11. VIGAYASUTTA.

A reflection on the worthlessness of the human body; a follower of Buddha only sees the body as it really is, and consequently goes to Nibbâna.-Comp. Gâtaka I, p. 146.

1. If either walking or standing, sitting or lying, any one contracts (or) stretches (his body, then) this is the motion of the body. (192)

2. The body which is put together with bones and sinews, plastered with membrane and flesh, and covered with skin, is not seen as it really is. (193)

3. It is filled with the intestines, the stomach, the lump of the liver, the abdomen, the heart, the lungs, the kidneys, the spleen. (194)

4. With mucus, saliva, perspiration, lymph, blood, the fluid that lubricates the joints, bile, and fat. (195) 5. Then in nine streams impurity flows always from it; from the eye the eye-excrement, from the ear the ear-excrement, (196) 6. Mucus from the nose, through the mouth it ejects at one time bile and (at other times) it ejects phlegm, and from (all) the body come sweat and dirt.

(197)

7. Then its hollow head is filled with the brain. A fool led by ignorance thinks it a fine thing. (198)

8. And when it lies dead, swollen and livid, discarded in the cemetery, relatives do not care (for it).

(199)

9. Dogs eat it and jackals, wolves and worms; crows and vultures eat it, and what other living creatures there are.

(200)

10. The Bhikkhu possessed of understanding in this world, having listened to Buddha's words, he

certainly knows it (i. e. the body) thoroughly, for he sees it as it really is.

(201) II. As this (living body is) so is that (dead one), as this is so that (will be1); let one put away desire for the body, both as to its interior and as to its exterior. (202)

12. Such a Bhikkhu who has turned away from desire and attachment, and is possessed of understanding in this world, has (already) gone to the immortal peace, the unchangeable state of Nibbâna. (203) 13. This (body) with two feet is cherished (although) impure, ill-smelling, filled with various kinds of stench, and trickling here and there.

(204)

14. He who with such a body thinks to exalt himself or despises others-what else (is this) but blindness?

Vigayasutta is ended.

(205)

12. MUNISUTTA.

Definition of a Muni.

1. From acquaintanceship arises fear, from houselife arises defilement; the houseless state, freedom from acquaintanceship-this is indeed the view of a Muni.

(206)

2. Whosoever, after cutting down the (sin that has) arisen, does not let (it again) take root and does not give way to it while springing up towards him, him

1 Yathâ idam tathâ etam

Yathâ etam tathâ idam.

the solitarily wandering they call a Muni; such a great Isi has seen the state of peace1.

(207) 3. Having considered the causes (of sin, and) killed the seed, let him not give way to desire for it; such a Muni who sees the end of birth and destruction (i. e. Nibbâna), after leaving reasoning behind, does not enter the number (of living beings) 2. (208)

4. He who has penetrated all the resting-places 3 (of the mind, and) does not wish for any of them,— such a Muni indeed, free from covetousness and free from greediness, does not gather up (resting-places), for he has reached the other shore.

(209)

5. The man who has overcome everything, who knows everything, who is possessed of a good understanding, undefiled in all things (dhamma), abandoning everything, liberated in the destruction of desire (i. e. Nibbâna), him the wise style a Muni1.

(210)

6. The man who has the strength of understanding, is endowed with virtue and (holy) works, is composed, delights in meditation, is thoughtful, free from ties, free from harshness (akhila), and free from passion, him the wise style a Muni. (211) 7. The Muni that wanders solitarily, the zealous,

3

that is not shaken by blame and praise, like a lion not trembling at noises, like the wind not caught in a net, like a lotus not soiled by water, leading others, not led by others, him the wise style a Muni. (212)

8. Whosoever becomes firm as the post in a bathing-place, in whom others acknowledge propriety of speech, who is free from passion, and (endowed) with well-composed senses, such a one the wise style a Muni. (213)

9. Whosoever is firm, like a straight shuttle, and is disgusted with evil actions, reflecting on what is just and unjust, him the wise style a Muni. (214)

10. Whosoever is self-restrained and does not do evil, is a young or middle-aged Muni, self-subdued, one that should not be provoked (as) he does not provoke any, him the wise style a Muni. (215)

11. Whosoever, living upon what is given by others, receives a lump of rice from the top, from the middle or from the rest (of the vessel, and) does not praise (the giver) nor speak harsh words, him the wise style a Muni.

(216)

12. The Muni that wanders about abstaining from sexual intercourse, who in his youth is not fettered in any case, is abstaining from the insanity of pride, liberated, him the wise style a Muni. (217)

13. The man who, having penetrated the world, sees the highest truth, such a one, after crossing the stream and sea (of existence), who has cut off all ties, is independent, free from passion, him indeed the wise style a Muni.

(218)

14. Two whose mode of life and occupation are quite different, are not equal: a householder maintaining a wife, and an unselfish virtuous man. A householder (is intent) upon the destruction of

other living creatures, being unrestrained; but a Muni always protects living creatures, being restrained. (219)

15. As the crested bird with the blue neck (the peacock) never attains the swiftness of the swan, even so a householder does not equal a Bhikkhu, a secluded Muni meditating in the wood.

Munisutta is ended.

Uragavagga is ended.

(220)