:25 I’ve attained the goal for the sake of which I went forth from the lay life to homelessness— the ending of all fetters.”

The Book of the Twenties

Chapter One

Māluṅkyaputta (2nd)

thag16.5:1 When you see a sight, mindfulness is lost as you focus on a pleasant feature. Experiencing it with a mind full of desire, you keep clinging to it.

thag16.5:2 Many feelings grow arising from sights. The mind is damaged by covetousness and cruelty. Heaping up suffering like this, you’re said to be far from extinguishment.

thag16.5:3 When you hear a sound, mindfulness is lost as you focus on a pleasant feature. Experiencing it with a mind full of desire, you keep clinging to it.

thag16.5:4 Many feelings grow arising from sounds. The mind is damaged by covetousness and cruelty. Heaping up suffering like this, you’re said to be far from extinguishment.

thag16.5:5 When you smell an odor, mindfulness is lost as you focus on a pleasant feature. Experiencing it with a mind full of desire, you keep clinging to it.

thag16.5:6 Many feelings grow arising from smells. The mind is damaged by covetousness and cruelty. Heaping up suffering like this, you’re said to be far from extinguishment.

thag16.5:7 When you enjoy a taste, mindfulness is lost as you focus on a pleasant feature. Experiencing it with a mind full of desire, you keep clinging to it.

thag16.5:8 Many feelings grow arising from tastes. The mind is damaged by covetousness and cruelty. Heaping up suffering like this, you’re said to be far from extinguishment.

thag16.5:9 When you sense a touch, mindfulness is lost as you focus on a pleasant feature. Experiencing it with a mind full of desire, you keep clinging to it.

thag16.5:10 Many feelings grow arising from touches. The mind is damaged by covetousness and cruelty. Heaping up suffering like this, you’re said to be far from extinguishment.

thag16.5:11 When you know an idea, mindfulness is lost as you focus on a pleasant feature. Experiencing it with a mind full of desire, you keep clinging to it.

thag16.5:12 Many feelings grow arising from ideas. The mind is damaged by covetousness and cruelty. Heaping up suffering like this, you’re said to be far from extinguishment.

thag16.5:13 There’s no desire for sights when you see a sight with mindfulness. Experiencing it with a mind free of desire, you don’t keep clinging to it.

thag16.5:14 Even as you see a sight and undergo a feeling, you wear away, you don’t heap up: that’s how to live mindfully. Eroding suffering like this, you’re said to be in the presence of extinguishment.

thag16.5:15 There’s no desire for sounds when you hear a sound with mindfulness. Experiencing it with a mind free of desire, you don’t keep clinging to it.

thag16.5:16 Even as you hear a sound and undergo a feeling, you wear away, you don’t heap up: that’s how to live mindfully. Eroding suffering like this, you’re said to be in the presence of extinguishment.

thag16.5:17 There’s no desire for odors when you smell an odor with mindfulness. Experiencing it with a mind free of desire, you don’t keep clinging to it.

thag16.5:18 Even as you smell an odor and undergo a feeling, you wear away, you don’t heap up: that’s how to live mindfully. Eroding suffering like this, you’re said to be in the presence of extinguishment.

thag16.5:19 There’s no desire for tastes when you enjoy a taste with mindfulness. Experiencing it with a mind free of desire, you don’t keep clinging to it.

thag16.5:20 Even as you savor a taste and undergo a feeling, you wear away, you don’t heap up: that’s how to live mindfully. Eroding suffering like this, you’re said to be in the presence of extinguishment.

thag16.5:21 There’s no desire for touches when you sense a touch with mindfulness. Experiencing it with a mind free of desire, you don’t keep clinging to it.

thag16.5:22 Even as you sense a touch and get familiar with how it feels, you wear away, you don’t heap up: that’s how to live mindfully. Eroding suffering like this, you’re said to be in the presence of extinguishment.

thag16.5:23 There’s no desire for ideas when you know an idea with mindfulness. Experiencing it with a mind free of desire, you don’t keep clinging to it.

thag16.5:24 Even as you know an idea and get familiar with how it feels, you wear away, you don’t heap up: that’s how to live mindfully. Eroding suffering like this, you’re said to be in the presence of extinguishment.

