. Namo tassa bhagavato arahato sammāsambuddhassa.

Homage to the Blessed One, the Worthy One, the Perfectly Enlightened One.

Aṅguttaranikāyo

The Numerical Discourses

Catukkanipātapāḷi

The Book of the Fours

1. Paṭhamapaṇṇāsakaṃ

1. The First Fifty

1. Bhaṇḍagāmavaggo

1. The Chapter on Bhaṇḍagāma

1. Anubuddhasuttaṃ

1. The Discourse on Comprehension

1. Evaṃ [Pg.307] me sutaṃ – ekaṃ samayaṃ bhagavā vajjīsu viharati bhaṇḍagāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

1. Thus have I heard. At one time the Blessed One was dwelling among the Vajjis at Bhaṇḍagāma. There, the Blessed One addressed the monks: “Monks!” “Venerable sir,” those monks replied to the Blessed One. The Blessed One said this:

‘‘Catunnaṃ, bhikkhave, dhammānaṃ ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. Katamesaṃ catunnaṃ? Ariyassa, bhikkhave, sīlassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. Ariyassa, bhikkhave, samādhissa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. Ariyāya, bhikkhave, paññāya ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. Ariyāya, bhikkhave, vimuttiyā ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. Tayidaṃ, bhikkhave, ariyaṃ sīlaṃ anubuddhaṃ paṭividdhaṃ, ariyo samādhi anubuddho paṭividdho, ariyā paññā anubuddhā paṭividdhā, ariyā vimutti anubuddhā paṭividdhā, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo’’ti.

“Monks, it is because of not understanding and not penetrating four things that for this long time, both I and you have run on and transmigrated. What four? Monks, it is because of not understanding and not penetrating noble virtue that for this long time, both I and you have run on and transmigrated. Monks, it is because of not understanding and not penetrating noble concentration that for this long time, both I and you have run on and transmigrated. Monks, it is because of not understanding and not penetrating noble wisdom that for this long time, both I and you have run on and transmigrated. Monks, it is because of not understanding and not penetrating noble liberation that for this long time, both I and you have run on and transmigrated. Monks, this noble virtue has been understood and penetrated; noble concentration has been understood and penetrated; noble wisdom has been understood and penetrated; noble liberation has been understood and penetrated. Craving for existence has been cut off, the conduit to existence is exhausted, and now there is no further becoming.”

Idamavoca [Pg.308] bhagavā. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā –

The Blessed One said this. Having said this, the Well-Gone One, the Teacher, said this further:

‘‘Sīlaṃ samādhi paññā ca, vimutti ca anuttarā;

Anubuddhā ime dhammā, gotamena yasassinā.

“Unsurpassed virtue, concentration, wisdom, and liberation—these dhammas have been comprehended by the glorious Gotama.

‘‘Iti buddho abhiññāya, dhammamakkhāsi bhikkhunaṃ;

Dukkhassantakaro satthā, cakkhumā parinibbuto’’ti. paṭhamaṃ;

“Thus the Buddha, having directly known, taught the Dhamma to the monks. The Teacher, the maker of the end of suffering, the one with vision, has attained final Nibbāna.” The first.

2. Papatitasuttaṃ

2. The Discourse on the Fallen

2. ‘‘Catūhi, bhikkhave, dhammehi asamannāgato ‘imasmā dhammavinayā papatito’ti vuccati. Katamehi catūhi? Ariyena, bhikkhave, sīlena asamannāgato ‘imasmā dhammavinayā papatito’ti vuccati. Ariyena, bhikkhave, samādhinā asamannāgato ‘imasmā dhammavinayā papatito’ti vuccati. Ariyāya, bhikkhave, paññāya asamannāgato ‘imasmā dhammavinayā papatito’ti vuccati. Ariyāya, bhikkhave, vimuttiyā asamannāgato ‘imasmā dhammavinayā papatito’ti vuccati. Imehi kho, bhikkhave, catūhi dhammehi asamannāgato ‘imasmā dhammavinayā papatito’ti vuccati.

2. “Monks, one who is not endowed with four things is said to have fallen from this Dhamma and Discipline. With what four? Monks, one who is not endowed with noble virtue is said to have fallen from this Dhamma and Discipline. Monks, one who is not endowed with noble concentration is said to have fallen from this Dhamma and Discipline. Monks, one who is not endowed with noble wisdom is said to have fallen from this Dhamma and Discipline. Monks, one who is not endowed with noble liberation is said to have fallen from this Dhamma and Discipline. Monks, one who is not endowed with these four things is said to have fallen from this Dhamma and Discipline.

‘‘Catūhi, bhikkhave, dhammehi samannāgato ‘imasmā dhammavinayā apapatito’ti vuccati. Katamehi catūhi? Ariyena, bhikkhave, sīlena samannāgato ‘imasmā dhammavinayā apapatito’ti vuccati. Ariyena, bhikkhave, samādhinā samannāgato ‘imasmā dhammavinayā apapatito’ti vuccati. Ariyāya, bhikkhave, paññāya samannāgato ‘imasmā dhammavinayā apapatito’ti vuccati. Ariyāya, bhikkhave, vimuttiyā samannāgato ‘imasmā dhammavinayā apapatito’ti vuccati. Imehi kho, bhikkhave, catūhi dhammehi samannāgato ‘imasmā dhammavinayā apapatito’ti vuccatī’’ti.

“Monks, one who is endowed with four things is said not to have fallen from this Dhamma and Discipline. With what four? Monks, one who is endowed with noble virtue is said not to have fallen from this Dhamma and Discipline. Monks, one who is endowed with noble concentration is said not to have fallen from this Dhamma and Discipline. Monks, one who is endowed with noble wisdom is said not to have fallen from this Dhamma and Discipline. Monks, one who is endowed with noble liberation is said not to have fallen from this Dhamma and Discipline. Monks, one who is endowed with these four things is said not to have fallen from this Dhamma and Discipline.”

‘‘Cutā patanti patitā, giddhā ca punarāgatā;

Kataṃ kiccaṃ rataṃ rammaṃ, sukhenānvāgataṃ sukha’’nti. dutiyaṃ;

“Those who have strayed, fall; the fallen, being greedy, come again. The task is done, delighting in what is delightful; happiness is attained through happiness.” The second.

3. Paṭhamakhatasuttaṃ

3. The First Discourse on the Ruined

3. ‘‘Catūhi[Pg.309], bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati. Katamehi catūhi? Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati, ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati, ananuvicca apariyogāhetvā appasādanīye ṭhāne pasādaṃ upadaṃseti, ananuvicca apariyogāhetvā pasādanīye ṭhāne appasādaṃ upadaṃseti – imehi kho, bhikkhave, catūhi dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati.

3. “Monks, endowed with four qualities, a fool, an incompetent person, an untrue person, carries himself in a ruined and damaged state; he is blameworthy and censurable by the wise, and he generates much demerit. With which four? Without investigating, without carefully examining, he speaks in praise of one who deserves dispraise. Without investigating, without carefully examining, he speaks in dispraise of one who deserves praise. Without investigating, without carefully examining, he shows confidence in a situation that is not inspiring of confidence. Without investigating, without carefully examining, he shows a lack of confidence in a situation that is inspiring of confidence. Monks, endowed with these four qualities, a fool, an incompetent person, an untrue person, carries himself in a ruined and damaged state; he is blameworthy and censurable by the wise, and he generates much demerit.

‘‘Catūhi, bhikkhave, dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavati. Katamehi catūhi? Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati, anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati, anuvicca pariyogāhetvā appasādanīye ṭhāne appasādaṃ upadaṃseti, anuvicca pariyogāhetvā pasādanīye ṭhāne pasādaṃ upadaṃseti – imehi kho, bhikkhave, catūhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavatī’’ti.

“Monks, endowed with four qualities, a wise person, a competent person, a true person, carries himself in an unruined and undamaged state; he is blameless and not censurable by the wise, and he generates much merit. With which four? Having investigated, having carefully examined, he speaks in dispraise of one who deserves dispraise. Having investigated, having carefully examined, he speaks in praise of one who deserves praise. Having investigated, having carefully examined, he shows a lack of confidence in a situation that is not inspiring of confidence. Having investigated, having carefully examined, he shows confidence in a situation that is inspiring of confidence. Monks, endowed with these four qualities, a wise person, a competent person, a true person, carries himself in an unruined and undamaged state; he is blameless and not censurable by the wise, and he generates much merit.”

‘‘Yo nindiyaṃ pasaṃsati,Taṃ vā nindati yo pasaṃsiyo;

Vicināti mukhena so kaliṃ,Kalinā tena sukhaṃ na vindati.

“One who praises the censurable, or censures the praiseworthy, gathers misfortune with his mouth; because of that misfortune, he finds no happiness.”

‘‘Appamatto ayaṃ kali,Yo akkhesu dhanaparājayo;

Sabbassāpi sahāpi attanā,Ayameva mahantataro kali;

Yo sugatesu manaṃ padosaye.

“Insignificant is this fault—the loss of wealth in gambling, along with all one’s possessions and oneself. This indeed is a much greater fault: to corrupt one’s mind towards the Sugatas.”

‘‘Sataṃ [Pg.310] sahassānaṃ nirabbudānaṃ,Chattiṃsatī pañca ca abbudāni;

Yamariyagarahī nirayaṃ upeti,Vācaṃ manañca paṇidhāya pāpaka’’nti. tatiyaṃ;

“For one hundred thousand nirabbudas, and for thirty-six and five abbudas, the one who censures the noble ones goes to hell, having directed his evil speech and mind.” The Third Sutta.

4. Dutiyakhatasuttaṃ

4. The Second Discourse on the Ruined

4. ‘‘Catūsu, bhikkhave, micchā paṭipajjamāno bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati. Katamesu catūsu? Mātari, bhikkhave, micchā paṭipajjamāno bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati. Pitari, bhikkhave, micchā paṭipajjamāno…pe… tathāgate, bhikkhave, micchā paṭipajjamāno…pe… tathāgatasāvake, bhikkhave, micchā paṭipajjamāno bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati. Imesu kho, bhikkhave, catūsu micchā paṭipajjamāno bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati.

4. “Monks, a foolish, incompetent, ignoble person who behaves wrongly towards four individuals carries himself as one ruined and destroyed; he is blameworthy and censurable by the wise, and he generates much demerit. Towards which four? Monks, when a foolish, incompetent, ignoble person behaves wrongly towards his mother, he carries himself as one ruined and destroyed; he is blameworthy and censurable by the wise, and he generates much demerit. When he behaves wrongly towards his father… towards the Tathāgata… when he behaves wrongly towards a disciple of the Tathāgata, monks, a foolish, incompetent, ignoble person carries himself as one ruined and destroyed; he is blameworthy and censurable by the wise, and he generates much demerit. It is towards these four, monks, that a foolish, incompetent, ignoble person who behaves wrongly carries himself as one ruined and destroyed; he is blameworthy and censurable by the wise, and he generates much demerit.”

‘‘Catūsu, bhikkhave, sammā paṭipajjamāno paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavati. Katamesu catūsu? Mātari, bhikkhave, sammā paṭipajjamāno paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavati. Pitari, bhikkhave, sammā paṭipajjamāno…pe… tathāgate, bhikkhave, sammā paṭipajjamāno…pe… tathāgatasāvake, bhikkhave, sammā paṭipajjamāno paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavati. Imesu kho, bhikkhave, catūsu sammā paṭipajjamāno paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavatī’’ti.

“Monks, a wise, competent, virtuous person who behaves rightly towards four individuals carries himself as one unruined and undestroyed; he is blameless and irreproachable by the wise, and he generates much merit. Towards which four? Monks, when a wise, competent, virtuous person behaves rightly towards his mother, he carries himself as one unruined and undestroyed; he is blameless and irreproachable by the wise, and he generates much merit. When he behaves rightly towards his father… towards the Tathāgata… when he behaves rightly towards a disciple of the Tathāgata, monks, a wise, competent, virtuous person carries himself as one unruined and undestroyed; he is blameless and irreproachable by the wise, and he generates much merit. It is towards these four, monks, that a wise, competent, virtuous person who behaves rightly carries himself as one unruined and undestroyed; he is blameless and irreproachable by the wise, and he generates much merit.”

‘‘Mātari [Pg.311] pitari cāpi, yo micchā paṭipajjati;

Tathāgate vā sambuddhe, atha vā tassa sāvake;

Bahuñca so pasavati, apuññaṃ tādiso naro.

“Whoever behaves wrongly towards his mother and father, or towards the Tathāgata, the Perfectly Enlightened One, or towards His disciple—such a person generates much demerit.”

‘‘Tāya naṃ adhammacariyāya, mātāpitūsu paṇḍitā;

Idheva naṃ garahanti, peccāpāyañca gacchati.

“Because of that unrighteous conduct towards his mother and father, the wise censure him right here in this life; and after death, he goes to a plane of misery.”

‘‘Mātari pitari cāpi, yo sammā paṭipajjati;

Tathāgate vā sambuddhe, atha vā tassa sāvake;

Bahuñca so pasavati, puññaṃ etādiso naro.

“Whoever behaves rightly towards his mother and father, or towards the Tathāgata, the Perfectly Enlightened One, or towards His disciple—such a person generates much merit.”

‘‘Tāya naṃ dhammacariyāya, mātāpitūsu paṇḍitā;

Idheva naṃ pasaṃsanti, pecca sagge pamodatī’’ti. catutthaṃ;

“Because of that righteous conduct towards his mother and father, the wise praise him right here in this life; and after death, he rejoices in heaven.” The Fourth Sutta.

5. Anusotasuttaṃ

5. The Discourse on Going with the Stream

5. ‘‘Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Anusotagāmī puggalo, paṭisotagāmī puggalo, ṭhitatto puggalo, tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo. Katamo ca, bhikkhave, anusotagāmī puggalo? Idha, bhikkhave, ekacco puggalo kāme ca paṭisevati, pāpañca kammaṃ karoti. Ayaṃ vuccati, bhikkhave, anusotagāmī puggalo.

5. “Monks, there are these four kinds of individuals to be found existing in the world. What four? The individual who goes with the stream, the individual who goes against the stream, the individual with a steadfast nature, and the brāhmaṇa who has crossed over, gone to the other shore, and stands on high ground. And what, monks, is the individual who goes with the stream? Here, monks, a certain individual indulges in sensual pleasures and performs evil actions. This, monks, is called the individual who goes with the stream.”

‘‘Katamo ca, bhikkhave, paṭisotagāmī puggalo? Idha, bhikkhave, ekacco puggalo kāme ca nappaṭisevati, pāpañca kammaṃ na karoti, sahāpi dukkhena sahāpi domanassena assumukhopi rudamāno paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati. Ayaṃ vuccati, bhikkhave, paṭisotagāmī puggalo.

“And what, monks, is the individual who goes against the stream? Here, monks, a certain individual does not indulge in sensual pleasures and does not perform evil actions; though with suffering, though with sorrow, with a tearful face and weeping, he lives the complete and pure holy life. This, monks, is called the individual who goes against the stream.”

‘‘Katamo ca, bhikkhave, ṭhitatto puggalo? Idha, bhikkhave, ekacco puggalo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā. Ayaṃ vuccati, bhikkhave, ṭhitatto puggalo.

“And what, monks, is the individual with a steadfast nature? Here, monks, with the destruction of the five lower fetters, a certain individual is of spontaneous birth; there he attains final Nibbāna, not liable to return from that world. This, monks, is called the individual with a steadfast nature.”

‘‘Katamo [Pg.312] ca, bhikkhave, puggalo tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo? Idha, bhikkhave, ekacco puggalo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ vuccati, bhikkhave, puggalo tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmi’’nti.

“And what, monks, is the brāhmaṇa who has crossed over, gone to the other shore, and stands on high ground? Here, monks, with the destruction of the taints, a certain individual, having realized for himself with higher knowledge in this very life the taintless liberation of mind and liberation by wisdom, abides having attained it. This, monks, is called the brāhmaṇa who has crossed over, gone to the other shore, and stands on high ground. Indeed, monks, these four kinds of individuals are to be found existing in the world.”

‘‘Ye keci kāmesu asaññatā janā,Avītarāgā idha kāmabhogino;

Punappunaṃ jātijarūpagāmi te,Taṇhādhipannā anusotagāmino.

“Whatever people are unrestrained in sensual pleasures, not free from lust, enjoying sensual pleasures here; they, overcome by craving, go to birth and aging again and again, they are those who go with the stream.”

‘‘Tasmā hi dhīro idhupaṭṭhitassatī,Kāme ca pāpe ca asevamāno;

Sahāpi dukkhena jaheyya kāme,Paṭisotagāmīti tamāhu puggalaṃ.

“Therefore, the wise one, with mindfulness established here, not indulging in sensual pleasures and evil deeds; though with suffering, should abandon sensual pleasures. They call that individual one who goes against the stream.”

‘‘Yo ve kilesāni pahāya pañca,Paripuṇṇasekho aparihānadhammo;

Cetovasippatto samāhitindriyo,Sa ve ṭhitattoti naro pavuccati.

“Whoever, indeed, having abandoned the five defilements, is a perfected trainee, not subject to decline, has attained mastery of mind, with faculties composed— that person, indeed, is called ‘one with a steadfast nature’.”

‘‘Paroparā yassa samecca dhammā,Vidhūpitā atthagatā na santi;

Sa ve muni vusitabrahmacariyo,Lokantagū pāragatoti vuccatī’’ti. pañcamaṃ;

“For whom inferior and superior states, having been penetrated with wisdom, are dispelled, have vanished, and exist no more—that sage, indeed, has lived the holy life, has gone to the world’s end, and is called ‘one who has gone beyond’.” The fifth.

