Sutta Nipata

“We ask Gotama about a man’s downfall. We have come to ask you, sir: what leads to downfall?”

“It’s easy to understand success, understanding downfall is just as easy. One who loves the teaching succeeds, but a hater of the teaching meets their downfall.”

“We understand what you’re saying, this is the first downfall. Tell us the second, Blessed One: what leads to downfall?”

“The bad are dear to him, he has no love for the good. He believes the teaching of the bad; and that leads to his downfall.”

“We understand what you’re saying, this is the second downfall. Tell us the third, Blessed One: what leads to downfall?”

“Fond of sleep, fond of company, a man who does no work; he’s lazy, marked by anger, and that leads to his downfall.”

“We understand what you’re saying, this is the third downfall. Tell us the fourth, Blessed One: what leads to downfall?”

“Though able, he does not look after his mother and father when elderly, past their prime, and that leads to his downfall.”

“We understand what you’re saying, this is the fourth downfall. Tell us the fifth, Blessed One: what leads to downfall?”

“He deceives with lies ascetics and brahmins and other supplicants, and that leads to his downfall.”

“We understand what you’re saying, this is the fifth downfall. Tell us the sixth, Blessed One: what leads to downfall?”

“A man with plenty of wealth, including gold coin and food, eats delicacies alone, and that leads to his downfall.”

“We understand what you’re saying, this is the sixth downfall. Tell us the seventh, Blessed One: what leads to downfall?”

“Vain of birth, wealth, and clan, a man looks down on his own family, and that leads to his downfall.”

“We understand what you’re saying, this is the seventh downfall. Tell us the eighth, Blessed One: what leads to downfall?”

“In womanizing, drinking, and gambling, a man wastes all that he has earned, and that leads to his downfall.”

“We understand what you’re saying, this is the eighth downfall. Tell us the ninth, Blessed One: what leads to downfall?”

“Not content with his own partners, he debauches himself with prostitutes, and with others’ partners, and that leads to his downfall.”

“We understand what you’re saying, this is the ninth downfall. Tell us the tenth, Blessed One: what leads to downfall?”

“A man well past his prime marries a girl with budding breasts; he cannot sleep for jealousy, and that leads to his downfall.”

“We understand what you’re saying, this is the tenth downfall. Tell us the eleventh, Blessed One: what leads to downfall?”

“He places in authority a woman or a man who’s a drunkard and a wastrel, and that leads to his downfall.”

“We understand what you’re saying, this is the eleventh downfall. Tell us the twelfth, Blessed One: what leads to downfall?”

“A man of little wealth and strong craving, born into an aristocratic family, sets his sights on kingship, and that leads to his downfall.

Seeing these downfalls in the world, an astute and noble person, accomplished in vision, will enjoy a world of grace.”

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Now at that time in the brahmin Bhāradvāja the Fire-Worshiper’s home the sacred flame had been kindled and the oblation prepared. Wandering indiscriminately for almsfood in Sāvatthī, the Buddha approached Bhāradvāja the Fire-Worshiper’s house.

Bhāradvāja the Fire-Worshiper saw the Buddha coming off in the distance and said to him, “Stop right there, shaveling! Right there, fake ascetic! Right there, lowlife!”

When he said this, the Buddha said to him, “But brahmin, do you know what is a lowlife or what are the qualities that make you a lowlife?” “No I do not, worthy Gotama. Please, worthy Gotama, teach me this matter so I can understand what is a lowlife or what are the qualities that make you a lowlife.” “Well then, brahmin, listen and apply your mind well, I will speak.” “Yes, worthy sir,” Bhāradvāja the Fire-Worshiper replied. The Buddha said this:

“Irritable and acrimonious, wicked and offensive, a man deficient in view, deceitful: know him as a lowlife.

He harms living creatures born of womb or of egg, and has no kindness for creatures: know him as a lowlife.

He destroys and devastates villages and towns, a notorious oppressor: know him as a lowlife.

Whether in village or wilderness, he steals what belongs to others, taking what has not been given: know him as a lowlife.

Having fallen into debt, when pressed to pay up he flees, saying ‘I don’t owe you anything!’: know him as a lowlife.