The Book of the Twenties

Chapter One

Sela

thag16.6:1 “O Blessed One, your body’s perfect, you’re radiant, handsome, lovely to behold; golden colored, with teeth so white; you’re strong.

thag16.6:2 The characteristics of a handsome man, the marks of a great man, are all found on your body.

thag16.6:3 Your eyes are clear, your face is fair, you’re formidable, upright, majestic. In the midst of the Saṅgha of ascetics, you dazzle like the sun.

thag16.6:4 You’re a mendicant fine to see, with skin that shines like lustrous gold. But with such excellent appearance, what do you want with the ascetic life?

thag16.6:5 You’re fit to be a king, a wheel-turning monarch, chief of charioteers, victorious in the four quarters, lord of the Black Plum Tree Land.

thag16.6:6 Aristocrats, nobles, and kings ought follow your rule. Gotama, may you reign as king of kings, lord of mankind!”

thag16.6:7 “I am a king, Sela”, said the Buddha to Sela, “the supreme king of the teaching. By the teaching I roll forth the wheel which cannot be rolled back.”

thag16.6:8 “You claim to be awakened,” said Sela the brahmin, “the supreme king of the teaching. ‘I roll forth the teaching’: so you say, Gotama.

thag16.6:9 Then who is your general, the disciple who follows the Teacher’s way? Who keeps rolling the wheel of the teaching you rolled forth?”

thag16.6:10 “By me the wheel was rolled forth,” said the Buddha, “the supreme wheel of the teaching. Sāriputta, taking after the Realized One, keeps it rolling on.

thag16.6:11 I have known what should be known, and developed what should be developed, and given up what should be given up: and so, brahmin, I am a Buddha.

thag16.6:12 Dispel your doubt in me— make up your mind, brahmin! The sight of a Buddha is hard to find again.

thag16.6:13 I am a Buddha, brahmin, the supreme surgeon, one of those whose appearance in the world is hard to find again.

thag16.6:14 A messenger of truth, unequaled, crusher of Satan’s army; having subdued all my opponents, I rejoice, fearing nothing from any quarter.”

thag16.6:15 “Pay heed, sirs, to what is spoken by the Clear-eyed One. The surgeon, the great hero, roars like a lion in the jungle.

thag16.6:16 A messenger of truth, unequaled, crusher of Satan’s army; who would not be inspired by him, even one born in a dark class?

thag16.6:17 Those who wish may follow me; those who don’t may go. Right here, I’ll go forth in his presence, the one of such outstanding wisdom.”

thag16.6:18 “Sir, if you endorse the teaching of the Buddha, we’ll also go forth in his presence, the one of such outstanding wisdom.”

thag16.6:19 “These three hundred brahmins with cupped palms held up, ask: ‘May we lead the spiritual life in your presence, Blessed One?’”

thag16.6:20 “The spiritual life is well explained,” said the Buddha, “apparent in the present life, immediately effective. Here the going forth isn’t in vain for one who trains with diligence.”

thag16.6:21 “This is the eighth day since we went for refuge, O Clear-eyed One. In these seven days, Blessed One, we’ve become tamed in your teaching.

thag16.6:22 You are the Buddha, you are the Teacher, you are the sage who has overcome Satan; you have cut off the underlying tendencies, you’ve crossed over, and you bring humanity across.

thag16.6:23 You have transcended attachments, your defilements are shattered; like a lion free of grasping, with fear and dread given up.

thag16.6:24 These three hundred mendicants stand with cupped palms raised. Stretch out your feet, great hero: let these giants bow to the Teacher.”

The Book of the Twenties

Chapter One

Kāḷigodhāputtabhaddiya

thag16.7:1 I rode on an elephant’s neck, wearing luxurious clothes. I ate boiled fine rice with pure meat sauce.

thag16.7:2 Today I am fortunate, persistent, happy with the scraps in my bowl: Bhaddiya son of Godhā practices absorption without grasping.

thag16.7:3 Wearing rags, persistent, happy with the scraps in my bowl: Bhaddiya son of Godhā practices absorption without grasping.

thag16.7:4 Living on almsfood, persistent, happy with the scraps in my bowl: Bhaddiya son of Godhā practices absorption without grasping.

thag16.7:5 Possessing only three robes, persistent, happy with the scraps in my bowl: Bhaddiya son of Godhā practices absorption without grasping.

thag16.7:6 Wandering for alms indiscriminately, persistent, happy with the scraps in my bowl: Bhaddiya son of Godhā practices absorption without grasping.

thag16.7:7 Sitting alone, persistent, happy with the scraps in my bowl: Bhaddiya son of Godhā practices absorption without grasping.

