The Sutta Nipata, Siddhartha Buddha
The Sutta Nipata
Siddhartha Buddha
Category: Buddhist
5:24 h
The Sutta Nipata is a collection of suttas (discourses) in the Kuddaka Nikaya, short texts which comprise the fifth collection of the Sutta Pitaka, the second “basket” of the Pali Tripitaka.

I. Uragavagga.

1.
Uragasutta.

He who restrains his anger when it has arisen, as (they) by medicines (restrain) the poison of the snake spreading (in the body), that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin.

He who has cut off passion entirely, as (they cut off) the lotus-flower growing in a lake, after diving (into the water), that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin.

He who has cut off desire entirely, the flowing, the quickly running, after drying it up, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin.

He who has destroyed arrogance entirely, as the flood (destroys) a very frail bridge of reeds, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin.

He who has not found any essence in the existences, like one that looks for flowers on fig-trees, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin.

He in whose breast there are no feelings of anger, who has thus overcome reiterated existence, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin.

He whose doubts are scattered, cut off entirely inwardly, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin.

He who did not go too fast forward, nor was left behind, who overcame all this (world of) delusion, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin.

He who did not go too fast forward, nor was left behind, having seen that all this in the world is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin.

He who did not go too fast forward, nor was left behind, being free from covetousness, (seeing) that all this is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin.

He who did not go too fast forward, nor was left behind, being free from passion, (seeing) that all this is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin.

He who did not go too fast forward, nor was left behind, being free from hatred, (seeing) that all this is false, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin.

He who did not go too fast forward, nor was left behind, being free from folly, (seeing) that all this is false, that Bhikkhu leaves his and the further shore, as a snake (quits its) old worn out skin.

He to whom there are no affections whatsoever, whose sins are extirpated from the root, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin.

He to whom there are no (sins) whatsoever originating in fear, which are the causes of coming back to this shore, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin.

He to whom there are no (sins) whatsoever originating in desire, which are the causes of binding (men) to existence, that Bhikkhu leaves this and the further shore, as a snake (quits its) old worn out skin.

He who, having left the five obstacles, is free from suffering, has overcome doubt, and is without pain, that Bhikkhu leaves this and the further shore. as a snake (quits its) old worn out skin.

Uragasutta is ended.

2.
Dhaniyasutta.

‘I have boiled (my) rice, I have milked (my cows),’—so said the herdsman Dhaniya,—’I am living together with my fellows near the banks of the Mahī (river), (my) house is covered, the fire is kindled: therefore, if thou like, rain, O sky!’

‘I am free from anger, free from stubbornness,’—so said Bhagavat,—’I am abiding for one night near the banks of the Mahī (river), my house is uncovered, the fire (of passions) is extinguished: therefore, if thou like, rain, O sky!’

‘Gad-flies are not to be found (with me),’—so said the herdsman Dhaniya,—’in meadows abounding with grass the cows are roaming, and they can endure rain when it comes: therefore, if thou like, rain, O sky!’

’(By me) is made a well-constructed raft,’—so said Bhagavat,—’I have passed over (to Nibbāna), I have reached the further bank, having overcome the torrent (of passions); there is no (further) use for a raft: therefore, if thou like, rain, O sky!’

‘My wife is obedient, not wanton,’—so said the herdsman Dhaniya,—’for a long time she has been living together (with me), she is winning, and I hear nothing wicked of her: therefore, if thou like, rain, O sky!’

‘My mind is obedient, delivered (from all worldliness),’—so said Bhagavat,—’it has for a long time been highly cultivated and well-subdued, there is no longer anything wicked in me: therefore, if thou like, rain, O sky!’

‘I support myself by my own earnings,’—so said the herdsman Dhaniya,—’and my children are (all) about me, healthy; I hear nothing wicked of them: therefore, if thou like, rain, O sky!’

‘I am no one’s servant,’—so said Bhagavat,—‘with what I have gained I wander about in all the world, there is no need (for me) to serve: therefore, if thou like, rain, O sky!’

‘I have cows, I have calves,’— so said the herdsman Dhaniya;—’I have cows in calf and heifers, and I have also a bull as lord over the cows: therefore, if thou like, rain, O sky!’

‘I have no cows, I have no calves,’—so said Bhagavat,—’I have no cows in calf and no heifers, and I have no bull as a lord over the cows: therefore, if thou like, rain, O sky!