6. Appassutasuttaṃ

6. The Discourse on One with Little Learning

6. ‘‘Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Appassuto sutena anupapanno, appassuto sutena upapanno, bahussuto sutena anupapanno, bahussuto sutena upapanno. Kathañca, bhikkhave, puggalo appassuto hoti sutena anupapanno[Pg.313]? Idha, bhikkhave, ekaccassa puggalassa appakaṃ sutaṃ hoti – suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. So tassa appakassa sutassa na atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti. Evaṃ kho, bhikkhave, puggalo appassuto hoti sutena anupapanno.

6. “Monks, these four individuals are found existing in the world. Which four? The one of little learning who is not accomplished in accordance with that learning; the one of little learning who is accomplished in accordance with that learning; the one of much learning who is not accomplished in accordance with that learning; and the one of much learning who is accomplished in accordance with that learning. And how, monks, is a person one of little learning who is not accomplished in accordance with that learning? Here, monks, a certain person has learned little—discourses, mixed prose and verse, expositions, verses, inspired utterances, quotations, birth stories, marvelous accounts, and question-and-answer texts. Of that little learning, having understood the meaning and having understood the Dhamma, he is not one who practices in accordance with the Dhamma. Thus, monks, a person is one of little learning who is not accomplished in accordance with that learning.

‘‘Kathañca, bhikkhave, puggalo appassuto hoti sutena upapanno? Idha, bhikkhave, ekaccassa puggalassa appakaṃ sutaṃ hoti – suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. So tassa appakassa sutassa atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti. Evaṃ kho, bhikkhave, puggalo appassuto hoti sutena upapanno.

“And how, monks, is a person one of little learning who is accomplished in accordance with that learning? Here, monks, a certain person has learned little—discourses, mixed prose and verse, expositions, verses, inspired utterances, quotations, birth stories, marvelous accounts, and question-and-answer texts. Of that little learning, having understood the meaning and having understood the Dhamma, he is one who practices in accordance with the Dhamma. Thus, monks, a person is one of little learning who is accomplished in accordance with that learning.

‘‘Kathañca, bhikkhave, puggalo bahussuto hoti sutena anupapanno? Idha, bhikkhave, ekaccassa puggalassa bahukaṃ sutaṃ hoti – suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. So tassa bahukassa sutassa na atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti. Evaṃ kho, bhikkhave, puggalo bahussuto hoti sutena anupapanno.

“And how, monks, is a person one of much learning who is not accomplished in accordance with that learning? Here, monks, a certain person has learned much—discourses, mixed prose and verse, expositions, verses, inspired utterances, quotations, birth stories, marvelous accounts, and question-and-answer texts. Of that much learning, having understood the meaning and having understood the Dhamma, he is not one who practices in accordance with the Dhamma. Thus, monks, a person is one of much learning who is not accomplished in accordance with that learning.

‘‘Kathañca, bhikkhave, puggalo bahussuto hoti sutena upapanno? Idha, bhikkhave, ekaccassa puggalassa bahukaṃ sutaṃ hoti – suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ. So tassa bahukassa sutassa atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti. Evaṃ kho, bhikkhave, puggalo bahussuto hoti sutena upapanno. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmi’’nti.

“And how, monks, is a person one of much learning who is accomplished in accordance with that learning? Here, monks, a certain person has learned much—discourses, mixed prose and verse, expositions, verses, inspired utterances, quotations, birth stories, marvelous accounts, and question-and-answer texts. Of that much learning, having understood the meaning and having understood the Dhamma, he is one who practices in accordance with the Dhamma. Thus, monks, a person is one of much learning who is accomplished in accordance with that learning. These, indeed, monks, are the four individuals found existing in the world.”

‘‘Appassutopi ce hoti, sīlesu asamāhito;

Ubhayena naṃ garahanti, sīlato ca sutena ca.

“If one is of little learning and not well-composed in virtues, they reproach him on both counts: for his virtue and for his learning.

‘‘Appassutopi ce hoti, sīlesu susamāhito;

Sīlato naṃ pasaṃsanti, tassa sampajjate sutaṃ.

“If one is of little learning but is well-composed in virtues, they praise him for his virtue, but his learning is not accomplished.

‘‘Bahussutopi [Pg.314] ce hoti, sīlesu asamāhito;

Sīlato naṃ garahanti, nāssa sampajjate sutaṃ.

“If one is of much learning but not well-composed in virtues, they reproach him for his virtue, but his learning is accomplished.

‘‘Bahussutopi ce hoti, sīlesu susamāhito;

Ubhayena naṃ pasaṃsanti, sīlato ca sutena ca.

“If one is of much learning and is well-composed in virtues, they praise him on both counts: for his virtue and for his learning.

‘‘Bahussutaṃ dhammadharaṃ, sappaññaṃ buddhasāvakaṃ;

Nekkhaṃ jambonadasseva, ko taṃ ninditumarahati;

Devāpi naṃ pasaṃsanti, brahmunāpi pasaṃsito’’ti. chaṭṭhaṃ;

“One of much learning, a bearer of the Dhamma, wise, a disciple of the Buddha—like an ornament of Jambu-river gold, who is fit to blame such a one? Even the devas praise him; he is praised by Brahmā too.” Sixth.

7. Sobhanasuttaṃ

7. The Discourse on Adornment

7. ‘‘Cattārome, bhikkhave, viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā saṅghaṃ sobhenti. Katame cattāro? Bhikkhu, bhikkhave, viyatto vinīto visārado bahussuto dhammadharo dhammānudhammappaṭipanno saṅghaṃ sobheti. Bhikkhunī, bhikkhave, viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā saṅghaṃ sobheti. Upāsako, bhikkhave, viyatto vinīto visārado bahussuto dhammadharo dhammānudhammappaṭipanno saṅghaṃ sobheti. Upāsikā, bhikkhave, viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā saṅghaṃ sobheti. Ime kho, bhikkhave, cattāro viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā saṅghaṃ sobhentī’’ti.

7. “Monks, these four who are discerning, disciplined, confident, learned, upholders of the Dhamma, and practicing in accordance with the Dhamma, adorn the Saṅgha. Which four? A monk, monks, who is discerning, disciplined, confident, learned, an upholder of the Dhamma, and practicing in accordance with the Dhamma, adorns the Saṅgha. A nun, monks, who is discerning, disciplined, confident, learned, an upholder of the Dhamma, and practicing in accordance with the Dhamma, adorns the Saṅgha. A male lay follower, monks, who is discerning, disciplined, confident, learned, an upholder of the Dhamma, and practicing in accordance with the Dhamma, adorns the Saṅgha. A female lay follower, monks, who is discerning, disciplined, confident, learned, an upholder of the Dhamma, and practicing in accordance with the Dhamma, adorns the Saṅgha. These, monks, are the four who are discerning, disciplined, confident, learned, upholders of the Dhamma, and practicing in accordance with the Dhamma, who adorn the Saṅgha.”

‘‘Yo hoti viyatto ca visārado ca,Bahussuto dhammadharo ca hoti;

Dhammassa hoti anudhammacārī,Sa tādiso vuccati saṅghasobhano.

“One who is discerning and confident, learned and an upholder of the Dhamma, who practices in accordance with the Dhamma—such a one is called an adornment of the Saṅgha.

‘‘Bhikkhu ca sīlasampanno, bhikkhunī ca bahussutā;

Upāsako ca yo saddho, yā ca saddhā upāsikā;

Ete kho saṅghaṃ sobhenti, ete hi saṅghasobhanā’’ti. sattamaṃ;

“A monk accomplished in virtue, and a learned nun; a faithful male lay follower, and a faithful female lay follower; these indeed adorn the Saṅgha, for they are the adornments of the Saṅgha.” Seventh.

8. Vesārajjasuttaṃ

8. The Discourse on Confidence

8. ‘‘Cattārimāni[Pg.315], bhikkhave, tathāgatassa vesārajjāni, yehi vesārajjehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. Katamāni cattāri? ‘Sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’ti tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatīti nimittametaṃ, bhikkhave, na samanupassāmi. Etamahaṃ, bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

8. “Monks, there are these four kinds of confidence of the Tathāgata, endowed with which the Tathāgata claims the bull's place, roars his lion's roar in the assemblies, and sets rolling the supreme wheel. What are the four? ‘While you claim to be a Perfectly Enlightened One, these phenomena are not fully understood by you’—regarding this, I see no ground, monks, on which any ascetic or brahmin or deva or Māra or Brahmā or anyone in the world could rightfully challenge me. Not seeing such a ground, monks, I dwell having attained security, having attained fearlessness, having attained confidence.

‘‘‘Khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā’ti tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatīti nimittametaṃ, bhikkhave, na samanupassāmi. Etamahaṃ, bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

‘While you claim to have destroyed the taints, these taints of yours are not completely destroyed’—regarding this, I see no ground, monks, on which any ascetic or brahmin or deva or Māra or Brahmā or anyone in the world could rightfully challenge me. Not seeing such a ground, monks, I dwell having attained security, having attained fearlessness, having attained confidence.

‘‘‘Ye kho pana te antarāyikā dhammā vuttā te paṭisevato nālaṃ antarāyāyā’ti tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatīti nimittametaṃ, bhikkhave, na samanupassāmi. Etamahaṃ, bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

‘Those phenomena which you have stated to be obstructive are not able to cause obstruction for one who engages in them’—regarding this, I see no ground, monks, on which any ascetic or brahmin or deva or Māra or Brahmā or anyone in the world could rightfully challenge me. Not seeing such a ground, monks, I dwell having attained security, having attained fearlessness, having attained confidence.

‘‘‘Yassa kho pana te atthāya dhammo desito so na niyyāti takkarassa sammā dukkhakkhayāyā’ti tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatīti nimittametaṃ, bhikkhave, na samanupassāmi. Etamahaṃ, bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. Imāni kho, bhikkhave, cattāri tathāgatassa vesārajjāni, yehi vesārajjehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavattetī’’ti.

‘The Dhamma taught by you for a certain purpose does not lead one who practices it to the complete destruction of suffering’—regarding this, I see no ground, monks, on which any ascetic or brahmin or deva or Māra or Brahmā or anyone in the world could rightfully challenge me. Not seeing such a ground, monks, I dwell having attained security, having attained fearlessness, having attained confidence. These, monks, are the four kinds of confidence of the Tathāgata, endowed with which the Tathāgata claims the bull's place, roars his lion's roar in the assemblies, and sets rolling the divine wheel.

‘‘Ye [Pg.316] kecime vādapathā puthussitā,Yaṃ nissitā samaṇabrāhmaṇā ca;

Tathāgataṃ patvā na te bhavanti,Visāradaṃ vādapathātivattaṃ.

Whatever manifold paths of argument exist, on which ascetics and brahmins rely, upon encountering the Tathāgata—the confident one who has transcended all paths of argument—those paths are no more.

‘‘Yo dhammacakkaṃ abhibhuyya kevalī,Pavattayī sabbabhūtānukampī;

Taṃ tādisaṃ devamanussaseṭṭhaṃ,Sattā namassanti bhavassa pāragu’’nti. aṭṭhamaṃ;

He who, the Complete One, compassionate towards all beings, having mastered the Wheel of Dhamma, set it in motion; beings pay homage to him, one of such a nature, the foremost of devas and humans, who has gone beyond existence. Eighth.

9. Taṇhuppādasuttaṃ

9. The Discourse on the Arising of Craving

9. ‘‘Cattārome, bhikkhave, taṇhuppādā yattha bhikkhuno taṇhā uppajjamānā uppajjati. Katame cattāro? Cīvarahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; piṇḍapātahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; senāsanahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; itibhavābhavahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati. Ime kho, bhikkhave, cattāro taṇhuppādā yattha bhikkhuno taṇhā uppajjamānā uppajjatī’’ti.

9. Bhikkhus, there are these four sources of craving, wherein craving arises for a bhikkhu. What four? On account of robes, bhikkhus, craving arises for a bhikkhu. On account of almsfood, bhikkhus, craving arises for a bhikkhu. On account of lodgings, bhikkhus, craving arises for a bhikkhu. On account of this or that state of existence, bhikkhus, craving arises for a bhikkhu. These, bhikkhus, are the four sources of craving, wherein craving arises for a bhikkhu.

‘‘Taṇhā dutiyo puriso, dīghamaddhāna saṃsaraṃ;

Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattati.

A person with craving as a companion, wandering for a long period of time, from this state of existence to another, does not transcend saṃsāra.

‘‘Evamādīnavaṃ ñatvā, taṇhaṃ dukkhassa sambhavaṃ;

Vītataṇho anādāno, sato bhikkhu paribbaje’’ti. navamaṃ;

Knowing thus the danger, that craving is the origin of suffering, a bhikkhu, freed from craving and without clinging, should wander mindfully. The Ninth.

10. Yogasuttaṃ

10. The Discourse on Yokes

10. ‘‘Cattārome, bhikkhave, yogā. Katame cattāro? Kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo. Katamo ca, bhikkhave, kāmayogo? Idha, bhikkhave, ekacco kāmānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Tassa [Pg.317] kāmānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ appajānato yo kāmesu kāmarāgo kāmanandī kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho kāmajjhosānaṃ kāmataṇhā sānuseti. Ayaṃ vuccati, bhikkhave, kāmayogo. Iti kāmayogo.

10. Bhikkhus, there are these four yokes. What four? The yoke of sensuality, the yoke of existence, the yoke of views, and the yoke of ignorance. And what, bhikkhus, is the yoke of sensuality? Here, bhikkhus, a certain person does not understand as it really is the arising, the cessation, the gratification, the danger, and the escape in regard to sensual pleasures. For that person who does not understand as it really is the arising, the cessation, the gratification, the danger, and the escape in regard to sensual pleasures, there is sensual passion, sensual delight, sensual affection, sensual intoxication, sensual thirst, sensual fever, sensual obsession, and sensual craving; all this lies latent. This, bhikkhus, is called the yoke of sensuality. Thus is the yoke of sensuality.

‘‘Bhavayogo ca kathaṃ hoti? Idha, bhikkhave, ekacco bhavānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Tassa bhavānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ appajānato yo bhavesu bhavarāgo bhavanandī bhavasneho bhavamucchā bhavapipāsā bhavapariḷāho bhavajjhosānaṃ bhavataṇhā sānuseti. Ayaṃ vuccati, bhikkhave, bhavayogo. Iti kāmayogo bhavayogo.

And how is there the yoke of existence? Here, bhikkhus, a certain person does not understand as it really is the arising, the cessation, the gratification, the danger, and the escape in regard to states of existence. For that person who does not understand as it really is the arising, the cessation, the gratification, the danger, and the escape in regard to states of existence, there is passion for existence, delight in existence, affection for existence, intoxication with existence, thirst for existence, fever for existence, obsession with existence, and craving for existence; all this lies latent. This, bhikkhus, is called the yoke of existence. Thus, there are the yoke of sensuality and the yoke of existence.

‘‘Diṭṭhiyogo ca kathaṃ hoti? Idha, bhikkhave, ekacco diṭṭhīnaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Tassa diṭṭhīnaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ appajānato yo diṭṭhīsu diṭṭhirāgo diṭṭhinandī diṭṭhisneho diṭṭhimucchā diṭṭhipipāsā diṭṭhipariḷāho diṭṭhijjhosānaṃ diṭṭhitaṇhā sānuseti. Ayaṃ vuccati, bhikkhave, diṭṭhiyogo. Iti kāmayogo bhavayogo diṭṭhiyogo.

And how is there the yoke of views? Here, bhikkhus, a certain person does not understand as it really is the arising, the cessation, the gratification, the danger, and the escape in regard to views. For that person who does not understand as it really is the arising, the cessation, the gratification, the danger, and the escape in regard to views, there is passion for views, delight in views, affection for views, intoxication with views, thirst for views, fever for views, obsession with views, and craving for views; all this lies latent. This, bhikkhus, is called the yoke of views. Thus, there are the yoke of sensuality, the yoke of existence, and the yoke of views.

‘‘Avijjāyogo ca kathaṃ hoti? Idha, bhikkhave, ekacco channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti. Tassa channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ appajānato yā chasu phassāyatanesu avijjā aññāṇaṃ sānuseti. Ayaṃ vuccati, bhikkhave, avijjāyogo. Iti kāmayogo bhavayogo diṭṭhiyogo avijjāyogo, saṃyutto pāpakehi akusalehi dhammehi saṃkilesikehi ponobhavikehi sadarehi dukkhavipākehi āyatiṃ jātijarāmaraṇikehi. Tasmā ayogakkhemīti vuccati. Ime kho, bhikkhave, cattāro yogā.

And how is there the yoke of ignorance? Here, bhikkhus, a certain person does not understand as it really is the arising, the cessation, the gratification, the danger, and the escape in regard to the six bases for contact. For that person who does not understand as it really is the arising, the cessation, the gratification, the danger, and the escape in regard to the six bases for contact, whatever ignorance and unknowing there is concerning the six bases for contact, this lies latent. This, bhikkhus, is called the yoke of ignorance. Thus, there are the yoke of sensuality, the yoke of existence, the yoke of views, and the yoke of ignorance. One is yoked to evil, unwholesome states that are defiling, lead to renewed existence, are accompanied by distress, result in suffering, and lead to future birth, aging, and death. Therefore, one is said to be 'not secure from the yokes.' Indeed, bhikkhus, these are the four yokes.

‘‘Cattārome[Pg.318], bhikkhave, visaṃyogā. Katame cattāro? Kāmayogavisaṃyogo, bhavayogavisaṃyogo, diṭṭhiyogavisaṃyogo, avijjāyogavisaṃyogo. Katamo ca, bhikkhave, kāmayogavisaṃyogo? Idha, bhikkhave, ekacco kāmānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Tassa kāmānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānato yo kāmesu kāmarāgo kāmanandī kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho kāmajjhosānaṃ kāmataṇhā sā nānuseti. Ayaṃ vuccati, bhikkhave, kāmayogavisaṃyogo. Iti kāmayogavisaṃyogo.

