A bhikkhu would not blame anyone.”27
18 (8) A Sense of Shame
35 “Is there a person somewhere in the world
Who is restrained by a sense of shame,
One who draws back from blame
As a good horse does from the whip?”28
36 “Few are those restrained by a sense of shame
Who fare always mindful;
Few, having reached the end of suffering,
Fare evenly amidst the uneven.” [8] <17>
19 (9) A Little Hut
37 “Don’t you have a little hut?
Don’t you have a little nest?
Don’t you have any lines extended?
Are you free from bondage?”
38 “Surely I have no little hut,
Surely I have no little nest,
Surely I have no lines extended,
Surely I’m free from bondage.”29
39 “What do you think I call a little hut?
What do you think I call a little nest?
What do you think I call lines extended?
What do you think I call bondage?”30
40 “It’s a mother that you call a little hut,
A wife that you call a little nest, <18>
Sons that you call lines extended,
Craving that you tell me is bondage.”
41 “It’s good that you have no little hut,
Good that you have no little nest,
Good that you have no lines extended,
Good that you are free from bondage.”
20 (10) Samiddhi
Thus have I heard. On one occasion the Blessed One was dwelling at R̄jagahain the Hot Springs Park. Then the Venerable Samiddhi, having risen at the first flush of dawn, went to the hot springs to bathe. Having bathed in the hot springs and come back out, he stood in one robe drying his limbs.
Then, when the night had advanced, a certain devatā of stunning beauty, illuminating the entire hot springs, approached the Venerable Samiddhi. Having approached, she stood in the air and addressed the Venerable Samiddhi in verse:31 <19>42 “Without having enjoyed you seek alms, bhikkhu,
You don’t seek alms after you’ve enjoyed.
First enjoy, bhikkhu, then seek alms:
Don’t let the time pass you by!” [9]
43 “I do not know what the time might be;
The time is hidden and cannot be seen.
Hence, without enjoying, I seek alms:
Don’t let the time pass me by!”32
Then that devat̄alighted on the earth and said to the Venerable Samiddhi:“You have gone forth while young, bhikkhu, a lad with black hair, endowed with the blessing of youth, in the prime of life, without having dallied with sensual pleasures. Enjoy human sensual pleasures, bhikkhu; do not abandon what is directly visible in order to pursue what takes time.”
“I have not abandoned what is directly visible, friend, in order to pursue what takes time. I have abandoned what takes time in order to pursue what is directly visible. <20> For the Blessed One, friend, has stated that sensual pleasures are time-consuming, full of suffering, full of despair, and the danger in them is still greater, while this Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.”33
“But how is it, bhikkhu, that the Blessed One has stated that sensual pleasures are time-consuming, full of suffering, full of despair, and the danger in them is still greater? How is it that this Dhamma is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise?”
“I am newly ordained, friend, not long gone forth, just recently come to this Dhamma and Discipline. I cannot explain it in detail. But that Blessed One, the Arahant, the Perfectly Enlightened One, is dwelling at Rājagaha in the Hot Springs Park. Approach that Blessed One and ask him about this matter. As he explains it to you, so you should remember it.”
“It isn’t easy for us to approach that Blessed One, bhikkhu, as he is surrounded by other devatās of great influence.34 If you would approach him <21> and ask him about this matter, we will come along too in order to hear the Dhamma.”
“Very well, friend,” the Venerable Samiddhi replied. Then he approached the Blessed One, paid homage to him, sat down to one side, [10] and reported his entire discussion with that devat̄, [11] <22–23> (verses 44–45, included in the report, repeat verses 42–43) adding: “If that devatā’s statement is true, venerable sir, then that devatā should be close by.”
When this was said, that devat̄said to the Venerable Samiddhi: “Ask, bhikkhu! Ask, bhikkhu! For I have arrived.”
Then the Blessed One addressed that devatā in verse:46 “Beings who perceive what can be expressed
Become established in what can be expressed. <24>
Not fully understanding what can be expressed,
They come under the yoke of Death.35
47 “But having fully understood what can be expressed,
One does not conceive ‘one who expresses.’
For that does not exist for him
By which one could describe him.36
“If you understand, spirit, speak up.”
