From this book you will learn about the lives and enlightenment of monks who followed the Buddha’s path to the final end. This is a complete translation of the Theragatha found in the Sutta Pitaka.
While you are reading this noble text, Venerable Arahants might seem to appear in front of you. You may get the feeling they are speaking with you. You will witness before you the display of the ultimate purity of their hearts.
It is amazing to witness how respectfully they memorized and practiced those pure words of the Buddha. We will be able to clearly understand the nature of the true disciples of the Buddha through these verses of Arahant monks.
These verses are like a wondrous mirror that aids us in understanding the pure lives of the noble disciples of the Buddha to whom we go for refuge by saying โSaแน ghaแน Saranaแน Gacchฤmi.โ
In Sri Lanka
All of these books are available at the book shops in our monasteries and our online store Mahamegha.store
In Colombo they are available at the Tripitaka Sadaham Poth Medura in the YMBA building on Austin Place. Phone 01 14 255 987.
The Arahant
It is sweet even to hear the sound of the word โArahant.โ To be able to meet a venerable Arahant monk or nun is an extremely fortunate event. In this human world, living among the humans, walking on this earth, these Arahants belong to a group of marvelous humans.
Arahants Cannot Be Measured
In this universe, these magnificent beings only appear with the help of a fully enlightened Buddha. This is because it is only under the instruction of the Buddha that the Noble Eight-Fold Path which leads to the attainment of the fruit of Stream-entry, Once-returning, Non-returning, and Arahantship is revealed. Therefore it is impossible to measure these Arahants who have achieved the ultimate purity, having destroyed all defilements.
โMonk Upasฤซva, there is no way to measure an Arahant who has achieved ultimate freedom, Nibbฤna. If someone uses an ordinary unit of measurement to measure ordinary people, Arahants cannot be measured in this way. Once all defilements have been eradicated, all arguments cease.โ
Upasฤซva Sutta, Sutta Nipฤta verse 1076
Like Golden Swans
For an ordinary person, it is impossible to comprehend the life of Arahants. An Arahantโs life is unimaginably peaceful, simple, and liberated. In this world the only person that walks with perfect freedom is an Arahant. In this time period the very first person to become an Arahant was the fully enlightened Buddha. The Buddha spoke about the lives of Arahants in this way:
โArahants are well established in the Four Establishments of Mindfulness. They are not bound by craving. Like the swans that fly away from the lake, they let go of everything, large and small.โ
Dhammapada, verse 91
The Tamed Arahant
If the six sense bases are completely tamed in someone, that person is definitely an Arahant. The tameness that arises from virtue, concentration, and wisdom is mind-blowing. This is the exact reason that they are extremely humble.
โArahants tame their senses with the same skill that an expert horse tamer tames his horses. Because of this they become utterly extinguished. Humble and with unshakeable minds, these unblemished Arahants are a pleasant sight, even for the gods.โ
Dhammapada, verse 94
Beautiful Is the Place They Reside
The Arahant sages who do wholesome actions, who speak wholesome words, and who think wholesome thoughts, make even the environment around them become beautiful. The liberated personality of these Arahant monks and nuns matches the beauty of nature very well. Like the beauty of a flower, they possess an untarnished, inherent beauty.
โWhether it be a village, a jungle, a valley, a hill or any other place, if Arahants dwell there, that place is truly delightful.โ
Dhammapada, verse 98
Glowing with Wisdom
Possessing an enchanting wisdom, our Great Teacher, the Buddha, shared his knowledge with his disciples. Those disciples used the power of the Buddhaโs enchanting wisdom to stimulate their own wisdom. It was because of that power of wisdom that they were able to rise above the ordinary people. The Buddha explained that point in this way:
โA beautiful, fragrant lotus blooms in a mud-hole filled with filth along the highway road. In the same way, in the world with its ignorant, worldly people that have stained and impure beliefs, a disciple of the Buddha will stand out among them, shining with brilliant wisdom.โ
Dhammapada, verses 58 & 59
The Realization of an Arahant
One becomes an Arahant by realizing the Four Noble Truths fully. That realization must occur in three phases and twelve modes. The Blessed One explained this fact in his very first discourseโthe Dhammacakkappavattana Sutta.
When one becomes a stream enterer, that disciple attains the first phase with regard to the Four Noble Truths. It is known as โthe knowledge of the truth.โ
The Knowledge of the Truth
The one who attained the Knowledge of the Truth embraces the first factor of the Noble Eight-fold Path. This means he has within himself the right view that comes from the understanding of the Four Noble Truths. He knows by his own understanding: suffering as a noble truth, the cause of suffering as a noble truth, the end of suffering as a noble truth, and that the path that must be followed to end suffering is the Noble Eight-fold Path as a noble truth. This is the Knowledge of the Truth.
