ထေရဂါထာပါဠိ

Verses of the Senior Monks 7.1 The Book of the Sevens Chapter One Sundarasamudda Adorned with jewelry and all dressed up, with her garland and her makeup on, and her feet so brightly rouged: the courtesan was wearing slippers.

Taking off her slippers in front of me, her palms joined in greeting, smiling, she spoke to me so softly and so sweet:

“You’re too young to go forth— come, stay in my teaching! Enjoy human sensual pleasures, I’ll give you riches. I promise this is the truth— I swear it by the Sacred Flame.

And when we’ve grown old together, both of us leaning on staffs, we shall both go forth, and hold a winning hand on both counts.”

I saw the courtesan seducing me, her palms joined in greeting, adorned with jewelry and all dressed up, set up like a snare of death.

Then the realization came upon me— the danger became clear and I grew firmly disillusioned.

Then my mind was freed— see the excellence of the Dhamma! I’ve attained the three knowledges, and fulfilled the Buddha’s instructions.

Verses of the Senior Monks 7.2 The Book of the Sevens Chapter One Bhaddiya the Dwarf Bhaddiya has plucked out craving, root and all, and in a jungle thicket on the far side of the Wild Mango Monastery, he practices absorption; he is truly well-favored.

Some delight in clay drums, in arched harps, and in cymbals. But here, at the foot of a tree, I delight in the Buddha’s teaching.

If the Buddha were to grant me one wish, and I were to get what I wished for, I’d choose for the whole world constant mindfulness of the body.

Those who’ve judged me on appearance, and those swayed by my voice, are full of desire and greed; they don’t know me.

Not knowing what’s inside, nor seeing what’s outside, the fool shut in on every side, gets carried away by a voice.

Not knowing what’s inside, but discerning what’s outside, seeing the fruit outside, they’re also carried away by a voice.

Understanding what’s inside, and discerning what’s outside, of unhindered vision, they don’t get carried away by a voice.

Verses of the Senior Monks 7.3 The Book of the Sevens Chapter One Bhadda I was an only child, loved by my mother and father. They had me by practicing many supplications and observances.

Out of sympathy for me wishing me well and wanting the best for me, my mother and father took me to see the Buddha.

“We had this son with difficulty; he is delicate and pampered. We offer him to you, Lord, to attend upon the victor.”

The teacher, having accepted me, declared to Ānanda: “Quickly give him the going-forth— this one will be a thoroughbred!”

After he, the Teacher, had sent me forth, the victor entered his dwelling. Before the sun set my mind was freed.

Consequently, the Teacher didn’t neglect me; when he came out from seclusion, he said: “Come Bhadda!” That was my ordination.

At seven years old I received ordination. I’ve attained the three knowledges; oh, the clear rightness of the teaching!

Verses of the Senior Monks 7.4 The Book of the Sevens Chapter One Sopāka (2nd) I saw the supreme man walking mindfully in the shade of the terrace, so I approached, and bowed to the supreme among men.

Arranging my robe over one shoulder and clasping my hands together, I walked alongside that stainless one, supreme among all beings.

The wise one, expert in questions, questioned me. Brave and fearless, I answered the Teacher.

When all his questions were answered, the Realized One congratulated me. Looking around the mendicant Saṅgha, he said the following:

“It is a blessing for the people of Aṅga and Magadha that this person enjoys their robe and almsfood, requisites and lodgings, their respect and service— it’s a blessing for them,” he declared.

“Sopāka, from this day on you are invited to come and see me. And Sopāka, let this be your ordination.”

At seven years old I received ordination. I bear my final body— oh, the clear rightness of the teaching!

Verses of the Senior Monks 7.5 The Book of the Sevens Chapter One Sarabhaṅga I broke the reeds off with my hands, made a hut, and stayed there. That’s how I became known as “Reed-breaker”.

But now it’s not appropriate for me to break reeds with my hands. The training rules have been laid down for us by Gotama the renowned.

