Theragāthā (Psalms of the Brethren)

Many feelings grow arising from sounds. The mind is damaged by covetousness and cruelty. Heaping up suffering like this, you’re said to be far from extinguishment.

When you smell an odor, mindfulness is lost as you focus on a pleasant feature. Experiencing it with a mind full of desire, you keep clinging to it.

Many feelings grow arising from smells. The mind is damaged by covetousness and cruelty. Heaping up suffering like this, you’re said to be far from extinguishment.

When you enjoy a taste, mindfulness is lost as you focus on a pleasant feature. Experiencing it with a mind full of desire, you keep clinging to it.

Many feelings grow arising from tastes. The mind is damaged by covetousness and cruelty. Heaping up suffering like this, you’re said to be far from extinguishment.

When you sense a touch, mindfulness is lost as you focus on a pleasant feature. Experiencing it with a mind full of desire, you keep clinging to it.

Many feelings grow arising from touches. The mind is damaged by covetousness and cruelty. Heaping up suffering like this, you’re said to be far from extinguishment.

When you know an idea, mindfulness is lost as you focus on a pleasant feature. Experiencing it with a mind full of desire, you keep clinging to it.

Many feelings grow arising from ideas. The mind is damaged by covetousness and cruelty. Heaping up suffering like this, you’re said to be far from extinguishment.

There’s no desire for sights when you see a sight with mindfulness. Experiencing it with a mind free of desire, you don’t keep clinging to it.

Even as you see a sight and undergo a feeling, you wear away, you don’t heap up: that’s how to live mindfully. Eroding suffering like this, you’re said to be in the presence of extinguishment.

There’s no desire for sounds when you hear a sound with mindfulness. Experiencing it with a mind free of desire, you don’t keep clinging to it.

Even as you hear a sound and undergo a feeling, you wear away, you don’t heap up: that’s how to live mindfully. Eroding suffering like this, you’re said to be in the presence of extinguishment.

There’s no desire for odors when you smell an odor with mindfulness. Experiencing it with a mind free of desire, you don’t keep clinging to it.

Even as you smell an odor and undergo a feeling, you wear away, you don’t heap up: that’s how to live mindfully. Eroding suffering like this, you’re said to be in the presence of extinguishment.

There’s no desire for tastes when you enjoy a taste with mindfulness. Experiencing it with a mind free of desire, you don’t keep clinging to it.

Even as you savor a taste and undergo a feeling, you wear away, you don’t heap up: that’s how to live mindfully. Eroding suffering like this, you’re said to be in the presence of extinguishment.

There’s no desire for touches when you sense a touch with mindfulness. Experiencing it with a mind free of desire, you don’t keep clinging to it.

Even as you sense a touch and get familiar with how it feels, you wear away, you don’t heap up: that’s how to live mindfully. Eroding suffering like this, you’re said to be in the presence of extinguishment.

There’s no desire for ideas when you know an idea with mindfulness. Experiencing it with a mind free of desire, you don’t keep clinging to it.

Even as you know an idea and get familiar with how it feels, you wear away, you don’t heap up: that’s how to live mindfully. Eroding suffering like this, you’re said to be in the presence of extinguishment.

“O Blessed One, your body’s perfect, you’re radiant, handsome, lovely to behold; golden colored, with teeth so white; you’re strong.

The characteristics of a handsome man, the marks of a great man, are all found on your body.

Your eyes are clear, your face is fair, you’re formidable, upright, majestic. In the midst of the Saṅgha of ascetics, you dazzle like the sun.

You’re a mendicant fine to see, with skin that shines like lustrous gold. But with such excellent appearance, what do you want with the ascetic life?

You’re fit to be a king, a wheel-turning monarch, chief of charioteers, victorious in the four quarters, lord of the Black Plum Tree Land.

Aristocrats, nobles, and kings ought follow your rule. Gotama, may you reign as king of kings, lord of mankind!”

“I am a king, Sela”, said the Buddha to Sela, “the supreme king of the teaching. By the teaching I roll forth the wheel which cannot be rolled back.”

“You claim to be awakened,” said Sela the brahmin, “the supreme king of the teaching. ‘I roll forth the teaching’: so you say, Gotama.

Then who is your general, the disciple who follows the Teacher’s way? Who keeps rolling the wheel of the teaching you rolled forth?”

