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attained supreme enlightenment. 78. Seeing idleness as a danger, and effort as security; be resolute in effort, this is the Buddha's instruction. 79. Seeing contention as a danger, and non-contention as security; be harmonious and friendly, this is the Buddha's instruction. 80. Seeing heedlessness as a danger, and heedfulness as security; develop the eight-fold path, this is the Buddha's instruction. 81. Many Buddhas have gathered, and Arahants everywhere; the Fully Enlightened Ones and Arahants, venerate and pay homage. 82. Thus, the Buddhas are inconceivable, the Buddha-qualities are inconceivable; for those with faith in the inconceivable, the result is inconceivable. Thus, indeed, the Blessed One, reflecting on his own Buddha-career, spoke this discourse on the Dhamma called the Buddha-Apādāna. The Buddha-Apādāna is concluded. 2. The Paccekabuddha-Apādāna Now listen to the Paccekabuddha-Apādāna – 83. The Tathāgata dwelling in Jetavana, was asked by the sage Vedeha, bowing down; ‘Indeed, there are Paccekabuddhas, by what causes do they come to be, O hero?’ 84. Then the supreme Omniscient One, the great sage, said, to Ānandabhadda, with a sweet voice; ‘Those who, in former Buddhas’ times, made aspirations, but did not attain liberation in the Victor’s teachings. 85. Therefore, through that sense of urgency, those wise ones, even without Buddhas, with very keen wisdom; even with a small object (of meditation), attain Paccekabodhi (solitary enlightenment). 86. In all the world, except for me, pa There is no equal to the Paccekabuddhas. I will explain this much of the description of those great sages, the good ones. 87. “The good words of the great sages, the Buddhas, are like honey, seeking the unsurpassed medicine, listen with minds serene in all things. 88. “The explanations given in succession by the assembled Paccekabuddhas, the danger and the object of dispassion, and how they attained enlightenment. 89. “Perceiving dispassion in objects of passion, with minds dispassionate in a world of attachment, having abandoned entanglements, having conquered agitations, they likewise attained enlightenment. 90. “Having laid down the rod towards all beings, not harming any one of them, with a mind of loving-kindness, compassionate for welfare, let him wander alone like a rhinoceros horn. 91. “Having laid down the rod towards all beings, not harming any one of them, he should not desire a son, much less a companion, let him wander alone like a rhinoceros horn. 92. “From association arise affections, from affection springs this suffering; seeing the danger born of affection, let him wander alone like a rhinoceros horn. 93. “Pitying friends and well-wishers, one loses one’s goal, with a mind bound; seeing this danger in intimacy, let him wander alone like a rhinoceros horn. 94. “Like a bamboo entangled, is the attachment to sons and wives; not clinging like a bamboo shoot, let him wander alone like a rhinoceros horn. 95. “Just as a deer in the forest, unbound, goes wherever it wishes for pasture; the wise man, seeing freedom, let him wander alone like a rhinoceros horn. 96. “There is calling out among companions, in dwelling, standing, going, and wandering; seeing uncoveted freedom, let him wander alone like a rhinoceros horn. 97. “There is play and delight among companions, and great love for sons; dreading separation from loved ones, Enduring, let him wander alone like a rhinoceros horn. 98. Let him be unhindered in all four directions, Content with whatever he gets; Enduring dangers, fearless, Let him wander alone like a rhinoceros horn. 99. Some renunciants are difficult to associate with, And householders living in a home; Being unconcerned about others' children, Let him wander alone like a rhinoceros horn. 100. Having laid aside the marks of a householder, Like a koviḷāra tree with fallen leaves; The hero, having cut off household bonds, Let him wander alone like a rhinoceros horn. 101. If he should obtain a wise companion, Wandering together, of good conduct and steadfast; Having overcome all dangers, Let him wander with him, joyful and mindful. 102. If he should not obtain a wise companion, Wandering together, of good conduct and steadfast; Like a king having abandoned a conquered kingdom, Let him wander alone like a great elephant in the forest. 103. Truly we praise the blessing of companionship, Excellent and equal companions should be sought; Not having obtained these, eating blamelessly, Let him wander alone like a rhinoceros horn. 104. Having seen shining golden ornaments, Well-made by a goldsmith's son; Clashing together, two on an arm, Let him wander alone like a rhinoceros horn. 105. Thus with a second companion, There would be for me talk or quarreling; Foreseeing this danger in the future, Let him wander alone like a rhinoceros horn. 106. Indeed desires are varied, sweet, delightful, They disturb the mind in various ways; Having seen the danger in sensual pleasures, Let him wander alone like a rhinoceros horn. 107. Calamity, affliction, misfortune, Sickness, a dart, and this fear; Having seen this danger in sensual pleasures, Let him wander alone like a rhinoceros horn. 108. Cold and heat, hunger and thirst, Wind and sun, mosquitoes and reptiles; Having overcome all these, Let him wander alone like a rhinoceros horn. 109. Like an elephant having avoided the herds, With developed body, majestic, noble; As he pleases dwelling in the forest, let him wander alone like a rhinoceros. 