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Standing, walking, or sitting, lying down, as long as he is free from drowsiness; He should maintain this mindfulness, this, they say, is a divine abiding. 152. Not having recourse to wrong views, virtuous, endowed with insight; Having removed greed for sensual pleasures, he will surely not... ever returns to lying in a womb. The eighth Discourse on Loving-kindness is finished. 9. The Discourse with Hemavata 153. "Today is the fifteenth Uposatha day, (thus Sātāgira the yakkha) A divine night has arrived; The Teacher of incomparable name, come, let us see Gotama." 154. "Is his mind well-established, (thus Hemavata the yakkha) Towards all beings, unwavering? Is he master of his thoughts, in the agreeable and disagreeable?" 155. "His mind indeed is well-established, (thus Sātāgira the yakkha) Towards all beings, unwavering; And also in the agreeable and disagreeable, he is master of his thoughts." 156. "Does he not take what is not given, (thus Hemavata the yakkha) Is he restrained towards living beings? Is he far from heedlessness? Does he not abandon meditation?" 157. "He does not take what is not given, (thus Sātāgira the yakkha) And also he is restrained towards living beings; And also far from heedlessness, the Buddha does not abandon meditation." 158. "Does he not speak falsely, (thus Hemavata the yakkha) Is his speech not harsh? Does he not speak divisive speech? Does he not speak idle chatter?" 159. "And he does not speak falsely, (thus Sātāgira the yakkha) And also his speech is not harsh; And also he does not speak divisive speech, but wisely speaks what is meaningful." 160. "Does he not cling to sensual pleasures, (thus Hemavata the yakkha) Is his mind unagitated? Has he overcome delusion? Is he endowed with vision in the Dhamma?" 161. "He does not cling to sensual pleasures, (thus Sātāgira the yakkha) And also his mind is unagitated; Having overcome all delusion, the Buddha is endowed with vision in the Dhamma." 162. "Is he accomplished in true knowledge, (thus Hemavata the yakkha) Of purified conduct? Are his defilements destroyed? Is there no rebirth for him?" 163. "He is indeed accomplished in true knowledge, (thus Sātāgira the yakkha) And also of purified conduct; All his defilements are destroyed, there is no rebirth for him." 164. The mind of the sage is perfect, by action and by speech; endowed with knowledge and conduct, him he praises according to the Dhamma.” 165. “The mind of the sage is accomplished, by action and by speech; Endowed with knowledge and conduct, you approve according to the Dhamma.” 166. “The mind of the sage is accomplished, by action and by speech; Endowed with knowledge and conduct, come, let us see Gotama. 167. “With deer-like shanks, lean, a hero, of little food, not greedy; The sage meditating in the forest, come, let us see Gotama. 168. “The lion, wandering alone, the great one, unattached to sensual pleasures; Let us approach and ask him, about release from the snares of death. 169. “The expounder, the promulgator, the one who has gone beyond all phenomena; The Buddha, who has overcome fear and danger, we ask Gotama.” 170. “From what is the world arisen, (thus said the Yakkha Hemavata) In what does it make intimacy? Grasping what does the world exist, in what is the world afflicted?” 171. “The world is arisen from six, (Hemavata, said the Blessed One) In six it makes intimacy; Grasping these six, in six is the world afflicted.” 172. “What is that grasping, where the world is afflicted? Tell us the escape, being asked, how is one released from suffering?” 173. “The five strands of sensual pleasure in the world, and mind as the sixth, are declared; Having dispelled desire for these, thus is one released from suffering. 174. “This is the escape of the world, declared to you as it truly is; This I declare to you, thus is one released from suffering.” 175. “Who here crosses the flood, who here crosses the ocean? Without support, without footing, who does not sink in the deep?” 176. “Always endowed with virtue, wise, well-composed; Reflecting inwardly, mindful, he crosses the flood, difficult to cross. 177. “Averse to sensual perceptions, gone beyond all fetters; With craving for existence exhausted, he does not sink in the deep.” 178. “Profound in wisdom, seeing subtle meanings, unattached, not clinging to sensual existence; Him I praise.” free from all bonds, the great sage walking the divine path. 179. See him of incomparable name, the keen observer of meaning, the giver of wisdom, unattached to the abode of desires; See that all-knowing, wise one, the great sage walking the noble path. 180. Well seen indeed for us today, a good dawn, a good rising; That we have seen the Fully Awakened One, who has crossed the flood, without defilements. 181. These ten hundred yakkhas, powerful and glorious; All go to him for refuge, you are our unsurpassed teacher. 