Deity: ‘We know this to be so, this is the sixth loser; tell us the seventh, O Bhagavat, what is the cause (of loss) to the losing (man).’

Bhagavat: ‘The man who proud of his birth, of his wealth, and of his family, despises his relatives,—that is the cause (of loss) to the losing (man).’

Deity: ‘We know this to be so, this is the seventh loser; tell us the eighth, O Bhagavat, what is the cause (of loss) to the losing (man).’

Bhagavat: ‘The man who given to women, to strong drink, and to dice, wastes whatever he has gained,—that is the cause (of loss) to the losing (man).’

Deity: ‘We know this to be so, this is the eighth loser; tell us the ninth, O Bhagavat, what is the cause (of loss) to the losing (man).’

Bhagavat: ‘He who, not satisfied with his own wife, is seen with harlots and the wives of others,—that is the cause (of loss) to the losing (man).’

Deity: ‘We know this to be so, this is the ninth loser; tell us the tenth, O Bhagavat, what (is) the cause (of loss) to the losing (man).’

Bhagavat: ‘The man who, past his youth, brings home a woman with breasts like the timbaru fruit, and for jealousy of her cannot sleep,—that is the cause (of loss) to the losing (man).’

Deity: ‘We know this to be so, this is the tenth loser; tell us the eleventh, O Bhagavat, what is the cause (of loss) to the losing (man).’

Bhagavat: ‘He who places in supremacy a woman given to drink and squandering, or a man of the same kind,—that is the cause (of loss) to the losing (man).’

Deity: ‘We know this to be so, this is the eleventh loser; tell us the twelfth, O Bhagavat, what is the cause (of loss) to the losing (man).’

Bhagavat: ‘He who has little property, (but) great desire, is born in a Khattiya family and wishes for the kingdom in this world,—that is the cause (of loss) to the losing (man).’

Having taken into consideration these losses in the world, the wise, venerable man, who is endowed with insight, cultivates the happy world (of the gods).’

Parābhavasutta is ended.

7.
Vasalasutta.

So it was heard by me: At one time Bhagavat dwelt at Sāvatthī, in Jetavana, in the park of Anāthapiṇḍika. Then Bhagavat having put on his raiment in the morning, and having taken his bowl and his robes, entered Sāvatthī for alms. Now at that time in the house of the Brāmaṇa Aggikabhāradvāja the fire was blazing, the offering brought forth. Then Bhagavat going for alms from house to house in Sāvatthī went to the house of the Brāmaṇa Aggikabhāradvāja. The Brāmaṇa Aggikabhāradvāja saw Bhagavat coming at a distance, and seeing him he said this: ‘Stay there, O Shaveling; (stay) there, O Samaṇaka (i.e. wretched Samaṇa); (stay) there, O Vasalaka (i.e. outcast)!’

This having been said, Bhagavat replied to the Brāmaṇa Aggikabhāradvāja: ‘Dost thou know, O Brāmaṇa, an outcast, or the things that make an outcast?’

‘No, O venerable Gotama, I do not know an outcast, or the things that make an outcast; let the venerable Gotama teach me this so well that I may know an outcast, or the things that make an outcast.”

‘Listen then, O Brāmaṇa, attend carefully, I will tell (thee).’

‘Even so, O venerable one,’ so the Brāmaṇa Aggikabhāradvāja replied to Bhagavat.

Then Bhagavat said this:

‘The man who is angry and bears hatred, who is wicked and hypocritical, who has embraced wrong views, who is deceitful, let one know him as an outcast.

‘Whosoever in this world harms living beings, whether once or twice born, and in whom there is no compassion for living beings, let one know him as an outcast.

‘Whosoever destroys or lays siege to villages and towns, and is known as an enemy, let one know him as an outcast.

‘Be it in the village or in the wood, whosoever appropriates by theft what is the property of others and what has not been given, let one know him as an outcast.