The Knowledge of the Task to Be Accomplished
This is the second phase. In the first phase, the disciple understood the knowledge of the truth with regards to the Four Noble Truths. In this second phase, the disciple should have the knowledge of the task to be accomplished with regard to each noble truth. He understands that the noble truth of suffering is to be fully understood, the noble truth of the cause of suffering is to be abandoned, the noble truth of the end of suffering is to be realized, and the way leading to the end of suffering is to be developed in terms of virtue, concentration, and wisdom. This way the disciple of the Buddha realizes the Four Noble Truths completely, having established on the knowledge of the Four Noble Truths itself.
The Knowledge That the Task Has Been Completed
In this way, when one has started to develop the Noble Eightfold Path, he is capable of developing the thirty-seven aids to enlightenment. Within it, the three-fold way of training called virtue, concentration, and wisdom is developed. Then, he becomes liberated from all defilements and becomes enlightened. Having completed the task with regard to the Four Noble Truths he possesses the Knowledge That the Task Has Been Completed.
This means he has the knowledge that what had to be done with regard to the Noble Truth of Suffering has been completed. That is, the complete understanding of the Noble Truth of Suffering. He has the knowledge that what had to be done with regard to the Noble Truth of the Cause of Suffering has been completed. That is, the complete eradication of the Noble truth of the Cause of Suffering. He has the knowledge that what had to be done with regard to the Noble Truth of the End of Suffering has been completed. That is, the achievement of the Noble Truth of the End of Suffering. He has the knowledge that what had to be done with regard to the Noble Truth of the way leading to the End of Suffering has been completed in terms of virtue, concentration, and wisdom. That is, the development of the Noble Truth of the way leading to the End of Suffering. This is the third phase.
In this way, we have passed through an era where thousands of Arahants lived with the all-encompassing knowledge of the Four Noble Truths.
Inspired Utterances of Arahants
There are accounts mentioned in the Dhamma that those Arahants uttered inspired utterances about this amazing transformation which took place in their lives:
โBirth is destroyed. The holy life has been lived. What had to be done to attain enlightenment has been done. There is nothing more to be done to attain enlightenment.โ
The Era of a Buddha
The era of a Buddha occurs extremely rarely in the world. During that time, the chance to be born human and to come across the teaching of the Buddha is known as a time of momentous fortune. This moment in a human life is an extremely rare occurrence. Arahants are the only ones that make maximum use of this fruitful moment.
Each discourse of the Buddha contains teachings that solely lead to Arahantship in this very life. There arenโt any other hidden meanings within it. Wise people are skillful in understanding that fact. With that knowledge, they place confidence in the Buddha. Furthermore, they strongly believe in the ultimate solution presented by the Buddha. They give the highest priority to realizing it. They abandon the home life and go forth into homelessness and become monks and nuns.
The Buddhaโs Path
The Buddhaโs path is a name given for the way leading to Nibbฤna, preached by the Buddha.
Sabba pฤpassa akaraแนaแน
Kusalassa upasampadฤ
Sacitta pariyodapanaแน
Etaแน Buddhฤna sฤsanaแน
โTo abstain from all evil, to cultivate the thirty-seven aids to enlightenment, and to cleanse your own mind, this is the teaching of all Buddhas.โ
Dhammapada, verse 183
Entering the Buddhaโs Path
Entering the Buddhaโs path means that you embrace the Three Refuges and receive the full ordination. After that, one is gradually tamed, all the way up to Arahantship. It is because of this that Arahants utter the inspired utterance saying โKataแน buddhassa sฤsanaแนโ (the Buddhaโs path has been fully followed).
The Buddha had this unsurpassed, extraordinary ability to guide the disciples who enter the path until Arahantship is reached. There is an occasion in the Middle Length Discourses where the Buddha explains the instructions on taming his disciples to a brฤhmin named Gaแน
aka Moggallฤna in the Gaแน
aka Moggallฤna Sutta (Majjhima Nikฤya 107).