‘The stakes are driven in, and cannot be shaken,’—so said the herdsman Dhaniya,—’the ropes are made of muñja grass, new and well-made, the cows will not be able to break them: therefore, if thou like, rain, O sky!’

‘Having, like a bull, rent the bonds; having, like an elephant, broken through the galucchi creeper, I shall not again enter into a womb: therefore, if thou like, rain, O sky!’

Then at once a shower poured down, filling both sea and land. Hearing the sky raining, Dhaniya spoke thus:

‘No small gain indeed (has accrued) to us since we have seen Bhagavat; we take refuge in thee, O (thou who art) endowed with the eye (of wisdom); be thou our master, O great Muni!’

‘Both my wife and myself are obedient; (if) we lead a holy life before Sugata, we shall conquer birth and death, and put an end to pain.’

‘He who has sons has delight in sons,’—so said the wicked Māra,—’he who has cows has delight likewise in cows; for upadhi (substance) is the delight of man, but he who has no upadhi has no delight.’

‘He who has sons has care with (his) sons,’—so said Bhagavat,—’he who has cows has likewise care with (his) cows; for upadhi (is the cause of) people’s cares, but he who has no upadhi has no care.’

Dhaniyasutta is ended.

3.
Khagga Visāṇasutta.

Having laid aside the rod against all beings, and not hurting any of them, let no one wish for a son, much less for a companion, let him wander alone like a rhinoceros.

In him who has intercourse (with others) affections arise, (and then) the pain which follows affection; considering the misery that originates in affection let one wander alone like a rhinoceros.

He who has compassion on his friends and confidential (companions) loses (his own) advantage, having a fettered mind; seeing this danger in friendship let one wander alone like a rhinoceros.

Just as a large bamboo tree (with its branches) entangled (in each other, such is) the care one has with children and wife; (but) like the shoot of a bamboo not clinging (to anything) let one wander alone like a rhinoceros.

As a beast unbound in the forest goes feeding at pleasure, so let the wise man, considering (only his) own will, wander alone like a rhinoceros.

There is (a constant) calling in the midst of company, both when sitting, standing, walking, and going away; (but) let one, looking (only) for freedom from desire and for following his own will, wander alone like a rhinoceros.

There is sport and amusement in the midst of company, and for children there is great affection; (although) disliking separation from his dear friends, let one wander alone like a rhinoceros.

He who is at home in (all) the four regions and is not hostile (to any one), being content with this or that, overcoming (all) dangers fearlessly, let him wander alone like a rhinoceros.

Discontented are some pabbajitas (ascetics), also some gahaṭṭhas (householders) dwelling in houses; let one, caring little about other people’s children, wander alone like a rhinoceros.

Removing the marks of a gihin (a householder) like a Kovilāra tree whose leaves are fallen, let one, after cutting off heroically the ties of a gihin, wander alone like a rhinoceros.

If one acquires a clever companion, an associate righteous and wise, let him, overcoming all dangers, wander about with him glad and, thoughtful.

If one does not acquire a clever companion, an associate righteous and wise, then as a king abandoning (his) conquered kingdom, let him wander alone like a rhinoceros.

Surely we ought to praise the good luck of having companions, the best (and such as are our) equals ought to be sought for; not having acquired such friends let one, enjoying (only) allowable things, wander alone like a rhinoceros.

Seeing bright golden (bracelets), well-wrought by the goldsmith, striking (against each other when there are) two on one arm, let one wander alone like a rhinoceros.

Thus (if I join myself) with another I shall swear or scold; considering this danger in future, let one wander alone like a rhinoceros.

The sensual pleasures indeed, which are various, sweet, and charming, under their different shapes agitate the mind; seeing the misery (originating) in sensual pleasures, let one wander alone like a rhinoceros.

These (pleasures are) to me calamities, boils, misfortunes, diseases, sharp pains, and dangers; seeing this danger (originating) in sensual pleasures, let one wander alone like a rhinoceros.

Both cold and heat, hunger and thirst, wind and a burning sun, and gad-flies and snakes—having overcome all these things, let one wander alone like a rhinoceros.

As the elephant, the strong, the spotted, the large, after leaving the herd walks at pleasure in the forest, even so let one wander alone like a rhinoceros.

For him who delights in intercourse (with others, even) that is inconvenient which tends to temporary deliverance; reflecting on the words of (Buddha) the kinsman of the Ādicca family, let one wander alone like a rhinoceros.

