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Snp 1.3 Khaggavisāṇa Sutta: A Rhinoceros

Renouncing violence
for all living beings,
harming not even one of them,
you would not wish for offspring,
   so how a companion?
Wander alone
like a rhinoceros.

For a person by nature entangled
there are affections;
on the heels of affection, this pain.
Seeing the drawback born of affection,
wander alone
like a rhinoceros.

One whose mind
is enmeshed in sympathy
for friends & companions,
neglects the goal.
Seeing this danger in intimacy,
wander alone
like a rhinoceros.

Like spreading bamboo,
   entwined,
is concern for offspring & spouses.
Like a bamboo sprout,
   unentangling,
wander alone
like a rhinoceros.

As a deer in the wilds,
   unfettered,
goes for forage wherever it wants:
The observant person, valuing freedom,
wanders alone
like a rhinoceros.

In the midst of companions
—when staying at home,
   when going out wandering—
you are prey to requests.
Valuing the freedom
that no one else covets,
wander alone
like a rhinoceros.

There is sporting & love
in the midst of companions,
& abundant love for offspring.
   Feeling disgust
at the prospect of parting
from those who’d be dear,
wander alone
like a rhinoceros.

Without resistance in all four directions,
content with whatever you get,
enduring troubles without panic,
wander alone
like a rhinoceros.

They are hard to please,
some of those gone forth,
as well as those living the household life.
Being unconcerned
with the offspring of others,
wander alone
like a rhinoceros.

Cutting off the householder’s marks,
   like a kovilara tree
   that has shed its leaves,
the enlightened one, cutting all household ties,
wanders alone
like a rhinoceros.

If you gain an astute companion,
a fellow traveler, right-living, enlightened,
overcoming all troubles,
      go with him, gratified,
      mindful.
If you don’t gain an astute companion,
a fellow traveler, right-living & wise,
      wander alone
like a king renouncing his kingdom,
like the elephant in the Mataṅga wilds,
      [his herd].

We praise companionship
—yes!
Those on a par, or better,
should be chosen as friends.
If they’re not to be found,
   living faultlessly,
wander alone
like a rhinoceros.

Seeing radiant bracelets of gold,
well-made by a smith,
   clinking, clashing,
   two on an arm,
wander alone
like a rhinoceros,

[Thinking:]
“In the same way,
if I were to live with another,
there would be conversation or attachment.”
Seeing this future danger,
wander alone
like a rhinoceros.

Because sensual pleasures,
elegant, honeyed, & charming,
bewitch the mind with their manifold forms—
seeing this drawback in sensual strings—
wander alone
like a rhinoceros.

“Calamity, tumor, misfortune,
disease, an arrow, a danger for me.”
Seeing this danger in sensual strings,
wander alone
like a rhinoceros.

Cold & heat, hunger & thirst,
wind & sun, horseflies & snakes:
Enduring all these, without exception,
wander alone
like a rhinoceros.

As a great white elephant,
with massive shoulders,
renouncing his herd,
lives in the wilds wherever he wants,
wander alone
like a rhinoceros.

“There’s no way
that one delighting in company
can touch even momentary release.”
Heeding the words
of the Kinsman of the Sun,
wander alone
like a rhinoceros.

Transcending the contortion of views,
   the sure way attained,
   the path gained,
[realizing:]
“Unled by others,
I have knowledge arisen,”
wander alone
like a rhinoceros.

With no greed, no deceit,
no thirst, no hypocrisy—
   delusion & blemishes
      blown away—
with no inclinations for all the world,
         every world,
wander alone
like a rhinoceros.

Avoid the evil companion
   disregarding the goal,
   intent on the discordant way.
Don’t associate yourself
with someone heedless & hankering.
Wander alone
like a rhinoceros.

Consort with one who is learned,
   who maintains the Dhamma,
   a great & quick-witted friend.
Knowing the meanings,
subdue your perplexity,
[then] wander alone
like a rhinoceros.