Instructions from the Buddha
โJust as, brฤhmin, when a clever horse-trainer obtains a fine thoroughbred horse, he first makes him get used to wearing the bit, and afterwards trains him further, so too when a person comes to the Tathaฬgata to be tamed, he first disciplines him thus: โCome monk, be virtuous, restrained with the restraint of the major code of discipline, possess courteous behavior and good conduct, and seeing fear in the slightest fault, train in the precepts you have undertaken.โ
Guard Your Sense Faculties
โWhen, brฤhmin, the monk is virtuousโฆ and seeing fear in the slightest fault, trains in the precepts he has undertaken, then the Tathaฬgata disciplines him further: โCome, monk, guard the doors of your sense faculties. On seeing a form with the eye, do not grasp at its signs and features. Since, if you were to leave the eye faculty unguarded, evil unwholesome states of desire and anger might invade you, therefore practice the way of its restraint, guard the eye faculty, undertake the restraint of the eye faculty. On hearing a sound with the earโฆ On smelling an odour with the noseโฆ On tasting a flavour with the tongueโฆ On touching a tangible with the bodyโฆ On cognizing a mind-object with the mind, do not grasp at its signs and features. Since, if you were to leave the mind faculty unguarded, evil unwholesome states of desire and anger might invade you, therefore practice the way of its restraint, guard the mind faculty, and practice the restraint of the mind faculty.โ
Take Meals with Full Awareness
โWhen, brฤhmin, the monk guards the doors of his sense faculties, then the Tathaฬgata disciplines him further: โCome, monk, be moderate in eating. Reflecting wisely, you should take food, neither for fun nor for intoxication nor for the sake of physical beauty and attractiveness, but only for the endurance and continuance of this body, for ending painful feelings, and for assisting the holy life, considering: โThus I shall give up old feelings without making new feelings and I shall be healthy and blameless and shall live in comfort.โ
Meditating with Wakefulness
โWhen, brฤhmin, the monk is moderate in eating, then the Tathaฬgata disciplines him further: โCome, monk, be devoted to meditation with wakefulness. During the day, while walking back and forth and sitting, clean your mind of states that block it. In the first part of the night, while walking back and forth and sitting, clean your mind of states that block it. In the middle part of the night you should lie down on the right side in the lionโs pose with one foot overlapping the other, mindful and fully aware, after noting in your mind the time for wakening up. After rising in the morning, in the third part of the night, while walking back and forth and sitting, clean your mind of states that block it.โ
Be Mindful of Your Body Position and Daily Routines
โWhen, brฤhmin, the monk is devoted to wakefulness, then the Tathaฬgata disciplines him further: โCome, monk, be possessed of mindfulness and full attentiveness. Act in full awareness when going forward and returning; act in full awareness when looking ahead and looking away; act in full awareness when flexing and stretching your limbs; act in full awareness when wearing your robes and carrying your double robe and bowl; act in full awareness when eating, drinking, consuming food, and tasting; act in full awareness when defecating and urinating; act in full awareness when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent.โ (This means that one should not allow unwholesome states to arise)
Live in Seclusion
โWhen, brฤhmin, the monk possesses mindfulness and full awareness, then the Tathaฬgata disciplines him further: โCome, monk, spend time in a secluded resting place: the forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space or a heap of straw.โ
Give Up the Five Hindrances
โHe resorts to a secluded resting place: the forestโฆ a heap of straw. On returning from his alms round, after his meal he sits down, folding his legs crosswise, setting his body straight, and establishing mindfulness on the meditation object. Giving up greed for the world, he lives with a mind free from greed; he purifies his mind from greed. Giving up ill will and hatred, he lives with a mind free from ill will, compassionate for the wellbeing of all living beings; he cleans his mind of ill will and hatred. Giving up sleepiness and drowsiness, he lives free from sleepiness and drowsiness, able to perceive light, mindful and fully aware; he purifies his mind from sleepiness and drowsiness. Giving up restlessness and remorse, he lives without an agitated mind and is peaceful inside; he purifies his mind from restlessness and remorse. Giving up doubt, he lives having gone beyond doubt, without confusion about wholesome states; he purifies his mind from doubt.
Attain Jhฤnas
โHaving thus given up these five hindrances, imperfections of the mind that weaken wisdom, quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and stays in the first jhaฬna, which has applied and sustained thought, with rapture and pleasure born of seclusion.
โWith the stilling of applied and sustained thought, he enters upon and stays in the second jhaฬna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration.
โWith the fading away as well of rapture, he lives in equanimity, and mindful and fully aware, still feeling pleasure with the body, he enters upon and stays in the third jhaฬna, because of which noble ones announce: โHe has a pleasant abiding who has equanimity and is mindful.โ
โWith the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters upon and stays in the fourth jhaฬna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.
โThis is my instruction, brฤhmin, to those monks who are in the higher training, whose minds have not yet attained the goal of Arahantship, who live hoping to achieve the supreme security from bondage.
โBut these things lead to both to a pleasant living here and now and to mindfulness and full awareness for those monks who are arahants with taints destroyed, who have lived the holy life, done what had to be done, laid down the burden of defilements, reached the goal gradually, destroyed the things that tie one to existence, and are completely liberated through final knowledge.โ
In this manner, having developed the knowledge of seeing things as they really are, that monk or nun contemplates all formations as impermanent, suffering, and non-self. Through the realization of the Four Noble Truths, he becomes liberated from suffering.
Marvelous Lives
Now you have learned about the incredible gradual training used by the Buddha to discipline his disciples. The Buddha explained about the noble lives of his enlightened disciples who were fully tamed under that instruction in this way:
โMonks, to whatever extent there are dwelling places of beings, even up to the peak of existence, Arahants are the foremost in the world, Arahants are the Supreme.
