Verse 306 Sundariparibbajika Vatthu

One who tells lies (about others) goes to niraya; one who has done evil and stays, "I did not do it," also goes to niraya. Both of them being evildoers, suffer alike (in niraya) in their next existence.

Verse 307 Duccaritaphalapilita Vatthu

Many men wearing the yellow robe up to their necks that have an evil disposition and are unrestrained in thought, word and deed are reborn in niraya on account of their evil deeds.

Verse 308 Vaggumudatiriya Bhikku Vatthu

It is better for one to eat a red-hot lump of iron burning like a flame than to eat alms-food offered by the people, if one is without morality (sila) and unrestrained in thought, word and deed.

Verses 309 and 310 Khemakasetthiputta Vatthu

Four misfortunes befall a man who is unmindful of right conduct and commits sexual misconduct with another man's wife: acquisition of demerit, disturbed sleep, reproach, and suffering in niraya.

Thus, there is acquisition of demerit, and there is rebirth in the evil apaya realms. The enjoyment of a scared man with a scared woman is short-lived, and the king also metes out severe punishment. Therefore, a man should not commit sexual misconduct with another man's wife.

Verses 311,312 and 313 Dubaccabhikkhu Vatthu

Just as kusa grass if badly held cuts that very hand, so also, the ill-led life of a bhikkhu drags that bhikkhu down to niraya.

An act perfunctorily performed, or a practice that is depraved, or a questionable conduct of a bhikkhu is not of much benefit.

If there is anything to be done, do it well; do it firmly and energetically; for the slack life of a bhikkhu scatters much dust (of moral defilement's).

Verse 314 Issapakata Itthi Vatthu

It is better not to do an evil deed; an evil deed torments one later on. It is better to do a good deed, as one does not have to repent for having done it.

Verse 315 Sambahulabhikkhu Vatthu

As a border town is guarded both inside and outside, so guard yourself. Let not the right moment go by, for those who miss this moment come to grief when they fall into niraya.

Verse 316 and 317 Nigantha Vatthu

Those beings that are ashamed of what should not be ashamed of, who are not ashamed of what should be ashamed of, and who hold wrong views go to a lower plane of existence (duggati).

Those beings who see danger in what is not dangerous, who do nto see danger in what is dangerous, and who hold wrong views go to a lower plan of existence (duggati).

Verse 318 and 319 Titthiyasavaka Vatthu

Beings who imagine wrong in what is not wrong, who do not see wrong in what is wrong, and who hold wrong views go to a lower plane of existence (duggati).

Beings who know what is wrong as wrong, who know what is right as right, and who hold right views go to a happy plan of existence (suggati).

As an elephant in battlefield withstands the arrow shot from a bow, so shall I endure abuse. Indeed, many people are without morality.

Only the trained (horses and elephants) are led to gatherings of people; the king mounts only the trained (horses and elephants). Noblest among are the tamed, who endure abuse.

Mules, thoroughbred horses, horses from Sindh, and great elephants are noble only when they are trained; but one who has tamed himself (through Magga Insight) is far nobler.

Verse 323 Hatthacariyapubbaka Bhikkhu Vatthu

Indeed, not by any means of transport (such as elephants and horses) can one go to the place one has never been before (i.e., Nibbana); but by thoroughly taming oneself, the tamed one can get to that place (i.e., Nibbana).

Verse 324 Parijinna Brahmanaputta Vatthu

The elephant called Dhanapala, in severe must and uncontrollable, being in captivity, eats not a morsel, yearning for his native forest (i.e., longing to look after his parents).

Verse 325 Pasanedikosala Vatthu

The stupid one, who is lazy, gluttonous, and drowsy, who just wallows like a well-fed pig, is subject to repeated rebirths.

Verse 326 Sanusamanera Vatthu

In the past, this mind has wandered, as it liked, wherever it liked, at its own pleasure. Now I will control my mind wisely, as a mahout with his goad controls an elephant in must.

Verse 327 Paveyyakahatthi Vatthu

Take delight in mindfulness, guard your mind well. As an elephant stuck in mire pulls itself out, so also, pull yourself out of the mire of moral defilement's.

Verses 328, 329 and 330 Sambahulabhikkhu Vatthu

If one finds a sagacious friend, who is a virtuous and steadfast companion, one should live with him joyfully and mindfully, overcoming all dangers.

If one cannot find a sagacious friend, who is a virtuous and steadfast companion, one should live alone like the king who gave up and left the country he had won, and like the elephant Matanga roaming alone in the forest.