Previously, I, Sarabhaṅga, didn’t see the disease in its entirety. But now I have seen the disease, as I’ve practiced what was taught <j>by he who is beyond the gods.

Gotama traveled by that direct route; the same path traveled by Vipassī, by Sikhī, Vessabhū, Kakusandha, Koṇāgamana, and Kassapa.

These seven Buddhas have plunged into the ending, free of craving, without grasping, having become Dhamma, unaffected. They have taught this Dhamma

out of compassion for living creatures— suffering, origin, path, and cessation, the ending of suffering. In these four noble truths,

the endless suffering of transmigration finally comes to an end. When the body breaks up, and life comes to an end, there are no future lives; I’m everywhere well freed.

Verses of the Senior Monks 8.1 The Book of the Eights Chapter One Mahākaccāna Don’t get involved in lots of work, avoid people, and don’t try to acquire things. If you’re eager and greedy for flavors, you’ll miss the goal that brings such happiness.

They know it really is a bog, this homage and veneration in respectable families. Honor is a subtle dart, hard to extract, and hard for a reprobate to give up.

The deeds of a mortal aren’t bad because of what others do. You yourself should not do bad, for mortals have deeds as their kin.

You’re not a bandit because of what someone says, you’re not a sage because of what someone says; but as you know yourself, so the gods will know you.

When others do not understand, let us, who do understand this, restrain ourselves in this regard; for that is how conflicts are laid to rest.

A wise person lives on even after loss of wealth; but without gaining wisdom, even a rich person doesn’t really live.

All is heard with the ear, all is seen with the eye; the attentive ought not discard all that is seen and heard.

Though you have eyes, be as if blind; though you have ears, be as if deaf; though you have wisdom, be as if dumb; though you have strength, be as if feeble. And when issues come up lie as still as a corpse.

Verses of the Senior Monks 8.2 The Book of the Eights Chapter One Sirimitta Free of anger and acrimony, free of deceit, and rid of slander; that’s how such a mendicant doesn’t grieve after passing away.

Free of anger and acrimony, free of deceit, and rid of slander; that’s how a mendicant <j>with sense doors always guarded doesn’t grieve after passing away.

Free of anger and acrimony, free of deceit, and rid of slander; that’s how a mendicant of good morals doesn’t grieve after passing away.

Free of anger and acrimony, free of deceit, and rid of slander; that’s how a mendicant with good friends doesn’t grieve after passing away.

Free of anger and acrimony, free of deceit, and rid of slander; that’s how a mendicant of good wisdom, doesn’t grieve after passing away.

Whoever has faith in the Realized One, unwavering and well grounded; whose ethical conduct is good, praised and loved by the noble ones;

who has confidence in the Saṅgha, and correct view: they’re said to be prosperous; their life is not in vain.

So let the wise devote themselves to faith, ethical behavior, confidence, and insight into the teaching, remembering the instructions of the Buddhas.

Verses of the Senior Monks 8.3 The Book of the Eights Chapter One Mahāpanthaka When I first saw the Teacher who fears nothing from any quarter, I was struck with a sense of urgency, seeing the supreme among men.

Anyone who, having found such a Teacher, would lose them again, is like one who, when approached by Lady Luck, would ward her off with their hands and feet.

Then I left behind my children and wives, my riches and my grain; I had my hair and beard cut off, and went forth to homelessness.

Endowed with the monastic training and livelihood, my sense faculties well-restrained, paying homage to the Buddha, I meditated undefeated.

Then a wish occurred to me, my heart’s truest wish: I wouldn’t sit down, not even for a short while, until the dart of craving was plucked.

As I meditate like this, see my energy and vigor! I’ve attained the three knowledges, and fulfilled the Buddha’s instructions.

I know my past lives, my clairvoyance is clarified; I’m perfected, worthy of offerings, liberated, free of attachments.

Then, at the end of the night, as the rising of the sun drew near, all craving was dried up, so I sat down cross-legged.

