Sutta Nipata

“That charlatan understands nothing about the head, he only wants money. When it comes to heads or head-splitting, he has no knowledge at all.”

“Then you, Madam, must know— please answer my question. Let me hear what you say about heads and head-splitting.”

“I too do not know that, I have no knowledge in that matter. When it comes to heads or head-splitting, it is the Victors who have vision.”

“So who then, in all this vast territory, does know about heads and head-splitting? Please tell me, goddess.”

“From the city of Kapilavatthu the World Leader has gone forth. He is a scion of King Okkāka, a Sakyan, and a beacon.

For he, brahmin, is the Awakened One! He has gone beyond all things; he has attained to all knowledge and power; his eye sees clearly in all things, he has attained the end of all deeds; he is freed with the ending of attachments.

That Buddha, the Blessed One in the world, the Clear-eyed One, teaches Dhamma. Go to him and ask— he will answer you.”

When he heard the word “Buddha”, Bāvari was elated. His sorrow faded, and he was filled to brimming with joy.

Uplifted, elated, and inspired, Bāvari questioned that goddess: “But in what village or town, or in what land is the protector of the world, where we may go and pay respects to the Awakened One, best of men?”

“Near Sāvatthī, home of the Kosalans, <j>is the Victor abounding in wisdom, vast in intelligence. That Sakyan is indefatigable, free of defilements, that captain of men understands head-splitting.”

Therefore he addressed his acolytes, brahmins who had mastered the hymns: “Come, students, I shall speak. Listen to what I say.

Today has arisen in the world one whose appearance in the world is hard to find again— he is renowned as the Awakened One. Quickly go to Sāvatthī and see the best of men.”

“Brahmin, how then are we to know the Buddha when we see him? We don’t know, please tell us, so we can recognize him.”

“The marks of a great man have been handed down in our hymns. Thirty-two have been described, complete and in order.

One upon whose body is found these marks of a great man has two possible destinies, there is no third.

If he stays at home, having conquered this land without rod or sword, he shall govern by principle.

But if he goes forth from the lay life to homelessness, he becomes an Awakened One, a perfected one, with veil cast off, supreme.

Ask him about my birth, clan, and marks, my hymns and acolytes; and further, about heads and head-splitting— but do so only in your mind!

If he is the Buddha of unhindered vision, he will answer with his voice the questions in your mind.”

Sixteen brahmin acolytes heard what Bāvari said: Ajita, Tissametteyya, Puṇṇaka and Mettagū,

Dhotaka and Upasīva, Nanda and then Hemaka, both Todeyya and Kappa, and Jatukaṇṇī the astute,

Bhadrāvudha and Udaya, and the brahmin Posāla, Mogharāja the intelligent, and Piṅgiya the great seer.

Each of them had their own following, they were renowned the whole world over. Those attentive ones, <j>meditators who love absorption, were redolent with the potential <j>of their past deeds.

Having bowed to Bāvari, and circled him to his right, they set out for the north, with their dreadlocks and hides.

First to Patiṭṭhāna of Muḷaka, then on to the citadel of Māhissatī; to Ujjenī and Gonaddhā, and Vedisa, and Vanasa.

Then to Kosambī and Sāketa, and the capital city of Sāvatthī; on they went to Setavyā and Kapilavatthu, and the homestead at Kusinārā.

To Pāvā they went, and Bhoga City, and on to Vesālī and the Magadhan city. Finally they reached the Pāsāṇaka Shrine, fair and delightful.

Like a thirsty person to cool water, like a merchant to great profit, like a heat-struck person to shade, they quickly climbed the mountain.

At that time the Buddha, at the fore of the mendicant Saṅgha, was teaching the mendicants the Dhamma, like a lion roaring in the jungle.

Ajita saw the Buddha, like the sun shining with a hundred rays, like the moon on the fifteenth day when it has come into its fullness.

Then he saw his body, complete in all features. Thrilled, he stood to one side and asked this question in his mind.

“Speak about the brahmin’s birth; of his clan; and his own marks; what hymns is he proficient in; and how many he teaches.”

“His age is a hundred and twenty. By clan he is a Bāvari. There are three marks on his body. He is a master of the three Vedas,

the teachings on the marks, the testaments, the vocabularies, and the rituals. He teaches recitation to five hundred, and has reached proficiency in his own teaching.”

“O supreme man, cutter of craving, please reveal in detail Bāvari’s marks— let us doubt no longer!”

“He can cover his face with his tongue; there is a tuft of hair between his eyebrows; his private parts are sheathed in a foreskin: know them as this, student.”

Hearing the answers without having heard any questions, all the people, inspired, with cupped palms, wondered:

“Who is it that asked a question with their mind? Was it a god or divinity? Or Indra, Sujā’s husband? To whom does the Buddha reply?”

“Bāvari asks about heads and head-splitting. May the Buddha please answer, and so, O seer, dispel our doubt.”

“Know ignorance as the head, and knowledge as the head-splitter, when joined with faith, mindfulness, and immersion, and enthusiasm and energy.”

At that, the student, full of inspiration, arranged his antelope-skin cloak over one shoulder, and fell with his head to the Buddha’s feet.

