Sutta Nipata

“I don’t see anyone in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans who could do that to me. But anyway, ask what you wish.” Then the native spirit Āḷavaka addressed the Buddha in verse:

“What’s a person’s best wealth? What brings happiness when practiced well? What’s the sweetest taste of all? The one they say has the best life: how do they live?”

“Faith here is a person’s best wealth. The teaching brings happiness when practiced well. Truth is the sweetest taste of all. The one they say has the best life lives by wisdom.”

“How do you cross the flood? How do you cross the deluge? How do you get over suffering? How do you get purified?”

“By faith you cross the flood, and by diligence the deluge. By energy you get past suffering, and you’re purified by wisdom.”

“How do you get wisdom? How do you earn wealth? How do you get a good reputation? How do you hold on to friends? How do the departed not grieve when passing from this world to the next?”

“One who is diligent and discerning gains wisdom by wanting to learn, having faith in the perfected ones, and the teaching for becoming extinguished.

Being responsible, acting appropriately, and working hard you earn wealth. Truthfulness wins you a good reputation. You hold on to friends by giving.

A faithful householder of discernment who possesses these four qualities does not grieve after passing away: truth, principle, steadfastness, and generosity.

Go ahead, ask others as well, there are many ascetics and brahmins. See whether anything better is found than truth, principle, generosity, and patience.”

“Why now would I question the many ascetics and brahmins? Today I understand what’s good for lives to come.

It was truly for my benefit that the Buddha came to stay at Āḷavī. Today I understand where a gift is very fruitful.

I myself will journey village to village, town to town, paying homage to the Buddha, and the clear rightness of the teaching!”

Walking and standing, sitting and lying down, extending and contracting the limbs: these are the movements of the body.

Linked together by bones and sinews, plastered over with flesh and hide, and covered by the skin, the body is not seen as it is.

It’s full of guts and belly, liver and bladder, heart and lungs, kidney and spleen,

spit and snot, sweat and fat, blood and synovial fluid, bile and grease.

Then in nine streams the filth is always flowing. There is muck from the eyes, wax from the ears,

and snot from the nostrils. The mouth sometimes vomits bile and sometimes phlegm. And from the body, sweat and waste.

Then there is the hollow head all filled with brains. Governed by ignorance, the fool thinks it’s lovely.

And when it lies dead, bloated and livid, dumped in a charnel ground, the relatives forget it.

It’s devoured by dogs, by jackals, wolves, and worms. It’s devoured by crows and vultures, and any other creatures there.

A wise mendicant here, having heard the Buddha’s words, fully understands it, for they see it as it is.

“As this is, so is that, as that is, so is this.” They’d blanch desire for the body inside and out.

That wise mendicant here rid of desire and lust, has found the peace free of death, extinguishment, the state that does not pass.

This two-legged body is dirty and stinking, full of different carcasses, and oozing all over the place— but still it is cherished!

And if, on account of such a body, someone prides themselves or looks down on others— what is that but a failure to see?

Peril stems from intimacy, dust comes from an abode. Freedom from abode and intimacy: that is the sage’s vision.

Having cut down what’s grown, <j>they wouldn’t replant, nor would they nurture what’s growing. That’s who they call a sage wandering alone, the great seer has seen the state of peace.

Having appraised the fields and measured the seeds, they wouldn’t nurture them with moisture. Truly that sage who sees the ending of rebirth has left speculation behind and is beyond reckoning.

Understanding all the planes of rebirth, not wanting a single one of them; truly that sage freed of greed need not swim, <j>for they have reached the far shore.

The vanquisher of all, knower of all, so very intelligent, unsullied in the midst of all things, has given up all, freed in the ending of craving: that’s who the attentive know as a sage.

Strong in wisdom, <j>with precepts and observances intact, serene, loving absorption, mindful, released from chains, kind, undefiled: that’s who the attentive know as a sage.

The diligent sage wandering alone, is unshaken by blame and praise— like a lion not startled by sounds, like wind not caught in a net, like water not sticking to a lotus. Leader of others, not by others led: that’s who the attentive know as a sage.

Steady as a post in a bathing-place when others speak endlessly against them, freed of greed, with senses stilled: that’s who the attentive know as a sage.

Steadfast, straight as a spindle, horrified by wicked deeds, discerning the just and the unjust: that’s who the attentive know as a sage.

Restrained, they do no evil, young or middle-aged, the sage is self-controlled. Irreproachable, he does not insult anyone: that’s who the attentive know as a sage.

When one who lives on charity receives alms, from the top, the middle, or the leftovers, they think it unworthy to praise or put down: that’s who the attentive know as a sage.

The sage lives refraining from sex, even when young is not tied down, refraining from indulgence and negligence, freed: that’s who the attentive know as a sage.

Understanding the world, <j>the seer of the ultimate goal, the unaffected one, <j>having crossed the flood and the ocean, has cut the ties, unattached and undefiled: that’s who the attentive know as a sage.

The two are not the same, <j>far apart in lifestyle and conduct— the householder providing for a wife, <j>and the selfless one true to their vows. The unrestrained householder kills other creatures, while the restrained sage <j>always protects living creatures.

As the crested blue-necked peacock <j>flying through the sky never approaches the speed of the swan, so the householder cannot compete <j>with the mendicant, the sage meditating secluded in the woods.

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

So pay heed, all you beings, have love for humankind, who day and night bring offerings; please protect them diligently.

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

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

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

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

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

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

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

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

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

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

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

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

The old is ended, nothing new is produced; their minds have no desire for future rebirth. Withered are the seeds, there’s no desire for growth, those attentive ones are extinguished like this lamp. This sublime gem is in the Saṅgha: by this truth, may you be well!

Whatever beings have gathered here, on the ground or in the sky: the Realized One is honored by gods and humans! We bow to the Buddha! May you be safe!

Whatever beings have gathered here, on the ground or in the sky: the Realized One is honored by gods and humans! We bow to the Dhamma! May you be safe!

Whatever beings have gathered here, on the ground or in the sky: the Realized One is honored by gods and humans! We bow to the Saṅgha! May you be safe!

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“Many gods and humans have thought about blessings desiring well-being: declare the highest blessing.”

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

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

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

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

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

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

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

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

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

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

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

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

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

“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!”

“I don’t see anyone in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans who could do that to me. But anyway, ask what you wish.” Then Spiky addressed the Buddha in verse:

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

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

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

Those who understand where they come from dispel them—listen up, spirit! They cross this flood so hard to cross, not crossed before, so as to not be reborn.”