Paแนญama Arahanta Sutta, SN 22.76
Verses of Enlightened Monks
Through this sacred book, you will meet the noble sages who attained enlightenment when the Buddha was alive.
These exalted sages achieved the essence of the Buddhaโs path: the liberation through Arahantship and ultimate freedom. The account of their struggle for enlightenment is amazing. It is hard to imagine how they practiced the Dhamma with such extreme energy and determination, even at a risk to their own lives.
Saying โSaแน ghaแน saranaแน gacchฤmi,โ we go for refuge to this community of noble disciples. How exalted and pure they are! We who are living in the twenty-sixth century of the Buddhist era can be overjoyed simply by recollecting the pure lives of such enlightened disciples.
While you are reading this sacred book, those Arahant nuns might seem to appear in front of you. You will feel like they are conversing with you. You will witness before you the display of the ultimate purity of their hearts. The community of the Buddhaโs noble disciples is absolutely remarkable and magnificent.
Venerable resident monks in the Mahamewnawa Meditation Monastery, members of the Maha Sangha, and faithful devotees supported me in compiling this sacred book. May they achieve the Supreme bliss of Nibbฤna!
May our noble friends, Mr. Dayawamsa Jayakodi and Mrs. Jayakodi, and their staff who aided in of the publishing of this sacred book, also achieve Nibbฤna! May you who read this book attain Nibbฤna in this Gautama Buddhaโs path!
Ven. Kiribathgoda รฤnฤnanda Thero
Mahamewnฤwa Meditation Monastery
Vaduwฤwa, Yatigaloluwa
Polgahawela
Sri Lanka
Introduction
Recollecting the Exalted Qualities of the Community of Noble Monks
Section of Single Verses
The Verse of Arahant Subhลซti
The Verse of Arahant Mahฤkoแนญแนญhita
The Verse of Arahant Kaแน
khฤrevata
The Verse of Arahant Puแนแนa
The Verse of Arahant Dabba
The Verse of Arahant Sฤซtavaniya
The Verse of Arahant Bhalliya
The Verse of Arahant Vฤซra
The Verse of Arahant Pilindavaccha
The Verse of Arahant Puแนแนamฤsa
The Verse of Arahant Cลซlavaccha
The Verse of Arahant Mahฤvaccha
The Verse of Arahant Vanavaccha
The Verse of Arahant Vanavacchaโs Pupil
The Verse of Arahant Kuแนแธadhฤna
The Verse of Arahant Bellaแนญแนญhisฤซsa
The Verse of Arahant Dฤsaka
The Verse of Arahant Siแน
gฤlapitu
The Verse of Arahant Kuแนdala
The Verse of Arahant Ajita
The Verse of Arahant Nigrodha
The Verse of Arahant Cittaka
The Verse of Arahant Gosฤla
The Verse of Arahant Sugandha
The Verse of Arahant Nandiya
The Verse of Arahant Ubhaya
The Verse of Arahant Lomasakaแน
giya
The Verse of Arahant Jambugฤmikaputta
The Verse of Arahant Hฤrita
The Verse of Arahant Uttiya
The Verse of Arahant Gabbharatฤซriya
The Verse of Arahant Suppiya
The Verse of Arahant Sopฤka
The Verse of Arahant Posiya
The Verse of Arahant Sฤmaรฑรฑakฤni
The Verse of Arahant Kumฤputta
The Verse of Arahant Kumฤputtaโs Friend
The Verse of Arahant Gavampati
The Verse of Arahant Tissa
The Verse of Arahant Vaแธแธhamฤna
The Verse of Arahant Sirivaแธแธha
The Verse of Arahant Khadiravaniya
The Verse of Arahant Sumaแน
gala
The Verse of Arahant Sฤnu
The Verse of Arahant Ramaแนฤซyavihฤri
The Verse of Arahant Samiddhi
The Verse of Arahant Ujjaya
The Verse of Arahant Saรฑjaya
The Verse of Arahant Rฤmaแนeyyaka
The Verse of Arahant Vimala
The Verse of Arahant Godhika
The Verse of Arahant Subฤhu
The Verse of Arahant Valliya
The Verse of Arahant Uttiya
The Verse of Arahant Aรฑjanavaniya
The Verse of Arahant Kuแนญivihฤri
The Verse of Arahant Dutiya Kuแนญivihฤri
The Verse of Arahant Ramaแนiya Kuแนญivihฤri
The Verse of Arahant Kosalavihฤri
The Verse of Arahant Sฤซvali
The Verse of Arahant Vappa
The Verse of Arahant Vajjiputta
The Verse of Arahant Pakkha
The Verse of Arahant Vimalakoแนแธaรฑรฑa
The Verse of Arahant Ukkhepakatavaccha
The Verse of Arahant Meghiya
The Verse of Arahant Ekadhammasavanฤซya
The Verse of Arahant Ekudฤniya
The Verse of Arahant Channa
The Verse of Arahant Puแนแนa
The Verse of Arahant Vacchapฤla
The Verse of Arahant ฤtuma
The Verse of Arahant Mฤแนava
The Verse of Arahant Suyฤma
The Verse of Arahant Susฤrada
The Verse of Arahant Piyaรฑjaha
The Verse of Arahant Hatthฤrohaputta
The Verse of Arahant Meแนแธasira
The Verse of Arahant Rakkhita
The Verse of Arahant Ugga
The Verse of Arahant Samatigutta
The Verse of Arahant Kassapa
The Verse of Arahant Sฤซha
The Verse of Arahant Nฤซta
The Verse of Arahant Sunฤga
The Verse of Arahant Nฤgita
The Verse of Arahant Paviแนญแนญha
The Verse of Arahant Ajjuna
The Verse of Arahant Devasabha
The Verse of Arahant Sฤmidatta
The Verse of Arahant Vijaya
The Verse of Arahant Eraka
The Verse of Arahant Mettaji
The Verse of Arahant Cakkhupฤla.