Verses of the Senior Monks 9.1 The Book of the Nines Chapter One Bhūta When an astute person knows, <j>“Old age and death are suffering; yet an ignorant ordinary person is bound to them”, completely understanding suffering, being mindful, <j>practicing absorption: there is no greater pleasure than this.

When clinging, the carrier <j>of suffering, and craving, the carrier <j>of this painful mass of proliferation, are destroyed, and one is mindful, <j>practicing absorption: there is no greater pleasure than this.

When the eightfold way, so full of grace, the supreme path, cleanser of all corruptions, is seen with wisdom; and one is mindful, <j>practicing absorption: there is no greater pleasure than this.

When one develops that peaceful state, sorrowless, stainless, unconditioned, cleanser of all corruptions, <j>cutter of fetters and bonds: there is no greater pleasure than this.

When the thundercloud rumbles in the sky, while the rain pours on the path of birds all around, and a monk has gone to a mountain cave, <j>practicing absorption: there is no greater pleasure than this.

When sitting on a riverbank covered in flowers, garlanded with brightly colored forest plants, one is truly happy, <j>practicing absorption: there is no greater pleasure than this.

When it is midnight in a lonely forest, and the lions roar as the heavens pour, and a monk has gone to a mountain cave, <j>practicing absorption: there is no greater pleasure than this.

When one’s own thoughts have been cut off, between the mountains, sheltered inside a cleft, without stress or heartlessness, <j>practicing absorption: there is no greater pleasure than this.

When one is happy, destroyer of stains, heartlessness, and sorrow, free of obstructions, snarls, and thorns, and with all defilements annihilated, <j>practicing absorption: there is no greater pleasure than this.

Verses of the Senior Monks 10.1 The Book of the Tens Chapter One Kāḷudāyī “The trees are now crimson, venerable sir, they’ve shed their foliage, and are ready to fruit. They shine as if aflame; great hero, this season is full of flavor.

The blossoming trees are delightful, wafting their scent all around, in all directions. They’ve shed their leaves and wish to fruit, hero, it is time to leave here.

It is neither too hot nor too cold, venerable sir, it’s a pleasant season for traveling. Let the Sākiyans and Koliyans see you, heading west across the Rohiṇī river.

In hope, the field is plowed; the seed is sown in hope; in hope, merchants travel the seas, carrying rich cargoes. The hope that I stand for: may it succeed!

Again and again, they sow the seed; again and again, the king of the heavens sends rain; again and again, farmers plow the field; again and again, grain is produced for the nation.

Again and again, the beggars wander, again and again, the donors give. Again and again, when the donors have given, again and again, they take their place in heaven.

A hero of vast wisdom purifies seven generations of the family in which they’re born. Sakya, I believe you’re the king of kings, since you fathered the one who is truly named a sage.

The father of the great seer is named Suddhodana; and the Buddha’s mother is named Māyā. Having borne the Bodhisatta in her belly, she rejoices in the Third Heaven.

When she died and passed away from here, she was blessed with heavenly sensual pleasures; enjoying the five kinds of sensual stimulation. Gotamī is surrounded by those hosts of gods.”

“I’m the son of the Buddha, the incomparable Aṅgīrasa, the unaffected, the bearer of the unbearable. You, Sakya, are my father’s father; Gotama, you are my grandfather in the Dhamma.”

Verses of the Senior Monks 10.2 The Book of the Tens Chapter One Ekavihāriya If no one else is found before or behind, it’s extremely pleasant to be dwelling alone in a forest grove.

Come now, I’ll go alone to the wilderness praised by the Buddha. It’s pleasant for a mendicant to be dwelling alone and resolute.

Alone and self-disciplined, I’ll quickly enter the delightful forest, which gives joy to meditators, and is frequented by rutting elephants.

In the Cool Grove, so full of flowers, in a cool mountain cave, I’ll bathe my limbs and walk mindfully alone.

When will I dwell alone, without a companion, in the great wood, so delightful, my task complete, free of defilements?

This is what I want to do: may my wish succeed! I’ll make it happen myself, for no one can do another’s duty.

