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.