The Verse of Arahant Khaแนแธasumana
The Verse of Arahant Tissa
The Verse of Arahant Abhaya
The Verse of Arahant Uttiya
The Verse of Arahant Devasabha
The Verse of Arahant Belaแนญแนญhakฤni
The Verse of Arahant Setuccha.
The Verse of Arahant Bandhura
The Verse of Arahant Khitaka
The Verse of Arahant Malitavambha
The Verse of Arahant Suhemanta
The Verse of Arahant Dhammasava
The Verse of Arahant Dhammasavaโs Father
The Verse of Arahant Saแน
gharakkhita
The Verse of Arahant Usabha
The Verse of Arahant Jenta
The Verse of Arahant Vacchagotta
The Verse of Arahant Vanavaccha
The Verse of Arahant Adhimutta
The Verse of Arahant Mahฤnฤma
The Verse of Arahant Pฤrฤsariya
The Verse of Arahant Yasa
The Verse of Arahant Kimbila
The Verse of Arahant Vajjiputta
The Verse of Arahant Isidatta
Section of Two Verses
The Verses of Arahant Uttara
The Verses of Arahant Piแนแธolabhฤradvฤja
The Verses of Arahant Valliya
The Verses of Arahant Gaแน
gฤtฤซrya
The Verses of Arahant Ajina
The Verses of Arahant Meแธทajina
The Verses of Arahant Rฤdha
The Verses of Arahant Surฤdha
The Verses of Arahant Gotama
The Verses of Arahant Vasabha
The Verses of Arahant Mahฤcunda
The Verses of Arahant Jotidฤsa
The Verses of Arahant Heraรฑรฑakฤni
The Verses of Arahant Somamitta
The Verses of Arahant Sabbamitta
The Verses of Arahant Mahฤkฤla
The Verses of Arahant Tissa
The Verses of Arahant Kimbila
The Verses of Arahant Nanda
The Verses of Arahant Sirimanta
The Verses of Arahant Uttara
The Verses of Arahant Bhaddaji
The Verses of Arahant Sobhita
The Verses of Arahant Valliya
The Verses of Arahant Vฤซtasoka
The Verses of Arahant Puแนแนamฤsa
The Verses of Arahant Nandaka
The Verses of Arahant Bharata
The Verses of Arahant Bhฤradvฤja
The Verses of Arahant Kaแนhadinna
The Verses of Arahant Migasira
The Verses of Arahant Sฤซvaka
The Verses of Arahant Upavฤna
The Verses of Arahant Isidinna
The Verses of Arahant Sambulakaccฤna
The Verses of Arahant Khitaka
The Verses of Arahant Selissariya
The Verses of Arahant Nisabha
The Verses of Arahant Usabha
The Verses of Arahant Kappaแนญakura
The Verses of Arahant Kumฤrakassapa
The Verses of Arahant Dhammapฤla
The Verses of Arahant Brahmฤli
The Verses of Arahant Mogharฤja
The Verses of Arahant Visฤkha Paรฑcฤlaputta
The Verses of Arahant Cลซแธทaka
The Verses of Arahant Anลซpama
The Verses of Arahant Vajjita
The Verses of Arahant Sanbhita
Section of Three Verses
The Verses of Arahant Aggikabhฤradvฤja
The Verses of Arahant Paccaya
The Verses of Arahant Bakkula
The Verses of Arahant Dhaniya
The Verses of Arahant Mฤtaแน
gaputta
The Verses of Arahant Khujjasobhita
The Verses of Arahant Vฤraแนa
The Verses of Arahant Passika
The Verses of Arahant Yasoja
The Verses of Arahant Sฤแนญimattiya
The Verses of Arahant Upฤli
The Verses of Arahant Uttarapฤla
The Verses of Arahant Abhibhลซta
The Verses of Arahant Gotama
The Verses of Arahant Hฤrita
The Verses of Arahant Vimala
Section of Four Verses
The Verses of Arahant Nฤgasamฤla
The Verses of Arahant Bhagu
The Verses of Arahant Sabhiya
The Verses of Arahant Nandaka
The Verses of Arahant Jambuka
The Verses of Arahant Senaka
The Verses of Arahant Sambhลซta
The Verses of Arahant Rฤhula
The Verses of Arahant Candana
The Verses of Arahant Dhammika
The Verses of Arahant Sappaka
The Verses of Arahant Mudita
Section of Five Verses
The Verses of Arahant Rฤjadatta
The Verses of Arahant Subhลซta
