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delights in what comes into his bowl from gleaning. He meditates, unattached, Bhaddiya, son of Godhā. 847. Walking for alms house-to-house, ever constant, delights in what comes into his bowl from gleaning. He meditates, unattached, Bhaddiya, son of Godhā. 848. Eating one meal a day, ever constant, delights in what comes into his bowl from gleaning. He meditates, unattached, Bhaddiya, son of Godhā. 849. Eating from his bowl only, ever constant, delights in what comes into his bowl from gleaning. He meditates, unattached, Bhaddiya, son of Godhā. 850. Refusing food after a certain point, ever constant, delights in what comes into his bowl from gleaning. He meditates, unattached, Bhaddiya, son of Godhā. 851. Dwelling in the forest, ever constant, delights in what comes into his bowl from gleaning. He meditates, unattached, Bhaddiya, son of Godhā. 852. Dwelling at the foot of a tree, ever constant, delights in what comes into his bowl from gleaning. He meditates, unattached, Bhaddiya, son of Godhā. 853. Dwelling in the open air, ever constant, delights in what comes into his bowl from gleaning. He meditates, unattached, Bhaddiya, son of Godhā. 854. Dwelling in a charnel ground, ever constant, delights in what comes into his bowl from gleaning. He meditates, unattached, Bhaddiya, son of Godhā. 855. Content with whatever bed/seat, ever constant, delights in what comes into his bowl from gleaning. He meditates, unattached, Bhaddiya, son of Godhā. 856. Practicing the sitting posture, ever constant, delights in what comes into his bowl from gleaning. He meditates, unattached, Bhaddiya, son of Godhā. 857. Of few wishes, ever constant, delights in what comes into his bowl from gleaning. He meditates, unattached, Bhaddiya, son of Godhā. 858. Contented, ever constant, delights in what comes into his bowl from gleaning. He meditates, unattached, Bhaddiya, son of Godhā. 859. Secluded, ever constant, delights in what comes into his bowl from gleaning. He meditates, unattached, Bhaddiya, son of Godhā. 860. Unassociated, ever constant, delights in what comes into his bowl from gleaning. He meditates, unattached, Bhaddiya, son of Godhā. 861. Energetic, ever constant, delights in what comes into his bowl from gleaning. He meditates, unattached, Bhaddiya, son of Godhā. 862. Having abandoned a hundred-pala bronze bowl, a golden one, worth a hundred (coins), I took a clay bowl. This is my second anointing. 863. Within high circular walls, with strong watchtowers and battlements, guarded by sword-wielders, I lived in fear before. 864. Today Bhaddiya, fearless, having abandoned fear and terror, meditates, having entered the forest, Bhaddiya, son of Godhā. 865. Established in the aggregates of virtue, developing mindfulness and wisdom, I gradually attained the destruction of all fetters. ...The elder Bhaddiya, son of Kāḷigodhā... 8. Angulimāla Thera's Verses 866. You, going, say, recluse, 'I am standing,' and you call me, who is standing, 'not standing.' I ask you, recluse, this matter: 'How are you standing, and I not standing?' 867. I am standing, Angulimāla, always, having laid aside the rod towards all beings. But you are unrestrained towards living beings, therefore I am standing, and you are not standing. 868. For a long time indeed for me, the great sage has been honored, ma... the ascetic has entered the dwelling. So I shall abandon a thousand evils, having heard your verse, full of Dhamma.’’ 869. Thus the robber cast his sword and weapon into a chasm, a precipice, a hell. The robber bowed at the feet of the Fortunate One, and there he begged the Buddha for ordination. 870. And the Buddha, compassionate, the Great Seer, who is the Teacher of the world with its devas; “Come, monk!” he then said, that was his monkhood. 871. “Whoever was heedless before, but is not heedless afterwards; He illuminates this world, like the moon freed from a cloud. 872. “Whose evil deed done is covered by skillfulness; He illuminates this world, like the moon freed from a cloud. 873. “Whoever is a young monk, who strives in the Buddha’s teaching; He illuminates this world, like the moon freed from a cloud. 874. “May these directions hear my Dhamma talk, may these directions strive in the Buddha’s teaching; May these directions associate with those people, the good ones who proclaim only the Dhamma. 875. “May these directions, who praise patience and non-violence, hear the Dhamma in due time, and may they follow it. 876. “May he never harm me, nor anything else whatsoever; Having attained supreme peace, may he protect the trembling and the firm. 877. “Irrigators lead water, fletchers bend the arrow shaft; Carpenters bend wood, the wise tame themselves. 878. “Some are tamed by a stick, by goads and by whips; Without a stick, without a weapon, I am tamed by such a one. 879. “My name was ‘Non-harming’, though I was a harmer before; Today I am true to my name, I do not harm anything whatsoever. 