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The Discourse on What Conduct 326. “What conduct, what behavior, what actions cultivating; Does a person, rightly established, attain the highest goal?” 327. “He should be respectful to elders, not envious, and know the time for seeing his teachers; He should know the moment to utter a Dhamma talk, and listen carefully to well-spoken words. 328. “He should go to his teachers at the right time, having removed arrogance, with a humble demeanor; He should remember and practice the meaning, the Dhamma, self-restraint, and the holy life. 329. “Delighting in Dhamma, devoted to Dhamma, established in Dhamma, knowing the Dhamma’s decision; He should not engage in speech that corrupts the Dhamma, he should be led by true and well-spoken words. 330. “Laughter, chatter, lamentation, malice, deceit, hypocrisy, greed, conceit; Quarrelsomeness, harshness, defilement, infatuation— Having abandoned Agitation, harshness, defilement, delusion, He should live without conceit, With a steadfast mind. 331. Well-spoken words whose essence is understood, And learning whose essence of concentration is understood; His wisdom and learning do not grow, The person who is reckless and heedless. 332. And those who delight in the Dhamma proclaimed by the Noble Ones, They are unsurpassed in word, mind, and deed; Established in peace, gentleness, and concentration, They have found the essence of learning and wisdom. The Discourse on What Conduct, the ninth, is finished. 10. The Discourse on Arising 333. Arise, sit down, What is the use of your sleeping? What sleep is there for the sick, For those pierced by a dart, suffering? 334. Arise, sit down, Train yourselves firmly for peace; Lest, knowing you to be heedless, The king of death delude you, his subjects. 335. By which gods and humans Stand bound, desiring; Cross over this entanglement, Let not your moment pass by; For those who let the moment pass grieve, Consigned to hell. 336. Heedlessness is dust, heedlessness, Dust follows heedlessness; By diligence and wisdom, One should pull out the dart. The Discourse on Arising, the tenth, is finished. 11. The Discourse to Rāhula 337. “Surely, by constant association, You do not despise the wise one; The torch-bearer for humans, Surely he is honored by you?” 338. “I do not, by constant association, Despise the wise one; The torch-bearer for humans, He is always honored by me.” 339. “Having abandoned the five strands of sensual pleasure, Which are dear and delightful; Having gone forth from home with faith, Be an end-maker of suffering. 340. “Associate with good friends, And a secluded lodging; Solitary, with little noise, Be moderate in food. 341. “In robes and almsfood, And in requisites of lodging; Do not make craving for these, Do not come back to the world again. 342. “Restrained in the Pātimokkha, And in the five senses; Let mindfulness of the body be present, Be abundant in disenchantment. Indeed. 343. Avoid the sign, the beautiful, connected with passion; Develop the mind on the unattractive, unified, well-composed. 344. And develop the signless, abandon the latent tendency of conceit; Then, by overcoming conceit, one will fare in peace. Thus indeed the Blessed One frequently advised Venerable Rāhula with these verses. The Rāhula Sutta, the eleventh, is finished. 12. The Nigrodhakappa Sutta Thus have I heard – At one time the Blessed One was dwelling in Āḷavī, at the Aggāḷava Shrine. Now at that time, Venerable Vaṅgīsa’s preceptor, the elder named Nigrodhakappa, had recently attained final Nibbāna at the Aggāḷava Shrine. Then, while Venerable Vaṅgīsa was in seclusion, withdrawn, a thought arose in his mind thus: “Has my preceptor attained final Nibbāna, or has he not attained final Nibbāna?” Then, in the evening, Venerable Vaṅgīsa rose from his seclusion and approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. As he sat to one side, Venerable Vaṅgīsa said to the Blessed One: “Here, Bhante, while I was in seclusion, withdrawn, a thought arose in my mind thus: ‘Has my preceptor attained final Nibbāna, or has he not attained final Nibbāna?’” Then Venerable Vaṅgīsa rose from his seat, arranged his outer robe over one shoulder, and, having raised his joined hands towards the Blessed One, addressed the Blessed One with a verse: 345. I ask the Teacher of incomparable wisdom, who in this very life cuts off doubts; A monk passed away at Aggāḷava, well-known, famous, with a mind fully extinguished. 346. Nigrodhakappa was his name, given by you, Blessed One, to that brahmin; He, revering you, lived seeking liberation, with aroused energy, seeing the firm Dhamma. 347. That disciple, O Sakyan, we all wish to know, O All-seeing One; Our ears are attentive to hear, you are our Teacher, you are the unsurpassed You will cross over. 348. Cut off our doubt, tell us this, The Fully Extinguished, the greatly wise, declare; Speak to us in the midst, All-seeing One, Like Sakka, the thousand-eyed lord of devas. 