“I do not understand in detail, venerable sir, the meaning of what was stated in brief by the Blessed One. Please, venerable sir, let the Blessed One explain it to me in such a way that I might understand in detail the meaning of what he stated in brief.” [12]
[The Blessed One:]48 “One who conceives ‘I am equal, better, or worse,’
Might on that account engage in disputes.
But one not shaken in the three discriminations
Does not think, ‘I am equal or better.’37 <25>
“If you understand, spirit, speak up.”
“In this case too, venerable sir, I do not understand in detail … let the Blessed One explain it to me in such a way that I might understand in detail the meaning of what he stated in brief.”
[The Blessed One:]49 “He abandoned reckoning, did not assume conceit;38
He cut off craving here for name-and-form.
Though devas and humans search for him
Here and beyond, in the heavens and all abodes,
They do not find the one whose knots are cut,
The one untroubled, free of longing.
“If you understand, spirit, speak up.”
“I understand in detail, venerable sir, the meaning of what was stated in brief by the Blessed One thus: <26>50 “One should do no evil in all the world,
Not by speech, mind, or body.
Having abandoned sense pleasures,
Mindful and clearly comprehending,
One should not pursue a course
That is painful and harmful.”39
[13] <27>
III. A SWORD
21 (1) A Sword
At Sāvatthī. Standing to one side, that devatā recited this verse in the presence of the Blessed One:51 “As if smitten by a sword,
As if his head were on fire,
A bhikkhu should wander mindfully
To abandon sensual lust.”
[The Blessed One:]52 “As if smitten by a sword,
As if his head were on fire,
A bhikkhu should wander mindfully
To abandon identity view.”40
22 (2) It Touches <28>
53 “It does not touch one who does not touch,
But then will touch the one who touches.
Therefore it touches the one who touches,
The one who wrongs an innocent man.”41
54 “If one wrongs an innocent man,
A pure person without blemish,
The evil falls back on the fool himself
Like fine dust thrown against the wind.”42
23 (3) Tangle
55 “A tangle inside, a tangle outside,
This generation is entangled in a tangle.
I ask you this, O Gotama,
Who can disentangle this ta
ngle?”43 <29>
56 “A man established on virtue, wise,
Developing the mind and wisdom,
A bhikkhu ardent and discreet:
He can disentangle this tangle.44
57 “Those for whom lust and hatred
Along with ignorance have been expunged,
The arahants with taints destroyed:
For them the tangle is disentangled.45
58 “Where name-and-form ceases,
Stops without remainder,
And also impingement and perception of form:
It is here this tangle is cut.”46 [14]
24 (4) Reining in the Mind
59 “From whatever one reins in the mind,
From that no suffering comes to one. <30>
Should one rein in the mind from everything,
One is freed from all suffering.”
60 “One need not rein in the mind from everything
When the mind has come under control.
From whatever it is that evil comes,
From this one should rein in the mind.”47
25 (5) The Arahant
61 “If a bhikkhu is an arahant,
Consummate, with taints destroyed,
One who bears his final body,
Would he still say, ‘I speak’?
And would he say, ‘They speak to me’?”48
62 “If a bhikkhu is an arahant, <31>
Consummate, with taints destroyed,
One who bears his final body,
He might still say, ‘I speak,’
And he might say, ‘They speak to me.’
Skilful, knowing the world’s parlance,
He uses such terms as mere expressions.”49
63 “When a bhikkhu is an arahant,
Consummate, with taints destroyed,
One who bears his final body,
Is it because he has come upon conceit
That he would say, ‘I speak,’
That he would say, ‘They speak to me’?”50
64 “No knots exist for one with conceit abandoned;
For him all knots of conceit are consumed.
Though the wise one has transcended the conceived, [15]
He still might say, ‘I speak,’ <32>
He might say too, ‘They speak to me.’
Skilful, knowing the world’s parlance,
He uses such terms as mere expressions.”51
26 (6) Sources of Light
65 “How many sources of light are in the world
By means of which the world is illumined?
We have come to ask the Blessed One this:
How are we to understand it?”
66 “There are four sources of light in the world;
A fifth one is not found here.