“By me the wheel was rolled forth,” said the Buddha, “the supreme wheel of the teaching. Sāriputta, taking after the Realized One, keeps it rolling on.

I have known what should be known, and developed what should be developed, and given up what should be given up: and so, brahmin, I am a Buddha.

Dispel your doubt in me— make up your mind, brahmin! The sight of a Buddha is hard to find again.

I am a Buddha, brahmin, the supreme surgeon, one of those whose appearance in the world is hard to find again.

A manifestation of divinity, unequaled, crusher of Māra’s army; having subdued all my opponents, I rejoice, fearing nothing from any quarter.”

“Pay heed, sirs, to what is spoken by the Clear-eyed One. The surgeon, the great hero, roars like a lion in the jungle.

A manifestation of divinity, unequaled, crusher of Māra’s army; who would not be inspired by him, even one born in a dark class?

Those who wish may follow me; those who don’t may go. Right here, I’ll go forth in his presence, the one of such outstanding wisdom.”

“Sir, if you endorse the teaching of the Buddha, we’ll also go forth in his presence, the one of such outstanding wisdom.”

“These three hundred brahmins with cupped palms held up, ask: ‘May we lead the spiritual life in your presence, Blessed One?’”

“The spiritual life is well explained,” said the Buddha, “apparent in the present life, immediately effective. Here the going forth isn’t in vain for one who trains with diligence.”

“This is the eighth day since we went for refuge, O Clear-eyed One. In these seven days, Blessed One, we’ve become tamed in your teaching.

You are the Buddha, you are the Teacher, you are the sage who has overcome Māra; you have cut off the underlying tendencies, you’ve crossed over, and you bring humanity across.

You have transcended attachments, your defilements are shattered; like a lion free of grasping, with fear and dread given up.

These three hundred mendicants stand with cupped palms raised. Stretch out your feet, great hero: let these giants bow to the Teacher.”

I rode on an elephant’s neck, wearing luxurious clothes. I ate boiled fine rice with pure meat sauce.

Today I am fortunate, persistent, happy with the scraps in my bowl: Bhaddiya son of Godhā practices absorption without grasping.

Wearing rags, persistent, happy with the scraps in my bowl: Bhaddiya son of Godhā practices absorption without grasping.

Living on almsfood, persistent, happy with the scraps in my bowl: Bhaddiya son of Godhā practices absorption without grasping.

Possessing only three robes, persistent, happy with the scraps in my bowl: Bhaddiya son of Godhā practices absorption without grasping.

Wandering for alms indiscriminately, persistent, happy with the scraps in my bowl: Bhaddiya son of Godhā practices absorption without grasping.

Sitting alone, persistent, happy with the scraps in my bowl: Bhaddiya son of Godhā practices absorption without grasping.

Eating only what’s put in the alms-bowl, persistent, happy with the scraps in my bowl: Bhaddiya son of Godhā practices absorption without grasping.

Never eating too late, persistent, happy with the scraps in my bowl: Bhaddiya son of Godhā practices absorption without grasping.

Living in the wilderness, persistent, happy with the scraps in my bowl: Bhaddiya son of Godhā practices absorption without grasping.

Living at the foot of a tree, persistent, happy with the scraps in my bowl: Bhaddiya son of Godhā practices absorption without grasping.

Living in the open, persistent, happy with the scraps in my bowl: Bhaddiya son of Godhā practices absorption without grasping.

Living in a charnel ground, persistent, happy with the scraps in my bowl: Bhaddiya son of Godhā practices absorption without grasping.

Accepting whatever seat is offered, persistent, happy with the scraps in my bowl: Bhaddiya son of Godhā practices absorption without grasping.

Not lying down to sleep, persistent, happy with the scraps in my bowl: Bhaddiya son of Godhā practices absorption without grasping.

Few in wishes, persistent, happy with the scraps in my bowl: Bhaddiya son of Godhā practices absorption without grasping.

Content, persistent, happy with the scraps in my bowl: Bhaddiya son of Godhā practices absorption without grasping.

Secluded, persistent, happy with the scraps in my bowl: Bhaddiya son of Godhā practices absorption without grasping.

Aloof, persistent, happy with the scraps in my bowl: Bhaddiya son of Godhā practices absorption without grasping.

Energetic, persistent, happy with the scraps in my bowl: Bhaddiya son of Godhā practices absorption without grasping.