‘Whosoever, having really contracted a debt, runs away when called upon (to pay), saying, “There is no debt (that I owe) thee,” let one know him as an outcast.

‘Whosoever for love of a trifle having killed a man going along the road, takes the trifle, let one know him as an outcast.

‘The man who for his own sake or for that of others or for the sake of wealth speaks falsely when asked as a witness, let one know him as an outcast.

‘Whosoever is seen with the wives of relatives or of friends either by force or with their consent, let one know him as an outcast.

‘Whosoever being rich does not support mother or father when old and past their youth, let one know him as an outcast.

‘Whosoever strikes or by words annoys mother or father, brother, sister, or mother-in-law, let one know him as an outcast.

‘Whosoever, being asked about what is good, teaches what is bad and advises (another, while) concealing (something from him), let one know him as an outcast.

‘Whosoever, having committed a bad deed, hopes (saying), “Let no one know me” (as having done it, who is) a dissembler, let one know him as an outcast.

‘Whosoever, having gone to another’s house and partaken of his good food, does not in return honour him when he comes, let one know him as an outcast.

‘Whosoever by falsehood deceives either a Brāhmaṇa or a Samaṇa or any other mendicant, let one know him as an outcast.

‘Whosoever by words annoys either a Brāhmaṇa or a Samaṇa when meal-time has come and does not give (him anything), let one know him as an outcast.

‘Whosoever enveloped in ignorance in this world predicts what is not (to take place), coveting a trifle, let one know him as an outcast.

‘Whosoever exalts himself and despises others, being mean by his pride, let one know him as an outcast.

‘Whosoever is a provoker and is avaricious, has sinful desires, is envious, wicked, shameless, and fearless of sinning, let one know him as an outcast.

‘Whosoever reviles Buddha or his disciple, be he a wandering mendicant (paribbāja) or a householder (gahaṭṭha), let one know him as an outcast.

‘Whosoever without being a saint (arahat) pretends to be a saint, (and is) a thief in all the worlds including that of Brahman, he is indeed the lowest outcast; (all) these who have been described by me to you are indeed called outcasts.

‘Not by birth does one become an outcast, not by birth does one become a Brāmaṇa; by deeds one becomes an outcast, by deeds one becomes a Brāmaṇa.

‘Know ye this in the way that this example of mine (shows): There was a Caṇḍāla of the Sopāka caste, well known as Mātanga.

‘This Mātanga reached the highest fame, such as was very difficult to obtain, and many Khattiyas and Brāmaṇas went to serve him.

‘He having mounted the vehicle of the gods, (and entered) the high road (that is) free from dust, having abandoned sensual desires, went to the Brahma world.

‘His birth did not prevent him from being re-born in the Brahma world; (on the other hand) there are Brāmaṇas, born in the family of preceptors, friends of the hymns (of the Vedas),

‘But they are continually caught in sinful deeds, and are to be blamed in this world, while in the coming (world) hell (awaits them); birth does not save them from hell nor from blame.

‘(Therefore) not by birth does one become an outcast, not by birth does one become a Brāmaṇa, by deeds one becomes an outcast, by deeds one becomes a Brāmaṇa.’

This having been said, the Brāmaṇa Aggikabhāradvāja answered Bhagavat as follows:

‘Excellent, O venerable Gotama! Excellent, O venerable Gotama! As one, O venerable Gotama, raises what has been overthrown, or reveals what has been hidden, or tells the way to him who has gone astray, or holds out an oil lamp in the dark that those who have eyes may see the objects, even so by the venerable Gotama in manifold ways the Dhamma has been illustrated; I take refuge in the venerable Gotama and in the Dhamma and in the Assembly of Bhikkhus. Let the venerable Gotama accept me as an upāsaka (a follower, me) who henceforth for all my life have taken refuge (in him).’

Vasalasutta is ended.

8.
Mettasutta.

Whatever is to be done by one who is skilful in seeking (what is) good, having attained that tranquil state (of Nibbāna):—Let him be able and upright and conscientious and of soft speech, gentle, not proud,

And contented and easily supported and having few cares, unburdened and with his senses calmed and wise, not arrogant, without (showing) greediness (when going his round) in families.