The harshness of the (philosophical) views I have overcome, I have acquired self-command, I have attained to the way (leading to perfection), I am in possession of knowledge, and not to be led by others; so speaking, let one wander alone like a rhinoceros.

Without covetousness, without deceit, without craving, without detraction, having got rid of passions and folly, being free from desire in all the world, let one wander alone like a rhinoceros.

Let one avoid a wicked companion who teaches what is useless and has gone into what is wrong, let him not cultivate (the society of) one who is devoted (to and) lost in sensual pleasures, let one wander alone like a rhinoceros.

Let one cultivate (the society of) a friend who is learned and keeps the Dhamma, who is magnanimous and wise; knowing the meaning (of things and) subduing his doubts, let one wander alone like a rhinoceros.

Not adorning himself, not looking out for sport, amusement, and the delight of pleasure in the world, (on the contrary) being loath of a life of dressing, speaking the truth, let one wander alone like a rhinoceros.

Having left son and wife, father and mother, wealth, and corn, and relatives, the different objects of desire, let one wander alone like a rhinoceros.

‘This is a tie, in this there is little happiness, little enjoyment, but more of pain, this is a fish-hook,’ so having understood, let a thoughtful man wander alone like a rhinoceros.

Having torn the ties, having broken the net as a fish in the water, being like a fire not returning to the burnt place, let one wander alone like a rhinoceros.

With downcast eyes, and not prying, with his senses guarded, with his mind protected free from passion, not burning (with lust), let one wander alone like a rhinoceros.

Removing the characteristics of a gihin (householder), like a Pārichatta tree whose leaves are cut off, clothed in a yellow robe after wandering away (from his house), let one wander alone like a rhinoceros.

Not being greedy of sweet things, not being unsteady, not supporting others, going begging from house to house, having a mind which is not fettered to any household, let one wander alone like a rhinoceros.

Having left the five obstacles of the mind, having dispelled all sin, being independent, having cut off the sin of desire, let one wander alone like a rhinoceros.

Having thrown behind (himself bodily) pleasure and pain, and previously (mental) joy and distress, having acquired equanimity, tranquillity, purity, let one wander alone like a rhinoceros.

Strenuous for obtaining the supreme good (i.e. Nibbāna), with a mind free from attachment, not living in idleness, being firm, endowed with bodily and mental strength, let one wander alone like a rhinoceros.

Not abandoning seclusion and meditation, always wandering in (accordance with) the Dhammas, seeing misery in the existences, let one wander alone like a rhinoceros.

Wishing for the destruction of desire (i.e. Nibbāna), being careful, no fool, learned, strenuous, considerate, restrained, energetic, let one wander alone like a rhinoceros.

Like a lion not trembling at noises, like the wind not caught in a net, like a lotus not stained by water, let one wander alone like a rhinoceros.

As a lion strong by his teeth, after overcoming (all animals), wanders victorious as the king of the animals, and haunts distant dwelling-places, (even so) let one wander alone like a rhinoceros.

Cultivating in (due) time kindness, equanimity, compassion, deliverance, and rejoicing (with others), unobstructed by the whole world, let one wander alone like a rhinoceros.

Having abandoned both passion and hatred and folly, having rent the ties, not trembling in the loss of life, let one wander alone like a rhinoceros.

They cultivate (the society of others) and serve them for the sake of advantage; friends without a motive are now difficult to get, men know their own profit and are impure; (therefore) let one wander alone like a rhinoceros.

Khaggavisāṇasutta is ended.

4.
Kasibhāradvājasutta.

So it was heard by me:

At one time Bhagavat dwelt in Magadha at Dakkhiṇāgiri in the Brāmaṇa village Ekanaḷā. And at that time the Brāmaṇa Kasibhāradvāja’s five hundred ploughs were tied (to the yokes) in the sowing season. Then Bhagavat, in the morning, having put on his raiment and taken his bowl and robes, went to the place where the Brāmaṇa Kasibhāradvāja’s work (was going on). At that time the Brāmaṇa Kasibhāradvāja’s distribution of food took place. Then Bhagavat went to the place where the distribution of food took place, and having gone there, he stood apart. The Brāmaṇa Kasibhāradvāja saw Bhagavat standing there to get alms, and having seen him, he said this to Bhagavat:

‘I, O Samaṇa, both plough and sow, and having ploughed and sown, I eat; thou also, O Samaṇa, shouldst plough and sow, and having ploughed and sown, thou shouldst eat.’