Wanting some item or other, he attacks a person in the street and takes it: know him as a lowlife.

For his own sake or the sake of another, or for the sake of wealth, a man tells a lie when asked to bear witness: know him as a lowlife.

He is spied among the partners of relatives and friends, by force or seduction: know him as a lowlife.

Though able, he does not look after his mother and father when elderly, past their prime: know him as a lowlife.

He hits or verbally abuses his mother or father, brother, sister, or mother-in-law: know him as a lowlife.

When asked about the good, he teaches what is bad, giving secretive advice: know him as a lowlife.

Having done a bad deed, he wishes, ‘May no one find me out!’ His deeds are underhand: know him as a lowlife.

When visiting another family he eats their delicious food, but does not return the honor: know him as a lowlife.

He deceives with lies ascetics and brahmins and other supplicants: know him as a lowlife.

When time comes to offer a meal to brahmins or ascetics, he abuses them and does not give: know him as a lowlife.

He talks about what never happened, being wrapped up in delusion, chasing after some item or other: know him as a lowlife.

He extols himself and disparages others, brought down by his pride: know him as a lowlife.

He’s a bully and a miser, of corrupt wishes, stingy, and devious, shameless, imprudent: know him as a lowlife.

He insults the Buddha or his disciple, whether lay or renunciate: know him as a lowlife.

He claims to be a perfected one, when he really is no such thing. In the world with its divinities, that crook is truly the lowest lowlife. These who are called lowlifes I have revealed to you.

You’re not a lowlife by birth, nor by birth are you a brahmin. You’re a lowlife by your deeds, by deeds you’re a brahmin.

And also you should know according to this example. A corpse-worker’s son of the dog-eating caste became renowned as Mātaṅga.

Mātaṅga achieved the highest fame so very hard to find. Lots of aristocrats and brahmins came to serve him.

He ascended the stainless highway that leads to the heavens; having discarded sensual desire, he was reborn in a realm of divinity. His birth did not prevent him from rebirth in the realm of divinity.

Those born in a brahmin family who recite as kinsmen of the hymns, are often discovered in the midst of wicked deeds.

Blameworthy in this very life, and in lives to come, a bad destination. Their birth does not prevent them from blame or bad destiny.

You’re not a lowlife by birth, nor by birth are you a brahmin. You’re a lowlife by your deeds, by deeds you’re a brahmin.”

When he had spoken, the brahmin Bhāradvāja the Fire-Worshiper said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

Those who are skilled in the meaning of scripture should practice as follows <j>to realize the state of peace. Let them be capable and upright, very upright, easy to speak to, gentle and humble;

content and unburdensome, unbusied, living lightly, alert, with senses calmed, courteous, not fawning on families.

Let them not do the slightest thing that others who are wise would blame. May they be happy and safe! May all beings be happy!

Whatever living creatures there are with not a one left out— frail or firm, long or large, medium, small, tiny or round,

seen or unseen, living far or near, those who have been born <j>and those about to be born— may all beings be happy!

Let none deceive another, nor look down on anyone anywhere. Though provoked or aggrieved, let them not wish pain on each other.

Even as a mother would protect with her life her child, her only child, so too for all creatures unfold a boundless heart.

With love for the whole world, unfold a boundless heart: above, below, all round, unconstricted, without enmity or foe.

When standing, walking, sitting, or lying down while yet unweary, keep this ever in mind; for this, they say, is a divine meditation <j>in this life.

Avoiding harmful views, virtuous, accomplished in insight, with desire for sensual pleasures dispelled, they never return to a womb again.

“Today is the fifteenth day sabbath,” said Sātāgira, the native spirit of mount Sātā, “a holy night is at hand. Come now, let us see Gotama, the Teacher of peerless name.”

“Isn’t his mind well-disposed,” said Hemavata, the native spirit of the Himalayas, “impartial toward all creatures? And aren’t his thoughts under control when it comes to likes and dislikes?”

“His mind is well-disposed,” said Sātāgira, “impartial toward all creatures. His thoughts are under control when it comes to his likes and dislikes.”

“Doesn’t he not steal?” said Hemavata, “And doesn’t he harm not a creature? Isn’t he far from negligence? And doesn’t he not neglect absorption?”