thag16.7:8 Eating only what’s put in the alms-bowl, persistent, happy with the scraps in my bowl: Bhaddiya son of Godhā practices absorption without grasping.

thag16.7:9 Never eating too late, persistent, happy with the scraps in my bowl: Bhaddiya son of Godhā practices absorption without grasping.

thag16.7:10 Living in the wilderness, persistent, happy with the scraps in my bowl: Bhaddiya son of Godhā practices absorption without grasping.

thag16.7:11 Living at the foot of a tree, persistent, happy with the scraps in my bowl: Bhaddiya son of Godhā practices absorption without grasping.

thag16.7:12 Living in the open, persistent, happy with the scraps in my bowl: Bhaddiya son of Godhā practices absorption without grasping.

thag16.7:13 Living in a charnel ground, persistent, happy with the scraps in my bowl: Bhaddiya son of Godhā practices absorption without grasping.

thag16.7:14 Accepting whatever seat is offered, persistent, happy with the scraps in my bowl: Bhaddiya son of Godhā practices absorption without grasping.

thag16.7:15 Not lying down to sleep, persistent, happy with the scraps in my bowl: Bhaddiya son of Godhā practices absorption without grasping.

thag16.7:16 Few in wishes, persistent, happy with the scraps in my bowl: Bhaddiya son of Godhā practices absorption without grasping.

thag16.7:17 Content, persistent, happy with the scraps in my bowl: Bhaddiya son of Godhā practices absorption without grasping.

thag16.7:18 Secluded, persistent, happy with the scraps in my bowl: Bhaddiya son of Godhā practices absorption without grasping.

thag16.7:19 Aloof, persistent, happy with the scraps in my bowl: Bhaddiya son of Godhā practices absorption without grasping.

thag16.7:20 Energetic, persistent, happy with the scraps in my bowl: Bhaddiya son of Godhā practices absorption without grasping.

thag16.7:21 Giving up a hundred ounces of bronze, and a hundred grains of gold, I took a bowl made of clay: this is my second initiation.

thag16.7:22 I used to live in a citadel with walls so high, with battlements strong and gates, all guarded by swordsmen— and yet I was afraid.

thag16.7:23 Today I am fortunate, free of cowardice, with fear and dread given up. Bhaddiya son of Godhā has plunged into the forest and practices absorption.

thag16.7:24 Established in the entire spectrum of ethics, developing mindfulness and wisdom, gradually I attained the ending of all fetters.

The Book of the Twenties

Chapter One

Aṅgulimāla

thag16.8:1 “While walking, ascetic, you say ‘I’ve stopped.’ And I have stopped, but you tell me I’ve not. I’m asking you this, ascetic: how is it you’ve stopped and I have not?”

thag16.8:2 “Aṅgulimāla, I have forever stopped— I’ve laid aside violence toward all creatures. But you can’t stop yourself <j>from harming living creatures; that’s why I’ve stopped, but you have not.”

thag16.8:3 “Oh, at long last a renowned great seer, an ascetic has followed me into this deep wood. Now that I’ve heard your verse on Dhamma, I shall discard a thousand evils.”

thag16.8:4 With these words, <j>the bandit hurled his sword and weapons down a cliff into an abyss. He venerated the Holy One’s feet, and requested the going forth <j>from the Buddha right away.

thag16.8:5 Then the Buddha, the compassionate great seer, the Teacher of the world with its angels, said to him, “Come, monk!” And with that he became a monk.

thag16.8:6 “He who once was heedless, but turned to heedfulness, shines upon this world, like the moon freed from clouds.

thag16.8:7 Someone whose bad deed is supplanted by the good, shines upon this world, like the moon freed from clouds.

thag16.8:8 A young mendicant devoted to the Buddha’s teaching, shines upon this world, like the moon freed from clouds.

thag16.8:9 May even my enemies <j>hear a Dhamma talk! May even my enemies <j>devote themselves to the Buddha’s teaching! May even my enemies associate with those good men who establish others in the Dhamma!

thag16.8:10 May even my enemies <j>hear Dhamma at the right time, from those who teach acceptance, praising acquiescence; and may they follow that path!

thag16.8:11 For then they’d never wish harm upon myself or others. Having arrived at ultimate peace, they’d look after creatures firm and frail.

thag16.8:12 For while irrigators guide water, fletchers bend arrows straight, and carpenters bend timber straight, the astute tame themselves.

thag16.8:13 Some tame by using the rod, some with goads, and some with whips. But the unaffected one tamed me without rod or sword.