880. “I was a robber before, known as Aṅgulimāla; V Borne along by the great flood, I went for refuge to the Buddha. 881. Before, I was Bloody-Hand, Known as Aṅgulimāla; See the going for refuge, The thread of becoming is uprooted. 882. Having done such deeds, Many leading to a bad destination; Touched by the ripening of karma, I eat my food without debt. 883. Fools, dull-witted people, Indulge in heedlessness; But the wise one guards heedfulness, Like a supreme treasure. 884. Do not indulge in heedlessness, Do not associate with sensual pleasures; For the heedful one, meditating, Attains supreme happiness. 885. Welcome, not unwelcome, This was not ill-advised by me; Among the well-analyzed doctrines, I attained what is supreme. 886. Welcome, not unwelcome, This was not ill-advised by me; The three knowledges are attained, The Buddha’s teaching is done. 887. In the forest, at the foot of a tree, Or in mountains, in caves; There, in those very places, I stood, with a disturbed mind then. 888. I sleep happily, I stand happily, I live my life happily; Beyond Māra’s reach, Oh, the Teacher’s compassion! 889. Before, I was of the brahmin caste, From the north, on both sides; Today, I am a son of the Fortunate One, Of the Dhamma-King, the Teacher. 890. Without craving, without clinging, With guarded doors, well-restrained; Having cut down the root of suffering, The destruction of defilements is attained by me. 891. The Teacher has been attended to by me, The Buddha’s teaching is done; The heavy burden is laid down, The thread of becoming is uprooted. … Aṅgulimāla the Elder…. 9. The Verses of Anuruddha the Elder 892. Having abandoned mother and father, Sisters, relatives, and brothers; Having given up the five strands of sensual pleasure, Let Anuruddha alone meditate. 893. Associated with dancing and singing, Awakened by the sound of cymbals; He did not find purity through that, Delighting in Māra’s domain. 894. Having overcome this, Delighting in the Buddha’s teaching; Having overcome all floods, Anuruddha alone meditates. 895. Forms, sounds, tastes, smells, Tangibles, and mental objects… He delights. And having overcome these, Anuruddha alone meditates. 896. Having returned from alms-round, Alone, without a second, the sage; Anuruddha, the taintless one, Seeks rag-robes. 897. He sought, he took, he washed, He dyed, he wore, the sage; The rag-robes, the wise Anuruddha, The taintless one. 898. And he who is of great desire, Discontent, associated, and arrogant; For him these qualities are evil, Defiling. 899. But he who is mindful, Of few desires, content, without vexation; Delighting in solitude, joyful, Always energetic. 900. For him these qualities are wholesome, Conducive to enlightenment; And he is taintless, Thus it was said by the Great Seer. 901. Knowing my intention, The Teacher, unsurpassed in the world; Approached by psychic power, With a mind-made body. 902. When I had an intention, He taught further from that; The Buddha, delighting in non-proliferation, Taught non-proliferation. 903. Understanding his Dhamma, I dwelt delighting in the teaching; The three knowledges were attained, The Buddha's teaching was done. 904. Fifty-five years, Since I have been a non-sleeper; Twenty-five years, Since sloth and torpor were removed. 905. There were no in-breaths or out-breaths, For the steadfast mind of the Such One; Unshaken, having attained peace, The Seer was fully extinguished. 906. With an uncontracted mind, He endured the feeling; Like the extinguishing of a lamp, Was the liberation of the mind. 907. These are now the last, Fivefold contacts of the sage; No other states will exist, When the Fully Awakened One is fully extinguished. 908. There is now no return, To the divine body, Jālinī; The cycle of birth is destroyed, There is now no further becoming. 909. He by whom in a moment, The world with its Brahma-realms, was known in a thousand ways; Master of psychic powers, Of passing away and reappearing, that monk sees deities in due time. 910. I was formerly a food-bearer, A poor grass-carrier; I provided for a recluse, The glorious Upariṭṭha. I was born in the Sakya clan, They know me as Anuruddha; Endowed with dance and song, Awakened by well-struck instruments. Then I saw the Fully Awakened One, The Teacher, free from all fear; Having gladdened my mind in Him, I went forth into homelessness. I know my former abodes, Where I dwelt in the past; Among the Tāvatiṃsa gods, I stood as a Sakka by birth. Seven times I was a human king, I ruled the kingdom; A conqueror of the four quarters, Lord of Jambusaṇḍa; Without rod or weapon, I ruled by righteousness. Seven from here, seven from there, Fourteen cycles of existence; I knew my abodes, While dwelling in the divine realm then. When the five-factored concentration, Was calm and unified; When tranquility was attained, My divine eye was purified. I know the passing away and rebirth, The coming and going of beings;