And let him not do anything mean for which others who are wise might reprove (him); may all beings be happy and secure, may they be happy-minded.

Whatever living beings there are, either feeble or strong, all either long or great, middle-sized, short, small or large,

Either seen or which are not seen, and which live far (or) near, either born or seeking birth, may all creatures be happy-minded.

Let no one deceive another, let him not despise (another) in any place, let him not out of anger or resentment wish harm to another.

As a mother at the risk of her life watches over her own child, her only child, so also let every one cultivate a boundless (friendly) mind towards all beings.

And let him cultivate goodwill towards all the world, a boundless (friendly) mind, above and below and across, unobstructed, without hatred, without enmity.

Standing, walking or sitting or lying, as long as he be awake, let him devote himself to this mind; this (way of) living they say is the best in this world.

He who, not having embraced (philosophical) views, is virtuous, endowed with (perfect) vision, after subduing greediness for sensual pleasures, will never again go to a mother’s womb.

Mettasutta is ended.

9.
Hemavatasutta.

‘To-day is the fifteenth, a fast day; a lovely night has come,’—so said the Yakkha Sātāgira,—’let us (go and) see the renowned Master Gotama.’

‘Is the mind of such a one well disposed towards all beings?’—so said the Yakkha Hemavata,—’are his thoughts restrained as to things wished for or not wished for?’

‘His mind is well disposed towards all beings, (the mind) of such a one,’—so said the Yakkha Sātāgira,—’and his thoughts are restrained as to things wished for or not wished for.’

‘Does he not take what has not been given (to him)?’—so said the Yakkha Hemavata,—’is he self-controlled (in his behaviour) to living beings? is he far from (a state of) carelessness? does he not abandon meditation?’

‘He does not take what has not been given (to him),’—so said the Yakkha Sātāgira,—’and he is self-controlled (in his behaviour) to living beings, and he is far from (a state of) carelessness; Buddha does not abandon meditation.’

‘Does he not speak falsely?’—so said the Yakkha Hemavata,—’is he not harsh-spoken? does he not utter slander? does he not talk nonsense?’

‘He does not speak falsely,’—so said the Yakkha Sātāgira,—’he is not harsh-spoken, he does not utter slander, with judgment he utters what is good sense.’

‘Is he not given to sensual pleasures?’—so said the Yakkha Hemavata,—’is his mind undisturbed? has he overcome folly? does he see clearly in (all) things (dhammas)?’

‘He is not given to sensual pleasures,’—so said the Yakkha Sātāgira,—’and his mind is undisturbed; he has overcome all folly; Buddha sees clearly in (all) things.’

‘Is he endowed with knowledge?’—so said the Yakkha Hemavata,—’is his conduct pure? have his passions been destroyed? is there no new birth (for him)?’

‘He is endowed with knowledge,’—so said the Yakkha Sātāgira,—’and his conduct is pure; all his passions have been destroyed; there is no new birth for him.

‘The mind of the Muni is accomplished in deed and word; Gotama, who is accomplished by his knowledge and conduct, let us (go and) see.

‘Come, let us (go and) see Gotama, who has legs like an antelope, who is thin, who is wise, living on little food, not covetous, the Muni who is meditating in the forest.

‘Having gone to him who is a lion amongst those that wander alone and does not look for sensual pleasures, let us ask about the (means of) deliverance from the snares of death.

‘Let us ask Gotama, the preacher, the expounder, who has penetrated all things, Buddha who has overcome hatred and fear.’

‘In what has the world originated?’—so said the Yakkha Hemavata,—‘with what is the world intimate? by what is the world afflicted, after having grasped at what?’

‘In six the world has originated, O Hemavata,’—so said Bhagavat,—‘with six it is intimate, by six the world is afflicted, after having grasped at six.’