349. Whatever ties there are here, paths of delusion, Sides of ignorance, places of doubt; Reaching the Tathāgata, they do not exist, For this is the supreme eye of humans. 350. If a person never, Like the wind, were to scatter the clouds of defilements; All the world would be enveloped in darkness, Nor would radiant people shine. 351. The wise become illuminators, That, O hero, I believe of you; We have come to the Seer, the Knower, Reveal the eon to us in the assemblies. 352. Quickly utter a charming, charming speech, Like a swan, stretching its neck, cooing softly; With a clear, well-articulated voice, All of us, attentive, will listen. 353. Having completely abandoned birth and death, I will declare the purified Dhamma; For it is not according to the will of ordinary people, But according to the reckoning of Tathāgatas. 354. This is your perfect explanation, Understood by the perfectly upright wise one; This is our last, well-proffered añjali, Do not delude us, O Knower of excellent wisdom. 355. Having known the noble Dhamma, superior and inferior, Do not delude us, O Knower, O excellent hero; Like one tormented by heat in the summer, I long for water, Pour forth the teaching. 356. “For what purpose did Kappāyano lead the holy life, Was that not in vain? Did he become extinguished, or with remainder? How he was liberated, that we wish to hear.” 357. “He cut off craving here for name-and-form,” (said the Bhagavā) “The stream of craving, long-lying latent; He crossed over birth and death completely, aṃ,’’ Thus spoke the Fortunate One, the foremost of the five. 358. “Hearing this, I am pleased, your words, O best of sages; My question was not in vain, the brahmin did not deceive me. 359. “As he spoke, so he acted, the Buddha’s disciple was; He cut off the net of death, firmly spread by the illusionist. 360. “The Fortunate One saw the origin, of clinging, O Kappiya; Kappāyana indeed transcended, the realm of death, so hard to cross.” The Nigrodhakappa Sutta, the twelfth, is finished. 13. The Sammāparibbājanīya Sutta 361. “I ask the sage of vast wisdom, who has crossed to the other shore, fully cooled, with a steady self; Having gone forth from home, having cast off desires, how should a monk rightly wander in the world?” 362. “He whose omens are uprooted, (thus spoke the Fortunate One) whose portents, dreams, and signs are gone; He, free from the fault of omens, rightly wanders in the world. 363. “Let the monk subdue passion for human things, and for divine desires too; Having overcome existence, having understood the Dhamma, rightly he wanders in the world. 364. “Having turned his back on slander, let the monk abandon anger and stinginess; Free from attachment and aversion, rightly he wanders in the world. 365. “Having given up both dear and not dear, not clinging, not dependent on anything; Released from fetters, rightly he wanders in the world. 366. “He does not find essence in acquisitions, he removes desire and passion for grasping; He, not dependent, not led by others, rightly wanders in the world. 367. “By word, by mind, and by deed, not hostile, rightly knowing the Dhamma; Aspiring to the state of Nibbāna, rightly he wanders in the world. 368. “He who is praised should not be elated, nor should the monk be resentful when reviled; Having received alms food, he should not be intoxicated, rightly he wanders in the world. 369. “Having abandoned greed and existence, and abstaining from cutting and binding, the monk; He, whose doubts are crossed, free from arrows, Rightly should he wander in the world. 370. Having known what is suitable for himself, and a monk should not harm anyone in the world; Having known the Dhamma as it truly is, rightly should he wander in the world. 371. For whom no latent tendencies exist, and the roots of unwholesome states are uprooted; He, without desire, without longing, rightly should he wander in the world. 372. With defilements exhausted, with conceit abandoned, having overcome all paths of passion; Tamed, fully cooled, with a steadfast self, rightly should he wander in the world. 373. Faithful, learned, seeing the path, wise, not siding with factions among those who have gone into factions; Having removed greed, hatred, and aversion, rightly should he wander in the world. 374. A victor, perfectly pure, with the covering removed, master of phenomena, gone to the far shore, without agitation; Skilled in the knowledge of the cessation of fabrications, rightly should he wander in the world. 375. In the past and also in the future, gone beyond aeons, with wisdom surpassing purity; Completely freed from all sense bases, rightly should he wander in the world. 376. Having understood the state, having comprehended the Dhamma, having seen the open abandonment of defilements; Having exhausted all attachments, rightly should he wander in the world. 377.