“He does not take what is not given,” said Sātāgira, “and he harms not a creature. He is far from negligence— the Buddha does not neglect absorption.”

“Doesn’t he avoid lying?” said Hemavata, “And doesn’t he not speak sharply? Doesn’t he avoid backbiting, as well as speaking nonsense?”

“He does not lie,” said Sātāgira, “nor does he speak sharply. He avoids backbiting, and thoughtfully speaks wise counsel.”

“Doesn’t he find sensual pleasures unattractive?” said Hemavata, “And isn’t his mind unclouded? Hasn’t he escaped delusion? Does his eye see clearly in all things?”

“He does not find sensual pleasures attractive,” said Sātāgira, “and his mind is unclouded. He has escaped all delusion— the Buddha, whose eye sees clearly in all things.”

“Isn’t he accomplished in knowledge?” said Hemavata, “And doesn’t he live a pure life? Aren’t his defilements all ended? Doesn’t he have no future lives?”

“He is accomplished in knowledge,” said Sātāgira, “and he does live a pure life. His defilements are all ended, there’ll be no more future lives for him.”

“Accomplished is the sage’s mind in action and in speech, and he’s accomplished in knowledge and conduct as per the teaching you praise.”

“Accomplished is the sage’s mind in action and in speech, and he’s accomplished in knowledge and conduct as per the teaching you rejoice in.

Accomplished is the sage’s mind in action and in speech, and he’s accomplished in knowledge and conduct: come now, let us see Gotama.”

“The hero so lean, with antelope calves, not greedy, eating little, the sage meditating alone in the forest, come now, let us see Gotama.

A giant, wandering alone like a lion, unconcerned for sensual pleasures, let’s approach him and ask about release from the snare of death.”

“The communicator, the instructor, who has gone beyond all things, Awakened, beyond enmities and fears, let us ask Gotama.”

“What has the world arisen in?” said Hemavata, “What does it get close to? By grasping what is the world troubled in what?”

“The world’s arisen in six,” said the Buddha to Hemavata. “It gets close to six. Derived from the six, the world’s troubled in six.”

“What is that grasping by which the world is troubled? Tell us the exit when asked: how is one released from all suffering?”

“The world has five kinds of sensual stimulation, and the mind is said to be the sixth. When you’ve discarded desire for these, you’re released from all suffering.

This is the exit from the world, explained in accord with the truth. The way I’ve explained it is how you’re released from all suffering.”

“Who here crosses the flood, Who crosses the deluge? Who, not standing and unsupported, does not sink in the deep?”

“Someone who is always endowed with ethics, wise and serene, inwardly reflective, mindful, crosses the flood so hard to cross.

Someone who desists from sensual perception, who has escaped all fetters, and has ended relish for rebirth, does not sink in the deep.”

“Behold him of wisdom deep <j>who sees the subtle meaning, who has nothing, unattached to sensual life, everywhere free, the great seer treading the holy road.

Behold him of peerless name <j>who sees the subtle meaning, giver of wisdom, <j>unattached to the realm of sensuality: the all-knower, so very intelligent, the great seer treading the noble road.

It was a fine sight for us today, a good sunup, a good rising, to see the Awakened One, the undefiled one who has crossed the flood.

These thousand native spirits powerful and glorious, all go to you for refuge, you are our supreme Teacher.

We shall journey village to village, peak to peak, paying homage to the Buddha, and the clear rightness of the teaching!”

So I have heard. At one time the Buddha was staying near Āḷavī in the haunt of the native spirit Āḷavaka. Then the native spirit Āḷavaka went up to the Buddha, and said to him: “Get out, ascetic!” Saying, “All right, respectable sir,” the Buddha went out. “Get in, ascetic!” Saying, “All right, respectable sir,” the Buddha went in.

For a second time … And for a third time the native spirit Āḷavaka said to the Buddha, “Get out, ascetic!” Saying, “All right, respectable sir,” the Buddha went out. “Get in, ascetic!” Saying, “All right, respectable sir,” the Buddha went in.

And for a fourth time the native spirit Āḷavaka said to the Buddha, “Get out, ascetic!” “No, respectable sir, I won’t get out. Do what you must.”

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