Fastening my armor, I’ll enter the forest. I won’t leave without attaining the end of defilements.

As the cool gale blows with fragrant scent, I’ll split ignorance apart, sitting on the mountain-peak.

In a forest grove covered with blossoms, in a cave so very cool, I take pleasure in the Mountainfold, happy with the happiness of freedom.

I’ve got all I wished for like the moon on the fifteenth day. With the utter ending of all defilements, now there’ll be no more future lives.

Verses of the Senior Monks 10.3 The Book of the Tens Chapter One Mahākappina If you’re prepared for the future, both the good and the bad, then those, whether enemies or well-wishers, who examine you for weakness will see none.

One who has fulfilled, developed, and gradually consolidated mindfulness of breathing as it was taught by the Buddha: they shine on this world, like the moon freed from clouds.

Yes, my mind is clean, limitless and well-developed; it has broken through and been uplifted— it radiates in every direction.

A wise person lives on even after loss of wealth; but without gaining wisdom, even a rich person doesn’t really live.

Wisdom questions what is learned; wisdom grows fame and reputation; a person united with wisdom finds happiness even among sufferings.

It’s not a teaching just for today; it isn’t incredible or amazing. When you’re born, you die— what’s amazing about that?

For anyone who is born, death always follows after life. Everyone who is born here dies here; such is the nature of living creatures.

The things that are useful for the living are of no use for the dead—not fame, not celebrity, not praise by ascetics and brahmins. For the dead, there is only weeping.

And weeping impairs the eye and the body; complexion, strength, and intelligence decline. Your enemies rejoice; but your well-wishers are not happy.

So you should wish that those who stay in your family have intelligence and learning, and do their duty through the power of wisdom, just as you’d cross a full river by boat.

Verses of the Senior Monks 10.4 The Book of the Tens Chapter One Cūḷapanthaka My progress was slow, I was despised in the past. Even my brother turned me away, saying, “Go home now.”

Turned away at the gate of the Saṅgha’s monastery, I stood there sadly, longing for the dispensation.

Then the Buddha came and touched my head. Taking me by the arm, he brought me into the Saṅgha’s monastery.

The Teacher, out of sympathy, gave me a foot-wiping cloth, saying: “Focus your awareness exclusively on this clean cloth.”

After hearing his words, I happily did his bidding. I practiced meditative immersion for the attainment of the highest goal.

I know my past lives, my clairvoyance is clarified; I’ve attained the three knowledges, and fulfilled the Buddha’s instructions.

I, Panthaka, created a thousand images of myself, and sat in the delightful mango grove until the time for the meal offering was announced.

Consequently, the Teacher sent to me a messenger to announce the time. When the time was announced, I flew to him through the air.

I paid homage at the Teacher’s feet, and sat to one side. When he knew I was seated, the Teacher received the offering.

Recipient of gifts from the whole world, receiver of sacrifices, field of merit for humanity, he received the religious donation.

Verses of the Senior Monks 10.5 The Book of the Tens Chapter One Kappa Filled with different kinds of dirt, a great producer of dung, like a stagnant cesspool, a big boil, a bad wound,

full of pus and blood, sunk in a toilet-pit, trickling with fluids, this rotting body always oozes.

Bound by sixty tendons, coated with a fleshy coating, clothed in a jacket of skin, this rotting body is worthless.

Held together by a skeleton of bones, and bound by sinews; it assumes postures due to a complex of many things.

We set out in the certainty of death, in the presence of the King of Death; and having discarded the body right here, a person goes where he likes.

Shrouded by ignorance, tied by the four ties, this body is sinking in the flood, caught in the net of the underlying tendencies.

Yoked to the five hindrances, afflicted by thought, stuck to the root of craving, hidden by delusion:

that is how the body goes on, propelled by the mechanism of deeds. But existence ends in perishing; separated, the body perishes.

Those blind, ordinary people who think of this body as theirs, swell the horrors of the charnel ground, taking hold of future lives.