Bhikkhus, there are these four disjunctions from the yokes. What four? Disjunction from the yoke of sensuality, disjunction from the yoke of existence, disjunction from the yoke of views, and disjunction from the yoke of ignorance. And what, bhikkhus, is disjunction from the yoke of sensuality? Here, bhikkhus, a certain person understands as it really is the arising, the cessation, the gratification, the danger, and the escape in regard to sensual pleasures. For that person who understands as it really is the arising, the cessation, the gratification, the danger, and the escape in regard to sensual pleasures, whatever sensual passion, sensual delight, sensual affection, sensual intoxication, sensual thirst, sensual fever, sensual obsession, and sensual craving there is for sensual pleasures—all this does not lie latent. This, bhikkhus, is called disjunction from the yoke of sensuality. Thus is disjunction from the yoke of sensuality.

‘‘Bhavayogavisaṃyogo ca kathaṃ hoti? Idha, bhikkhave, ekacco bhavānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Tassa bhavānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānato yo bhavesu bhavarāgo bhavanandī bhavasneho bhavamucchā bhavapipāsā bhavapariḷāho bhavajjhosānaṃ bhavataṇhā sā nānuseti. Ayaṃ vuccati, bhikkhave, bhavayogavisaṃyogo. Iti kāmayogavisaṃyogo bhavayogavisaṃyogo.

And how is there disjunction from the yoke of existence? Here, bhikkhus, a certain person understands as it really is the arising, the cessation, the gratification, the danger, and the escape in regard to states of existence. For that person who understands as it really is the arising, the cessation, the gratification, the danger, and the escape in regard to states of existence, whatever passion for existence, delight in existence, affection for existence, intoxication with existence, thirst for existence, fever for existence, obsession with existence, and craving for existence there is for states of existence—all this does not lie latent. This, bhikkhus, is called disjunction from the yoke of existence. Thus, there is disjunction from the yoke of sensuality and disjunction from the yoke of existence.

‘‘Diṭṭhiyogavisaṃyogo ca kathaṃ hoti? Idha, bhikkhave, ekacco diṭṭhīnaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Tassa diṭṭhīnaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānato yo diṭṭhīsu diṭṭhirāgo diṭṭhinandī diṭṭhisneho diṭṭhimucchā diṭṭhipipāsā diṭṭhipariḷāho diṭṭhijjhosānaṃ diṭṭhitaṇhā sā nānuseti. Ayaṃ vuccati, bhikkhave, diṭṭhiyogavisaṃyogo. Iti kāmayogavisaṃyogo bhavayogavisaṃyogo diṭṭhiyogavisaṃyogo.

And how, bhikkhus, is there disjunction from the yoke of views? Here, bhikkhus, a certain person understands as it truly is the arising, the cessation, the gratification, the danger, and the escape in regard to views. For one who understands as it truly is the arising, the cessation, the gratification, the danger, and the escape in regard to views, whatever passion for views, delight in views, affection for views, infatuation with views, thirst for views, fever for views, clinging to views, or craving for views exists in regard to views, that no longer lies latent. This, bhikkhus, is called disjunction from the yoke of views. Thus, there is disjunction from the yoke of sensuality, disjunction from the yoke of existence, and disjunction from the yoke of views.

‘‘Avijjāyogavisaṃyogo ca kathaṃ hoti? Idha, bhikkhave, ekacco channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti. Tassa channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānato yā chasu phassāyatanesu avijjā aññāṇaṃ sā nānuseti. Ayaṃ vuccati, bhikkhave, avijjāyogavisaṃyogo[Pg.319]. Iti kāmayogavisaṃyogo bhavayogavisaṃyogo diṭṭhiyogavisaṃyogo avijjāyogavisaṃyogo, visaṃyutto pāpakehi akusalehi dhammehi saṃkilesikehi ponobhavikehi sadarehi dukkhavipākehi āyatiṃ jātijarāmaraṇikehi. Tasmā yogakkhemīti vuccati. Ime kho, bhikkhave, cattāro visaṃyogā’’ti.

And how, bhikkhus, is there disjunction from the yoke of ignorance? Here, bhikkhus, a certain person understands as it truly is the arising, the cessation, the gratification, the danger, and the escape in regard to the six bases for contact. For one who understands as it truly is the arising, the cessation, the gratification, the danger, and the escape in regard to the six bases for contact, whatever ignorance and unknowing exists in regard to the six bases for contact, that no longer lies latent. This, bhikkhus, is called disjunction from the yoke of ignorance. Thus, there is disjunction from the yoke of sensuality, disjunction from the yoke of existence, disjunction from the yoke of views, and disjunction from the yoke of ignorance. One is disjoined from evil, unwholesome states that are defiling, lead to renewed existence, are accompanied by distress, result in suffering, and are subject to birth, aging, and death in the future. Therefore, one is called ‘secure from the yokes.’ Indeed, bhikkhus, these are the four disjunctions.

‘‘Kāmayogena saṃyuttā, bhavayogena cūbhayaṃ;

Diṭṭhiyogena saṃyuttā, avijjāya purakkhatā.

Yoked by the yoke of sensuality, and by the yoke of existence—by both; yoked by the yoke of views, and preceded by ignorance.

‘‘Sattā gacchanti saṃsāraṃ, jātimaraṇagāmino;

Ye ca kāme pariññāya, bhavayogañca sabbaso.

Beings fare on in saṃsāra, heading for birth and death. But those who, having fully understood sensual pleasures and the yoke of existence in every way,

‘‘Diṭṭhiyogaṃ samūhacca, avijjañca virājayaṃ;

Sabbayogavisaṃyuttā, te ve yogātigā munī’’ti. dasamaṃ;

having uprooted the yoke of views and dispelled ignorance, being fully disjoined from all yokes—those sages have indeed transcended the yokes.” The tenth.

Bhaṇḍagāmavaggo paṭhamo.

The Bhaṇḍagāma Chapter, the First.

Tassuddānaṃ –

The summary for this is:

Anubuddhaṃ papatitaṃ dve, khatā anusotapañcamaṃ;

Appassuto ca sobhanaṃ, vesārajjaṃ taṇhāyogena te dasāti.

Realized, Fallen, two on Undermining, With the Stream as the fifth; and Unlearned, Adorning, Fearlessness, with Craving and Yokes, they are ten.

2. Caravaggo

2. The Chapter on Walking

1. Carasuttaṃ

1. The Discourse on Walking

11. ‘‘Carato cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Taṃ ce bhikkhu adhivāseti, nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti, carampi, bhikkhave, bhikkhu evaṃbhūto ‘anātāpī anottāpī satataṃ samitaṃ kusīto hīnavīriyo’ti vuccati.

11. Bhikkhus, if, while a bhikkhu is walking, a thought of sensual desire, a thought of ill will, or a thought of harmfulness should arise, and if that bhikkhu endures it, does not abandon it, does not dispel it, does not make it cease, does not cause it to be non-existent, then that bhikkhu, even while walking, being of such a nature, is called ‘one without ardour, without moral dread, constantly and continually lazy and of inferior energy’.

‘‘Ṭhitassa [Pg.320] cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Taṃ ce bhikkhu adhivāseti, nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti, ṭhitopi, bhikkhave, bhikkhu evaṃbhūto ‘anātāpī anottāpī satataṃ samitaṃ kusīto hīnavīriyo’ti vuccati.

Bhikkhus, if, while a bhikkhu is standing, a thought of sensual desire, a thought of ill will, or a thought of harmfulness should arise, and if that bhikkhu endures it, does not abandon it, does not dispel it, does not make it cease, does not cause it to be non-existent, then that bhikkhu, even while standing, being of such a nature, is called ‘one without ardour, without moral dread, constantly and continually lazy and of inferior energy’.

‘‘Nisinnassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Taṃ ce bhikkhu adhivāseti, nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti, nisinnopi, bhikkhave, bhikkhu evaṃbhūto ‘anātāpī anottāpī satataṃ samitaṃ kusīto hīnavīriyo’ti vuccati.

“Monks, if, while a monk is sitting, a thought of sensual desire, a thought of ill will, or a thought of harmfulness should arise, and if that monk endures it, does not abandon it, does not dispel it, does not make it cease, does not cause it to be non-existent, then that monk, even while sitting, being of such a nature, is called ‘one without ardour, without moral dread, constantly and continually lazy and of inferior energy’.

‘‘Sayānassa cepi, bhikkhave, bhikkhuno jāgarassa uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Taṃ ce bhikkhu adhivāseti, nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti, sayānopi, bhikkhave, bhikkhu jāgaro evaṃbhūto ‘anātāpī anottāpī satataṃ samitaṃ kusīto hīnavīriyo’ti vuccati.

“Monks, if, while a monk is lying down and awake, a thought of sensual desire, a thought of ill will, or a thought of harmfulness should arise, and if that monk endures it, does not abandon it, does not dispel it, does not make it cease, does not cause it to be non-existent, then that monk, even while lying down and awake, being of such a nature, is called ‘one without ardour, without moral dread, constantly and continually lazy and of inferior energy’.

‘‘Carato cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Taṃ ce bhikkhu nādhivāseti, pajahati vinodeti byantīkaroti anabhāvaṃ gameti, carampi, bhikkhave, bhikkhu evaṃbhūto ‘ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitatto’ti vuccati.

“Monks, if, while a monk is walking, a thought of sensual desire, a thought of ill will, or a thought of harmfulness should arise, and if that monk does not endure it, abandons it, dispels it, makes it cease, and causes it to be non-existent, then that monk, even while walking, being of such a nature, is called ‘one who is ardent, conscientious, constantly and continually with aroused energy and resolute of mind’.

‘‘Ṭhitassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Taṃ ce bhikkhu nādhivāseti, pajahati vinodeti byantīkaroti anabhāvaṃ gameti, ṭhitopi, bhikkhave, bhikkhu evaṃbhūto ‘ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitatto’ti vuccati.

“Monks, if, while a monk is standing, a thought of sensual desire, a thought of ill will, or a thought of harmfulness should arise, and if that monk does not endure it, abandons it, dispels it, makes it cease, and causes it to be non-existent, then that monk, even while standing, being of such a nature, is called ‘one who is ardent, conscientious, constantly and continually with aroused energy and resolute of mind’.

‘‘Nisinnassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Taṃ ce bhikkhu nādhivāseti, pajahati vinodeti byantīkaroti anabhāvaṃ gameti, nisinnopi, bhikkhave, bhikkhu evaṃbhūto ‘ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitatto’ti vuccati.

“Monks, if, while a monk is sitting, a thought of sensual desire, a thought of ill will, or a thought of harmfulness should arise, and if that monk does not endure it, abandons it, dispels it, makes it cease, and causes it to be non-existent, then that monk, even while sitting, being of such a nature, is called ‘one who is ardent, conscientious, constantly and continually with aroused energy and resolute of mind’.

‘‘Sayānassa [Pg.321] cepi, bhikkhave, bhikkhuno jāgarassa uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā. Taṃ ce bhikkhu nādhivāseti, pajahati vinodeti byantīkaroti anabhāvaṃ gameti, sayānopi, bhikkhave, bhikkhu jāgaro evaṃbhūto ‘ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitatto’ti vuccatī’’ti.

“Monks, if, while a monk is lying down and awake, a thought of sensual desire, a thought of ill will, or a thought of harmfulness should arise, and if that monk does not endure it, abandons it, dispels it, makes it cease, and causes it to be non-existent, then that monk, even while lying down and awake, being of such a nature, is called ‘one who is ardent, conscientious, constantly and continually with aroused energy and resolute of mind’.”

‘‘Caraṃ vā yadi vā tiṭṭhaṃ, nisinno uda vā sayaṃ;

Yo vitakkaṃ vitakketi, pāpakaṃ gehanissitaṃ.

“Whether walking or if standing, sitting or else lying down; whoever thinks a wicked thought connected with the household life,

‘‘Kummaggappaṭipanno so, mohaneyyesu mucchito;

Abhabbo tādiso bhikkhu, phuṭṭhuṃ sambodhimuttamaṃ.

“Having entered the wrong path, infatuated with things that cause delusion; such a monk is incapable of attaining the supreme enlightenment.

‘‘Yo ca caraṃ vā tiṭṭhaṃ vā, nisinno uda vā sayaṃ;

Vitakkaṃ samayitvāna, vitakkūpasame rato;

Bhabbo so tādiso bhikkhu, phuṭṭhuṃ sambodhimuttama’’nti. paṭhamaṃ;

“But whoever, walking or standing, sitting or else lying down, having stilled his thoughts, delights in the calming of thought; such a monk is capable of attaining the supreme enlightenment.”

2. Sīlasuttaṃ

2. The Discourse on Virtue

12. ‘‘Sampannasīlā, bhikkhave, viharatha sampannapātimokkhā, pātimokkhasaṃvarasaṃvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino. Samādāya sikkhatha sikkhāpadesu. Sampannasīlānaṃ vo, bhikkhave, viharataṃ sampannapātimokkhānaṃ pātimokkhasaṃvarasaṃvutānaṃ viharataṃ ācāragocarasampannānaṃ aṇumattesu vajjesu bhayadassāvīnaṃ samādāya sikkhataṃ sikkhāpadesu kimassa uttari karaṇīyaṃ?

12. “O monks, dwell endowed with perfected virtue, endowed with the perfected Pātimokkha. Dwell restrained by the restraint of the Pātimokkha, accomplished in conduct and resort, beholding danger in the slightest faults. Having undertaken them, train in the training rules. For you, O monks, who are dwelling endowed with perfected virtue, endowed with the perfected Pātimokkha, dwelling restrained by the restraint of the Pātimokkha, accomplished in conduct and resort, beholding danger in the slightest faults, and who, having undertaken them, are training in the training rules—what further is there to be done?”

‘‘Carato cepi, bhikkhave, bhikkhuno abhijjhābyāpādo vigato hoti, thinamiddhaṃ… uddhaccakukkuccaṃ… vicikicchā pahīnā hoti, āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ, carampi, bhikkhave, bhikkhu evaṃbhūto ‘ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitatto’ti vuccati.

“O monks, if for a walking monk covetousness and ill will have departed, sloth and torpor are abandoned, restlessness and remorse are abandoned, and doubt is abandoned; if his energy is aroused and not sluggish, his mindfulness is established and unconfused, his body is tranquil and unagitated, and his mind is composed and one-pointed—then, O monks, a walking monk of such a nature is called ‘one who is ardent, conscientious, constantly and continually with aroused energy and resolute of mind’.”

‘‘Ṭhitassa cepi, bhikkhave, bhikkhuno abhijjhābyāpādo vigato hoti, thinamiddhaṃ… uddhaccakukkuccaṃ… vicikicchā pahīnā hoti, āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ [Pg.322] cittaṃ ekaggaṃ, ṭhitopi, bhikkhave, bhikkhu evaṃbhūto ‘ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitatto’ti vuccati.

“O monks, if for a standing monk covetousness and ill will have departed, sloth and torpor are abandoned, restlessness and remorse are abandoned, and doubt is abandoned; if his energy is aroused and not sluggish, his mindfulness is established and unconfused, his body is tranquil and unagitated, and his mind is composed and one-pointed—then, O monks, a standing monk of such a nature is called ‘one who is ardent, conscientious, constantly and continually with aroused energy and resolute of mind’.”

‘‘Nisinnassa cepi, bhikkhave, bhikkhuno abhijjhābyāpādo vigato hoti, thinamiddhaṃ… uddhaccakukkuccaṃ… vicikicchā pahīnā hoti, āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ, nisinnopi, bhikkhave, bhikkhu evaṃbhūto ‘ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitatto’ti vuccati.

“O monks, if for a sitting monk covetousness and ill will have departed, sloth and torpor are abandoned, restlessness and remorse are abandoned, and doubt is abandoned; if his energy is aroused and not sluggish, his mindfulness is established and unconfused, his body is tranquil and unagitated, and his mind is composed and one-pointed—then, O monks, a sitting monk of such a nature is called ‘one who is ardent, conscientious, constantly and continually with aroused energy and resolute of mind’.”

‘‘Sayānassa cepi, bhikkhave, bhikkhuno jāgarassa abhijjhābyāpādo vigato hoti, thinamiddhaṃ… uddhaccakukkuccaṃ… vicikicchā pahīnā hoti, āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ, sayānopi, bhikkhave, bhikkhu jāgaro evaṃbhūto ‘ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitatto’ti vuccatī’’ti.

“O monks, if for a monk who is lying down and awake, covetousness and ill will have departed, sloth and torpor are abandoned, restlessness and remorse are abandoned, and doubt is abandoned; if his energy is aroused and not sluggish, his mindfulness is established and unconfused, his body is tranquil and unagitated, and his mind is composed and one-pointed—then, O monks, a monk of such a nature, lying down and awake, is called ‘one who is ardent, conscientious, constantly and continually with aroused energy and resolute of mind’.”

‘‘Yataṃ care yataṃ tiṭṭhe, yataṃ acche yataṃ saye;

Yataṃ samiñjaye bhikkhu, yatamenaṃ pasāraye.

“A monk should walk restrained, stand restrained, sit restrained, and lie down restrained. A monk should bend restrained; restrained he should stretch forth his limbs.”

‘‘Uddhaṃ tiriyaṃ apācīnaṃ, yāvatā jagato gati;

Samavekkhitā ca dhammānaṃ, khandhānaṃ udayabbayaṃ.

Upwards, across, and downwards, as far as the world extends, he is one who has well observed the arising and passing away of the phenomena that are the aggregates.

‘‘Cetosamathasāmīciṃ, sikkhamānaṃ sadā sataṃ;

Satataṃ pahitattoti, āhu bhikkhuṃ tathāvidha’’nti. dutiyaṃ;

They call a monk of such a kind—who trains in the practice appropriate for mental calm and is ever mindful—'constantly resolute.' Second.

3. Padhānasuttaṃ

3. The Discourse on Striving

13. ‘‘Cattārimāni, bhikkhave, sammappadhānāni. Katamāni cattāri? Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ [Pg.323] janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Imāni kho, bhikkhave, cattāri sammappadhānānī’’ti.