The Verses of Arahant Grimฤnanda
The Verses of Arahant Sumana
The Verses of Arahant Vaแธแธha
The Verses of Arahant Nadฤซ Kassapa
The Verses of Arahant Gayฤ Kassapa
The Verses of Arahant Vakkali
The Verses of Arahant Vijitasena
The Verses of Arahant Yasadatta
The Verses of Arahant Soแนa Kuแนญikaแนแนa
The Verses of Arahant Kosiya
Section of Six Verses
The Verses of Arahant Uruveแธทa Kassapa
The Verses of Arahant Tekicchakฤni
The Verses of Arahant Mahฤnฤga
The Verses of Arahant Kulla
The Verses of Arahant Mฤluแน
kyaputta
The Verses of Arahant Sappadฤsa
The Verses of Arahant Kฤtiyฤna
The Verses of Arahant Migajฤla
The Verses of Arahant Jenta
The Verses of Arahant Sumana
The Verses of Arahant Nahฤtakamuni
The Verses of Arahant Brahmadatta
The Verses of Arahant Sirimaแนแธa
The Verses of Arahant Sabbakฤmi
Section of Seven Verses
The Verses of Arahant Sundara Samudda
The Verses of Arahant Lakuแนแนญaka Bhaddiya
The Verses of Arahant Bhadda
The Verses of Arahant Sopฤka
The Verses of Arahant Sarabhaแน
ga
Section of Eight Verses
The Verses of Arahant Mahฤ Kaccฤyana
The Verses of Arahant Sirimitta
The Verses of Arahant Mahฤpanthaka
Section of Nine Verses
The Verses of Arahant Bhลซta
The Verses of Arahant Kฤแธทudฤyi
The Verses of Arahant Eka Vihฤriya
The Verses of Arahant Mahฤ Kappina
The Verses of Arahant Cลซแธทapanthaka
The Verses of Arahant Kappa
The Verses of Arahant Upasena
The Verses of Arahant Apara Gotama
Section of Eleven Verses
The Verses of Arahant Saแน
kicca
Section of Twelve Verses
The Verses of Arahant Sฤซlava
The Verses of Arahant Sunฤซta
Section of Thirteen Verses
The Verses of Arahant Soแนa
Section of Fourteen Verses
The Verses of Arahant Khadiravaniya Revata
The Verses of Arahant Godatta
Section of Sixteen Verses
The Verses of Arahant Aรฑรฑฤkoแนแธaรฑรฑa
The Verses of Arahant Udฤyi
Section of Twenty Verses
The Verses of Arahant Adhimutta
The Verses of Arahant Pฤrฤsariya
The Verses of Arahant Telakฤni
The Verses of Arahant Raแนญแนญhapฤla
The Verses of Arahant Mฤluแน
kyaputta
The Verses of Arahant Sela
The Verses of Arahant Bhaddiya
The Verses of Arahant Aแน
gulimฤla
The Verses of Arahant Anuruddha
The Verses of Arahant Pฤrฤsariya
Section of Thirty Verses
The Verses of Arahant Phussa
The Verses of Arahant Sฤriputta
The Verses of Arahant ฤnanda
Section of Forty Verses
The Verses of Arahant Mahฤ Kassapa
Section of Fifty Verses
The Verses of Arahant Tฤแธทapuแนญa
Section of Sixty Verses
The Verses of Arahant Mahฤ Moggallฤna
Section of Seventy Verses
The Verses of Arahant Vaแน
gฤซsa
Index
The Verses of Arahant Ratthapala
769. See the true nature of this body which is created by putting together tendons and bones, even though it seems to be like a beautiful painted puppet. Foolish people delight in and appreciate this body. This body is subject to diseases and doesnโt have any permanent stability.
770. One should see the true nature of this body even though it is decorated with jewels and ornaments. This skeleton wrapped up in skin is made attractive by its clothes.
771. The feet are painted with colours and the mouth produces fragrances having chewed mint. These things are enough to trick a fool but do nothing for one who seeks Nibbฤna.
772. The hair is braided stylishly, and the eyes are painted with makeup. These things are enough to trick a fool but do nothing for one who seeks Nibbฤna.