It is better to live alone; there is no fellowship with a fool. So one should live alone, do no evil, and be carefree like the elephant Matanga roaming alone in the forest.

Verses 331, 332 and 333 Mara Vatthu

It is good to have friends when the need arises; it is good to be content with anything that is available; it is good to have merit when life is about to end: it is good to be rid of all dukkha.

In this world it is good to be dutiful to one's mother; also it is good to be dutiful to one's father. In this world also it is good to minister unto samanas; also, it is good to minister unto brahmanas.

It is good to have virtue till old age, it is good to have unshakable faith, it is good to gain wisdom, and it is good to do no evil.

In a man who is unmindful craving grows like a creeper. He runs from birth to birth, like a monkey seeking fruits in the forest.

In this world, sorrow grows in one who is overwhelmed by this vile craving that clings to the senses, just as (well-watered) birana grass grows luxuriantly.

In this world, sorrow falls away from one that overcomes this vile craving that is difficult to get rid of, just as water-drops fall away from a lotus leaf.

Therefore, I will deliver this worthy discourse to all of you who have assembled here. Dig up the root of craving just as one who wishes to have the fragrant root digs up the birana grass. Do not let Mara destroy you again and again, as the flood destroys the reed.

Verses 338, 339, 340, 341, 342 and 343 Sukarapotika Vatthu

Just as a tree with roots undamaged and firm grows again even though cut down, so also, if latent craving is not rooted out, this dukkha (of birth, aging and death) arises again and again.

That man of wrong views, in whom the thirty-six streams (of craving) that flow towards pleasurable objects are strong, is carried away by his many thoughts connected with passion.

The stream of craving flows towards all sense objects; the creeper of craving arises (at the six sense-doors) and fixes itself (on the six sense objects). Seeing that creeper of craving growing cut off its roots with Magga Insight.

In beings, there flows happiness that is smeared with craving; those beings attached to pleasure and seeking pleasure are, indeed, subject to birth and aging.

People beset with craving are terrified like a hare caught in a snare; held fast by fetters and bonds they undergo dukkha (round of rebirths) again and again, for a long time.

People beset with craving are terrified like a hare caught in a snare. Therefore, one who wishes to free himself from craving should eradicate craving.

Verse 344 Vibbhantabhikkhu Vatthu

Having left the forest of desire (i.e., the life of a householder), he takes to the forest of the practice (i.e., the life of a bhikkhu); but when he is free from the forest if desire he rushes back to that very forest. Come, look at that man who having become free rushes back into that very bondage.

Verses 346 and 346 Bandhanagara Vatthu

The wise do not say that bonds made of iron, of wood, and of hemp are strong bonds; they say that only passionate attachment to and care for gems and jewelry, children and wives are strong bonds. These drag one down (to lower plans of existence) and although they seem yielding are difficult to unfasten. The wise, cutting off this bond (of craving) and resolutely giving up sensual pleasures renounce the world.

Verse 347 Khematheri Vatthu

Beings, who are infatuated with lust fall back into the Stream of Craving they have generated, just as a spider does in the web it has spun. The wise, cutting off the bond of craving, walk on resolutely, leaving all ills (dukkha) behind.

Verse 348 Uggasena Vatthu

Give up the past, give up the future, and give up the present. Having reached the end of existences, with a mind freed from all (conditioned things), you will not again undergo birth and decay.

Verses 349 and 350 Culadhanuggaha Pandita Vatthu

In a man who is disturbed by (sensual) thoughts, whose passions are strong, and who keeps seeing objects as being pleasant, craving grows more and more. Indeed, he makes his bondage strong.

A man who takes delight in calming (sensual) thoughts, who is ever mindful, and meditates on the impurity (of the body, etc.) will certainly get rid (of craving); this man will cut the bond of Mara.

Verses 351 and 352 Mara Vatthu

He who has attained arahatship is free from fear, free from craving, and free from moral defilement's. He has cut off the thorns of existence (such as lust). This is his last existence.

He who is free from craving and from attachment, who is skilled in the knowledge of the significance of terms, who knows the grouping of letters and their sequence is indeed called "one who has lived his last, a man of great wisdom, a great man".

Verse 353 Upakajivaka Vatthu

I have overcome all, I know all, I am detached from all, I have given up all; I am liberated from moral defilement's having eradicated Craving (i.e., I have attained arahatship). Having comprehended the Four Noble Truths by myself, whom should I point out as my teacher?