The undefiled who shun this body like a serpent smeared with dung, having expelled the root of rebirth, will be fully quenched.

Verses of the Senior Monks 10.6 The Book of the Tens Chapter One Upasena son of Vaṅgantā In order to go on retreat, a monk should stay in lodgings that are secluded and quiet, frequented by beasts of prey.

Having gathered scraps from rubbish heaps, cemeteries and streets, and making an outer robe from them, one should wear that coarse robe.

Humbling their heart, a mendicant should walk for alms from family to family indiscriminately, with sense doors guarded, well-restrained.

They should be content even with coarse food, not hoping for lots of flavors. The mind that’s greedy for flavors doesn’t enjoy absorption.

With few wishes, content, a sage should live secluded, mixing with neither householders nor the homeless.

They should present themselves as if stupid or dumb; an astute person would not speak overly long in the midst of the Saṅgha.

They would not insult anyone, and would avoid causing damage. Restrained in the monastic code, they would eat in moderation.

Expert in the arising of thought, they would grasp well the pattern of the mind. They would be devoted to practicing serenity and discernment at the right time.

Though endowed with energy and persistence, and always devoted to meditation, a wise person would not be too sure of themselves, until they have attained the end of suffering.

For a mendicant who meditates in this way, longing for purification, all their defilements wither away, and they realize quenching.

Verses of the Senior Monks 10.7 The Book of the Tens Chapter One Another Gotama You should understand your own goal, and consider the dispensation carefully, as well as what’s appropriate for one who has entered the ascetic life.

Good friendship in the community, undertaking plenty of training, eagerness to learn from the teachers— this is appropriate for an ascetic.

Respect for the Buddha, reverence for the Dhamma as it really is, esteem for the Saṅgha— this is appropriate for an ascetic.

Commitment to good conduct and alms-resort, a livelihood that is pure and blameless, and stilling the mind— this is appropriate for an ascetic.

An impressive deportment <j>in things that should be done, and in those better avoided; commitment to the higher mind— this is appropriate for an ascetic.

Wilderness lodgings, remote and quiet, fit for use by a sage— this is appropriate for an ascetic.

Ethics, learning, investigation of teachings in line with the truth, and penetration of the truths— this is appropriate for an ascetic.

Developing the perceptions of impermanence, non-self, and unattractiveness, and dissatisfaction with the whole world— this is appropriate for an ascetic.

Developing the awakening factors, the bases for psychic power, the faculties and powers, and the noble eightfold path— this is appropriate for an ascetic.

A sage should abandon craving, defilements shattered, root and all, they should live liberated— this is appropriate for an ascetic.

Verses of the Senior Monks 11.1 The Book of the Elevens Chapter One Saṅkicca “What good does it do you to be in the grove, my dear? You’re like a little bird in the monsoon! The city of Verambhā is nice for you— seclusion is for meditators.”

“Just as the wind in Verambhā scatters the monsoon clouds as they pour down, so the city scatters my perception of seclusion.”

“It’s all black and born of an egg— the crow whose abode is the charnel ground rouses my mindfulness, based on dispassion for the body.”

“He who is not guarded by others, and who does not guard others, truly sleeps at ease, mendicant, unconcerned for sensual pleasures.”

“The water’s clear and the rocks are broad, monkeys and deer are all around; festooned with dewy moss, these rocky crags delight me!

I’ve stayed in the wilderness, in caves and caverns and remote lodgings frequented by beasts of prey.

‘May these beings be killed! May they be slaughtered! May they suffer!’— I’m not aware of having any such ignoble, hateful thoughts.

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

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

I don’t long for death; I don’t long for life; I await my time, like a worker waiting for their wages.

I don’t long for death; I don’t long for life; I await my time, aware and mindful.”

Verses of the Senior Monks 12.1 The Book of the Twelves Chapter One Sīlava One should train just in ethical conduct, for in this world, when ethical conduct is cultivated and well-trained, it provides all success.

Wishing for three kinds of happiness— praise, prosperity, and to delight in heaven after passing away— the wise would take care of their ethics.