Free from longing, finding no pleasure
in the world’s sport, ardor, or sensual bliss,
abstaining from adornment,
speaking the truth,
wander alone
like a rhinoceros.

Abandoning offspring, spouse,
father, mother,
riches, grain, relatives,
& sensual pleasures
   altogether,
wander alone
like a rhinoceros.

   “This is a bondage.
There’s little happiness here,
next to no enjoyment,
all the more suffering & pain.
   This is a boil”:
Knowing this, circumspect,
wander alone
like a rhinoceros.

Shattering fetters,
like a fish in the water tearing a net,
like a fire not coming back to what’s burnt,
wander alone
like a rhinoceros.

Eyes downcast, not footloose,
senses guarded, with protected mind,
not soggy, not burning,
wander alone
like a rhinoceros.

Taking off the householder’s marks,
   like a coral tree
   that has shed its leaves,
going forth in the ochre robe,
wander alone
like a rhinoceros.

Showing no greed for flavors, not wanton,
going from house to house for alms
with mind unenmeshed in this family or that,
wander alone
like a rhinoceros.

Abandoning barriers to awareness,
expelling all defilements—all—
non-dependent, cutting aversion,
         affection,
wander alone
like a rhinoceros.

Turning your back on pleasure & pain,
as earlier with sorrow & joy,
attaining pure
         equanimity,
         tranquility,
wander alone
like a rhinoceros.

With persistence aroused
for the highest goal’s attainment,
with mind unsmeared, not lazy in action,
firm in effort, with steadfastness & strength arisen,
wander alone
like a rhinoceros.

Not neglecting seclusion, jhāna,
constantly living the Dhamma
   in line with the Dhamma,
comprehending the danger
in states of becoming,
wander alone
like a rhinoceros.

Intent on the ending of craving & heedful,
neither drooling nor dumb,
but learned, mindful,
—having reckoned the Dhamma—
   certain & striving,
wander alone
like a rhinoceros.

Unstartled,     like a lion at sounds.
Unsnared,     like the wind in a net.
Unsmeared,     like a lotus in water:
Wander alone
like a rhinoceros.

Like a lion—forceful, strong in fang,
living as a conqueror, the king of beasts—
resort to a solitary dwelling.
Wander alone
like a rhinoceros.

At the right time consorting
with the release through goodwill,
         compassion,
         empathetic joy,
         equanimity,
unobstructed by all the world,
any world,
wander alone
like a rhinoceros.

Having let go of     passion,
         aversion,
         delusion;
having shattered     the fetters;
unfazed     at the ending of life,
wander alone
like a rhinoceros.

People follow & associate
   for a motive.
Friends without a motive these days
   are rare.
They’re shrewd for their own ends, & impure.
   Wander alone
like a rhinoceros.


Read this translation of Sn 1.3 A Rhinoceros by Bhikkhu Ṭhanissaro on DhammaTalks.org.Or read a different translation on SuttaCentral.net or DhammaTalks.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 4.245 Sikkhānisaṁsasutta: The Benefits of Training

“Mendicants, this spiritual life is lived with training as its benefit, with wisdom as its overseer, with freedom as its core, and with mindfulness as its ruler.

And how is training its benefit? Firstly, I laid down for my disciples the training that deals with supplementary regulations in order to inspire confidence in those without it and to increase confidence in those who have it. They undertake whatever supplementary regulations I have laid down, keeping them unbroken, impeccable, spotless, and unmarred.

Furthermore, I laid down for my disciples the training that deals with the fundamentals of the spiritual life in order to rightly end suffering in every way. They undertake whatever training that deals with the fundamentals of the spiritual life I have laid down, keeping it unbroken, impeccable, spotless, and unmarred. That’s how training is its benefit.

And how is wisdom its overseer? I taught the Dhamma to my disciples in order to rightly end suffering in every way. They examine with wisdom any teachings I taught them. That’s how wisdom is its overseer.