“Good fellow, the brahmin Bāvari together with his acolytes, elated and happy, bows to your feet, O Clear-eyed One!”

“May the brahmin Bāvari be happy, together with his acolytes. And may you, too, be happy! May you live long, student.

To Bāvari and you all I grant the opportunity to clear up all doubt. Please ask whatever you want.”

Granted the opportunity by the Buddha, they sat down with cupped palms. Ajita asked the Realized One the first question right there. The introductory verses are finished.

“By what is the world shrouded?” said Venerable Ajita. “Why does it not shine? Tell me, what is its sullying? What is its greatest fear?”

“The world is shrouded in ignorance.” replied the Buddha. “Avarice and negligence make it not shine. Muttered prayer is its sullying, I say. Suffering is its greatest fear.”

“The streams flow everywhere,” said Venerable Ajita. “What is there to block them? And tell me the restraint of streams— by what are they locked out?”

“The streams in the world,” replied the Buddha, “are blocked by mindfulness. I tell you the restraint of streams— they are locked out by wisdom.”

“That wisdom and mindfulness,” said Venerable Ajita, “and that which is name and form, good fellow; when questioned, please tell me of this: where does this all cease?”

“This question which you have asked, I shall answer you, Ajita. Where name and form cease with no residue left behind— with the cessation of consciousness, here they cease.”

“There are those who have appraised the teaching, and many kinds of trainees here. Now you, being alert, are asked to tell me their behavior, good fellow.”

“Not greedy for sensual pleasures, their mind would be unclouded. Skilled in all things, a mendicant would wander mindful.”

“Who here in the world is content?” said Venerable Tissametteyya. “Who has no perturbations? What thoughtful one, knowing both ends, is not stuck in the middle? Who do they say is a great man? Who here has escaped the seamstress?”

“Leading the spiritual life among sensual pleasures,” replied the Buddha, “rid of craving, ever mindful; a mendicant who, after appraisal, is quenched: that’s who has no perturbations.

That thoughtful one, knowing both ends, is not stuck in the middle. He is a great man, I declare; he has escaped the seamstress here.”

“To the imperturbable, the seer of the root,” said Venerable Puṇṇaka, “I have come seeking with a question. On what grounds have seers and men, aristocrats and brahmins here in the world performed so many different <j>sacrifices to the gods? I ask you, Blessed One; please tell me this.”

“Whatever seers and men,” replied the Buddha, “aristocrats and brahmins here in the world have performed so many different <j>sacrifices to the gods: all performed sacrifices bound to old age, longing for this place.”

“As to those seers and men,” said Venerable Puṇṇaka, “and aristocrats and brahmins here in the world who have performed so many different <j>sacrifices to the gods: being diligent in the technique of sacrifice, have they crossed over rebirth and old age, good fellow? I ask you, Blessed One; please tell me this.”

“Hoping, invoking, praying, and worshiping,” replied the Buddha, “they pray for pleasure derived from profit. Devoted to sacrifice, besotted by rebirth, they’ve not crossed over rebirth and old age, <j>I declare.”

“If those devoted to sacrifice,” said Venerable Puṇṇaka, “have not, by sacrificing, <j>crossed over rebirth and old age, who then in the world of gods and humans has crossed over rebirth and old age, good fellow? I ask you, Blessed One; please tell me this.”

“Having appraised the world high and low,” replied the Buddha, “there is nothing in the world that disturbs them. Peaceful, unclouded, untroubled, <j>with no need for hope— they’ve crossed over rebirth and old age, I declare.”

“I ask you, Blessed One; please tell me this,” said Venerable Mettagū, “for I think you are a knowledge master, evolved. Where do all these sufferings come from, in all their countless forms in the world?”

“You have rightly asked me of the origin of suffering,” replied the Buddha, “I shall tell you as I understand it. Attachment is the source of suffering in all its countless forms in the world.

When an ignorant person builds up attachments, that dullard returns to suffering again and again. So let one who understands <j>not build up attachments, contemplating the inception of suffering and rebirth.”

“Whatever I asked you have explained to me. I ask you once more, please tell me this: How do the attentive cross the flood of rebirth, old age, sorrow, and lamenting? Please, sage, answer me clearly, for truly you understand this matter.”

“I shall extol a teaching to you,” replied the Buddha, “that is apparent in the present, not relying on legends. Having understood it, one who lives mindfully may cross over clinging in the world.”

“And I rejoice, great seer, in that supreme teaching, having understood which, one who lives mindfully may cross over clinging in the world.”

“Once you’ve expelled relishing and dogmatism,” replied the Buddha, “regarding everything you are aware of— above, below, all round, between— having cast aside consciousness, <j>don’t continue in existence.

A mendicant who wanders meditating like this, diligent and mindful, calling nothing their own, would, being wise, give up the suffering of rebirth, old age, sorrow and lamenting right here.”

“I rejoice in the words of the great seer! You have expounded non-attachment well, Gotama. Clearly the Buddha has given up suffering, for truly you understand this matter.

Surely, sage, those you’d regularly instruct would also give up suffering. Having met, I bow especially to you, <j>O spiritual giant; hopefully the Buddha may regularly instruct me.”