‘I also, O Brāmaṇa, both plough and sow, and having ploughed and sown, I eat,’ so said Bhagavat.

‘Yet we do not see the yoke, or the plough, or the ploughshare, or the goad, or the oxen of the venerable Gotama.’

And then the venerable Gotama spoke in this way:

‘I also, O Brāmaṇa, both plough and sow, and having ploughed and sown, I eat,’ so said Bhagavat.

Then the Brāmaṇa Kasibhāradvāja addressed Bhagavat in a stanza:

‘Thou professest to be a ploughman, and yet we do not see thy ploughing; asked about (thy) ploughing, tell us (of it), that we may know thy ploughing.’

Bhagavat answered: ‘Faith is the seed, penance the rain, understanding my yoke and plough, modesty the pole of the plough, mind the tie, thoughtfulness my ploughshare and goad.

‘I am guarded in respect of the body, I am guarded in respect of speech, temperate in food; I make truth to cut away (weeds), tenderness is my deliverance.

‘Exertion is my beast of burden; carrying (me) to Nibbāna he goes without turning back to the place where having gone one does not grieve.

‘So this ploughing is ploughed, it bears the fruit of immortality; having ploughed this ploughing one is freed from all pain.’

Then the Brāmaṇa Kasibhāradvāja, having poured rice-milk into a golden bowl, offered it to Bhagavat, saying, ‘Let the venerable Bhagavat eat of the rice-milk; the venerable is a ploughman, for the venerable Gotama ploughs a ploughing that bears the fruit of immortality.’

Bhagavat said: ‘What is acquired by reciting stanzas is not to be eaten by me; this is, O Brāmaṇa, not the Dhamma of those that see rightly; Buddha rejects what is acquired by reciting stanzas, this is the conduct (of Buddhas) as long as the Dhamma exists.

‘One who is an accomplished great Isi, whose passions are destroyed and whose misbehaviour has ceased, thou shouldst serve with other food and drink, for this is the field for one who looks for good works.’

‘To whom then, O Gotama, shall I give this rice-milk?’ so said Kasibhāradvāja.

‘I do not see, O Brāmaṇa, in the world (of men) and gods and Māras and Brahmans, amongst beings comprising gods and men, and Samaṇas and Brāmaṇas, any by whom this rice-milk when eaten can be properly digested with the exception of Tathāgata, or a disciple of Tathāgata. Therefore, O Brāmaṇa, thou shalt throw this rice-milk in (a place where there is) little grass, or cast it into water with no worms: so said Bhagavat.

Then the Brāmaṇa Kasibhāradvāja threw the rice-milk into some water with no worms. Then the rice-milk thrown into the water splashed, hissed, smoked in volumes; for as a ploughshare that has got hot during the day when thrown into the water splashes, hisses, and smokes in volumes, even so the rice-milk (when) thrown into the water splashed, hissed, and smoked in volumes.

Then the Brāmaṇa Kasibhāradvāja alarmed and terrified went up to Bhagavat, and after having approached and fallen with his head at Bhagavat’s feet, he said this to Bhagavat:

‘It is excellent, O venerable Gotama! It is excellent, O venerable Gotama! As one 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; I wish to receive the pabbajjā, I wish to receive the upasampadā (the robe and the orders) from the venerable Gotama,’ so said Kasibhāradvāja.

Then the Brāmaṇa Kasibhāradvāja received the pabbajjā from Bhagavat, and he received also the upasampadā; and the venerable Bhāradvāaja having lately received the upasampadā, leading a solitary, retired, strenuous, ardent, energetic life, lived after having in a short time in this existence by his own understanding ascertained and possessed himself of that highest perfection of a religious life for the sake of which men of good family rightly wander, away from their houses to houseless state. ‘Birth had been destroyed, a religious life had been led, what was to be done had been done, there was nothing else (to be done) for this existence,’ so he perceived, and the venerable Bhāradvāaja became one of the arahats (saints).

Kasibhāradvājasutta is ended.

5.
Cundasutta.

‘I ask the Muni of great understanding,’—so said Cunda, the smith,—’Buddha, the lord of the Dhamma, who is free from desire, the best of bipeds, the most excellent of charioteers, how many (kinds of) Samaṇas are there in the world; pray tell me that?’