And how is freedom its core? I taught the Dhamma to my disciples in order to rightly end suffering in every way. They experience through freedom any teachings I taught them. That’s how freedom is its core.

And how is mindfulness its ruler? Mindfulness is well established in oneself: ‘In this way I’ll fulfill the training dealing with supplementary regulations, or support with wisdom in every situation the training dealing with supplementary regulations I’ve already fulfilled.’ Mindfulness is well established in oneself: ‘In this way I’ll fulfill the training dealing with the fundamentals of the spiritual life, or support with wisdom in every situation the training dealing with the fundamentals of the spiritual life I’ve already fulfilled.’ Mindfulness is well established in oneself: ‘In this way I’ll examine with wisdom the teaching that I haven’t yet examined, or support with wisdom in every situation the teaching I’ve already examined.’ Mindfulness is well established in oneself: ‘In this way I’ll experience through freedom the teaching that I haven’t yet experienced, or support with wisdom in every situation the teaching I’ve already experienced.’ That’s how mindfulness is its ruler.

‘This spiritual life is lived with training as its benefit, with wisdom as its overseer, with freedom as its core, and with mindfulness as its ruler.’ That’s what I said, and this is why I said it.”


Read this translation of Aṅguttara Nikāya 4.245 Sikkhānisaṁsasutta: The Benefits of Training by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 5.128 Samaṇasukhasutta: An Ascetic’s Happiness

“Mendicants, there are these five kinds of suffering for an ascetic. What five? It’s when a mendicant is not content with any kind of robe, almsfood, lodging, and medicines and supplies for the sick. And they lead the spiritual life dissatisfied. These are five kinds of suffering for an ascetic.

There are these five kinds of happiness for an ascetic. What five? It’s when a mendicant is content with any kind of robe, almsfood, lodging, and medicines and supplies for the sick. And they lead the spiritual life satisfied. These are five kinds of happiness for an ascetic.”


Read this translation of Aṅguttara Nikāya 5.128 Samaṇasukhasutta: An Ascetic’s Happiness by Bhikkhu Sujato on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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Dhp 311–314 From… Niriya Vagga: Hell

Just as sharp-bladed grass,
if wrongly held,
wounds the very hand that holds it–
the contemplative life, if wrongly grasped,
drags you down to hell.

Any slack act,
or defiled observance,
or fraudulent life of chastity
bears no great fruit.

If something’s to be done,
then work at it firmly,
for a slack going-forth
kicks up all the more dust.

It’s better to leave a misdeed
undone.
A misdeed burns you afterward.
Better that a good deed be done
that, after you’ve done it,
won’t make you burn.


Read the entire translation of Dhp Niriya Vagga: Hell by Bhikkhu Ṭhanissaro on DhammaTalks.org. Or read a different translation on SuttaCentral.net, SuttaFriends.org, Ancient-Buddhist-Texts.net or AccessToInsight.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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Thag 10.6 Vaṅgantaputtaupasenattheragāthā: Upasena son of Vaṅgantā

In order to go on retreat,
a monk should stay in lodgings
that are secluded and quiet,
frequented by beasts of prey.

Having gathered scraps from rubbish heaps,
cemeteries and streets,
and making an outer robe from them,
one should wear that coarse robe.

Humbling their heart,
a mendicant should walk for alms
from family to family indiscriminately,
with sense doors guarded, well-restrained.

They should be content even with coarse food,
not hoping for lots of flavors.
The mind that’s greedy for flavors
doesn’t enjoy absorption.

With few wishes, content,
a sage should live secluded,
mixing with neither
householders nor the homeless.

They should present themselves
as if stupid or dumb;
an astute person would not speak overly long
in the midst of the Saṅgha.

They would not insult anyone,
and would avoid causing damage.
Restrained in the monastic code,
they would eat in moderation.

Expert in the arising of thought,
they would grasp well the pattern of the mind.
They would be devoted to practicing
serenity and discernment at the right time.

Though endowed with energy and perseverance,
and always devoted to meditation,
a wise person would not be too sure of themselves,
until they have attained the end of suffering.