The well-behaved have many friends, because of their self-restraint. But one lacking ethics, of bad conduct, drives away their friends.

A man whose ethics are bad has ill-repute and infamy. One who is ethical always has a good reputation, fame, and praise.

Ethical conduct is the starting point and foundation; the mother at the head of all good things: that’s why you should purify your ethics.

Ethics provide a boundary and a restraint, an enjoyment for the mind; the ford where all the Buddhas cross over: that’s why you should purify your ethics.

Ethics are the matchless power; ethics are the ultimate weapon; ethics are the best ornament; ethics are a marvelous coat of armor.

Ethics are a mighty bridge; ethics are the unsurpassed scent; ethics are the best perfume, that float from place to place.

Ethics are the best provision; ethics are the unsurpassed supply for a journey; ethics are the best vehicle that take you from place to place.

In this life they’re criticized; after departing they grieve in a lower realm; a fool is unhappy everywhere, because they are unsteady in ethics.

In this life they’re renowned; after departing they’re happy in heaven; the attentive are happy everywhere, because they are steady in ethics.

Ethical conduct is best in this life, but one with wisdom is supreme. Someone with both virtue and wisdom is victorious among men and gods.

Verses of the Senior Monks 12.2 The Book of the Twelves Chapter One Sunīta I was born in a low-class family. We were poor, with little to eat. My job was lowly— I threw out the old flowers.

Shunned by people, I was disregarded and held in contempt. I humbled my heart and paid respects to many people.

Then I saw the Buddha at the fore of the mendicant Saṅgha. The great hero was entering the capital city of the Magadhans.

I dropped my flail and approached to pay homage. Out of sympathy for me, the supreme man stood still.

When I had paid homage at the Teacher’s feet, I stood to one side and requested the going forth from the one supreme among all beings.

Consequently, the Teacher, being compassionate, having sympathy for the whole world, said to me, “Come, monk!” That was my ordination.

Staying alone in the wilderness, meditating tirelessly, I have completed what the Teacher taught, just as the victor advised me.

In the first watch of the night, I recollected my past lives. In the middle watch, I purified my clairvoyance. In the last watch, I shattered the mass of darkness.

At the end of the night, as the sunrise drew near, Indra and the Divinity came and revered me with joined hands.

“Homage to you, O thoroughbred! Homage to you, supreme among men! Since your defilements are ended, you, good fellow, are worthy of a religious donation.”

Consequently, having seen me honored by the assembly of gods, the Teacher smiled and said the following:

“By fervor and spiritual practice, by restraint and by self-control: that’s how to become a brahmin, this is the supreme brahmin.”

Verses of the Senior Monks 13.1 The Book of the Thirteens Chapter One Soṇakoḷivisa He who was special in the kingdom, the footman to the king of Aṅga, today is special in the Dhamma— Soṇa has gone beyond suffering.

Five to cut, five to drop, and five more to develop. When a mendicant slips five chains they’re said to have crossed the flood.

If a monk is insolent and negligent, concerned only with externals, their ethics, immersion, and wisdom do not become fulfilled.

They dump what should be done, and do what should not be done. For the insolent and the negligent, their defilements only grow.

Those that have properly undertaken constant mindfulness of the body, don’t cultivate what should not be done, but always do what should be done. Mindful and aware, their defilements come to an end.

The straight path has been explained— go on it and don’t turn back. Urge yourself on and take yourself to extinguishment.

When my energy was over-exerted, the supreme Teacher in the world created the simile of the arched harp for me. The Clear-eyed One taught the Dhamma, and when I heard what he said, I happily did his bidding.

Practicing serenity of mind for the attainment of the highest goal. I’ve attained the three knowledges and fulfilled the Buddha’s instructions.

When you’re dedicated to renunciation and seclusion of the heart; when you’re dedicated to kindness and the end of grasping;

when you’re dedicated to the ending of craving and clarity of heart; and you’ve seen the arising of the senses, your mind is rightly freed.