773. This filthy body is kept as a nicely decorated pot. This is enough to trick a fool but does nothing for one who seeks Nibbฤna.
774. The deer hunter set out the traps, but the deer did not get caught by the trap. While the deer trapper was lamenting, having eaten the bait, we left quickly.
775. The hunterโs trap was smashed, but the deer didnโt get caught. While the deer trapper was crying, having eaten the bait, we left quickly.
776. I have seen the wealthy people in this world. When they obtain wealth, they become deluded. They donโt give it away to anybody. Having gathered wealth greedily, they desire more and more sensual pleasures.
777. A king who has conquered all the land on this shore and rules over the ocean-bound world is still unsatisfied. He hungers to rule over a country even beyond the ocean.
778. That king and many other people die with craving. They give up their life unsatisfied. There is no satisfaction in this world from sensual pleasures.
779. When someone dies their relatives, with messy hair, mourn over them. They say, โOh, may our relative become immortal!โ Then they carry the dead body out, wrap it in a cloth, place it on a pile of wood and burn it.
780. Leaving his entire wealth, wrapped in a single cloth and poked by spears, he burns. When he dies, neither his relatives nor his friends can protect him.
781. Heirs take his wealth. He went on his journey after death according to his actions but his wealth does not follow him, nor does his wife, children or country.
782. One does not obtain long life by wealth, nor does one escape from old age by riches. That is why wise sages say that this life is short, non-eternal and subject to change.
783. The rich and the poor both feel the contact of senses through objects. The wise and the fool both feel the contact of senses through objects. But the fool, due to his lack of wisdom, suffers by that contact and sleeps uncomfortably. The wise sage is not shaken by any contact.
784. Therefore it is very clear that wisdom is better than wealth. It is through this very wisdom one can end suffering. But the beings who have clung to this existence commit evil deeds due to their delusion.
785. After death they again fall into saแนsฤra, suffering. They come again into a womb. Those who approve of othersโ misdeeds also fall into the same tragedy.
786. A thief who is caught suffers because of his own evil deed. In the same way, beings suffer in the next world because of their own evil deeds.
787. Dear king, it is true that these sensual pleasures are sweet, delightful and attractive. But they disturb the mind by their various forms. Having understood this danger of sensual pleasures, I became a monk.
788. Just as the fruits on a tree will fall, so everyone, young or old, will die. Dear king, having seen this suffering, I became a monk. Certainly this monk life is better.
789. I became a monk out of faith. I entered the path of the Buddha with confidence. My monk life is not without result. I eat my alms free from debt.
790. I understood sensual pleasures to be like a huge blazing fire. I understood all valuables such as gold and silver to be like weapons. I understood suffering from entry into the womb and the great fearfulness of hells.
791. I realized this danger. I was completely shocked. Previously, I was beaten by the arrows of defilements. But now, having eradicated all defilements, I have become an enlightened one.
792. The Great Teacherโs instruction has been respectfully followed by me. The Buddhaโs path has been fully followed by me. I lowered the heavy load of defilements. I rooted out the fetter of existence.
793. I became a monk with the wish to achieve one goal. That, I have achieved. I have cut all fetters. I attained enlightenment.
These verses were said by Arahant Raแนญแนญhapฤla.
The Verses of Arahant ฤnanda
1017. Some people have evil lives, breaking friendships using divisive speech, hating and envying others. A wise person doesnโt like to make such people his friends. Association with evil people is also evil.
1018. There are people with faith in the Buddha, virtuous, wise, and well versed in the Dhamma. A wise person likes to make such people his friends. Associating with such superior people is indeed fortunate.
1019. See the true nature of this body which is created by putting together tendons and bones. Foolish people delight in and appreciate this body. This body is subject to diseases and doesnโt have a permanent stability.
1020. Still, one should see the true nature of this body even though it is decorated with jewels and ornaments. This skeleton wrapped up in skin is made attractive by its clothes.
1021. The feet are painted with colours and the mouth produces fragrances having chewed mint. These things are enough to trick a fool but do nothing for one who seeks Nibbฤna.
1022. The hair is braided stylishly, and the eyes are painted with makeup. These things are enough to trick a fool but do nothing for one who seeks Nibbฤna.
1023. This filthy body is kept as a nicely decorated pot. This is enough to trick a fool but does nothing for one who seeks Nibbฤna.
1024. The deer hunter set out the traps, but the deer did not get caught. While the deer trapper was crying, having eaten the bait, we left quickly.
1025. The hunterโs trap was smashed. The deer didnโt get caught. While the deer trapper was crying, having eaten the bait, we left quickly.
1026. Coming from the Gotama clan, with vast learning, this monk is a brilliant speaker of the Dhamma. He is the chief attendant of the Buddha. Having let down the burden of defilements, and having detached from all suffering, he lies down to sleep.