For a mendicant who meditates in this way,
longing for purification,
all their defilements wither away,
and they realize quenching.


Read this translation of Theragāthā 10.6 Vaṅgantaputtaupasenattheragāthā: Upasena son of Vaṅgantā by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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Thag 1.36 Kumāputtattheragāthā: Kumāputta

Learning is good, living well is good,
the homeless life is always good.
Questions on the meaning, actions that are skillful:
this is the ascetic life for one who has nothing.


Read this translation of Theragāthā 1.36 Kumāputtattheragāthā: Kumāputta by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaFriends.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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Snp 2.6 Kapilasutta: A Righteous Life

A righteous life, a spiritual life,
they call this the supreme treasure.
But if someone goes forth
from the lay life to homelessness

who is of scurrilous character,
a beast and a bully,
their life gets worse,
as poison grows inside them.

A mendicant who loves to argue,
wrapped in delusion,
doesn’t even know what’s been explained
in the Dhamma taught by the Buddha.

Harassing those who are evolved,
governed by ignorance,
they don’t know that corruption
is the path that leads to hell.

Entering the underworld,
passing from womb to womb, from darkness to darkness,
such a mendicant
falls into suffering after death.

One such as that is
like a sewer
brimful with years of filth
for it’s hard to clean one full of grime.

Mendicants, knowing that someone is like this,
attached to the lay life,
of corrupt wishes and wicked intent,
of bad behavior and alms-resort,

then having gathered in harmony,
you should expel them.
Throw out the trash!
Get rid of the rubbish!

And sweep away the scraps—
they’re not ascetics, they just think they are.
When you’ve thrown out those of corrupt wishes,
of bad behavior and alms-resort,

dwell in communion, ever mindful,
the pure with the pure.
Then in harmony, alert,
you’ll make an end of suffering.


Read this translation of Snp 2.6 Kapilasutta (dhammacariyasutta): A Righteous Life by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on DhammaTalks.org or AccessToInsight.org. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 4.25 Brahmacariyasutta: The Spiritual Life

“Bhikkhus, this spiritual life is not lived for the sake of deceiving people and cajoling them; nor for the benefit of gain, honor, and praise; nor for the benefit of winning in debates; nor with the thought: ‘Let the people know me thus.’ But rather, this spiritual life is lived for the sake of restraint, abandoning, dispassion, and cessation.

The Blessed One taught the spiritual life,
not based on tradition, culminating in nibbāna,
lived for the sake of
restraint and abandoning.

This is the path of the great beings,
the path followed by the great seers.
Those who practice it
as taught by the Buddha,
acting upon the Teacher’s guidance,
will make an end of suffering.


Read this translation of Aṅguttara Nikāya 4.25 Brahmacariyasutta: The Spiritual Life by Bhikkhu Bodhi on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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AN 2.64: Two Kinds of Happiness

“There are, mendicants, these two kinds of happiness. What two? The happiness of laypeople, and the happiness of renunciates. These are the two kinds of happiness. The better of these two kinds of happiness is the happiness of renunciates.”


Read this translation of Aṅguttara Nikāya 2.64: by Bhikkhu Sujato on SuttaCentral.net. Or listen on PaliAudio.com or SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.

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SN 45.35 Paṭhamasāmaññasutta: The Ascetic Life (1st)

At Sāvatthī.

“Mendicants, I will teach you the ascetic life and the fruits of the ascetic life. Listen …

And what is the ascetic life? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the ascetic life.

And what are the fruits of the ascetic life? The fruits of stream-entry, once-return, non-return, and perfection. These are called the fruits of the ascetic life.”


Read this translation of Saṁyutta Nikāya 45.35 Paṭhamasāmaññasutta: The Ascetic Life (1st) by Bhikkhu Sujato on SuttaCentral.net. Or read a different translation on SuttaCentral.net. Or listen on SC-Voice.net. Or explore the Pali on DigitalPaliReader.online.