Giving up a hundred ounces of bronze, and a hundred grains of gold, I took a bowl made of clay: this is my second initiation.

I used to live in a citadel with walls so high, with battlements strong and gates, all guarded by swordsmen— and yet I was afraid.

Today I am fortunate, free of cowardice, with fear and dread given up. Bhaddiya son of Godhā has plunged into the forest and practices absorption.

Established in the entire spectrum of ethics, developing mindfulness and wisdom, gradually I attained the ending of all fetters.

“While walking, ascetic, you say ‘I’ve stopped.’ And I have stopped, but you tell me I’ve not. I’m asking you this, ascetic: how is it you’ve stopped and I have not?”

“Aṅgulimāla, I have forever stopped— I’ve laid aside violence toward all creatures. But you can’t stop yourself <j>from harming living creatures; that’s why I’ve stopped, but you have not.”

“Oh, at long last a renowned great seer, an ascetic has followed me into this deep wood. Now that I’ve heard your verse on Dhamma, I shall discard a thousand evils.”

With these words, <j>the bandit hurled his sword and weapons down a cliff into an abyss. He venerated the Holy One’s feet, and requested the going forth <j>from the Buddha right away.

Then the Buddha, the compassionate great seer, the Teacher of the world with its gods, said to him, “Come, monk!” And with that he became a monk.

“He who once was heedless, but turned to heedfulness, shines upon this world, like the moon freed from clouds.

Someone whose bad deed is supplanted by the good, shines upon this world, like the moon freed from clouds.

A young mendicant devoted to the Buddha’s teaching, shines upon this world, like the moon freed from clouds.

May even my enemies <j>hear a Dhamma talk! May even my enemies <j>devote themselves to the Buddha’s teaching! May even my enemies associate with those good men who establish others in the Dhamma!

May even my enemies <j>hear Dhamma at the right time, from those who teach acceptance, praising acquiescence; and may they follow that path!

For then they’d never wish harm upon myself or others. Having arrived at ultimate peace, they’d look after creatures firm and frail.

For while irrigators guide water, fletchers bend arrows straight, and carpenters bend timber straight, the astute tame themselves.

Some tame by using the rod, some with goads, and some with whips. But the unaffected one tamed me without rod or sword.

My name is ‘Harmless’, though I used to be harmful. The name I bear today is true, for I do no harm to anyone.

I used to be a bandit, the notorious Aṅgulimāla. Swept away in a great flood, I went to the Buddha for refuge.

I used to have blood on my hands, the notorious Aṅgulimāla. See the refuge I’ve found— the leash to existence is eradicated.

I’ve done many of the sort of deeds that lead to a bad destination. The result of my deeds has already struck me, so I enjoy my food free of debt.

Fools and simpletons devote themselves to negligence. But the wise protect diligence as their best treasure.

Don’t devote yourself to negligence, or delight in erotic intimacy. For if you’re diligent and practice absorption, you’ll attain ultimate happiness.

It was welcome, not unwelcome, the advice I got was good. Of the well-explained teachings, I arrived at the best.

It was welcome, not unwelcome, the advice I got was good. I’ve attained the three knowledges, and fulfilled the Buddha’s instructions.”

“In the wilderness, at a tree’s root, on mountains, or in caves— it used to be that wherever I stood, my mind was anxious.

But now I lie down happily and stand up happily, I live my life happily, out of Māra’s reach; the Teacher had sympathy for me.

I used to be of brahmin birth, highborn on both sides, now I’m a son of the Holy One, the Teacher, King of Dhamma.

I am rid of craving, free of grasping, my sense doors are guarded and well-restrained. I’ve destroyed the root of gloom, and attained the ending of defilements.

I’ve served the Teacher and fulfilled the Buddha’s instructions. The heavy burden is laid down, the leash to existence is eradicated.”

Leaving my mother and father behind, as well as sisters, kinsmen, and brothers; having given up the five sensual stimuli, Anuruddha practices absorption.

Surrounded by song and dance, awakened by cymbals and gongs, he did not find purification while delighting in Māra’s domain.

But he has gone beyond all that, and delights in the Buddha’s teaching. Having crossed over the entire flood, Anuruddha practices absorption.

Sights, sounds, tastes, smells, and touches so delightful: having crossed over these as well, Anuruddha practices absorption.

Returning from almsround, alone, without partner, seeking rags from the dust heap, Anuruddha is without defilements.