1027. That monk is free from taints, detached from all defilements and has overcome all ties, and he is indeed well quenched. Having crossed over the cycle of birth and death, he now bears his final body.
1028. In his heart he holds the teachings of the Buddha, the kinsman of the sun. This monk, ฤnanda, from the clan of Gotama, is standing on the path leading to Nibbฤna.
1029. I received eighty-two thousand Dhammas from the Buddha, and two thousand from the liberated monks. All together I memorized eighty-four thousand Dhammas.
1030. The person who is devoid of Dhamma knowledge grows like an ox. Only his flesh increases, not his wisdom.
1031. But on the other hand, if the person of great Dhamma knowledge tries to despise the one devoid of Dhamma knowledge using his own knowledge, it would seem to me as if a blind person were holding up a lamp.
1032. One should associate with a person of great Dhamma knowledge. Then one should not lose what one has heard already. That becomes a basis for this holy life. Therefore one should be an expert in the Dhamma.
1033. The one who knows to match the beginning and end of Dhamma phrases, understands its meaning well, and is skilled in analysing the meaning takes this Dhamma in the proper way. He also investigates the meaning with insight.
1034. When the Dhamma is applied to oneโs life, the desire for practicing the Dhamma arises. Then one practices Dhamma with full effort. He exerts himself in meditation and achieves perfect stillness of mind.
1035. The wise disciple who has a great knowledge of Dhamma and is an expert in the Dhamma always desires to obtain more Dhamma knowledge. One should associate with such disciples of the Buddha.
1036. That monk has great Dhamma knowledge, is an expert in the Dhamma, and is the guardian of the Great Seerโs treasury. He is worthy of honour. He is like an eye for the whole world.
1037. The monk who lives in the Dhamma, delights in the Dhamma, recollects the Dhamma, and ponders the Dhamma does not fall away from the Dhamma.
1038. The person who cares about bodily happiness too much and is greedy for the body declines from the Dhamma when his body declines. If one desires the comfort of the body, how could he gain the comfort of the recluseโs life?
1039. My noble friend is Sฤriputta Bhante. When I heard that Sฤriputta Bhante attained final extinguishing at passing away, I became disoriented. The Dhamma was not clear to me. I felt like the whole world sank in darkness.
1040. After my noble friends and my Great Teacher attained final extinguishing at their passing away, I no longer have any better friends than mindfulness of the body.
1041. Those old friends have passed away. I donโt get along with the new friends. Therefore, I meditate all alone, like a bird gone to its nest to get away from the rain.
1042. Many people from various provinces are waiting to see me. Do not stop them from coming to me. May everyone who likes to listen to the Dhamma see me. Now is the time for that.
1043. Many people from various provinces came to see the Buddha. The Great Teacher allowed them to come to him. The one with eyes of Dhamma, the Buddha, did not stop them.
1044. For twenty-five years I lived as a trainee in this Dhamma. But still, even a thought of sensual pleasures didnโt arise in me at all during that period. See the excellence of this Supreme Dhamma!
1045. For twenty-five years, I lived as a trainee in this Dhamma. But still, even a thought of anger didnโt arise in me at all during that period. See the excellence of this Supreme Dhamma!
1046. For twenty-five years I served the Blessed One with bodily actions of loving kindness. I was always around him, just as his own shadow never left him.
1047. For twenty-five years I served the Blessed One with words of loving kindness. I was always around him, just as his own shadow never left him.
1048. For twenty-five years I served the Blessed One with thoughts of loving kindness. I was always around him, just as his own shadow never left him.
1049. While the Buddha was pacing up and down, I also paced up and down behind my Great Teacher. While the Buddha was preaching the Dhamma, knowledge arose in me.
1050. Still I am a trainee in this path. I still havenโt attained enlightenment. I still have more tasks to complete. But my Great Teacher, who was very sympathetic to me, is about to attain final extinguishing at his passing away.
1051. When the Supreme Buddha, who possessed all excellent qualities, attained final extinguishing at passing away, the whole world, with hair standing on end was shaken with terror.
1052. Venerable ฤnanda was the guardian of the Great Seer, the Buddhaโs treasury of Dhamma. He had a wide knowledge of Dhamma, like an eye for the whole world. He too attained final extinguishing at passing away.
1053. The guardian of the Great Seer, the Buddhaโs treasury of Dhamma was Venerable ฤnanda. He had a wide knowledge of Dhamma, like an eye for the whole world. He dispels the darkness of the world.
1054. Possessing various knowledges, mindfulness, and deep wisdom, Arahant ฤnanda, a great seer, is holding Dhamma jewels like a mine of gems.
1055. The Buddhaโs instruction has been respectfully followed by me. The Buddhaโs path has been fully followed by me. I lowered the heavy load of defilements. I rooted out the fetters of existence.
These verses were said by Arahant ฤnanda.