13. “Bhikkhus, there are these four right strivings. What are the four? Here, bhikkhus, a bhikkhu generates desire, makes an effort, rouses energy, exerts his mind, and strives for the non-arising of unarisen evil, unwholesome states. He generates desire, makes an effort, rouses energy, exerts his mind, and strives for the abandoning of arisen evil, unwholesome states. He generates desire, makes an effort, rouses energy, exerts his mind, and strives for the arising of unarisen wholesome states. He generates desire, makes an effort, rouses energy, exerts his mind, and strives for the maintenance, non-disappearance, increase, abundance, development, and fulfillment of arisen wholesome states. These, bhikkhus, are the four right strivings.”

‘‘Sammappadhānā māradheyyābhibhūtā,Te asitā jātimaraṇabhayassa pāragū;

Te tusitā jetvā māraṃ savāhiniṃ te anejā,Sabbaṃ namucibalaṃ upātivattā te sukhitā’’ti. tatiyaṃ;

“Those with right striving, having overcome Māra’s domain, are unattached and have crossed over the fear of birth and death. They are content, having conquered Māra and his army; they are unshakeable. Having surpassed all of Namuci’s forces, they are happy.” Third.

4. Saṃvarasuttaṃ

4. The Discourse on Restraint

14. ‘‘Cattārimāni, bhikkhave, padhānāni. Katamāni cattāri? Saṃvarappadhānaṃ, pahānappadhānaṃ, bhāvanāppadhānaṃ, anurakkhaṇāppadhānaṃ. Katamañca, bhikkhave, saṃvarappadhānaṃ? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī, yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati. Idaṃ vuccati, bhikkhave, saṃvarappadhānaṃ.

14. “Bhikkhus, there are these four strivings. What are the four? The striving of restraint, the striving of abandoning, the striving of development, and the striving of safeguarding. And what, bhikkhus, is the striving of restraint? Here, bhikkhus, a bhikkhu, having seen a form with the eye, does not grasp at its signs or its secondary characteristics. Insofar as, if he were to dwell with his eye faculty unrestrained, evil, unwholesome states of covetousness and displeasure might assail him, he practices for its restraint, he guards the eye faculty, he undertakes the restraint of the eye faculty. Having heard a sound with the ear… having smelled an odor with the nose… having tasted a flavor with the tongue… having touched a tangible with the body… having cognized a mental object with the mind, he does not grasp at its signs or its secondary characteristics. Insofar as, if he were to dwell with his mind faculty unrestrained, evil, unwholesome states of covetousness and displeasure might assail him, he practices for its restraint, he guards the mind faculty, he undertakes the restraint of the mind faculty. This, bhikkhus, is called the striving of restraint.

‘‘Katamañca, bhikkhave, pahānappadhānaṃ? Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti; uppannaṃ byāpādavitakkaṃ…pe… uppannaṃ vihiṃsāvitakkaṃ…pe… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti. Idaṃ vuccati, bhikkhave, pahānappadhānaṃ.

“And what, bhikkhus, is the striving of abandoning? Here, bhikkhus, a bhikkhu does not tolerate an arisen sensual thought; he abandons it, dispels it, brings it to an end, and causes it to go to non-existence. He does not tolerate an arisen thought of ill will… an arisen thought of harming… He does not tolerate any arisen evil, unwholesome states; he abandons them, dispels them, brings them to an end, and causes them to go to non-existence. This, bhikkhus, is called the striving of abandoning.

‘‘Katamañca, bhikkhave, bhāvanāppadhānaṃ? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ, dhammavicayasambojjhaṅgaṃ [Pg.324] bhāveti… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. Idaṃ vuccati, bhikkhave, bhāvanāppadhānaṃ.

“And what, bhikkhus, is the striving of development? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness, based on seclusion, based on dispassion, based on cessation, resulting in relinquishment. He develops the enlightenment factor of investigation of phenomena… he develops the enlightenment factor of energy… he develops the enlightenment factor of rapture… he develops the enlightenment factor of tranquility… he develops the enlightenment factor of concentration… he develops the enlightenment factor of equanimity, based on seclusion, based on dispassion, based on cessation, resulting in relinquishment. This, bhikkhus, is called the striving of development.

‘‘Katamañca, bhikkhave, anurakkhaṇāppadhānaṃ? Idha, bhikkhave, bhikkhu uppannaṃ bhaddakaṃ samādhinimittaṃ anurakkhati aṭṭhikasaññaṃ puḷavakasaññaṃ vinīlakasaññaṃ vicchiddakasaññaṃ uddhumātakasaññaṃ. Idaṃ vuccati, bhikkhave, anurakkhaṇāppadhānaṃ. Imāni kho, bhikkhave, cattāri padhānānī’’ti.

“And what, bhikkhus, is the striving of safeguarding? Here, bhikkhus, a bhikkhu safeguards an arisen, auspicious sign of concentration: the perception of a skeleton, the perception of a worm-eaten corpse, the perception of a bluish corpse, the perception of a split-open corpse, the perception of a bloated corpse. This, bhikkhus, is called the striving of safeguarding. These, bhikkhus, are the four strivings.”

‘‘Saṃvaro ca pahānañca, bhāvanā anurakkhaṇā;

Ete padhānā cattāro, desitādiccabandhunā;

Yehi bhikkhu idhātāpī, khayaṃ dukkhassa pāpuṇe’’ti. catutthaṃ;

“Restraint and abandoning, development and safeguarding: these four strivings were taught by the Kinsman of the Sun. By means of which a bhikkhu, being ardent here, may attain the destruction of suffering.” Fourth.

5. Paññattisuttaṃ

5. The Discourse on Designations

15. ‘‘Catasso imā, bhikkhave, aggapaññattiyo. Katamā catasso? Etadaggaṃ, bhikkhave, attabhāvīnaṃ yadidaṃ – rāhu asurindo. Etadaggaṃ, bhikkhave, kāmabhogīnaṃ yadidaṃ – rājā mandhātā. Etadaggaṃ, bhikkhave, ādhipateyyānaṃ yadidaṃ – māro pāpimā. Sadevake, bhikkhave, loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato aggamakkhāyati arahaṃ sammāsambuddho. Imā kho, bhikkhave, catasso aggapaññattiyo’’ti.

15. “Bhikkhus, there are these four foremost designations. What four? Bhikkhus, among embodied beings, Rāhu, lord of the asuras, is the foremost. Bhikkhus, among those who enjoy sensual pleasures, King Mandhātā is the foremost. Bhikkhus, among those who hold dominion, Māra the Evil One is the foremost. Bhikkhus, in the world with its devas, its Māras, and its Brahmās, in this generation with its ascetics and brahmins, with its devas and humans, the Tathāgata is acclaimed the foremost—the Arahant, the Perfectly Enlightened One. These, bhikkhus, are the four foremost designations.”

‘‘Rāhuggaṃ attabhāvīnaṃ, mandhātā kāmabhoginaṃ;

Māro ādhipateyyānaṃ, iddhiyā yasasā jalaṃ.

“Rāhu is foremost among embodied beings; Mandhātā, among those who enjoy sensual pleasures; Māra is foremost among those who hold dominion, blazing with power and glory.

‘‘Uddhaṃ tiriyaṃ apācīnaṃ, yāvatā jagato gati;

Sadevakassa lokassa, buddho aggo pavuccatī’’ti. pañcamaṃ;

“Upwards, across, and downwards, as far as the world extends; in the world with its devas, the Buddha is said to be the foremost.” Fifth.

6. Sokhummasuttaṃ

6. The Discourse on Subtleties

16. ‘‘Cattārimāni, bhikkhave, sokhummāni. Katamāni cattāri? Idha, bhikkhave, bhikkhu rūpasokhummena samannāgato hoti paramena; tena ca rūpasokhummena [Pg.325] aññaṃ rūpasokhummaṃ uttaritaraṃ vā paṇītataraṃ vā na samanupassati; tena ca rūpasokhummena aññaṃ rūpasokhummaṃ uttaritaraṃ vā paṇītataraṃ vā na pattheti. Vedanāsokhummena samannāgato hoti paramena; tena ca vedanāsokhummena aññaṃ vedanāsokhummaṃ uttaritaraṃ vā paṇītataraṃ vā na samanupassati; tena ca vedanāsokhummena aññaṃ vedanāsokhummaṃ uttaritaraṃ vā paṇītataraṃ vā na pattheti. Saññāsokhummena samannāgato hoti paramena; tena ca saññāsokhummena aññaṃ saññāsokhummaṃ uttaritaraṃ vā paṇītataraṃ vā na samanupassati; tena ca saññāsokhummena aññaṃ saññāsokhummaṃ uttaritaraṃ vā paṇītataraṃ vā na pattheti. Saṅkhārasokhummena samannāgato hoti paramena; tena ca saṅkhārasokhummena aññaṃ saṅkhārasokhummaṃ uttaritaraṃ vā paṇītataraṃ vā na samanupassati; tena ca saṅkhārasokhummena aññaṃ saṅkhārasokhummaṃ uttaritaraṃ vā paṇītataraṃ vā na pattheti. Imāni kho, bhikkhave, cattāri sokhummānī’’ti.

16. “Bhikkhus, there are these four subtleties. What four? Here, bhikkhus, a bhikkhu is endowed with the supreme subtlety in regard to form; and he does not perceive any other subtlety in regard to form as higher or more excellent than that; nor does he long for any other subtlety in regard to form that is higher or more excellent than that. He is endowed with the supreme subtlety in regard to feeling; and he does not perceive any other subtlety in regard to feeling as higher or more excellent than that; nor does he long for any other subtlety in regard to feeling that is higher or more excellent than that. He is endowed with the supreme subtlety in regard to perception; and he does not perceive any other subtlety in regard to perception as higher or more excellent than that; nor does he long for any other subtlety in regard to perception that is higher or more excellent than that. He is endowed with the supreme subtlety in regard to formations; and he does not perceive any other subtlety in regard to formations as higher or more excellent than that; nor does he long for any other subtlety in regard to formations that is higher or more excellent than that. These, bhikkhus, are the four subtleties.”

‘‘Rūpasokhummataṃ ñatvā, vedanānañca sambhavaṃ;

Saññā yato samudeti, atthaṃ gacchati yattha ca;

Saṅkhāre parato ñatvā, dukkhato no ca attato.

“Having known the subtlety of form, and the origin of feelings; having known from where perception arises, and wherein it ceases; having known formations as other and as suffering, and not as self.

‘‘Sa ve sammaddaso bhikkhu, santo santipade rato;

Dhāreti antimaṃ dehaṃ, jetvā māraṃ savāhini’’nti. chaṭṭhaṃ;

“Indeed, that bhikkhu who sees rightly, tranquil and delighting in the state of peace, bears his final body, having conquered Māra with his army.” Sixth.

7. Paṭhamaagatisuttaṃ

7. The First Discourse on Wrong Courses of Action

17. ‘‘Cattārimāni, bhikkhave, agatigamanāni. Katamāni cattāri? Chandāgatiṃ gacchati, dosāgatiṃ gacchati, mohāgatiṃ gacchati, bhayāgatiṃ gacchati – imāni kho, bhikkhave, cattāri agatigamanānī’’ti.

17. “Bhikkhus, there are these four wrong courses of action. What four? One takes a wrong course of action due to desire, one takes a wrong course of action due to hatred, one takes a wrong course of action due to delusion, one takes a wrong course of action due to fear. These, bhikkhus, are the four wrong courses of action.”

‘‘Chandā dosā bhayā mohā, yo dhammaṃ ativattati;

Nihīyati tassa yaso, kāḷapakkheva candimā’’ti. sattamaṃ;

“Whoever transgresses the Dhamma through desire, hatred, fear, or delusion, their fame wanes, like the moon in the dark fortnight.” Seventh.

8. Dutiyaagatisuttaṃ

8. The Second Discourse on Wrong Courses of Action

18. ‘‘Cattārimāni[Pg.326], bhikkhave, nāgatigamanāni. Katamāni cattāri? Na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati – imāni kho, bhikkhave, cattāri nāgatigamanānī’’ti.

18. “Bhikkhus, there are these four ways of not taking a wrong course of action. What four? One does not take a wrong course of action due to desire, one does not take a wrong course of action due to hatred, one does not take a wrong course of action due to delusion, one does not take a wrong course of action due to fear. These, bhikkhus, are the four ways of not taking a wrong course of action.”

‘‘Chandā dosā bhayā mohā, yo dhammaṃ nātivattati;

Āpūrati tassa yaso, sukkapakkheva candimā’’ti. aṭṭhamaṃ;

“Whoever does not transgress the Dhamma through desire, hatred, fear, or delusion, their fame grows full, like the moon in the bright fortnight.” Eighth.

9. Tatiyaagatisuttaṃ

9. The Third Discourse on Wrong Courses of Action

19. ‘‘Cattārimāni, bhikkhave, agatigamanāni. Katamāni cattāri? Chandāgatiṃ gacchati, dosāgatiṃ gacchati, mohāgatiṃ gacchati, bhayāgatiṃ gacchati – imāni kho, bhikkhave, cattāri agatigamanāni.

19. “Bhikkhus, there are these four wrong courses of action. What four? One takes a wrong course of action due to desire, one takes a wrong course of action due to hatred, one takes a wrong course of action due to delusion, one takes a wrong course of action due to fear. These, bhikkhus, are the four wrong courses of action.

‘‘Cattārimāni, bhikkhave, nāgatigamanāni. Katamāni cattāri? Na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati – imāni kho, bhikkhave, cattāri nāgatigamanānī’’ti.

“Bhikkhus, there are these four ways of not taking a wrong course of action. What four? One does not take a wrong course of action due to desire, one does not take a wrong course of action due to hatred, one does not take a wrong course of action due to delusion, one does not take a wrong course of action due to fear. These, bhikkhus, are the four ways of not taking a wrong course of action.”

‘‘Chandā dosā bhayā mohā, yo dhammaṃ ativattati;

Nihīyati tassa yaso, kāḷapakkheva candimā.

“Whoever transgresses the Dhamma through desire, hatred, fear, or delusion, their fame wanes, like the moon in the dark fortnight.

‘‘Chandā dosā bhayā mohā, yo dhammaṃ nātivattati;

Āpūrati tassa yaso, sukkapakkheva candimā’’ti. navamaṃ;

“Whoever does not transgress the Dhamma through desire, hatred, fear, or delusion, their fame grows full, like the moon in the bright fortnight.” Ninth.

10. Bhattuddesakasuttaṃ

10. The Discourse on the Distributor of Food

20. ‘‘Catūhi, bhikkhave, dhammehi samannāgato bhattuddesako yathābhataṃ nikkhitto evaṃ niraye. Katamehi catūhi? Chandāgatiṃ gacchati, dosāgatiṃ gacchati, mohāgatiṃ gacchati, bhayāgatiṃ gacchati – imehi kho, bhikkhave, catūhi dhammehi samannāgato bhattuddesako yathābhataṃ nikkhitto evaṃ niraye.

20. “Bhikkhus, a distributor of food who is endowed with four qualities is deposited in hell as if carried and placed there. With what four? One takes a wrong course of action due to desire, one takes a wrong course of action due to hatred, one takes a wrong course of action due to delusion, one takes a wrong course of action due to fear. Bhikkhus, a distributor of food who is endowed with these four qualities is deposited in hell as if carried and placed there.

‘‘Catūhi, bhikkhave, dhammehi samannāgato bhattuddesako yathābhataṃ nikkhitto evaṃ sagge. Katamehi catūhi? Na chandāgatiṃ gacchati, na dosāgatiṃ [Pg.327] gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati – imehi kho, bhikkhave, catūhi dhammehi samannāgato bhattuddesako yathābhataṃ nikkhitto evaṃ sagge’’ti.

“Bhikkhus, a distributor of food who is endowed with four qualities is deposited in heaven as if carried and placed there. With what four? One does not take a wrong course of action due to desire, one does not take a wrong course of action due to hatred, one does not take a wrong course of action due to delusion, one does not take a wrong course of action due to fear. Bhikkhus, a distributor of food who is endowed with these four qualities is deposited in heaven as if carried and placed there.”

‘‘Ye keci kāmesu asaññatā janā,Adhammikā honti adhammagāravā;

Chandā dosā mohā ca bhayā gāmino,Parisākasaṭo ca panesa vuccati.

“Whatever people are unrestrained in sensual pleasures, are unrighteous, and have no respect for the Dhamma; who take wrong courses of action through desire, hatred, delusion, and fear, such a one is called the dregs of the assembly.

‘‘Evañhi vuttaṃ samaṇena jānatā,Tasmā hi te sappurisā pasaṃsiyā;

Dhamme ṭhitā ye na karonti pāpakaṃ,Na chandā na dosā na mohā na bhayā ca gāmino ;

‘‘Parisāya maṇḍo ca panesa vuccati,Evañhi vuttaṃ samaṇena jānatā’’ti. dasamaṃ;

“Thus it was spoken by the Ascetic, the Knower. Therefore, those good persons are praiseworthy; established in the Dhamma, they do no evil. They do not take wrong courses of action through desire, nor through hatred, nor through delusion, nor through fear. Such a one is called the cream of the assembly. Thus it was spoken by the Ascetic, the Knower.” Tenth.

Caravaggo dutiyo.

The Second Chapter on Conduct.

Tassuddānaṃ –

The summary verse for this chapter:

Caraṃ sīlaṃ padhānāni, saṃvaraṃ paññatti pañcamaṃ;

Sokhummaṃ tayo agatī, bhattuddesena te dasāti.

Conduct, Virtue, Striving, Restraint, and Designation as the fifth; Subtlety, the three on Wrong Courses, and with the Distributor of Food—these are the ten.

3. Uruvelavaggo

3. The Chapter on Uruvelā

1. Paṭhamauruvelasuttaṃ

1. The First Discourse at Uruvelā

21. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

21. Thus have I heard. At one time the Blessed One was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park. There the Blessed One addressed the bhikkhus: “Bhikkhus!” “Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:

‘‘Ekamidāhaṃ[Pg.328], bhikkhave, samayaṃ uruvelāyaṃ viharāmi najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Tassa mayhaṃ, bhikkhave, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘dukkhaṃ kho agāravo viharati appatisso. Kiṃ nu kho ahaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyya’’’nti?