thag16.8:14 My name is ‘Harmless’, though I used to be harmful. The name I bear today is true, for I do no harm to anyone.

thag16.8:15 I used to be a bandit, the notorious Aṅgulimāla. Swept away in a great flood, I went to the Buddha for refuge.

thag16.8:16 I used to have blood on my hands, the notorious Aṅgulimāla. See the refuge I’ve found— the leash to existence is eradicated.

thag16.8:17 I’ve done many of the sort of deeds that lead to a bad destination. The result of my deeds has already struck me, so I enjoy my food free of debt.

thag16.8:18 Fools and simpletons devote themselves to negligence. But the wise protect diligence as their best treasure.

thag16.8:19 Don’t devote yourself to negligence, or delight in erotic intimacy. For if you’re diligent and practice absorption, you’ll attain ultimate happiness.

thag16.8:20 It was welcome, not unwelcome, the advice I got was good. Of the well-explained teachings, I arrived at the best.

thag16.8:21 It was welcome, not unwelcome, the advice I got was good. I’ve attained the three knowledges, and fulfilled the Buddha’s instructions.”

thag16.8:22 “In the wilderness, at a tree’s root, on mountains, or in caves— it used to be that wherever I stood, my mind was anxious.

thag16.8:23 But now I lie down happily and stand up happily, I live my life happily, out of Satan’s reach; the Teacher had sympathy for me.

thag16.8:24 I used to be of brahmin birth, highborn on both sides, now I’m a son of the Holy One, the Teacher, King of Dhamma.

thag16.8:25 I am rid of craving, free of grasping, my sense doors are guarded and well-restrained. I’ve destroyed the root of gloom, and attained the ending of defilements.

thag16.8:26 I’ve served the Teacher and fulfilled the Buddha’s instructions. The heavy burden is laid down, the leash to existence is eradicated.”

The Book of the Twenties

Chapter One

Anuruddha

thag16.9:1 Leaving my mother and father behind, as well as sisters, kinsmen, and brothers; having given up the five sensual stimuli, Anuruddha practices absorption.

thag16.9:2 Surrounded by song and dance, awakened by cymbals and gongs, he did not find purification while delighting in Satan’s domain.

thag16.9:3 But he has gone beyond all that, and delights in the Buddha’s teaching. Having crossed over the entire flood, Anuruddha practices absorption.

thag16.9:4 Sights, sounds, tastes, smells, and touches so delightful: having crossed over these as well, Anuruddha practices absorption.

thag16.9:5 Returning from almsround, alone, without partner, seeking rags from the dust heap, Anuruddha is without defilements.

thag16.9:6 The thoughtful sage selected rags from the dust heap; he picked them up, washed, dyed, and wore them; Anuruddha is without defilements.

thag16.9:7 The principles of someone who has many wishes and is not content, who socializes and is conceited, are wicked and corrupting.

thag16.9:8 But someone who is mindful, few of wishes, content and untroubled, delighting in seclusion, joyful, always resolute and energetic;

thag16.9:9 their principles are skillful, on the side of awakening; they are without defilements— so said the great seer.

thag16.9:10 “Knowing my thoughts, the supreme Teacher in the world came to me in a mind-made body, using his psychic power.

thag16.9:11 He taught me more than I had thought of. The Buddha who loves non-proliferation taught me non-proliferation.

thag16.9:12 Understanding that teaching, I happily did his bidding. I’ve attained the three knowledges, and have fulfilled the Buddha’s instructions.

thag16.9:13 For the last fifty-five years I have not lain down to sleep. Twenty-five years have passed since I eradicated drowsiness.”

thag16.9:14 “There was no more breathing for the unaffected one of steady heart. Imperturbable, committed to peace, the Clear-eyed One was fully quenched.

thag16.9:15 He put up with painful feelings without flinching. The liberation of his heart was like the extinguishing of a lamp.”

thag16.9:16 “Now these touches and the other four are the last to be experienced by the sage; nor will there be other phenomena since the Buddha was fully quenched.

thag16.9:17 O Penelope, weaver of the web— there’s no more dwelling for you in me. The bondage of worldly life is finished, now I await only my return to God.”

thag16.9:19 a poor carrier of fodder. I practiced as an ascetic,

thag16.9:20 Surrounded by song and dance, I was awakened by cymbals and gongs.

thag16.9:21 Then I saw the Buddha, the Teacher, fearing nothing from any quarter; filling my mind with confidence in him, I went forth to homelessness.

thag16.9:23 ruling a kingdom, I governed by principle.

thag16.9:25 I have gained complete tranquility in immersion with five factors. Peaceful, serene, my clairvoyance is purified.

thag16.9:26 Steady in five-factored absorption, I know the passing away and the raising up of beings, their coming and going, their lives in this state and that.

thag16.9:27 I’ve served the Teacher and fulfilled the Buddha’s instructions. The heavy burden is laid down, the leash to existence is eradicated.

thag16.9:28 In the Vajjian village of Veḷuva, my life will come to an end. Beneath a thicket of bamboos, being undefiled, I will be fully extinguished.”