Hemavata said: ‘What is the grasping by which the world is afflicted? Asked about salvation, tell (me) how one is released from pain?’

Bhagavat said: ‘Five pleasures of sense are said to be in the world, with (the pleasure of) the mind as the sixth; having divested oneself of desire for these, one is thus released from pain.

‘This salvation of the world has been told to you truly, this I tell you: thus one is released from pain.’

Hemavata said: ‘Who in this world crosses the stream (of existence)? who in this world crosses the sea? who does not sink into the deep, where there is no footing and no support?’

Bhagavat said: ‘He who is always endowed with virtue, possessed of understanding, well composed, reflecting within himself, and thoughtful, crosses the stream that is difficult to cross.

‘He who is disgusted with sensual pleasures, who has overcome all bonds and destroyed joy, such a one does not sink into the deep.’

Hemavata said: ‘He who is endowed with a profound understanding, seeing what is subtile, possessing nothing, not clinging to sensual pleasures, behold him who is in every respect liberated, the great Isi, walking in the divine path.

‘He who has got a great name, sees what is subtile, imparts understanding; and does not cling to the abode of sensual pleasures, behold him, the all-knowing, the wise, the great Isi, walking in the noble path.

‘A good sight indeed (has met) us to-day, a good daybreak, a beautiful rising, (for) we have seen the perfectly enlightened (sambuddham), who has crossed the stream, and is free from passion.

‘These ten hundred Yakkhas, possessed of supernatural power and of fame, they all take refuge in thee, thou art our incomparable Master.

‘We will wander about from village to village, from mountain to mountain, worshipping the perfectly enlightened and the perfection of the Dhamma.’

Hemavatasutta is ended.

10.
Āḷavakasutta.

So it was heard by me:

At one time Bhagavat dwelt at Āḷavī, in the realm of the Yakkha Āḷavaka. Then the Yakkha Āḷavaka went to the place where Bhagavat dwelt, and having gone there he said this to Bhagavat:

‘Come out, O Samaṇa!’

‘Yes, O friend!’ so saying Bhagavat came out.

‘Enter, O Samaṇa!’

‘Yes, O friend!’ so saying Bhagavat entered.

A second time the Yakkha Āḷavaka said this to Bhagavat: ‘Come out, O Samaṇa!’

‘Yes, O friend!’ so saying Bhagavat came out.

‘Enter, O Samaṇa!’

‘Yes, O friend!’ so saying Bhagavat entered.

A third time the Yakkha Āḷavaka said this Bhagavat: ‘Come out, O Samaṇa!’

‘ Yes, O friend!’ so saying Bhagavat came out.

‘Enter, O Samaṇa!’

‘Yes, O friend!’ so saying Bhagavat entered.

A fourth time the Yakkha Āḷavaka said this to Bhagavat: ‘Come out, O Samaṇa!’

‘I shall not come out to thee, O friend, do what thou pleasest.’

‘I shall ask thee a question, O Samaṇa, if thou canst not answer it, I will either scatter thy thoughts or cleave thy heart, or take thee by thy feet and throw thee over to the other shore of the Gangā.’

‘I do not see, O friend, any one in this world nor in the world of gods, Māras, Brahmans, amongst the beings comprising gods, men, Samaṇas, and Brāhmaṇas, who can either scatter my thoughts or cleave my heart, or take me by the feet and throw me over to the other shore of the Gangā; however, O friend, ask what thou pleasest.’

Then the Yakkha Āḷavaka addressed Bhagavat in stanzas:

‘What in this world is the best property for a man? what, being well done, conveys happiness? what is indeed the sweetest of sweet things? how lived do they call life the best?’

Bhagavat said: ‘Faith is in this world the best property for a man; Dhamma, well observed, conveys happiness; truth indeed is the sweetest of things; and that life they call the best which is lived with understanding.’

Āḷavaka said: ‘How does one cross the stream (of existence)? how does one cross the sea? how does one conquer pain? how is one purified?’