“Bhikkhus, at one time I was dwelling at Uruvelā, on the bank of the Nerañjarā River, at the foot of the Ajapāla Banyan Tree, having just attained full enlightenment. Then, bhikkhus, while I was alone in seclusion, this thought arose in my mind: ‘It is painful to live without reverence and deference. What ascetic or brahmin, I wonder, might I honor, respect, and live in dependence upon?’”

‘‘Tassa mayhaṃ, bhikkhave, etadahosi – aparipūrassa kho ahaṃ sīlakkhandhassa pāripūriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyaṃ. Na kho panāhaṃ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṃ samaṇaṃ vā brāhmaṇaṃ vā attanā sīlasampannataraṃ, yamahaṃ sakkatvā garuṃ katvā upanissāya vihareyyaṃ.

“Then, bhikkhus, this thought occurred to me: ‘For the sake of fulfilling the as-yet-unfulfilled aggregate of virtue, I might honor, respect, and live in dependence upon another ascetic or brahmin. Yet I do not see, in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, with its devas and humans, another ascetic or brahmin more accomplished in virtue than myself, whom I could honor, respect, and live in dependence upon.’

‘‘Aparipūrassa kho ahaṃ samādhikkhandhassa pāripūriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyaṃ. Na kho panāhaṃ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṃ samaṇaṃ vā brāhmaṇaṃ vā attanā samādhisampannataraṃ, yamahaṃ sakkatvā garuṃ katvā upanissāya vihareyyaṃ.

“‘For the sake of fulfilling the as-yet-unfulfilled aggregate of concentration, I might honor, respect, and live in dependence upon another ascetic or brahmin. Yet I do not see, in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, with its devas and humans, another ascetic or brahmin more accomplished in concentration than myself, whom I could honor, respect, and live in dependence upon.’

‘‘Aparipūrassa kho ahaṃ paññākkhandhassa pāripūriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyaṃ. Na kho panāhaṃ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṃ samaṇaṃ vā brāhmaṇaṃ vā attanā paññāsampannataraṃ, yamahaṃ sakkatvā garuṃ katvā upanissāya vihareyyaṃ.

“‘For the sake of fulfilling the as-yet-unfulfilled aggregate of wisdom, I might honor, respect, and live in dependence upon another ascetic or brahmin. Yet I do not see, in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, with its devas and humans, another ascetic or brahmin more accomplished in wisdom than myself, whom I could honor, respect, and live in dependence upon.’

‘‘Aparipūrassa kho ahaṃ vimuttikkhandhassa pāripūriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyaṃ. Na kho panāhaṃ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṃ samaṇaṃ vā brāhmaṇaṃ vā attanā vimuttisampannataraṃ, yamahaṃ sakkatvā garuṃ katvā upanissāya vihareyya’’nti.

“‘For the sake of fulfilling the as-yet-unfulfilled aggregate of liberation, I might honor, respect, and live in dependence upon another ascetic or brahmin. Yet I do not see, in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, with its devas and humans, another ascetic or brahmin more accomplished in liberation than myself, whom I could honor, respect, and live in dependence upon.’”

‘‘Tassa [Pg.329] mayhaṃ, bhikkhave, etadahosi – ‘yaṃnūnāhaṃ yvāyaṃ dhammo mayā abhisambuddho tameva dhammaṃ sakkatvā garuṃ katvā upanissāya vihareyya’’’nti.

“Then, bhikkhus, this thought occurred to me: ‘What if I were to honor, respect, and live in dependence upon this very Dhamma that I have fully awakened to?’”

‘‘Atha kho, bhikkhave, brahmā sahampati mama cetasā cetoparivitakkamaññāya – seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evamevaṃ – brahmaloke antarahito mama purato pāturahosi. Atha kho, bhikkhave, brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā dakkhiṇaṃ jāṇumaṇḍalaṃ pathaviyaṃ nihantvā yenāhaṃ tenañjaliṃ paṇāmetvā maṃ etadavoca – ‘evametaṃ bhagavā, evametaṃ sugata! Yepi te, bhante, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto dhammaṃyeva sakkatvā garuṃ katvā upanissāya vihariṃsu; yepi te, bhante, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto dhammaṃyeva sakkatvā garuṃ katvā upanissāya viharissanti; bhagavāpi, bhante, etarahi arahaṃ sammāsambuddho dhammaṃyeva sakkatvā garuṃ katvā upanissāya viharatū’’’ti. Idamavoca brahmā sahampati. Idaṃ vatvā athāparaṃ etadavoca –

“Then, bhikkhus, Brahmā Sahampati, having known the thought in my mind with his own mind, vanished from the Brahma-world and appeared before me, just as a strong man might extend his flexed arm or flex his extended arm. Then, bhikkhus, Brahmā Sahampati arranged his upper robe over one shoulder, placed his right knee on the ground, and raising his joined hands in salutation to me, said this: ‘So it is, Blessed One! So it is, Well-Farer! Venerable sir, those who in the past were Arahants, Perfectly Enlightened Ones—those Blessed Ones also dwelt honoring, respecting, and in dependence upon the Dhamma itself. Venerable sir, those who in the future will be Arahants, Perfectly Enlightened Ones—those Blessed Ones also will dwell honoring, respecting, and in dependence upon the Dhamma itself. Let the Blessed One, venerable sir, who is now the Arahant, the Perfectly Enlightened One, also dwell honoring, respecting, and in dependence upon the Dhamma itself.’ This is what Brahmā Sahampati said. Having said this, he said further:

‘‘Ye ca atītā sambuddhā, ye ca buddhā anāgatā;

Yo cetarahi sambuddho, bahūnaṃ sokanāsano.

“Those who were Perfectly Enlightened in the past, and those Buddhas who are to come in the future, and the one who is the Perfectly Enlightened One now, the dispeller of sorrow for many—

‘‘Sabbe saddhammagaruno, vihaṃsu viharanti ca;

Athopi viharissanti, esā buddhāna dhammatā.

“All have revered the good Dhamma, and so they dwelt, do dwell, and will dwell. This is the nature of the Buddhas.

‘‘Tasmā hi attakāmena, mahattamabhikaṅkhatā;

Saddhammo garukātabbo, saraṃ buddhāna sāsana’’nti.

“Therefore, one who desires their own welfare, aspiring to greatness, should revere the good Dhamma, remembering the teaching of the Buddhas.”

‘‘Idamavoca, bhikkhave, brahmā sahampati. Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi. Atha khvāhaṃ, bhikkhave, brahmuno ca ajjhesanaṃ viditvā attano ca patirūpaṃ yvāyaṃ dhammo mayā abhisambuddho tameva dhammaṃ sakkatvā garuṃ katvā upanissāya vihāsiṃ. Yato [Pg.330] ca kho, bhikkhave, saṅghopi mahattena samannāgato, atha me saṅghepi gāravo’’ti. Paṭhamaṃ.

“This, bhikkhus, is what Brahmā Sahampati said. Having said this, he paid homage to me, circumambulated me keeping me to his right, and vanished right there. Then, bhikkhus, having understood Brahmā’s request and what was suitable for myself, I dwelt honoring, respecting, and in dependence upon that very Dhamma to which I had fully awakened. And when, bhikkhus, the Saṅgha too had attained greatness, I then held the Saṅgha also in reverence.” The First.

2. Dutiyauruvelasuttaṃ

2. The Second Discourse at Uruvelā

22. ‘‘Ekamidāhaṃ, bhikkhave, samayaṃ uruvelāyaṃ viharāmi najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Atha kho, bhikkhave, sambahulā brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā mayā saddhiṃ sammodiṃsu. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho, bhikkhave, te brāhmaṇā maṃ etadavocuṃ – ‘sutaṃ netaṃ, bho gotama – na samaṇo gotamo brāhmaṇe jiṇṇe vuddhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetīti. Tayidaṃ, bho gotama, tatheva. Na hi bhavaṃ gotamo brāhmaṇe jiṇṇe vuddhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. Tayidaṃ, bho gotama, na sampannamevā’’’ti.

22. “Monks, at one time I was dwelling at Uruvelā, on the bank of the Nerañjarā River, at the Goatherd’s Banyan Tree, when I was first perfectly awakened. Then, monks, many brahmins—old, aged, elderly, advanced in years, having reached the final stage of life—approached where I was. Having approached, they exchanged pleasantries with me. After concluding agreeable and memorable talk, they sat down to one side. Sitting to one side, monks, those brahmins said this to me: ‘We have heard this, Master Gotama: “The ascetic Gotama does not pay homage to, rise up for, or offer a seat to brahmins who are old, aged, elderly, advanced in years, and have reached the final stage of life.” Master Gotama, that which we have heard is indeed so. For the venerable Gotama does not pay homage to, rise up for, or offer a seat to brahmins who are old, aged, elderly, advanced in years, and have reached the final stage of life. Master Gotama, this is certainly not proper!’”

‘‘Tassa mayhaṃ, bhikkhave, etadahosi – ‘nayime āyasmanto jānanti theraṃ vā therakaraṇe vā dhamme’ti. Vuddho cepi, bhikkhave, hoti āsītiko vā nāvutiko vā vassasatiko vā jātiyā. So ca hoti akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī, anidhānavatiṃ vācaṃ bhāsitā akālena anapadesaṃ apariyantavatiṃ anatthasaṃhitaṃ. Atha kho so ‘bālo thero’tveva saṅkhaṃ gacchati.

“Then, monks, this thought occurred to me: ‘These venerable ones do not know an elder or the qualities that make one an elder.’ For, monks, even if one is old—eighty, ninety, or a hundred years by birth—and he is one who speaks at the wrong time, speaks what is not true, speaks what is not beneficial, speaks what is not the Dhamma, speaks what is not the Vinaya, and speaks speech that is not worth treasuring, at the wrong time, without reference, without limit, and not connected with benefit, then indeed, he is reckoned only as ‘a foolish elder.’

‘‘Daharo cepi, bhikkhave, hoti yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā. So ca hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ. Atha kho so ‘paṇḍito thero’tveva saṅkhaṃ gacchati.

“But, monks, even if one is young, youthful, with jet-black hair, endowed with fine youth, in the first stage of life, and he is one who speaks at the right time, speaks what is true, speaks what is beneficial, speaks the Dhamma, speaks the Vinaya, and speaks speech that is worth treasuring, at the right time, with reference, with limit, and connected with benefit, then indeed, he is reckoned only as ‘a wise elder.’

‘‘Cattārome[Pg.331], bhikkhave, therakaraṇā dhammā. Katame cattāro? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā, diṭṭhiyā suppaṭividdhā, catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ime kho, bhikkhave, cattāro therakaraṇā dhammā’’ti.

“Monks, there are these four qualities that make one an elder. What four? Here, monks, a bhikkhu is virtuous; he dwells restrained by the Pātimokkha restraint, possessed of good conduct and resort, seeing danger in the slightest faults; he undertakes and trains in the training rules. He is very learned, a bearer of what has been heard, a treasurer of what has been heard. Those teachings that are good in the beginning, good in the middle, and good in the end, with right meaning and phrasing, which proclaim the holy life that is utterly complete and pure—such teachings are much heard by him, borne in mind, practiced with speech, examined with the mind, and well penetrated by view. He is an obtainer at will, without difficulty, and without trouble of the four jhānas, which pertain to the higher mind and are pleasant abidings in this very life. Through the destruction of the taints, he dwells having realized for himself with direct knowledge in this very life the taintless liberation of mind, liberation by wisdom, and having attained it. These, monks, are the four qualities that make one an elder.”

‘‘Yo uddhatena cittena, samphañca bahu bhāsati;

Asamāhitasaṅkappo, asaddhammarato mago;

Ārā so thāvareyyamhā, pāpadiṭṭhi anādaro.

“One who, with a restless mind, speaks much frivolous talk; with unconcentrated thoughts, delighting in the false Dhamma, he is like a wild deer. Such a one, of wrong view and disrespectful, is far from steadfastness.”

‘‘Yo ca sīlena sampanno, sutavā paṭibhānavā;

Saññato dhīro dhammesu, paññāyatthaṃ vipassati.

“But one who is endowed with virtue, learned, and has ready wit; who is restrained and steadfast in the teachings, sees the meaning with wisdom.”

‘‘Pāragū sabbadhammānaṃ, akhilo paṭibhānavā;

Pahīnajātimaraṇo, brahmacariyassa kevalī.

“He has gone to the far shore of all phenomena, is without defect, and has ready wit; he has abandoned birth and death, and is complete in the holy life.”

‘‘Tamahaṃ vadāmi theroti, yassa no santi āsavā;

Āsavānaṃ khayā bhikkhu, so theroti pavuccatī’’ti. dutiyaṃ;

“That one I call an elder, for whom there are no taints. A bhikkhu, through the destruction of the taints, is called an elder.” The second discourse ends.

3. Lokasuttaṃ

3. The Discourse on the World

23. ‘‘Loko, bhikkhave, tathāgatena abhisambuddho. Lokasmā tathāgato visaṃyutto. Lokasamudayo, bhikkhave, tathāgatena abhisambuddho. Lokasamudayo tathāgatassa pahīno. Lokanirodho, bhikkhave, tathāgatena abhisambuddho. Lokanirodho tathāgatassa [Pg.332] sacchikato. Lokanirodhagāminī paṭipadā, bhikkhave, tathāgatena abhisambuddhā. Lokanirodhagāminī paṭipadā tathāgatassa bhāvitā.

23. “Monks, the world has been fully understood by the Tathāgata. The Tathāgata is detached from the world. Monks, the origin of the world has been fully understood by the Tathāgata. The origin of the world has been abandoned by the Tathāgata. Monks, the cessation of the world has been fully understood by the Tathāgata. The cessation of the world has been realized by the Tathāgata. Monks, the path leading to the cessation of the world has been fully understood by the Tathāgata. The path leading to the cessation of the world has been developed by the Tathāgata.

‘‘Yaṃ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, sabbaṃ taṃ tathāgatena abhisambuddhaṃ. Tasmā ‘tathāgato’ti vuccati.

“Monks, whatever in the world with its devas, with its Māra, with its Brahmā, and for the populace with its ascetics and brahmins, with its devas and humans, is seen, heard, sensed, cognized, attained, sought after, and explored by the mind—all that has been fully understood by the Tathāgata. Therefore, he is called ‘Tathāgata.’

‘‘Yañca, bhikkhave, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati, yaṃ etasmiṃ antare bhāsati lapati niddisati sabbaṃ taṃ tatheva hoti, no aññathā. Tasmā ‘tathāgato’ti vuccati.

“Monks, on whatever night the Tathāgata fully awakens to unexcelled perfect enlightenment, and on whatever night he attains parinibbāna with the Nibbāna-element without remainder—whatever he speaks, utters, and indicates in this interval, all of that is just so and not otherwise. Therefore, he is called ‘Tathāgata.’

‘‘Yathāvādī, bhikkhave, tathāgato tathākārī, yathākārī tathāvādī. Iti yathāvādī tathākārī, yathākārī tathāvādī. Tasmā ‘tathāgato’ti vuccati.

“Monks, as the Tathāgata speaks, so he does; as he does, so he speaks. Thus, as he speaks, so he does; as he does, so he speaks. Therefore, he is called ‘Tathāgata.’

‘‘Sadevake, bhikkhave, loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthu daso vasavattī. Tasmā ‘tathāgato’ti vuccati’’.

“Monks, in the world with its devas, with its Māra, with its Brahmā, in this populace with its ascetics and brahmins, with its devas and humans, the Tathāgata is the conqueror, unconquered, one who truly sees, a wielder of power. Therefore, he is called ‘Tathāgata.’”

‘‘Sabbaṃ lokaṃ abhiññāya, sabbaṃ loke yathātathaṃ;

Sabbaṃ lokaṃ visaṃyutto, sabbaloke anūpayo.

“Having directly known the entire world, having directly known everything in the world as it truly is; he is detached from the entire world, free from clinging in the entire world.

‘‘Sa ve sabbābhibhū dhīro, sabbaganthappamocano;

Phuṭṭha’ssa paramā santi, nibbānaṃ akutobhayaṃ.

“Indeed, he is the all-conqueror, the steadfast one, freed from all ties; he has attained the supreme peace, Nibbāna, which is free from fear from any cause.

‘‘Esa khīṇāsavo buddho, anīgho chinnasaṃsayo;

Sabbakammakkhayaṃ patto, vimutto upadhisaṅkhaye.

This Buddha is one whose taints are destroyed, without affliction, with doubt cut off. He has reached the destruction of all kamma, liberated in the destruction of the substrates.

‘‘Esa so bhagavā buddho, esa sīho anuttaro;

Sadevakassa lokassa, brahmacakkaṃ pavattayī.

This is that Blessed One, the Buddha; this is the unexcelled lion. For the world with its devas, he set the Brahma-wheel in motion.

‘‘Iti devā manussā ca, ye buddhaṃ saraṇaṃ gatā;

Saṅgamma taṃ namassanti, mahantaṃ vītasāradaṃ.

Thus, those devas and humans who have gone to the Buddha for refuge, coming together, pay homage to him, the great one who is without timidity.

‘‘Danto [Pg.333] damayataṃ seṭṭho, santo samayataṃ isi;

Mutto mocayataṃ aggo, tiṇṇo tārayataṃ varo.

The Tamed One is the best of those who tame; the Peaceful One, the sage, is best among the peaceful; the Liberated One is the foremost of those who liberate; the One Who Has Crossed Over is the most excellent of those who help others cross over.

‘‘Iti hetaṃ namassanti, mahantaṃ vītasāradaṃ;

Sadevakasmiṃ lokasmiṃ, natthi te paṭipuggalo’’ti. tatiyaṃ;

Thus they pay homage to him, the great one who is without timidity: ‘In the world with its devas, there is no one who is your counterpart.’ The third discourse is finished.