Verse 354 Sakkapanha Vatthu

The gift of Dhamma excels all gifts; the taste of the Dhamma excels all tastes; delight in the Dhamma excels all delights. The eradication of Craving (i.e., attainment of arahatship) overcomes all ills (samsara dukkha).

Verse 355 Aputtakasetthi Vatthu

Wealth destroys the foolish; but it cannot destroy those who seek the other shore (i.e., Nibbana). By his craving for wealth the fool destroys himself, as he would destroy others.

Verses 356, 357, 358 and 359 Ankura Vatthu

Weeds damage fields; lust spoils all beings. Therefore, giving to those free from lust yields great benefit.

Weeds damage fields; ill will spoils all beings. Therefore, giving to those free from ill will yields great benefit.

Weeds damage fields; ignorance spoils all beings. Therefore, giving to those free from ignorance yields great benefit.

Weeds damage fields; covetousness spoils all beings. Therefore, giving to those free from covetousness yields great benefit.

Restraint in the eye is good, good is restraint in the ear; restrained in the nose is good, and good is restrained in the tongue.

Restraint in body is good, good is restraint in speech; restraint in mind is good, good is restraint in all senses. A bhikkhu restrained in all senses is freed from all ills (samsara dukkha).

Verse 362 Hamsaghatakabhikku Vatthu

He who controls his hand, controls his foot, controls his speech, and has complete control of himself; who finds delight in Insight Development Practice and is calm; who stays alone and is contended; - him they call a bhikkhu.

Verse 363 Kokalika Vatthu

The bhikkhu who controls his mouth (speech), who speaks wisely with his mind composed, who explains the meaning and the text of the Dhamma; - sweet are the words of that bhikkhu.

Verse 364 Dhammaramatthera Vatthu

The bhikkhu, who abides in the Dhamma, who delights in the Dhamma, who meditates on the Dhamma, and is ever mindful of the Dhamma, does not fall away from the Dhamma of the virtuous.

Verses 365 and 366 Vipakkhasevaka Bhikkhu Vatthu

One should not despise what one has received (by proper means), nor should one envy others their gains. The bhikkhu who envies others cannot attain concentration (samadhi).

Verse 367 Pancaggadayaka Brahmana Vatthu

He who does not take the mind-and-body aggregates (nama-rupa) as "I and mine", and who does not grieve over the dissolution (of mind-and-body) is, indeed, called a bhikkhu.

Verses 368 to 376 Sambahulabhikkhu Vatthu

The bhikkhu, who lives exercising loving-kindness and is devoted to the Teaching of the Buddha, will realize Nibbana - the Tranquil, the Unconditioned, the Blissful.

O Bhikkhu, bale out the water (of wrong thoughts) from this boat (your body); when empty it will sail swiftly; having cut off passion and ill will you will realize Nibbana.

Cut off the five (the lower five fetters); give up the five (the upper five fetters) and develop the five (controlling faculties). The bhikkhu who has freed himself of the five bonds (passion, ill will, ignorance, pride and wrong view) is called "One who has crossed the flood of (samsara)".

O Bhikkhu, meditate, and do not be unmindful; do not let your mind rejoice in sensual pleasures. Do not be unmindful and swallow the red (hot) lump of iron; as you burn (in niraya), do not cry, "This, indeed is suffering".

There can be no concentration in one who lacks wisdom; there can be no wisdom in one who lacks concentration He who has concentration as well as wisdom is, indeed, close to Nibbana.

The bhikkhu who goes into seclusion (to meditate), whose mind is tranquil, who clearly perceives the Dhamma, experiences the joy which transcends that of (ordinary) men.

Every time he clearly comprehends the arising and the perishing of the khandhas, he finds joy and rapture. That, to the wise, is the way to Nibbana (the Deathless).

For a wise bhikkhu in this Teaching, this is the beginning (of the practice leading to Nibbana): control of the senses, contentment, and restraint according to the Fundamental Precepts.

Associate with good friends, who are energetic and whose livelihood is pure; let him be amiable and be correct in his conduct. Then, (frequently) feeling much joy he will make an end of dukkha (of the round of rebirths).

Verse 377 Pancasatabhikkhu Vatthu

O Bhikkhus! As the jasmine (vassika) plant sheds its withered flowers, so also, should you shed passion and ill will.

Verse 378 Santakayayyhera Vatthu

The bhikkhu who is calm in body, calm in speech, calm in mind, who is well-composed and has given up (lit., vomited) worldly pleasures, is called a "Tranquil One".