For that one, rightly freed, a mendicant with peaceful mind, there’s nothing to be improved, and nothing more to do.

As the wind cannot stir a solid mass of rock, so too sights, tastes, sounds, smells, and touches—the lot—

and ideas, whether liked or disliked, don’t disturb the unaffected one. Their mind is steady and unfettered as they observe fall.

Verses of the Senior Monks 14.1 The Book of the Fourteens Chapter One Revata of the Acacia Wood Since I’ve gone forth from the lay life to homelessness, I’ve not been aware of any thought that is ignoble and hateful.

“May these beings be killed! May they be slaughtered! May they suffer!”— I’ve not been aware of any such thought in all this long while.

I have been aware of loving-kindness, limitless and well-developed; gradually consolidated as it was taught by the Buddha.

I’m friend and comrade to all, sympathetic for all beings! I develop a mind of love, always delighting in harmlessness.

The unfaltering, the unshakable: I gladden that mind. I develop a divine meditation, which reprobates do not cultivate.

When in a meditation free of placing the mind, a disciple of the Buddha is at that moment blessed with noble silence.

As a rocky mountain is unwavering and well grounded, so when delusion ends, a monk, like a mountain, doesn’t tremble.

To the man who has not a blemish, who is always seeking purity, even a hair-tip of evil seems as big as a stormcloud.

As a frontier city is guarded inside and out, so you should ward yourselves— don’t let the moment pass you by.

I don’t long for death; I don’t long for life; I await my time, like a worker waiting for their wages.

I don’t long for death; I don’t long for life; I await my time, aware and mindful.

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

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

Persist with diligence: this is my instruction. Come, I’ll be fully quenched— I’m liberated in every way.

Verses of the Senior Monks 14.2 The Book of the Fourteens Chapter One Godatta Just as a fine thoroughbred, yoked to a carriage, endures the load. Though oppressed by the heavy burden, it doesn’t shake off the yoke.

So too, those who are as full of wisdom as the ocean is with water, don’t look down on others; this is the teaching of the noble ones <j>for living creatures.

People who fall under the sway of time, the sway of rebirth in this or that state, undergo suffering, and those young men grieve in this life.

Elated by things that bring happiness, downcast by things that bring suffering: this pair destroys the fool who doesn’t see things as they are.

But those who in suffering, and in happiness, and in the middle have overcome the weaver— they stand like Indra’s pillar, neither elated nor downcast.

Not to gain nor loss, not to fame nor reputation, not to criticism nor praise, not to suffering nor happiness—

the wise cling to nothing, like a droplet on a lotus-leaf. They are happy everywhere, and victorious everywhere.

There’s legitimate loss, and there’s illegitimate gain. Legitimate loss is better than illegitimate gain.

There’s the fame of the unintelligent, and there’s the disrepute of the discerning. The disrepute of the discerning is better than the fame of the unintelligent.

There’s praise by simpletons, and there’s criticism by the discerning. Criticism by the discerning is better than praise by fools.

There’s the happiness of sensual pleasures, and there’s the suffering of seclusion. The suffering of seclusion is better than the happiness of sensual pleasures.

There’s life without principles, and there’s death with principles. Death with principles is better than life without principles.

Those who’ve given up desire and anger, their minds at peace <j>regarding rebirth in this or that state, wander in the world unattached, for them nothing is beloved or unloved.

Having developed the awakening factors, the faculties and the powers, having arrived at ultimate peace, the undefiled become fully quenched.

Verses of the Senior Monks 15.1 The Book of the Sixteens Chapter One Koṇḍañña Who Understood “My confidence grew as I heard the teaching, so full of flavor. Dispassion is what was taught, without any grasping at all.”

“There are so many pretty things in this vast territory. They disturb one’s thoughts, it seems to me, attractive, provoking lust.

Just as a rain cloud would settle the dust blown up by the wind, so thoughts settle down when seen with wisdom.

All conditions are impermanent— when this is seen with wisdom one grows disillusioned with suffering: this is the path to purity.