4. Kāḷakārāmasuttaṃ

4. The Sutta at the Kāḷakārāma

24. Ekaṃ samayaṃ bhagavā sākete viharati kāḷakārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

24. At one time the Blessed One was dwelling at Sāketa in the Kāḷakārāma. There the Blessed One addressed the monks: "Monks." "Venerable sir," those monks replied to the Blessed One. The Blessed One said this:

‘‘Yaṃ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tamahaṃ jānāmi.

Monks, whatever in the world with its devas, Māras, and Brahmās, in this generation with its ascetics and brahmins, its population with its devas and humans, is seen, heard, sensed, cognized, attained, sought after, and pondered by the mind—that I know.

‘‘Yaṃ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tamahaṃ abbhaññāsiṃ. Taṃ tathāgatassa viditaṃ, taṃ tathāgato na upaṭṭhāsi.

Monks, whatever in the world with its devas, Māras, and Brahmās, in this generation with its ascetics and brahmins, its population with its devas and humans—whatever is seen, heard, sensed, cognized, attained, sought after, and pondered by the mind—that I have directly known. That is known by the Tathāgata, but the Tathāgata does not cling to it.

‘‘Yaṃ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tamahaṃ na jānāmīti vadeyyaṃ, taṃ mamassa musā.

Monks, if I were to say, 'I do not know that which in this world with its devas, Māras, and Brahmās, in this generation with its ascetics and brahmins, its population with its devas and humans, has been seen, heard, sensed, cognized, attained, sought after, and pondered by the mind,' that would be a falsehood on my part.

‘‘Yaṃ, bhikkhave…pe… tamahaṃ jānāmi ca na ca jānāmīti vadeyyaṃ, taṃpassa tādisameva.

Monks… if I were to say, 'I both know and do not know that…,' that would be just the same.

‘‘Yaṃ, bhikkhave…pe… tamahaṃ neva jānāmi na na jānāmīti vadeyyaṃ, taṃ mamassa kali.

Monks… if I were to say, 'I neither know nor do not know that…,' that would be a fault on my part.

‘‘Iti kho, bhikkhave, tathāgato daṭṭhā daṭṭhabbaṃ, diṭṭhaṃ na maññati, adiṭṭhaṃ na maññati, daṭṭhabbaṃ na maññati, daṭṭhāraṃ na maññati; sutvā sotabbaṃ, sutaṃ na [Pg.334] maññati, asutaṃ na maññati, sotabbaṃ na maññati, sotāraṃ na maññati; mutvā motabbaṃ, mutaṃ na maññati, amutaṃ na maññati, motabbaṃ na maññati, motāraṃ na maññati; viññatvā viññātabbaṃ, viññātaṃ na maññati, aviññātaṃ na maññati, viññātabbaṃ na maññati, viññātāraṃ na maññati. Iti kho, bhikkhave, tathāgato diṭṭhasutamutaviññātabbesu dhammesu tādīyeva tādī. Tamhā ca pana tādimhā añño tādī uttaritaro vā paṇītataro vā natthīti vadāmī’’ti.

Thus, monks, the Tathāgata, having seen what is to be seen, does not conceive of the seen, does not conceive of the unseen, does not conceive of what is to be seen, does not conceive of a seer. Having heard what is to be heard, he does not conceive of the heard, does not conceive of the unheard, does not conceive of what is to be heard, does not conceive of a hearer. Having sensed what is to be sensed, he does not conceive of the sensed, does not conceive of the unsensed, does not conceive of what is to be sensed, does not conceive of a senser. Having cognized what is to be cognized, he does not conceive of the cognized, does not conceive of the uncognized, does not conceive of what is to be cognized, does not conceive of a cognizer. Thus, monks, the Tathāgata is steadfast regarding things seen, heard, sensed, and cognized. And I say there is no other steadfast one more superior or more sublime.

‘‘Yaṃ kiñci diṭṭhaṃva sutaṃ mutaṃ vā,Ajjhositaṃ saccamutaṃ paresaṃ;

Na tesu tādī sayasaṃvutesu,Saccaṃ musā vāpi paraṃ daheyya.

Whatever is seen, heard, or sensed, or clung to as true by others; among them, restrained in their own ways, the steadfast one would not posit anything further as true or false.

‘‘Etañca sallaṃ paṭikacca disvā,Ajjhositā yattha pajā visattā;

Jānāmi passāmi tatheva etaṃ,Ajjhositaṃ natthi tathāgatāna’’nti. catutthaṃ;

Having seen this dart beforehand, where beings are overcome and attached, I know and see this just as it is: there is no such clinging for the Tathāgatas. Fourth.

5. Brahmacariyasuttaṃ

5. The Discourse on the Holy Life

25. ‘‘Nayidaṃ, bhikkhave, brahmacariyaṃ vussati janakuhanatthaṃ, na janalapanatthaṃ, na lābhasakkārasilokānisaṃsatthaṃ, na itivādappamokkhānisaṃsatthaṃ, na ‘iti maṃ jano jānātū’ti. Atha kho idaṃ, bhikkhave, brahmacariyaṃ vussati saṃvaratthaṃ pahānatthaṃ virāgatthaṃ nirodhattha’’nti.

25. Monks, this holy life is not lived for the sake of deceiving people, nor for the purpose of cajolery, nor for the sake of gain, honor, and renown, nor for the benefit of release from criticism, nor with the thought, ‘Let people know me thus.’ But, monks, this holy life is lived for the sake of restraint, for the sake of abandonment, for the sake of dispassion, for the sake of cessation.

‘‘Saṃvaratthaṃ pahānatthaṃ, brahmacariyaṃ anītihaṃ;

Adesayi so bhagavā, nibbānogadhagāminaṃ;

Esa maggo mahantehi, anuyāto mahesibhi.

For restraint and abandonment, the Blessed One taught the holy life free from dangers, leading to immersion in Nibbāna. This is the path followed by the great ones, the great seers.

‘‘Ye ca taṃ paṭipajjanti, yathā buddhena desitaṃ;

Dukkhassantaṃ karissanti, satthusāsanakārino’’ti. pañcamaṃ;

And those who practice it as it was taught by the Buddha—those who carry out the Teacher’s instruction—will make an end of suffering. Fifth.

6. Kuhasuttaṃ

6. The Discourse on Deceit

26. ‘‘Ye [Pg.335] te, bhikkhave, bhikkhū kuhā thaddhā lapā siṅgī unnaḷā asamāhitā, na me te, bhikkhave, bhikkhū māmakā. Apagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā, na ca te imasmiṃ dhammavinaye vuddhiṃ viruḷhiṃ vepullaṃ āpajjanti. Ye ca kho te, bhikkhave, bhikkhū nikkuhā nillapā dhīrā atthaddhā susamāhitā, te kho me, bhikkhave, bhikkhū māmakā. Anapagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā. Te ca imasmiṃ dhammavinaye vuddhiṃ viruḷhiṃ vepullaṃ āpajjantī’’ti.

26. Monks, those monks who are deceitful, obstinate, flatterers, ostentatious, haughty, and uncomposed—they are not my monks. They have departed from this Dhamma-Vinaya, and they do not attain growth, increase, or abundance in this Dhamma-Vinaya. But those monks who are free from deceit, free from flattery, wise, unobstinate, and well-composed—they are indeed my monks. They have not departed from this Dhamma-Vinaya, and they attain growth, increase, and abundance in this Dhamma-Vinaya.

‘‘Kuhā thaddhā lapā siṅgī, unnaḷā asamāhitā;

Na te dhamme virūhanti, sammāsambuddhadesite.

Deceitful, obstinate, flatterers, ostentatious, haughty, and uncomposed—they do not grow in the Dhamma taught by the Perfectly Enlightened One.

‘‘Nikkuhā nillapā dhīrā, atthaddhā susamāhitā;

Te ve dhamme virūhanti, sammāsambuddhadesite’’ti. chaṭṭhaṃ;

Free from deceit, free from flattery, wise, unobstinate, and well-composed; they indeed grow in the Dhamma taught by the Perfectly Enlightened One. Sixth.

7. Santuṭṭhisuttaṃ

7. The Discourse on Contentment

27. ‘‘Cattārimāni, bhikkhave, appāni ca sulabhāni ca, tāni ca anavajjāni. Katamāni cattāri? Paṃsukūlaṃ, bhikkhave, cīvarānaṃ appañca sulabhañca, tañca anavajjaṃ. Piṇḍiyālopo, bhikkhave, bhojanānaṃ appañca sulabhañca, tañca anavajjaṃ. Rukkhamūlaṃ, bhikkhave, senāsanānaṃ appañca sulabhañca, tañca anavajjaṃ. Pūtimuttaṃ, bhikkhave, bhesajjānaṃ appañca sulabhañca, tañca anavajjaṃ. Imāni kho, bhikkhave, cattāri appāni ca sulabhāni ca, tāni ca anavajjāni. Yato kho, bhikkhave, bhikkhu appena ca tuṭṭho hoti sulabhena ca, idamassāhaṃ aññataraṃ sāmaññaṅganti vadāmī’’ti.

27. “Monks, these four are of little value, easily obtained, and blameless. What four? Rag-robes, monks, among robes, are of little value and easily obtained, and they are blameless. A lump of alms-food, monks, among foods, is of little value and easily obtained, and it is blameless. The root of a tree, monks, among lodgings, is of little value and easily obtained, and it is blameless. Fermented urine, monks, among medicines, is of little value and easily obtained, and it is blameless. These, monks, are the four that are of little value, easily obtained, and blameless. When, monks, a monk is content with what is of little value and easily obtained, I say that this is one of the constituents of the contemplative life.”

‘‘Anavajjena tuṭṭhassa, appena sulabhena ca;

Na senāsanamārabbha, cīvaraṃ pānabhojanaṃ;

Vighāto hoti cittassa, disā nappaṭihaññati.

“For one content with what is blameless, of little value, and easily obtained, there is no vexation of mind on account of lodging, robes, drink, and food; the directions are not obstructed for him.”

‘‘Ye cassa dhammā akkhātā, sāmaññassānulomikā;

Adhiggahitā tuṭṭhassa, appamattassa sikkhato’’ti. sattamaṃ;

“And those dhammas declared by him that are in accordance with the contemplative life are mastered by one who is content, heedful, and training.” Seventh.

8. Ariyavaṃsasuttaṃ

8. The Discourse on the Noble Lineages

28. ‘‘Cattārome[Pg.336], bhikkhave, ariyavaṃsā aggaññā rattaññā vaṃsaññā porāṇā asaṃkiṇṇā asaṃkiṇṇapubbā, na saṃkīyanti na saṃkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi. Katame cattāro? Idha, bhikkhave, bhikkhu santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṃ appatirūpaṃ āpajjati, aladdhā ca cīvaraṃ na paritassati, laddhā ca cīvaraṃ agadhito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṃseti, no paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno patissato, ayaṃ vuccati, bhikkhave, bhikkhu porāṇe aggaññe ariyavaṃse ṭhito.

28. “Monks, these are the four noble lineages: supreme, of long standing, of the noble heritage, and ancient; they are unadulterated, not previously adulterated, are not being adulterated, and will not be adulterated; they are unreproached by wise ascetics and brahmins. What are the four? Here, monks, a monk is content with whatever kind of robe and speaks in praise of contentment with whatever kind of robe. He does not, for the sake of a robe, engage in an improper and unsuitable search. If he does not obtain a robe, he is not distressed. Having obtained a robe, he uses it without greed, without infatuation, and without attachment, seeing the danger and possessing the wisdom of escape. And by means of that contentment with whatever kind of robe, he neither exalts himself nor disparages others. Whoever is skilled in this, not lazy, clearly comprehending, and mindful—this, monks, is called a monk established in the ancient, supreme noble lineage.”

‘‘Puna caparaṃ, bhikkhave, bhikkhu santuṭṭho hoti itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṃ appatirūpaṃ āpajjati, aladdhā ca piṇḍapātaṃ na paritassati, laddhā ca piṇḍapātaṃ agadhito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarapiṇḍapātasantuṭṭhiyā nevattānukkaṃseti, no paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno patissato, ayaṃ vuccati, bhikkhave, bhikkhu porāṇe aggaññe ariyavaṃse ṭhito.

“Furthermore, monks, a monk is content with whatever kind of alms-food and speaks in praise of contentment with whatever kind of alms-food. He does not, for the sake of alms-food, engage in an improper and unsuitable search. If he does not obtain alms-food, he is not distressed. Having obtained alms-food, he uses it without greed, without infatuation, and without attachment, seeing the danger and possessing the wisdom of escape. And by means of that contentment with whatever kind of alms-food, he neither exalts himself nor disparages others. Whoever is skilled in this, not lazy, clearly comprehending, and mindful—this, monks, is called a monk established in the ancient, supreme noble lineage.”

‘‘Puna caparaṃ, bhikkhave, bhikkhu santuṭṭho hoti itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, na ca senāsanahetu anesanaṃ appatirūpaṃ āpajjati, aladdhā ca senāsanaṃ na paritassati, laddhā ca senāsanaṃ agadhito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarasenāsanasantuṭṭhiyā nevattānukkaṃseti, no paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno patissato, ayaṃ vuccati, bhikkhave, bhikkhu porāṇe aggaññe ariyavaṃse ṭhito.

“Furthermore, monks, a monk is content with whatever kind of lodging and speaks in praise of contentment with whatever kind of lodging. He does not, for the sake of lodging, engage in an improper and unsuitable search. If he does not obtain lodging, he is not distressed. Having obtained lodging, he uses it without greed, without infatuation, and without attachment, seeing the danger and possessing the wisdom of escape. And by means of that contentment with whatever kind of lodging, he neither exalts himself nor disparages others. Whoever is skilled in this, not lazy, clearly comprehending, and mindful—this, monks, is called a monk established in the ancient, supreme noble lineage.”

‘‘Puna caparaṃ, bhikkhave, bhikkhu bhāvanārāmo hoti bhāvanārato, pahānārāmo hoti pahānarato; tāya ca pana bhāvanārāmatāya bhāvanāratiyā [Pg.337] pahānārāmatāya pahānaratiyā nevattānukkaṃseti, no paraṃ vambheti. Yo hi tattha dakkho analaso sampajāno patissato, ayaṃ vuccati, bhikkhave, bhikkhu porāṇe aggaññe ariyavaṃse ṭhito. Ime kho, bhikkhave, cattāro ariyavaṃsā aggaññā rattaññā vaṃsaññā porāṇā asaṃkiṇṇā asaṃkiṇṇapubbā, na saṃkīyanti na saṃkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi.

“Furthermore, monks, a monk delights in development and is devoted to development; he delights in abandoning and is devoted to abandoning. And by means of this delight in development and devotion to development, this delight in abandoning and devotion to abandoning, he neither exalts himself nor disparages others. Whoever is skilled in this, not lazy, clearly comprehending, and mindful—this, monks, is called a monk established in the ancient, supreme noble lineage. These, indeed, monks, are the four noble lineages: supreme, of long standing, of the noble heritage, and ancient; they are unadulterated, not previously adulterated, are not being adulterated, and will not be adulterated; they are unreproached by wise ascetics and brahmins.”

‘‘Imehi ca pana, bhikkhave, catūhi ariyavaṃsehi samannāgato bhikkhu puratthimāya cepi disāya viharati sveva aratiṃ sahati, na taṃ arati sahati; pacchimāya cepi disāya viharati sveva aratiṃ sahati, na taṃ arati sahati; uttarāya cepi disāya viharati sveva aratiṃ sahati, na taṃ arati sahati; dakkhiṇāya cepi disāya viharati sveva aratiṃ sahati, na taṃ arati sahati. Taṃ kissa hetu? Aratiratisaho hi, bhikkhave, dhīro’’ti.

“Monks, a monk endowed with these four noble lineages, even if he dwells in the eastern direction, he indeed overcomes discontent; discontent does not overcome him. Even if he dwells in the western direction, he indeed overcomes discontent; discontent does not overcome him. Even if he dwells in the northern direction, he indeed overcomes discontent; discontent does not overcome him. Even if he dwells in the southern direction, he indeed overcomes discontent; discontent does not overcome him. For what reason? Because, monks, the steadfast one endures both discontent and delight.”

‘‘Nārati sahati dhīraṃ, nārati dhīraṃ sahati;

Dhīrova aratiṃ sahati, dhīro hi aratissaho.

“Discontent does not overcome the steadfast one; discontent does not overcome the steadfast one. The steadfast one indeed overcomes discontent, for the steadfast one is an endurer of discontent.”

‘‘Sabbakammavihāyīnaṃ, panuṇṇaṃ ko nivāraye;

Nekkhaṃ jambonadasseva, ko taṃ ninditumarahati;

Devāpi naṃ pasaṃsanti, brahmunāpi pasaṃsito’’ti. aṭṭhamaṃ;

“Who can restrain one who has abandoned all kamma, who has dispelled defilements? Who is fit to blame such a one, who is like an ornament of Jambu-river gold? Even the devas praise him; he is praised even by Brahmā.” Eighth.

9. Dhammapadasuttaṃ

9. The Discourse on the Principles of Dhamma

29. ‘‘Cattārimāni, bhikkhave, dhammapadāni aggaññāni rattaññāni vaṃsaññāni porāṇāni asaṃkiṇṇāni asaṃkiṇṇapubbāni, na saṃkīyanti na saṃkīyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi. Katamāni cattāri? Anabhijjhā, bhikkhave, dhammapadaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkīyati na saṃkīyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi.

29. “Monks, these four principles of Dhamma are supreme, long-standing, of noble lineage, ancient, unadulterated, not previously adulterated, are not being adulterated, and will not be adulterated; they are unreproached by wise ascetics and brahmins. What are the four? Non-covetousness, monks, is a principle of Dhamma that is supreme, long-standing, of noble lineage, ancient, unadulterated, not previously adulterated, is not being adulterated, and will not be adulterated; it is unreproached by wise ascetics and brahmins.”