“Any brahmin recognized as a knowledge master, who has nothing, unattached to sensual life, clearly has crossed this flood, crossed to the far shore, kind, wishless.

And a wise person here, a knowledge master, having untied the bond to life after life, free of craving, untroubled, with no need for hope, has crossed over rebirth and old age, I declare.”

“I ask you, Blessed One; please tell me this,” said Venerable Dhotaka, “I long for your voice, great seer. After hearing your message, I shall train myself for extinguishment.”

“Well then, be keen, alert,” replied the Buddha, “and mindful right here. After hearing this message, go on and train yourself for extinguishment.”

“I see in the world of gods and humans a brahmin traveling with nothing. I bow especially to you, All-seer: release me, Sakyan, from my indecisions.”

“I am not able to release anyone in the world who is indecisive, Dhotaka. But when you understand the best of teachings, you shall cross this flood.”

“Teach me, brahmin, out of compassion, the principle of seclusion so that I may understand. I wish to practice right here, peaceful, independent, unobstructed as space itself.”

“I shall extol that peace for you,” replied the Buddha, “that is apparent in the present, not relying on legends. Having understood it, one who lives mindfully may cross over clinging in the world.”

“And I rejoice, great seer, in that supreme peace, having understood which, one who lives mindfully may cross over clinging in the world.”

“Once you have understood that everything,” replied the Buddha, “you are aware of in the world— above, below, all round, between— is a chain, don’t crave for life after life.”

“Alone and independent, O Sakyan,” said Venerable Upasīva, “I am not able to cross the great flood. Tell me a support, All-seer, depending on which I may cross this flood.”

“Mindfully contemplating nothingness,” replied the Buddha, “depending on the perception ‘there is nothing’, <j>cross the flood. Giving up sensual pleasures, <j>refraining from chatter, watch day and night for the ending of craving.”

“One who is free of desire for sensual pleasures,” said Venerable Upasīva, “depending on nothingness, all else left behind, freed in the ultimate liberation of perception: might they remain there without traveling on?”

“One free of desire for sensual pleasures,” replied the Buddha, “depending on nothingness, all else left behind, freed in the ultimate liberation of perception: they might remain there without traveling on.”

“If they were to remain there without traveling on, even for myriad years, All-seer, and, being freed, were to grow cool right there, would the consciousness of that sort pass away?”

“As a flame tossed by a gust of wind,” replied the Buddha, “comes to an end and cannot be reckoned; so too, a sage freed <j>from the set of mental phenomena comes to an end and cannot be reckoned.”

“One who has disappeared—do they not exist? Or are they free from disease for eternity? Please, sage, answer me clearly, for truly you understand this matter.”

“One who has disappeared cannot be defined,” replied the Buddha. “They have nothing <j>by which others might describe them. When all things have been eradicated, eradicated, too, are all ways of speech.”

“People say there are sages in the world,” said Venerable Nanda, “but how is this the case? Is someone called a sage because of their knowledge, or because of their way of life?”

“Experts do not speak of a sage in terms of view, learning, or knowledge. Those who are sages live far from the crowd, I say, untroubled, with no need for hope.”

“As to those ascetics and brahmins,” said Venerable Nanda, “who speak of purity in terms of what is seen or heard, or in terms of precepts and vows, or in terms of countless different things. Living self-controlled in that matter, have they crossed over rebirth and old age, <j>good fellow? I ask you, Blessed One; please tell me this.”

“As to those ascetics and brahmins,” replied the Buddha, “who speak of purity in terms of what is seen or heard, or in terms of precepts and vows, or in terms of countless different things. Even though they live self-controlled in that matter, they’ve not crossed over rebirth and old age, <j>I declare.”

“As to those ascetics and brahmins,” said Venerable Nanda, “who speak of purity in terms of what is seen or heard, or in terms of precepts and vows, or in terms of countless different things. You say they have not crossed the flood, sage. So who then in the world of gods and humans has crossed over rebirth and old age, good fellow? I ask you, Blessed One; please tell me this.”

“I don’t say that all ascetics and brahmins,” replied the Buddha, “are shrouded by rebirth and old age. There are those here who have given up all that is seen, heard, and thought, <j>and precepts and vows, who have given up all the countless different things. Fully understanding craving, <j>they are free of defilements, those people, I say, have crossed the flood.”

“I rejoice in the words of the great seer! You have expounded non-attachment well, Gotama. There are those here who have given up all that is seen, heard, and thought, <j>and precepts and vows, who have given up all the countless different things. Fully understanding craving, <j>they are free of defilements, those people, I agree, have crossed the flood.”

“Those who have previously answered me,” said Venerable Hemaka, “before Gotama’s teaching, said ‘thus it was’ or ‘so it shall be’. All that was just the testament of hearsay; all that just fostered speculation: I found no delight in that.

But you, sage, explain to me the teaching that destroys craving. Having understood it, one who lives mindfully may cross over clinging in the world.”

“The removal of desire and lust, Hemaka, for pleasant things seen, heard, thought, or cognized here is extinguishment, the state that does not pass.