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One should associate with one who is learned, a holder of the Dhamma, a noble friend, one with ready wit; Having understood the meanings, having dispelled doubt, let one wander alone like a rhinoceros horn. 59. Not adorning, not longing for play, delight, and sensual pleasure in the world; Abstaining from places of adornment, a speaker of truth, let one wander alone like a rhinoceros horn. 60. Son and wife, father and mother, riches, grains, and relatives; Having abandoned desires as far as they extend, let one wander alone like a rhinoceros horn. 61. This is attachment, there is little happiness here, little taste, more suffering here; Knowing this to be a snare, being wise, let one wander alone like a rhinoceros horn. 62. Having shattered the fetters, having broken the net like a water-dweller; Not turning back like a fire that has burned, let one wander alone like a rhinoceros horn. 63. With downcast eyes, not greedy for feet, with guarded senses, with mind protected; Without outflows, not burning, let one wander alone like a rhinoceros horn. 64. Having laid aside the marks of a householder, like a coral tree with its leaves cut off; Having gone forth in saffron robes, let one wander alone like a rhinoceros horn. 65. Not greedy for tastes, not restless, not supporting others, walking for alms in due order; With mind unattached to family after family, let one wander alone like a rhinoceros horn. 66. Having abandoned the five hindrances of the mind, having dispelled all defilements; Unattached, having cut having cut off affection and hatred, let him wander alone like a rhinoceros. 67. Having cast aside pleasure and pain, and formerly joy and sorrow; Having gained pure equanimity and calm, let him wander alone like a rhinoceros. 68. With energy aroused for the attainment of the highest goal, with an unattached mind, not given to idleness; With firm resolve, endowed with strength and vigor, let him wander alone like a rhinoceros. 69. Not abandoning seclusion and meditation, always living in accordance with the Dhamma; Reflecting on the danger in existences, let him wander alone like a rhinoceros. 70. Desiring the destruction of craving, heedful, not dull or mute, learned and mindful; One who has understood the Dhamma, resolute, striving, let him wander alone like a rhinoceros. 71. Like a lion, not trembling at sounds, like the wind, not caught in a net; Like a lotus, not stained by water, let him wander alone like a rhinoceros. 72. As a lion, strong with its fangs, forcefully, the king of beasts, wandering victoriously; Let him resort to remote dwelling places, let him wander alone like a rhinoceros. 73. Practicing loving-kindness, equanimity, compassion, and liberation, and sympathetic joy in due time; Not opposing anyone in the world, let him wander alone like a rhinoceros. 74. Having abandoned lust, hatred, and delusion, having broken the fetters; Not trembling at the end of life, let him wander alone like a rhinoceros. 75. They associate and serve for a purpose, friends without a purpose are rare today; People are impure, with self-serving wisdom, let him wander alone like a rhinoceros. The Rhinoceros Sutta, the third, is finished. 4. The Sutta on Kasibhāradvāja Thus have I heard – At one time the Blessed One was dwelling in Magadha, in the brahmin village of Ekanāḷā in Dakkhinagiri. Now at that time, five hundred plows belonging to the brahmin Kasibhāradvāja were yoked for the sowing season. Then the Blessed One, having dressed in the morning, Taking his bowl and robe, he approached where the brahmin Kasibhāradvāja was working. Now, at that time, the brahmin Kasibhāradvāja's food distribution was underway. Then the Blessed One approached where the food distribution was; having approached, he stood to one side. The brahmin Kasibhāradvāja saw the Blessed One standing for alms. Having seen him, he said to the Blessed One: "I, recluse, plow and sow; having plowed and sown, I eat. You too, recluse, plow and sow; having plowed and sown, you should eat." "I too, brahmin, plow and sow; having plowed and sown, I eat." "But we do not see Master Gotama's yoke or plow or share or goad or oxen. Yet Master Gotama says this: 'I too, brahmin, plow and sow; having plowed and sown, I eat.'" Then the brahmin Kasibhāradvāja addressed the Blessed One with a verse: 76. "You claim to be a farmer, Yet we see no farming of yours; When asked, tell us your farming, So that we may know your farming." 77. "Faith is the seed, austerity the rain, Wisdom is my yoke and plow; Conscience the pole, mind the rope, Mindfulness is my plowshare and goad. 78. "Guarded in body, guarded in speech, Restrained in food and belly; I make truth my weeding, Gentleness my liberation. 