‘‘Abyāpādo, bhikkhave, dhammapadaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkīyati na saṃkīyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi.

O monks, non-ill will is a principle of Dhamma that is supreme, long-standing, of noble lineage, ancient, unadulterated, never before adulterated, is not being adulterated, and will not be adulterated; it is uncensured by wise ascetics and brahmins.

‘‘Sammāsati[Pg.338], bhikkhave, dhammapadaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkīyati na saṃkīyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi.

O monks, right mindfulness is a principle of Dhamma that is supreme, long-standing, of noble lineage, ancient, unadulterated, never before adulterated, is not being adulterated, and will not be adulterated; it is uncensured by wise ascetics and brahmins.

‘‘Sammāsamādhi, bhikkhave, dhammapadaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkīyati na saṃkīyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi. Imāni kho, bhikkhave, cattāri dhammapadāni aggaññāni rattaññāni vaṃsaññāni porāṇāni asaṃkiṇṇāni asaṃkiṇṇapubbāni, na saṃkīyanti na saṃkīyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhī’’ti.

O monks, right concentration is a principle of Dhamma that is supreme, long-standing, of noble lineage, ancient, unadulterated, never before adulterated, is not being adulterated, and will not be adulterated; it is uncensured by wise ascetics and brahmins. These, indeed, O monks, are the four principles of Dhamma that are supreme, long-standing, of noble lineage, ancient, unadulterated, never before adulterated, are not being adulterated, and will not be adulterated; they are uncensured by wise ascetics and brahmins.

‘‘Anabhijjhālu vihareyya, abyāpannena cetasā;

Sato ekaggacittassa, ajjhattaṃ susamāhito’’ti. navamaṃ;

Let one dwell without covetousness, with a mind free from ill will; mindful, with a concentrated mind, inwardly well-composed.

10. Paribbājakasuttaṃ

10. The Discourse on the Wanderers

30. Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā sippinikātīre paribbājakārāme paṭivasanti, seyyathidaṃ annabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena sippinikātīraṃ paribbājakārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā te paribbājake etadavoca –

30. At one time the Blessed One was dwelling at Rājagaha, on Vulture Peak Mountain. Now at that time, many well-known wanderers were staying in the wanderers’ park on the bank of the Sippinikā River, namely, Annabhāra, Varadhara, and the wanderer Sakuludāyī, as well as other well-known wanderers. Then in the late afternoon, the Blessed One emerged from seclusion and went to the wanderers’ park on the bank of the Sippinikā River. Having approached, he sat down on a prepared seat. Sitting there, the Blessed One said this to those wanderers:

‘‘Cattārimāni, paribbājakā, dhammapadāni aggaññāni rattaññāni vaṃsaññāni porāṇāni asaṃkiṇṇāni asaṃkiṇṇapubbāni, na saṃkīyanti na saṃkīyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi. Katamāni cattāri? Anabhijjhā, paribbājakā, dhammapadaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkīyati na saṃkīyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi. Abyāpādo, paribbājakā, dhammapadaṃ…pe… sammāsati, paribbājakā, dhammapadaṃ…pe… sammāsamādhi, paribbājakā, dhammapadaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ [Pg.339] porāṇaṃ asaṃkiṇṇaṃ asaṃkiṇṇapubbaṃ, na saṃkīyati na saṃkīyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi. Imāni kho, paribbājakā, cattāri dhammapadāni aggaññāni rattaññāni vaṃsaññāni porāṇāni asaṃkiṇṇāni asaṃkiṇṇapubbāni, na saṃkīyanti na saṃkīyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi.

O wanderers, these four principles of Dhamma are supreme, long-standing, of noble lineage, ancient, unadulterated, never before adulterated, are not being adulterated, and will not be adulterated; they are uncensured by wise ascetics and brahmins. What are the four? O wanderers, non-covetousness is a principle of Dhamma that is supreme, long-standing, of noble lineage, ancient, unadulterated, never before adulterated, is not being adulterated, and will not be adulterated; it is uncensured by wise ascetics and brahmins. O wanderers, non-ill will is a principle of Dhamma… O wanderers, right mindfulness is a principle of Dhamma… O wanderers, right concentration is a principle of Dhamma that is supreme, long-standing, of noble lineage, ancient, unadulterated, never before adulterated, is not being adulterated, and will not be adulterated; it is uncensured by wise ascetics and brahmins. These, indeed, O wanderers, are the four principles of Dhamma that are supreme, long-standing, of noble lineage, ancient, unadulterated, never before adulterated, are not being adulterated, and will not be adulterated; they are uncensured by wise ascetics and brahmins.

‘‘Yo kho, paribbājakā, evaṃ vadeyya – ‘ahametaṃ anabhijjhaṃ dhammapadaṃ paccakkhāya abhijjhāluṃ kāmesu tibbasārāgaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessāmī’ti, tamahaṃ tattha evaṃ vadeyyaṃ – ‘etu vadatu byāharatu passāmissānubhāva’nti. So vata, paribbājakā, anabhijjhaṃ dhammapadaṃ paccakkhāya abhijjhāluṃ kāmesu tibbasārāgaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessatīti netaṃ ṭhānaṃ vijjati.

O wanderers, if someone were to say: ‘Having rejected this principle of Dhamma, non-covetousness, I will designate a covetous ascetic or brahmin who is intensely passionate in regard to sensual pleasures,’ I would say to them: ‘Let them come, let them speak, let them declare it—I shall see their power.’ O wanderers, that someone, having rejected the principle of Dhamma, non-covetousness, could designate a covetous ascetic or brahmin who is intensely passionate in regard to sensual pleasures—this possibility does not exist.

‘‘Yo kho, paribbājakā, evaṃ vadeyya – ‘ahametaṃ abyāpādaṃ dhammapadaṃ paccakkhāya byāpannacittaṃ paduṭṭhamanasaṅkappaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessāmī’ti, tamahaṃ tattha evaṃ vadeyyaṃ – ‘etu vadatu byāharatu passāmissānubhāva’nti. So vata, paribbājakā, abyāpādaṃ dhammapadaṃ paccakkhāya byāpannacittaṃ paduṭṭhamanasaṅkappaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessatīti netaṃ ṭhānaṃ vijjati.

O wanderers, if someone were to say: ‘Having rejected this principle of Dhamma, non-ill will, I will designate an ascetic or brahmin as being of malevolent mind and corrupt intention,’ I would say to them: ‘Let them come, let them speak, let them declare it—I shall see their power.’ O wanderers, that someone, having rejected the principle of Dhamma, non-ill will, could designate an ascetic or brahmin as being of malevolent mind and corrupt intention—this possibility does not exist.

‘‘Yo kho, paribbājakā, evaṃ vadeyya – ‘ahametaṃ sammāsatiṃ dhammapadaṃ paccakkhāya muṭṭhassatiṃ asampajānaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessāmī’ti, tamahaṃ tattha evaṃ vadeyyaṃ – ‘etu vadatu byāharatu passāmissānubhāva’nti. So vata, paribbājakā, sammāsatiṃ dhammapadaṃ paccakkhāya muṭṭhassatiṃ asampajānaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessatīti netaṃ ṭhānaṃ vijjati.

O wanderers, if someone were to say: ‘Having rejected this principle of Dhamma, right mindfulness, I will designate an ascetic or brahmin as being unmindful and without clear comprehension,’ I would say to them: ‘Let them come, let them speak, let them declare it—I shall see their power.’ O wanderers, that someone, having rejected the principle of Dhamma, right mindfulness, could designate an ascetic or brahmin as being unmindful and without clear comprehension—this possibility does not exist.

‘‘Yo kho, paribbājakā, evaṃ vadeyya – ‘ahametaṃ sammāsamādhiṃ dhammapadaṃ paccakkhāya asamāhitaṃ vibbhantacittaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessāmī’ti, tamahaṃ tattha evaṃ vadeyyaṃ – ‘etu vadatu byāharatu passāmissānubhāva’nti. So vata, paribbājakā, sammāsamādhiṃ dhammapadaṃ paccakkhāya asamāhitaṃ vibbhantacittaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessatīti netaṃ ṭhānaṃ vijjati.

O wanderers, if someone were to say: ‘Having rejected this principle of Dhamma, right concentration, I will designate an ascetic or a brahmin as uncomposed and with a distracted mind,’ I would say to them: ‘Let them come, let them speak, let them declare it—I shall see their power.’ O wanderers, that someone, having rejected the principle of Dhamma, right concentration, could designate an ascetic or a brahmin as uncomposed and with a distracted mind—this possibility does not exist.

‘‘Yo kho, paribbājakā, imāni cattāri dhammapadāni garahitabbaṃ paṭikkositabbaṃ maññeyya, tassa diṭṭheva dhamme cattāro sahadhammikā vādānupātā gārayhā [Pg.340] ṭhānā āgacchanti. Katame cattāro? Anabhijjhaṃ ce bhavaṃ dhammapadaṃ garahati paṭikkosati, ye ca hi abhijjhālū kāmesu tibbasārāgā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṃsā. Abyāpādaṃ ce bhavaṃ dhammapadaṃ garahati paṭikkosati, ye ca hi byāpannacittā paduṭṭhamanasaṅkappā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṃsā. Sammāsatiṃ ce bhavaṃ dhammapadaṃ garahati paṭikkosati, ye ca hi muṭṭhassatī asampajānā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṃsā. Sammāsamādhiṃ ce bhavaṃ dhammapadaṃ garahati paṭikkosati, ye ca hi asamāhitā vibbhantacittā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṃsā.

“Wanderers, indeed, if someone were to regard these four principles of Dhamma as fit to be censured and rejected, for them, in this very life, four logical and blameworthy consequences of their view would arise. What four? If you, sir, censure and reject the principle of Dhamma of non-covetousness, then those recluses and brahmins who are covetous and have intense passion for sensual pleasures are revered by you; they are praised by you. If you, sir, censure and reject the principle of Dhamma of non-ill will, then those recluses and brahmins who have malevolent minds and corrupt intentions are revered by you; they are praised by you. If you, sir, censure and reject the principle of Dhamma called right mindfulness, then those recluses and brahmins who are unmindful and not clearly comprehending are revered by you; they are praised by you. If you, sir, censure and reject the principle of Dhamma called right concentration, then those recluses and brahmins who are uncomposed and have distracted minds are revered by you; they are praised by you.”

‘‘Yo kho, paribbājakā, imāni cattāri dhammapadāni garahitabbaṃ paṭikkositabbaṃ maññeyya, tassa diṭṭheva dhamme ime cattāro sahadhammikā vādānupātā gārayhā ṭhānā āgacchanti. Yepi te paribbājakā ahesuṃ ukkalā vassabhaññā ahetukavādā akiriyavādā natthikavādā, tepi imāni cattāri dhammapadāni na garahitabbaṃ na paṭikkositabbaṃ amaññiṃsu. Taṃ kissa hetu? Nindābyārosanaupārambhabhayā’’ti.

“Wanderers, indeed, if someone were to regard these four principles of Dhamma as fit to be censured and rejected, for them, in this very life, these four logical and blameworthy consequences of their view would arise. Even those wanderers, the Vassa and Bhañña of Ukkalā, who were proponents of the doctrine of no cause, the doctrine of no action, and the doctrine of non-existence, did not regard these four principles of Dhamma as fit to be censured or rejected. For what reason? Because of the fear of blame, oppression, and reproach.”

‘‘Abyāpanno sadā sato, ajjhattaṃ susamāhito;

Abhijjhāvinaye sikkhaṃ, appamattoti vuccatī’’ti. dasamaṃ;

“Free from ill will, ever mindful, inwardly well-composed, training in the removal of covetousness—such a one is called diligent.”

Uruvelavaggo tatiyo.

The Uruvelā Chapter, the Third.

Tassuddānaṃ –

The summary for it:

Dve uruvelā loko kāḷako, brahmacariyena pañcamaṃ;

Kuhaṃ santuṭṭhi vaṃso ca, dhammapadaṃ paribbājakena cāti.

Two suttas on Uruvelā, the World, Kāḷaka, the fifth on the Holy Life, Deceit, Contentment, Lineage, the Principle of Dhamma, and with the Wanderer.

4. Cakkavaggo

4. The Wheel Chapter

1. Cakkasuttaṃ

1. The Wheel Discourse

31. ‘‘Cattārimāni[Pg.341], bhikkhave, cakkāni, yehi samannāgatānaṃ devamanussānaṃ catucakkaṃ vattati, yehi samannāgatā devamanussā nacirasseva mahantattaṃ vepullattaṃ pāpuṇanti bhogesu. Katamāni cattāri? Patirūpadesavāso, sappurisāvassayo, attasammāpaṇidhi, pubbe ca katapuññatā – imāni kho, bhikkhave, cattāri cakkāni, yehi samannāgatānaṃ devamanussānaṃ catucakkaṃ vattati, yehi samannāgatā devamanussā nacirasseva mahantattaṃ vepullattaṃ pāpuṇanti bhogesū’’ti.

31. “Monks, there are these four wheels. For gods and humans possessed of them, the fourfold wheel turns; possessed of them, gods and humans in no long time attain greatness and abundance in wealth. What are the four? Living in a suitable region, reliance on good persons, right self-direction, and having made merit in the past. These, monks, are the four wheels. For gods and humans possessed of them, the fourfold wheel turns; possessed of them, gods and humans in no long time attain greatness and abundance in wealth.”

‘‘Patirūpe vase dese, ariyamittakaro siyā;

Sammāpaṇidhisampanno, pubbe puññakato naro;

Dhaññaṃ dhanaṃ yaso kitti, sukhañcetaṃdhivattatī’’ti. paṭhamaṃ;

“One should dwell in a suitable region and make friends with the noble. A person endowed with right self-direction who has done meritorious deeds in the past gains mastery over grain, wealth, renown, fame, and happiness.”

2. Saṅgahasuttaṃ

2. The Discourse on the Bases of Support

32. ‘‘Cattārimāni, bhikkhave, saṅgahavatthūni. Katamāni cattāri? Dānaṃ, peyyavajjaṃ, atthacariyā, samānattatā – imāni kho, bhikkhave, cattāri saṅgahavatthūnī’’ti.

32. “Monks, there are these four bases of support. What four? Giving, endearing speech, beneficial conduct, and impartiality. These, monks, are the four bases of support.”

‘‘Dānañca peyyavajjañca, atthacariyā ca yā idha;

Samānattatā ca dhammesu, tattha tattha yathārahaṃ;

Ete kho saṅgahā loke, rathassāṇīva yāyato.

“Giving and endearing speech, and whatever beneficial conduct there is here, and impartiality in these matters, in each case as is appropriate—these bases of support are in the world like the linchpin of a moving chariot.”

‘‘Ete ca saṅgahā nāssu, na mātā puttakāraṇā;

Labhetha mānaṃ pūjaṃ vā, pitā vā puttakāraṇā.

“If these bases of support did not exist, a mother would not receive honor or respect on account of her child, nor a father on account of his child.”

‘‘Yasmā ca saṅgahā ete, samavekkhanti paṇḍitā;

Tasmā mahattaṃ papponti, pāsaṃsā ca bhavanti te’’ti. dutiyaṃ;

“And because the wise rightly consider these bases of support, therefore they attain greatness and become worthy of praise.”

3. Sīhasuttaṃ

3. The Lion Discourse

33. ‘‘Sīho[Pg.342], bhikkhave, migarājā sāyanhasamayaṃ āsayā nikkhamati. Āsayā nikkhamitvā vijambhati. Vijambhitvā samantā catuddisā anuviloketi. Samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadati. Tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamati. Ye kho pana te, bhikkhave, tiracchānagatā pāṇā sīhassa migarañño nadato saddaṃ suṇanti, te yebhuyyena bhayaṃ saṃvegaṃ santāsaṃ āpajjanti. Bilaṃ bilāsayā pavisanti, dakaṃ dakāsayā pavisanti, vanaṃ vanāsayā pavisanti, ākāsaṃ pakkhino bhajanti. Yepi te, bhikkhave, rañño nāgā gāmanigamarājadhānīsu daḷhehi varattehi bandhanehi baddhā, tepi tāni bandhanāni sañchinditvā sampadāletvā bhītā muttakarīsaṃ cajamānā yena vā tena vā palāyanti. Evaṃ mahiddhiko kho, bhikkhave, sīho migarājā tiracchānagatānaṃ pāṇānaṃ, evaṃ mahesakkho evaṃ mahānubhāvo.

33. “Monks, the lion, the king of beasts, emerges from his lair in the evening. Having emerged from his lair, he stretches. Having stretched, he surveys the four directions all around. After surveying the four directions all around, he roars a lion's roar three times. Having roared a lion's roar three times, he sets out to seek prey. Now, those animals, monks, who hear the sound of the lion, the king of beasts, roaring, for the most part experience fear, agitation, and terror. Those dwelling in holes enter holes; those dwelling in water enter water; those dwelling in the forest enter the forest; and birds take to the sky. Even those royal elephants, monks, who are bound in villages, towns, or royal capitals by strong leather thongs and bonds, they too, terrified, break and burst their bonds, voiding urine and excrement, and flee in whatever direction. So powerful, monks, is the lion, the king of beasts, among animals, so mighty, so majestic.”

‘‘Evamevaṃ kho, bhikkhave, yadā tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā, so dhammaṃ deseti – ‘iti sakkāyo, iti sakkāyasamudayo, iti sakkāyanirodho, iti sakkāyanirodhagāminī paṭipadā’ti. Yepi te, bhikkhave, devā dīghāyukā vaṇṇavanto sukhabahulā uccesu vimānesu ciraṭṭhitikā, tepi tathāgatassa dhammadesanaṃ sutvā yebhuyyena bhayaṃ saṃvegaṃ santāsaṃ āpajjanti – ‘aniccā vata kira, bho, mayaṃ samānā niccamhāti amaññimha; addhuvā vata kira, bho, mayaṃ samānā dhuvamhāti amaññimha; asassatā vata kira, bho, mayaṃ samānā sassatamhāti amaññimha. Mayaṃ kira, bho, aniccā addhuvā asassatā sakkāyapariyāpannā’ti. Evaṃ mahiddhiko kho, bhikkhave, tathāgato sadevakassa lokassa, evaṃ mahesakkho evaṃ mahānubhāvo’’ti.