The Book of the Twenties

Chapter One

Pārāsariya (3rd)

thag16.10:1 This thought came to the ascetic in the forest full of flowers, as he was seated alone meditating in seclusion:

thag16.10:2 “The behavior of the mendicants these days seems different from when the protector of the world, the best of men, was still here.

thag16.10:3 Their robes were only for covering the private parts, and protection from the cold and wind. They ate in moderation, content with whatever they were offered.

thag16.10:4 Whether food was fine or coarse, a little or a lot, they ate only for sustenance, without greed or gluttony.

thag16.10:5 They weren’t so very eager for the requisites of life, such as tonics and other necessities, as they were for the ending of defilements.

thag16.10:6 In the wilderness, at a tree’s root, in caves and caverns, fostering seclusion, they lived with that as their final goal.

thag16.10:7 They were used to simple things, unburdensome, gentle, not pompous at heart, unsullied, not scurrilous, their thoughts were intent on the goal.

thag16.10:8 That’s why they inspired confidence, in their movements, eating, and practice; their deportment was as smooth as a stream of oil.

thag16.10:9 With the utter ending of all defilements, those senior monks have now been quenched. They were great meditators and great benefactors— there are few like them today.

thag16.10:10 With the ending of good principles and understanding, the victor’s teaching, full of all excellent qualities, falls apart.

thag16.10:11 This is the season for bad principles and defilements. Those who are ready for seclusion are all that’s left of the true Dhamma.

thag16.10:12 As they grow, the defilements possess most people; they play with fools, it seems to me, like monsters with the mad.

thag16.10:13 Overcome by defilements, they run here and there among the bases for defilement, as if they had declared war on themselves.

thag16.10:14 Having forsaken the true teaching, they argue with each other. Following wrong views they think, ‘This is better.’

thag16.10:15 They cut off their wealth, children, and wife to go forth. But then they do what they shouldn’t, for the sake of a measly spoon of almsfood.

thag16.10:16 They eat until their bellies are full, and then they lie to sleep on their backs. When they wake up, they keep on chatting, the kind of talk the Teacher criticized.

thag16.10:17 Valuing all the arts and crafts, they train themselves in them. Not being settled internally, they think, ‘This is the goal of the ascetic life.’

thag16.10:18 They provide clay, oil, and talcum powder, water, lodgings, and food for householders, expecting more in return.

thag16.10:19 And in addition, tooth-picks of white fig, flowers, food to eat, well-cooked almsfood, mangoes and myrobalans.

thag16.10:20 In medicine they are like doctors, in business like householders, in makeup like prostitutes, in sovereignty like aristocrats.

thag16.10:21 Cheats, frauds, false witnesses, sly: using multiple plans, they enjoy things of the flesh.

thag16.10:22 Pursuing shams, contrivances, and plans, by such means they accumulate a lot of wealth for the sake of their own livelihood.

thag16.10:23 They assemble the community for business rather than Dhamma. They teach the Dhamma to others for gain, not for the goal.

thag16.10:24 Those barred from the Saṅgha quarrel over the Saṅgha’s property. Lacking conscience, they do not care that they live on the earnings of others.

thag16.10:25 Some with shaven head and robe are not devoted to practice, but wish only to be honored, besotted with property and reverence.

thag16.10:26 When things have come to this, it’s not easy these days to realize what has not yet been realized, or to preserve what has been realized.

thag16.10:27 When shoeless on a thorny path, one would walk very mindfully; that’s how a sage should walk in the village.

thag16.10:28 Remembering the meditators of old, and recollecting their conduct, even in the latter days, it’s still possible to realize freedom from death.”

thag16.10:29 That is what the ascetic, whose faculties were fully developed, said in the sāl tree grove. The brahmin, the seer, became fully extinguished, putting an end to all worldly striving.