This is one of the oldest collections of Buddhist discourses in the Pali canon; by far one of the most popular as well as the most important. Written in a mixture of prose and verse, it presents a code of conduct and provides the basis for a system of moral philosophy. A prime source work.
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Yes, you can access The Sutta-Nipata by H. Saddhatissa in PDF and/or ePUB format, as well as other popular books in Ciencias sociales & Estudios étnicos. We have over one million books available in our catalogue for you to explore.
of the Buddha and his encounter with King Bimbisāra
1 I shall tell you about the renunciation, the manner in which the one with insight renounced the world and the manner of his inquiry which led him to choose the life of renunciation.
(405)
2 ‘In a home’, thought that man, ‘a life is stifled — impurity is everywhere like dust.’ ‘For the wanderer’, thought that man, ‘there is space — he lives out in the open, in the air.’ He saw this was so and set off.
(406)
3 He was now a wanderer. So he worked to purify his life: in everything he did and in everything he said he avoided the unwholesome and the bad.
(407)
4 And as he, the Buddha, the one full of noble characteristics, walked about in search of food he came in time to Rājagaha, in Magadha.
(408)
5 The king, Bimbisāra, stood in his palace and, seeing the one possessing the noble characteristics, called out to his followers:
(409)
6–7 ‘Look carefully, friends, he is handsome, shapely and of beautiful complexion. His gait is pleasing with his eyes cast at only a little distance; with downcast eyes he is mindful and he does not seem to be from a low family. Send out the palace messengers to find out where he’s going.’ (410–11)
8 So the king’s men were sent out and they followed him inquiring, ‘Where is the monk going? Where is he planning to stay?’
(412)
9 The beggar walked on from house to house watching the sense doors, well restrained, alert and mindful. Soon his bowl was full.
(413)
10 When his begging-round was over he set off [for the hills] and made his way towards mount Paņḍava. The messengers now knew that he would stay there.
(414)
11 Seeing that he was going to stay there, some sat down and watched while another messenger went back to inform the king.
(415)
12 ‘Your Majesty’, he said, ‘the monk has settled down on the east side of mount Paṇḍava. He’s sitting there in his mountain lair like a lion or a tiger or a bull!’
(416)
13 Hearing the messenger’s words the warrior king had his special chariot prepared and then set off with the greatest haste to mount Paṇḍava.
(417)
14 The king went as far as he could go by the chariot and then got off and walked up the mountain to the monk.
(418)
15 He sat down beside him, exchanged greetings and respects, and then spoke thus:
(419)
16 ‘You are only a young man, sir, a lad in the prime of your life. You are handsome and shapely. You appear to be a prince of noble birth.
(420)
17 Adorning a splendid army, esteemed by a council of nobles, enjoy wealth which I can bestow upon you. However, can you please tell me what family you’re from?’
(421)
18 ‘King’, came the answer, ‘not far from Himavant, the snowland, is a country called Kosala. The people of Kosala are rich and they are strong.
(422)
19 They come from the race of the sun and their family name is Sākya. That was the people I left when I walked away from the wish and the longing for pleasure.
(423)
20 I have seen the miseries of pleasure. I have seen the security involved in renouncing them;
So now I will go,
I will go on into the struggle,
This is to my mind delight;
This is where my mind finds bliss.’
(424)
2. Padhāna Sutta
The Striving
of the Buddha against temptation
1 I was living on the bank of the Nera
jara river engaged in deep struggle, practising meditation with all my strength in the effort to find freedom from bondage.
(425)
2 Māra came up to me and started talking to me in words appearing to be full of sympathy: ‘You’re so thin and pale’, he said, ‘Why — you’re near to death!
(426)
3 I’ll bet a thousand to one you’re going to die — there’s only the slightest chance that you’ll survive! My dear sir, do live! It’s far better to live — you could accumulate merit if you stayed alive.
(427)
4 You could lead the religious life, perform the offerings to the fire (god) — it’s a sure way to get lots of merit. What’s the point of all this exertion?
(428)
5 The path of exertion and struggle is difficult, hard and strenuous, and full of troubles.’ Uttering these verses, Māra stood right next to the Buddha.
(429)
6 Then the Buddha told Māra who was uttering such words: ‘Why have you come here, evil one, you friend of negligence?
(430)
7 I do not need the least merit you speak of. O Māra, you should preach about merits to those who need them.
(431)
8 I have confidence and energy and knowledge as well. So have I engaged myself in effort. Why do you inquire about my life?
(432)
9 When the wind blows, even rivers and streams are dried up. So why shouldn’t it dry up my blood while I am deep in struggle?
(433)
10 As the blood dries up, so too will bile and phlegm. The body may be wasting away, but the mind gets more and more settled. More and more do mindfulness, wisdom and concentration get established in me.
(434)
11 While living in this manner experiencing the extremes of sensation my mind no longer aspires for sensuous pleasures.
(435)
12 The foremost of your armies is that of Desire, the second is called Dislike. The third is Hunger-Thirst and the fourth is Craving.
(436)
13 The fifth is the army of Lethargy-Laziness and the sixth is Fear. The seventh is Doubt and the eighth is Obstinacy-Restlessness.
(437)
14 Then there are also material gain, praise, honour and fame obtained by wrongful means. One may also think highly of oneself and disparage others.
(438)
15 These, O Māra, are your forces, the attackers of the evil one. One less than a hero will not be victorious over them and attain happiness.
(439)
16 Look: do you see this strand of mu
ja grass I am wearing? I do not care for life. I would rather die in this conflict than be alive but defeated.
(440)
17 There are monks and hermits who have drowned [in defilements] and never see that path which the well-conducted ones tread.
(441)
18 I can see the troops all around me, with Māra mounted on an elephant, and I go forward into the struggle.
(442)
19 Even though the whole world, inclusive of its gods, cannot beat that army of yours, I am going to destroy it with the power of wisdom like an unfired clay pot with a stone.
(443)
20 With disciplined thought and firmly grounded mindfulness I shall travel from country to country training numerous disciples.
(444)
21 Alert and energetic in the practice of my teaching, contrary to your wish, they will attain that which having attained they will not come to grief.’
(445)
22 I’ve followed the Blessed One for seven years’, said Māra, ‘and I’ve watched every step he’s made. And not once have I had access to him, who’s completely enlightened and mindful.
(446)
23 I remember once seeing a crow hovering above a lump of fat on the ground below. “Ah, food!” it thought. But the lump turned out to be a rock, hard and inedible, and the crow flew away disgusted.
(447)
24 We’ve had enough; it’s like that crow eating rock for us; we’re going away, we’re finished with Gotama!’
(448)
25 Māra was so upset by ...
Table of contents
Cover
Half Title
Title Page
Copyright Page
Table of Contents
Preface
Introduction
List of Suttas
I. Uragavagga: the Chapter of the Snake
II. Cūlavagga: the Minor Chapter
III. Mahāvagga: the Great Chapter
IV. Atthakavagga: the Chapter of the Eights
V. Pārāyanavagga: the Chapter of the Way to the Beyond