Verses 379 and 380 Nangalakulatthera Vatthu

O Bhikkhu, by yourself exhort yourself, and examine yourself; thus guarding yourself and being mindful, you will live in peace.

One indeed is one's own refuge, (how could anyone else be one's refuge?) One indeed is one's own haven; therefore, look after yourself as a horse dealer looks after a thoroughbred.

Verse 381 Vakkalitthera Vatthu

The bhikkhu who frequently feels joy and is devoted to the Teaching of the Buddha will realize Nibbana - the Tranquil, the Unconditioned, the Blissful.

Verse 382 Sumanasamanera Vatthu

A bhikkhu who, though young, devotes himself to the Teaching of the Buddha lights up the world, as does the moon freed from a cloud.

O Brahmana, cut off the stream of craving with diligence, and abandon sense desires. O Brahmana perceiving the cessation of the Unconditioned, be an arahat who realizes Nibbana, the Unconditioned.

Verse 384 Sambahulabhikkhu Vatthu

When the brahmana is well established in the two dhammas (i.e., the practice of Tranquillity and Insight Meditation), then, in that knowing one, all fetters are destroyed.

Verse 385 Mara Vatthu

Him I call I brahmana, who has for him neither this shore (i.e., the sense bases) nor the other shore (i.e., the sense objects), and who is undistressed and free from moral defilement's.

Verse 386 Annatarabrahmana Vatthu

Him I call I brahmana, who dwells in seclusion practicing Tranquillity and Insight Meditation and is free from taints (of moral defilement's), who has performed his duties and is free from moral intoxicants (asavas) and has reached the highest goal (arahatship).

Verse 387 Anandatthera Vatthu

By day shines the sun; by night shines the moon; in regalia shines the king; in meditation shines the arahat; but the Buddha in his glory shines at all times, by day and by night.

Verse 388 Annatarabrahmana Pabbajita Vatthu

Because he has discarded evil he is called a 'brahmana'; because he lives calmly he is called a 'samana'; and because he gets rid of his impurities he is called a 'pabbajita'.

Verses 389 and 390 Sariputtatthera Vatthu

One should not strike a brahmana; a brahmana should not get angry with his assailant; it is shameful to strike a brahmana; it is more shameful to get angry with one's assailant.

For a brahmana there is no benefit at all, if he does not restrain from anger to which his mind is prone. In as much as the intention to harm is desisted, to that extent dukkha ceases.

Verse 391 Mahapajapatigotami Vatthu

Him I call a brahmana who does no evil in deed or word or thought, who is restrained in these three respects.

Verse 392 Sariputtatthera Vatthu

If from somebody one should learn the Teaching of the Buddha, he should respectfully pay homage to that teacher, as a brahmin worships the sacrificial fire.

Verse 394 Kuhakabrahmana Vatthu

O foolish one! What is the use of your wearing matted hair? What is the use of your wearing a garment made of antelope skin? In you, there is the forest (of moral defilement's); you clean yourself only externally.

Verse 395 Kisagotami Vatthu

Him I call a brahmana, who wears robes made from rags (picked up from a dust heap), who is lean with veins standing out, who meditates alone in the forest.

Verse 396 Eka brahmana Vatthu

I do not call him a brahmana just because he is born from the womb of a brahmin mother. He is just a bhovadi brahmin if he is not free from moral defilement's. Him I call a brahmana, who is free from moral defilement's and attachment.

Verse 397 Uggasenasetthiputta Vatthu

Him I call a brahmana, who has cut off all fetters and is fearless, who is beyond attachment and free from moral defilement's.

Verse 398 Dve brahmana Vatthu

Him I call a brahmana, who has cut the strap (of ill will), the thong (of craving) and the cord (of wrong views together with latent defilement's), who has lifted the bar that fastens the door (of ignorance), and who knows the Truth.

Verse 399 Akkosakabharadvaja Vatthu

Him I call brahmana, who without anger endures abuse, beating and being bound, to whom the strength of patience is like the strength of an army.

Verse 400 Sariputtatthera Vatthu

Him I call a brahmana, who is free from anger, which practices austerity, who is virtuous and free from craving, who is controlled in his senses and for whom this body (i.e., existence) is the very last.

Verse 401 Uppalavanna Their Vatthu

Him I call a brahmana, who does not cling to sensual pleasures, just as water does not cling to a lotus leaf, or the mustard seed to the tip of an awl.

Verse 402 Annatarabrahmana Vatthu

Him I call a brahmana, who even in this existence realizes the end of dukkha (i.e., Nibbana), who has laid down the burden (of the khandhas), and who is free from moral defilement's.