182. We shall wander, from village to village, from mountain to mountain; Saluting the Fully Awakened One, and the well-taught Dhamma. The Hemavata Sutta, the ninth, is finished. 10. The Āḷavaka Sutta Thus have I heard: At one time the Blessed One was staying in Āḷavī, at the dwelling of the yakka Āḷavaka. Then the yakka Āḷavaka approached the Blessed One; having approached, he said to the Blessed One: "Get out, recluse!" "Very well, friend," the Blessed One got out. "Come in, recluse!" "Very well, friend," the Blessed One came in. A second time... and a third time the yakka Āḷavaka said to the Blessed One: "Get out, recluse!" "Very well, friend," the Blessed One got out. "Come in, recluse!" "Very well, friend," the Blessed One came in. A fourth time the yakka Āḷavaka said to the Blessed One: "Get out, recluse!" "I will not get out for you, friend. Do what you must do." "I will ask you a question, recluse. If you do not answer me, I will either scatter your mind, or burst your heart, or seize you by the feet and throw you across to the other side of the Ganges." "I do not see, friend, in the world with its devas, Māras, and Brahmās, among the generation of recluses and brahmins, devas and humans, anyone who could scatter my mind, or burst my heart, or seize me by the feet and throw me across to the other side of the Ganges. But you, friend, ask whatever you wish." Then Āḷa The Alavaka demon addressed the Blessed One with a verse: 183. What wealth here is best for a man? What well-practiced brings happiness? What indeed is sweeter than flavors? How lived, do they say, is the best life? 184. Faith here is best wealth for a man, Dhamma well-practiced brings happiness; Truth indeed is sweeter than flavors, A life lived with wisdom, they say, is the best life. 185. How does one cross the flood? How does one cross the ocean? How does one overcome suffering? How does one become purified? 186. By faith one crosses the flood, By diligence, the ocean; By energy one overcomes suffering, By wisdom one becomes purified. 187. How does one gain wisdom? How does one find wealth? How does one obtain fame? How does one bind friends? From this world to the next world, How does one, having passed on, not grieve? 188. Believing in the Arahants, In the Dhamma for the attainment of Nibbana; Listening attentively, one gains wisdom, Being diligent and discerning. 189. One who acts appropriately, is resolute, And energetic, finds wealth; By truth one obtains fame, By giving one binds friends. 190. For whom these four qualities exist, For a faithful householder: Truth, self-control, steadfastness, generosity, He indeed, having passed on, does not grieve. 191. Go ask others as well, Many ascetics and brahmins; If anything more than truth, self-control, generosity, And patience is found here. 192. How indeed should I now ask, Many ascetics and brahmins? For I today understand, What is beneficial for the future. 193. Truly for my benefit the Buddha, Came to Alavi to dwell; For I today understand, Where a gift yields great fruit. 194. So I shall wander, From village to village, from town to town; Paying homage to the Perfectly Enlightened One, And to the well-taught nature of the Dhamma. The Discourse with Alavaka, the tenth, is finished. Walking or standing, sitting or lying down; He bends and stretches, this is the body's movement. Joined by bones and sinews, smeared with skin and flesh; The body is covered by skin, it is not seen as it truly is. Full of intestines, full of stomach, of liver and bladder; Of heart and lungs, and of kidneys and spleen. Of snot and phlegm, of sweat and fat; Of blood and lymph, of bile and grease. And from its nine openings, impurity always flows; From the eyes, eye-excrement, from the ears, ear-excrement. And snot from the nose, sometimes he vomits from the mouth; He vomits bile and phlegm, sweat and dirt from the body. And its head is hollow, filled with brain; The fool, led by ignorance, thinks it is beautiful. And when he lies dead, bloated and discolored; Cast aside in the charnel ground, his relatives are unconcerned. Dogs eat him, jackals, wolves, and worms; Crows and vultures eat him, and other living beings that are there. Having heard the Buddha's words, the wise monk here; He truly understands it, and sees it as it really is. As this is, so is that, as that is, so is this; Both internally and externally, he removes desire for the body. That monk, free from desire and lust, the wise one here; Has attained the deathless peace, Nibbāna, the unperishing state. This two-footed one is impure, it carries a foul smell; Full of various corpses, leaking from here and there. With such a body, who would think to exalt himself; Or despise another, what else but lack of insight? From attachment, fear is born; From a home, dust arises. Without a home, without attachment— This, indeed, is the sage's vision. 210. He who cuts off what is born, and does not plant it again, And does not let what is arising come to be,