The sun shines by day,
The moon glows at night,
67 And fire flares up here and there
Both by day and at night.
But the Buddha is the best of those that shine: <33>
He is the light unsurpassed.”
27 (7) Streams
68 “From where do the streams turn back?
Where does the round no longer revolve?
Where does name-and-form cease,
Stop without remainder?”
69 “Where water, earth, fire, and air,
Do not gain a footing:
It is from here that the streams turn back,
Here that the round no longer revolves;
Here name-and-form ceases,
Stops without remainder.”52
28 (8) Those of Great Wealth <34>
7153 “Those of great wealth and property,
Even khattiyas who rule the country,
Look at each other with greedy eyes,
Insatiable in sensual pleasures.
72 Among these who have become so avid,
Flowing along in the stream of existence,
Who here have abandoned craving?
Who in the world are no longer avid?”54
73 “Having left their homes and gone forth,
Having left their dear sons and cattle,
Having left behind lust and hatred, <35>
Having expunged ignorance—
The arahants with taints destroyed
Are those in the world no longer avid.” [16]
29 (9) Four Wheels
74 “Having four wheels and nine doors,
Filled up and bound with greed,
Born from a bog, O great hero!
How does one escape from it?”55
75 “Having cut the thong and the strap,
Having cut off evil desire and greed,
Having drawn out craving with its root:
Thus one escapes from it.”56
30 (10) Antelope Calves <36>
76 “Having approached you, we ask a question
Of the slender hero with antelope calves,
Greedless, subsisting on little food,
Wandering alone like a lion or nāga,
Without concern for sensual pleasures:
How is one released from suffering?”57
77 “Five cords of sensual pleasure in the world,
With mind declared to be the sixth:
Having expunged desire here,
One is thus released from suffering.”58
<37>
IV. THE SATULLAPA HOST
31 (1) With the Good
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then, when the night had advanced, a number of devatās belonging to the Satullapa host, of stunning beauty, illuminating the entire Jeta’s Grove, approached the Blessed One.59 Having approached, they paid homage to the Blessed One and stood to one side. [17]
Then one devatā, standing to one side, recited this verse in the presence of the Blessed One:78 “One should associate only with the good; <38>
With the good one should foster intimacy.
Having learnt the true Dhamma of the good,
One becomes better, never worse.”
Then five other devatās in turn recited their verses in the presence of the Blessed One:79 “One should associate only with the good;
With the good one should foster intimacy.
Having learnt the true Dhamma of the good,
Wisdom is gained, but not from another.”60
80 “One should associate only with the good;
With the good one should foster intimacy.
Having learnt the true Dhamma of the good, <39>
One does not sorrow in the midst of sorrow.”
81 “One should associate only with the good;
With the good one should foster intimacy.
Having learnt the true Dhamma of the good,
One shines amidst one’s relations.”
82 “One should associate only with the good;
With the good one should foster intimacy.
Having learnt the true Dhamma of the good,
Beings fare on to a good destination.”
83 “One should associate only with the good;
With the good one should foster intimacy.
Having learnt the true Dhamma of the good,
Beings abide comfortably.”61
Then another devatā said to the Blessed One: “Which one, Blessed One, has spoken well?”
“You have all spoken well in a way.62 But listen to me too: [18]84 “One should associate only with the good;
With the good one should foster intimacy.
Having learnt the true Dhamma of the good,
One is released from all suffering.”
This is what the Blessed One said. Elated, those devatās paid homage to the Blessed One and, keeping him on the right, they disappeared right there.
32 (2) Stinginess
On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Then, when the night had advanced, a number of d
evatās belonging to the Satullapa host, of stunning beauty, illuminating the entire Jeta’ s Grove, approached the Blessed One. Having approached, they paid homage to the Blessed One and stood to one side.
Then one devatā, standing to one side, recited this verse in the presence of the Blessed One:85 “Through stinginess and negligence
A gift is not given.
One who knows, desiring merit, <40>
Should surely give a gift.”
Then another devatā recited these verses in the presence of the Blessed One:86 “That which the miser fears when he does not give
Is the very danger that comes to the nongiver.
The Connected Discourses of the Buddha Page 10