79. "Energy is my burden-bearer, Carrying to security from bondage; It goes without turning back, Where having gone, one grieves not. 80. "Thus is this farming cultivated, It yields the fruit of the Deathless; Having cultivated this farming, One is freed from all suffering." Then the brahmin Kasibhāradvāja, having served rice-milk in a large bronze bowl, offered it to the Blessed One: "Let Master Gotama eat the rice-milk. Master, you are a farmer; for Master Gotama..." Oh, he cultivates the crop of immortality! 81. Sung verse to me is not to be eaten, For those who see, brahmin, this is not the Dhamma; Sung verse the Buddhas reject, When Dhamma exists, brahmin, this is the rule. 82. With other (food), the perfect one, the great sage, The one with defilements destroyed, whose remorse is calmed; With food and drink, you should attend (him), For that is indeed a field for one seeking merit. "Then to whom, good Gotama, shall I give this milk-rice?" "I do not see, brahmin, in the world with its devas, Māras, and Brahmās, among the generation of recluses and brahmins, devas and humans, one for whom that milk-rice, if eaten, would be properly digested, except for a Tathāgata or a Tathāgata's disciple. Therefore, brahmin, either throw that milk-rice onto grassless ground or cast it into water where there are no living creatures." Then the brahmin Kasibhāradvāja cast that milk-rice into water where there were no living creatures. Then that milk-rice, cast into the water, hissed and sizzled, smoked and steamed. Just as a ploughshare, heated all day, cast into water, hisses and sizzles, smokes and steams; even so that milk-rice, cast into the water, hissed and sizzled, smoked and steamed. Then the brahmin Kasibhāradvāja, agitated and with hair standing on end, approached the Blessed One; having approached, he prostrated himself with his head at the Blessed One's feet, and said to the Blessed One: "Excellent, good Gotama! Excellent, good Gotama! Just as, good Gotama, one might set upright what was overturned, or reveal what was hidden, or show the way to one who was lost, or hold up a lamp in the darkness, so that those with eyes might see forms; even so has the good Gotama, in many ways, expounded the Dhamma..." was revealed to me. I go for refuge to the Exalted One, Gotama, to the Dhamma, and to the Sangha of bhikkhus. May I receive the going forth in the presence of the Exalted One, Gotama, may I receive the full admission.” Then Kasibhāradvāja the brahmin received the going forth in the presence of the Blessed One, he received the full admission. Not long after his full admission, dwelling alone, secluded, diligent, ardent, resolute, the venerable Bhāradvāja, not long thereafter, by realizing it for himself with direct knowledge, entered upon and abode in that unsurpassed culmination of the holy life, for the sake of which clansmen rightly go forth from the home life into homelessness. He directly knew: “Destroyed is birth, the holy life has been lived, what was to be done has been done, there is no more for this state of being.” And the venerable Bhāradvāja became one of the Arahants. The Discourse on Kasibhāradvāja, the fourth, is ended. 5. The Discourse to Cunda 83. “I ask the sage of abundant wisdom,” (thus spoke Cunda the smith’s son) “the Buddha, the master of the Dhamma, free from craving; the supreme among bipeds, the excellent among charioteers: How many recluses are there in the world? Please tell me this.” 84. “There are four recluses, there is no fifth, Cunda,” (thus spoke the Blessed One) “I shall reveal them to you, questioned by a witness: The path-victor, the path-teacher, he who lives by the path, and the path-corrupter.” 85. “Whom do the Buddhas call the path-victor?” (thus spoke Cunda the smith’s son) “How is the path-expounder unequalled? Tell me, questioned, about him who lives by the path, then reveal to me the path-corrupter.” 86. “He who has crossed doubt, is free from barbs, delights in Nibbāna, is not greedy; the leader of the world with its devas: Such a one the Buddhas call the path-victor. 87. “He who, having known the supreme as supreme here, expounds and analyzes the Dhamma here; that doubt-cutter, that sage without agitation, they call the second bhikkhu, the path-teacher. 88. “He who, in the well-taught Dhamma-words, on the path, lives restrained, mindful; practicing blameless ways, they call him the third, a monk living the path. 89. Having made a disguise for the good, he rushes forth, a family-wrecker, impudent; Deceitful, unrestrained, garrulous, behaving deceptively, he is a path-corrupter. 90. And the householder who discerns these, a learned noble disciple, wise; Knowing, "Not all are like this," seeing thus, his faith does not diminish; "How indeed could the undefiled be equated with the defiled, the pure with the impure?" The Cunda Sutta, the fifth, is finished. 6. The Discourse on Downfall Thus have I heard: At one time the Blessed One was dwelling in Savatthi, in Jeta's Grove, Anathapindika's monastery.