All conditions are suffering— when this is seen with wisdom one grows disillusioned with suffering: this is the path to purity.

All things are not-self— when this is seen with wisdom one grows disillusioned with suffering: this is the path to purity.”

“The senior monk awakened after the Buddha, Koṇḍañña, is keenly energetic. He has given up birth and death, and has completed the spiritual journey.”

“There are floods, snares, and strong posts, and a mountain hard to crack; snapping the posts and snares, breaking the mountain so hard to break, crossing over to the far shore, a meditator is freed from Māra’s bonds.

When a mendicant is haughty and fickle, relying on bad friends, they sink down in the great flood, overcome by a wave.

But one not restless or fickle, alert, with senses restrained, intelligent, with good friends, makes an end of suffering.

With knobbly knees, thin and veiny, eating and drinking in moderation— this person’s spirit is undaunted.

Pestered by flies and mosquitoes in the wilds, the formidable forest, one should mindfully endure, like an elephant at the head of the battle.

I don’t long for death; I don’t long for life; I await my time, like a worker waiting for their wages.

I don’t long for death; I don’t long for life; I await my time, aware and mindful.

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

I’ve attained the goal for the sake of which I went forth from the lay life to homelessness— what use do I have for protégés?”

Verses of the Senior Monks 15.2 The Book of the Sixteens Chapter One Udāyī Awakened as a human being, self-tamed and immersed in samādhi, following the spiritual path, he loves peace of mind.

Revered by people, gone beyond all things, even the gods revere him; so I’ve heard from the perfected one.

He has transcended all fetters, and escaped from entanglements. Delighting to renounce sensual pleasures, he’s freed like lustrous gold from stone.

That giant outshines all, like the Himalaya beside other mountains. Of all those named “giant”, he is truly named, supreme.

I shall extol the giant for you, for he does nothing monstrous. gentleness and harmlessness are two feet of the giant.

Mindfulness and awareness are his two other feet. Faith is the giant’s trunk, and equanimity his white tusks.

Mindfulness is his neck, his head is wisdom— investigation and thinking about principles. His belly is the sacred hearth of the Dhamma, and his tail is seclusion.

Practicing absorption, enjoying the breath, he is serene within. The giant is serene when walking, the giant is serene when standing,

the giant is serene when lying down, and when sitting, the giant is serene. The giant is restrained everywhere: this is the accomplishment of the giant.

He eats blameless things, he doesn’t eat blameworthy things. When he gets food and clothes, he avoids storing them up.

Having severed all bonds, fetters large and small, wherever he goes, he goes without concern.

A white lotus, fragrant and delightful, sprouts in water and grows there, but the water doesn’t cling to it.

Just so the Buddha is born in the world, and lives in the world, but the world doesn’t stick to him, as water does not stick to the lotus.

A great blazing fire dies down when the fuel runs out. And when the coals have gone out it’s said to be “quenched”.

This simile is taught by the discerning to express the meaning clearly. Great giants will understand what the giant taught the giant.

Free of greed, free of hate, free of delusion, undefiled; the giant, giving up his body, undefiled, will be fully quenched.

Verses of the Senior Monks 16.1 The Book of the Twenties Chapter One Adhimutta (2nd) “Those who we killed in the past, whether for sacrifice or for wealth, without exception were afraid; they trembled and they squealed.

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

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

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.

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.

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.

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.

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.

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

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.

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?

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

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’.

I’m fed up with the body; I have no need for another life. This body will be broken up, and there won’t be another.

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

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

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

“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.

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

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.

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.

Verses of the Senior Monks 16.2 The Book of the Twenties Chapter One Pārāsariya (2nd) This thought came to the ascetic, the monk Pārāsariya, as he was seated alone meditating in seclusion:

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

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

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

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

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

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

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

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

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

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

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.

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.

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

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.

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

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

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.

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.

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

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

Verses of the Senior Monks 16.3 The Book of the Twenties Chapter One Telakāni 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:

“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?

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

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?

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

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

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

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

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