Verse 403 Khemabhikkhuni Vatthu

Him I call a brahmana, who is wise and is profound in his knowledge, who knows the right way from the wrong way, and who has attained the highest goal (i.e., arahatship).

Verse 404 Pabbharavasitissatthera Vatthu

Him I call a brahmana, who associates not with the householder or with the homeless one, or with both, who is free from sensual desire, and has few wants.

Verse 405 Annatarabhikkhu Vatthu

Him I call a brahmana, who has laid aside the use of force towards all beings, the perturbed as well as the unperturbed (i.e., the arahats), and who does not kill or cause others to kill.

Verse 406 Samaneranam Vatthu

Him I call a brahmana, who is not hostile to those who are hostile, who is peaceful (i.e., has laid aside the use of force) to those with weapons, and who is without attachment to objects of attachment.

Verse 407 Mahapanthakatthera Vatthu

Him I call a brahmana, from whom passion, ill will, pride and detraction have fallen off, like a mustard seed from the tip of an awl.

Verse 408 Pilindavacchatthera Vatthu

Him I call a brahmana, who speaks gentle, instructive and true words and who does not offend anyone by speech.

Verse 409 Annataratthera Vatthu

Him I call a brahmana, who, in this world, takes nothing that is not given him, be it long or short, big or small, good or bad.

Verse 410 Sariputtatthera Vatthu

Him I call a brahmana, who has no desire for both, for this world or the next, who is free from craving and from moral defilement's.

Verse 411 Mahamoggalanatthera Vatthu

Him I call a brahmana, who has no craving, who through knowledge of the Four Noble Truths is free from doubt, and has realized Nibbana the Deathless.

Verse 412 Revatatthera Vatthu

Him I call a brahmana, who, in this world, has transcended both ties good and evil; who is sorrowless and being free from the taints of moral defilement's, is pure.

Verse 413 Candabhatthera Vatthu

Him I call a brahmana, who, like the moon (in a cloudless sky), is pure, clear and serene, and in whom craving for existence is extinct.

Verse 414 Sivalitthera Vatthu

Him I call a brahmana, who, having transcended this dangerous swamp (of passion), this difficult road (of moral defilement's), the ocean of life (samsara), and the darkness of ignorance (moha), and having crossed the fourfold Flood has reached the other shore (Nibbana), who practices Tranquillity and Insight Meditation, who is free from craving and from doubt, who clings to nothing and remains in perfect peace.

Verse 415 Sundarasamuddatthera Vatthu

Him I call a brahmana, who, in this world, has given up sensual pleasures, and leaving the home-life has become a bhikkhu; who has eradicated sensual desires and has come to the end of existence.

Verse 416 Jatilatthera Vatthu

Jotikatthera Vatthu

Him I call a brahmana, who, in this world, has given up craving, and leaving the home-life has become a bhikkhu; who has eradicated craving and has come to the end of existence.

Verse 417 Nataputtakatthera Vatthu

Him I call a brahmana, who has given up attachment to (sensual pleasures of) human life, has transcended attachment to (sensual pleasures of) deva life and is completely free from all attachment.

Verse 418 Nataputtakatthera Vatthu

Him I call a brahmana, who has given up taking delight (in sensual pleasures) and not taking delight (in solitude); who has attained perfect peace and is free from moral defilement's; who has overcome all the five khandhas (lit., the world) and is diligent.

Verses 419 and 420 Vangisatthera Vatthu

Him I call a brahmana, who knows the death and rebirth of beings in every detail, who is detached, who follows the good practice and knows the Four Noble Truths.

Him I call a brahmana, whose destination the devas and gandhabbas or men do not know, who has eradicated moral intoxicants and is an arahat.

Verse 421 Dhammadina Theri Vatthu

Him I call a brahmana, who does not cling to the past, future and present khandha aggregates and who is free from moral defilement's and attachment.

Verse 422 Angulimalatthera Vatthu

Him I call a brahmana, who is fearless like a bull, who is noble and diligent, who is a seeker of high moral virtues and a conqueror (of three Maras), who is free from craving, who has been cleansed of moral defilement's and knows the Four Noble Truths.

Verse 423 Devahitabrahmana Vatthu

Him I call a brahmana, who knows past existences, who sees the celestial as well as the lower worlds, who has reached the end of rebirths, who, with Magga Insight, has become an arahat and has accomplished all that is to be accomplished for the eradication of moral defilement's.