110. It is impossible for one devoted to company to touch temporary liberation. Having heard the word of the Kinsman of the Sun, let him wander alone like a rhinoceros. 111. Having overcome the entanglements of views, having attained the path, having regained the way, "I am one with arisen knowledge, not to be led by others," let him wander alone like a rhinoceros. 112. Without greed, without deceit, without craving, without defilement, having dispelled stain and delusion, having become without support in all the world, let him wander alone like a rhinoceros. 113. Avoid a bad companion, one who sees no good, who is settled in unevenness. Do not associate with one who is devoted and heedless, let him wander alone like a rhinoceros. 114. Associate with one who is learned, a holder of the Dhamma, a noble friend, one with ready wit. Having understood the aims, having dispelled doubt, let him wander alone like a rhinoceros. 115. Not adorning, not longing for play, delight, and sensual pleasure in the world, abstaining from places of adornment, a speaker of truth, let him wander alone like a rhinoceros. 116. Having abandoned children and wife, father and mother, riches, grains, and relatives, having abandoned desires as they arise, let him wander alone like a rhinoceros. 117. "This is an attachment, there is little happiness here, little satisfaction, more suffering here; this is a snare," thus knowing, the wise one, let him wander alone like a rhinoceros. 118. Having broken the fetters, like a fish breaking the net in water, like fire not returning to what it has burned, let him wander alone like a rhinoceros. 119. With downcast eyes, not greedy for food, with guarded senses, with mind protected, unaffected, not burning, let him wander alone like a rhinoceros. 120. Having cast off the marks of a householder, like a coral tree with leaves shed, having gone forth in a saffron robe, let him wander alone like a rhinoceros. 121. Not making greed for tastes Not greedy, not dependent on others, walking for alms house to house; With unattached mind in family after family, one should wander alone like a rhinoceros horn. 122. Having abandoned the five hindrances of the mind, having dispelled all defilements; Unattached, having cut off the fault of craving, one should wander alone like a rhinoceros horn. 123. Having turned one's back on pleasure and pain, and formerly on joy and sorrow; Having attained pure equanimity and tranquility, one should wander alone like a rhinoceros horn. 124. Having aroused energy for the highest goal, with unsluggish mind, with no lazy conduct; With firm resolve, endowed with strength and power, one should wander alone like a rhinoceros horn. 125. Not abandoning secluded meditation, always practicing in accordance with the Dhamma; Having reflected on the danger in existences, one should wander alone like a rhinoceros horn. 126. Desiring the destruction of craving, heedful, not dull or foolish, learned and mindful; Having understood the Dhamma, resolute and striving, one should wander alone like a rhinoceros horn. 127. Like a lion, not trembling at sounds, like the wind, not caught in a net; Like a lotus, not stained by water, one should wander alone like a rhinoceros horn. 128. As a lion, mighty with its fangs, forcefully, the king of beasts, overpowering, wanders; One should resort to remote dwellings, one should wander alone like a rhinoceros horn. 129. Practicing loving-kindness, equanimity, compassion, liberation, and sympathetic joy at the right time; Not opposing the whole world, one should wander alone like a rhinoceros horn. 130. Having abandoned lust, hatred, and delusion, having shattered the fetters; Not trembling at the end of life, one should wander alone like a rhinoceros horn. 131. They associate and serve for a purpose, friends without a purpose are rare today; People are self-interested and impure, one should wander alone like a rhinoceros horn. 132. Of pure virtue, of very pure wisdom, concentrated, devoted to wakefulness; Discerning, seeing the distinction in phenomena, one should know those who have attained the path factors and enlightenment factors. 133. And emptiness, aspiration, and signless, having practiced the victor's... in the world; Those wise ones who do not go to discipleship, become self-born Paccekabuddhas. 134. ‘‘‘Of great nature, with many bodies of Dhamma,