Just so, bhikkhus, when a Tathāgata arises in the world—an Arahant, a Perfectly Enlightened One, accomplished in knowledge and conduct, the Well-Farer, knower of worlds, unsurpassed leader of persons to be tamed, teacher of gods and humans, the Buddha, the Blessed One—he teaches the Dhamma: ‘This is the existing body, this is the origin of the existing body, this is the cessation of the existing body, this is the path leading to the cessation of the existing body.’ And those devas, bhikkhus, who are long-lived, beautiful, abounding in happiness, dwelling in lofty palaces, enduring for a long time—they too, upon hearing the Tathāgata’s teaching of the Dhamma, for the most part experience fear, agitation, and terror, thinking: ‘Alas, it seems we, being impermanent, thought ourselves permanent; it seems we, being unstable, thought ourselves stable; it seems we, being non-eternal, thought ourselves eternal. It seems, friends, we are impermanent, unstable, non-eternal, included within the existing body.’ So powerful, bhikkhus, is the Tathāgata in the world with its devas, so mighty, so majestic.

‘‘Yadā buddho abhiññāya, dhammacakkaṃ pavattayī;

Sadevakassa lokassa, satthā appaṭipuggalo.

When the Buddha, through direct knowledge, set in motion the Wheel of Dhamma for the world with its devas—the Teacher without a peer.

‘‘Sakkāyañca [Pg.343] nirodhañca, sakkāyassa ca sambhavaṃ;

Ariyañcaṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ.

The existing body and its cessation, and the origin of the existing body; the Noble Eightfold Path that leads to the stilling of suffering.

‘‘Yepi dīghāyukā devā, vaṇṇavanto yasassino;

Bhītā santāsamāpāduṃ, sīhassevi’taremigā.

Even those devas who are long-lived, beautiful, and glorious, were frightened and fell into terror, like other beasts before a lion.

‘‘Avītivattā sakkāyaṃ, aniccā kira bho mayaṃ;

Sutvā arahato vākyaṃ, vippamuttassa tādino’’ti. tatiyaṃ;

‘We have not transcended the existing body; impermanent indeed are we, O friends!’—having heard the word of the Arahant, the fully liberated, the steadfast one.

4. Aggappasādasuttaṃ

4. The Discourse on the Highest Kinds of Confidence

34. ‘‘Cattārome, bhikkhave, aggappasādā. Katame cattāro? Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññināsaññino vā, tathāgato tesaṃ aggamakkhāyati arahaṃ sammāsambuddho. Ye, bhikkhave, buddhe pasannā, agge te pasannā. Agge kho pana pasannānaṃ aggo vipāko hoti.

34. “Bhikkhus, there are these four highest kinds of confidence. What four? Insofar as there are beings, bhikkhus—whether footless or two-footed, four-footed or many-footed; with form or formless; percipient or non-percipient, or neither percipient nor non-percipient—the Tathāgata, the Arahant, the Perfectly Enlightened One, is declared the highest among them. Bhikkhus, those who have confidence in the Buddha have confidence in the highest. For those with confidence in the highest, the result is the highest.

‘‘Yāvatā, bhikkhave, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṃ aggamakkhāyati. Ye, bhikkhave, ariye aṭṭhaṅgike magge pasannā, agge te pasannā. Agge kho pana pasannānaṃ aggo vipāko hoti.

“Insofar as there are conditioned phenomena, bhikkhus, the Noble Eightfold Path is declared the highest among them. Bhikkhus, those who have confidence in the Noble Eightfold Path have confidence in the highest. For those with confidence in the highest, the result is the highest.

‘‘Yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyati, yadidaṃ madanimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo taṇhākkhayo virāgo nirodho nibbānaṃ. Ye, bhikkhave, virāge dhamme pasannā, agge te pasannā. Agge kho pana pasannānaṃ aggo vipāko hoti.

“Insofar as there are phenomena, bhikkhus, whether conditioned or unconditioned, dispassion is declared the highest among them—that is, the dispelling of intoxication, the removal of thirst, the uprooting of attachment, the cutting off of the round of existence, the destruction of craving, dispassion, cessation, Nibbāna. Bhikkhus, those who have confidence in the Dhamma of dispassion have confidence in the highest. For those with confidence in the highest, the result is the highest.

‘‘Yāvatā, bhikkhave, saṅghā vā gaṇā vā, tathāgatasāvakasaṅgho tesaṃ aggamakkhāyati, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Ye, bhikkhave, saṅghe pasannā[Pg.344], agge te pasannā. Agge kho pana pasannānaṃ aggo vipāko hoti. Ime kho, bhikkhave, cattāro aggappasādā’’ti.

“Insofar as there are assemblies or groups, bhikkhus, the Saṅgha of the Tathāgata’s disciples is declared the highest among them—that is, the four pairs of persons, the eight individual persons. This Saṅgha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. Bhikkhus, those who have confidence in the Saṅgha have confidence in the highest. For those with confidence in the highest, the result is the highest. These, bhikkhus, are the four highest kinds of confidence.”

‘‘Aggato ve pasannānaṃ, aggaṃ dhammaṃ vijānataṃ;

Agge buddhe pasannānaṃ, dakkhiṇeyye anuttare.

For those with confidence in the highest, who understand the highest Dhamma; for those with confidence in the highest Buddha, the unsurpassed one worthy of offerings.

‘‘Agge dhamme pasannānaṃ, virāgūpasame sukhe;

Agge saṅghe pasannānaṃ, puññakkhette anuttare.

For those with confidence in the highest Dhamma—dispassion, pacification, and bliss; for those with confidence in the highest Saṅgha, the unsurpassed field of merit.

‘‘Aggasmiṃ dānaṃ dadataṃ, aggaṃ puññaṃ pavaḍḍhati;

Aggaṃ āyu ca vaṇṇo ca, yaso kitti sukhaṃ balaṃ.

For those giving a gift to the highest, the highest merit increases. Highest lifespan and complexion, fame, renown, happiness, and strength increase.

‘‘Aggassa dātā medhāvī, aggadhammasamāhito;

Devabhūto manusso vā, aggappatto pamodatī’’ti. catutthaṃ;

The wise one, a giver to the highest, established in the highest Dhamma, whether having become a deva or a human, rejoices, having attained the highest.

5. Vassakārasuttaṃ

5. The Discourse to Vassakāra

35. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho vassakāro brāhmaṇo magadhamahāmatto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṃ etadavoca –

35. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary. Then the brahmin Vassakāra, the chief minister of Magadha, approached the Blessed One; having approached, he exchanged greetings with the Blessed One. Having exchanged courteous and amiable talk, he sat down to one side. Sitting to one side, the brahmin Vassakāra, the chief minister of Magadha, said this to the Blessed One:

‘‘Catūhi kho mayaṃ, bho gotama, dhammehi samannāgataṃ mahāpaññaṃ mahāpurisaṃ paññāpema. Katamehi catūhi? Idha, bho gotama, bahussuto hoti tassa tasseva sutajātassa tassa tasseva kho pana bhāsitassa atthaṃ jānāti – ‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho’ti. Satimā kho pana hoti cirakatampi cirabhāsitampi saritā anussaritā yāni kho pana tāni gahaṭṭhakāni kiṃkaraṇīyāni, tattha dakkho hoti analaso, tatrupāyāya vīmaṃsāya samannāgato alaṃ kātuṃ alaṃ saṃvidhātuṃ. Imehi kho mayaṃ, bho gotama, catūhi dhammehi samannāgataṃ mahāpaññaṃ mahāpurisaṃ paññāpema. Sace me, bho gotama, anumoditabbaṃ anumodatu me bhavaṃ gotamo; sace [Pg.345] pana me, bho gotama, paṭikkositabbaṃ paṭikkosatu me bhavaṃ gotamo’’ti.

“Venerable Gotama, we designate a person of great wisdom, a great person, as one endowed with four qualities. What four? Here, Venerable Gotama, one is learned; one understands the meaning of each and every thing heard and spoken, knowing, ‘This is the meaning of this statement; this is the meaning of that statement.’ Furthermore, one is mindful, able to remember and recollect what was done and said long ago. And whatever household duties there are to be done, one is skillful and not lazy in them, endowed with an investigative sense of method appropriate for them, capable of performing them and arranging them. Venerable Gotama, we designate a person of great wisdom, a great person, as one endowed with these four qualities. If, Venerable Gotama, my statement is to be approved of, let the Venerable Gotama approve of it; but if my statement is to be rejected, let the Venerable Gotama reject it.”

‘‘Neva kho tyāhaṃ, brāhmaṇa, anumodāmi na paṭikkosāmi. Catūhi kho ahaṃ, brāhmaṇa, dhammehi samannāgataṃ mahāpaññaṃ mahāpurisaṃ paññāpemi. Katamehi catūhi? Idha, brāhmaṇa, bahujanahitāya paṭipanno hoti bahujanasukhāya; bahussa janatā ariye ñāye patiṭṭhāpitā, yadidaṃ kalyāṇadhammatā kusaladhammatā. So yaṃ vitakkaṃ ākaṅkhati vitakketuṃ taṃ vitakkaṃ vitakketi, yaṃ vitakkaṃ nākaṅkhati vitakketuṃ na taṃ vitakkaṃ vitakketi; yaṃ saṅkappaṃ ākaṅkhati saṅkappetuṃ taṃ saṅkappaṃ saṅkappeti, yaṃ saṅkappaṃ nākaṅkhati saṅkappetuṃ na taṃ saṅkappaṃ saṅkappeti. Iti cetovasippatto hoti vitakkapathe. Catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī. Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Neva kho tyāhaṃ, brāhmaṇa, anumodāmi na pana paṭikkosāmi. Imehi kho ahaṃ, brāhmaṇa, catūhi dhammehi samannāgataṃ mahāpaññaṃ mahāpurisaṃ paññāpemī’’ti.

“Brahmin, I neither approve nor reject your statement. I, brahmin, declare a person endowed with four qualities to be a person of great wisdom, a great person. What four? Here, brahmin, a person is committed to the welfare of many people, to the happiness of many people; many people have been established by him in the noble way, that is, in good qualities and wholesome qualities. Whatever thought he wishes to think, he thinks it; whatever thought he does not wish to think, he does not think it. Whatever intention he wishes to intend, he intends it; whatever intention he does not wish to intend, he does not intend it. Thus, he has attained mastery of mind regarding the paths of thought. He obtains at will, without trouble or difficulty, the four jhānas that pertain to the higher mind, which are pleasant dwellings in the here-and-now. With the destruction of the taints, he realizes for himself with direct knowledge, in this very life, the taintless liberation of mind and liberation by wisdom, and having attained it, dwells therein. Brahmin, I neither approve nor reject your statement. I declare a person endowed with these four qualities to be a person of great wisdom, a great person.”

‘‘Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāva subhāsitaṃ cidaṃ bhotā gotamena. Imehi ca mayaṃ, bho gotama, catūhi dhammehi samannāgataṃ bhavantaṃ gotamaṃ dhārema; bhavañhi gotamo bahujanahitāya paṭipanno bahujanasukhāya; bahu te janatā ariye ñāye patiṭṭhāpitā, yadidaṃ kalyāṇadhammatā kusaladhammatā. Bhavañhi gotamo yaṃ vitakkaṃ ākaṅkhati vitakketuṃ taṃ vitakkaṃ vitakketi, yaṃ vitakkaṃ nākaṅkhati vitakketuṃ na taṃ vitakkaṃ vitakketi, yaṃ saṅkappaṃ ākaṅkhati saṅkappetuṃ taṃ saṅkappaṃ saṅkappeti, yaṃ saṅkappaṃ nākaṅkhati saṅkappetuṃ na taṃ saṅkappaṃ saṅkappeti. Bhavañhi gotamo cetovasippatto vitakkapathe. Bhavañhi gotamo catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī. Bhavañhi gotamo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’’ti.

“Wonderful, Venerable Gotama, astonishing, Venerable Gotama! How well this has been spoken by the venerable Gotama. And we, Venerable Gotama, hold the venerable Gotama to be endowed with these four qualities. For the venerable Gotama practices for the welfare of many people, for the happiness of many people; many people have been established by you in the noble way, that is, in good qualities, in wholesome qualities. The venerable Gotama thinks whatever thought he wishes to think, and does not think whatever thought he does not wish to think; he forms whatever intention he wishes to form, and does not form whatever intention he does not wish to form. The venerable Gotama has attained mastery of mind regarding the paths of thought. The venerable Gotama obtains at will, without trouble or difficulty, the four jhānas that pertain to the higher mind, which are pleasant dwellings in this very life. The venerable Gotama, through the destruction of the taints, having realized for himself with direct knowledge, here and now enters upon and abides in the taintless liberation of mind, liberation by wisdom.”

‘‘Addhā [Pg.346] kho tyāhaṃ, brāhmaṇa, āsajja upanīya vācā bhāsitā. Api ca, tyāhaṃ byākarissāmi – ‘ahañhi, brāhmaṇa, bahujanahitāya paṭipanno bahujanasukhāya; bahu me janatā ariye ñāye patiṭṭhāpitā, yadidaṃ kalyāṇadhammatā kusaladhammatā. Ahañhi, brāhmaṇa, yaṃ vitakkaṃ ākaṅkhāmi vitakketuṃ taṃ vitakkaṃ vitakkemi, yaṃ vitakkaṃ nākaṅkhāmi vitakketuṃ na taṃ vitakkaṃ vitakkemi, yaṃ saṅkappaṃ ākaṅkhāmi saṅkappetuṃ taṃ saṅkappaṃ saṅkappemi, yaṃ saṅkappaṃ nākaṅkhāmi saṅkappetuṃ na taṃ saṅkappaṃ saṅkappemi. Ahañhi, brāhmaṇa, cetovasippatto vitakkapathe. Ahañhi, brāhmaṇa, catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī. Ahañhi, brāhmaṇa, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharāmī’’’ti.

“Assuredly, brahmin, this statement has been spoken by you pointedly and by way of comparison. Nevertheless, I will answer you: ‘Indeed, brahmin, I practice for the welfare of many people, for the happiness of many people; many people have been established by me in the noble way, that is, in good qualities, in wholesome qualities. Indeed, brahmin, whatever thought I wish to think, that thought I think; whatever thought I do not wish to think, that thought I do not think. Whatever intention I wish to intend, that intention I intend; whatever intention I do not wish to intend, that intention I do not intend. Indeed, brahmin, I have attained mastery of mind regarding the paths of thought. Indeed, brahmin, I obtain at will, without trouble, without difficulty, the four jhānas that pertain to the higher mind, which are pleasant dwellings in this very life. Indeed, brahmin, through the destruction of the taints, having realized for myself with direct knowledge in this very life the taintless liberation of mind and liberation by wisdom, I enter upon and dwell therein.’”

‘‘Yo vedi sabbasattānaṃ, maccupāsappamocanaṃ;

Hitaṃ devamanussānaṃ, ñāyaṃ dhammaṃ pakāsayi;

Yaṃ ve disvā ca sutvā ca, pasīdanti bahū janā.

“He who knows for all beings the release from the snare of death, has proclaimed the noble way, the Dhamma, for the welfare of gods and humans. Having seen and heard it, indeed, many people are inspired with confidence.”

‘‘Maggāmaggassa kusalo, katakicco anāsavo;

Buddho antimasārīro, ‘‘(mahāpañño) mahāpurisoti vuccatī’’ti. pañcamaṃ;

“Skilled in the path and what is not the path, his task done, taintless; the Buddha, bearing his final body, is called ‘a person of great wisdom, a great person.’” Fifth.

6. Doṇasuttaṃ

6. The Discourse with Doṇa

36. Ekaṃ samayaṃ bhagavā antarā ca ukkaṭṭhaṃ antarā ca setabyaṃ addhānamaggappaṭipanno hoti. Doṇopi sudaṃ brāhmaṇo antarā ca ukkaṭṭhaṃ antarā ca setabyaṃ addhānamaggappaṭipanno hoti. Addasā kho doṇo brāhmaṇo bhagavato pādesu cakkāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni; disvānassa etadahosi – ‘‘acchariyaṃ vata, bho, abbhutaṃ vata, bho! Na vatimāni manussabhūtassa padāni bhavissantī’’ti!! Atha kho bhagavā maggā okkamma aññatarasmiṃ rukkhamūle nisīdi [Pg.347] pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. Atha kho doṇo brāhmaṇo bhagavato padāni anugacchanto addasa bhagavantaṃ aññatarasmiṃ rukkhamūle nisinnaṃ pāsādikaṃ pasādanīyaṃ santindriyaṃ santamānasaṃ uttamadamathasamathamanuppattaṃ dantaṃ guttaṃ saṃyatindriyaṃ nāgaṃ. Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca –

36. At one time the Blessed One was traveling on the high road between Ukkaṭṭhā and Setavyā. Doṇa the brahmin was also traveling on the high road between Ukkaṭṭhā and Setavyā. Doṇa the brahmin saw on the soles of the Blessed One’s feet wheels with a thousand spokes, with rims and hubs, complete in all aspects. Having seen them, this thought occurred to him: “How astonishing, sirs, how marvelous, sirs! Surely these are not the footprints of a human being!” Then the Blessed One, leaving the road, sat down at the foot of a certain tree, folding his legs crosswise, setting his body erect, and establishing mindfulness before him. Then Doṇa the brahmin, following the Blessed One’s footprints, saw the Blessed One seated at the foot of a certain tree—inspiring, confidence-arousing, with peaceful faculties and a peaceful mind, having attained the supreme taming and tranquility, tamed, guarded, with restrained faculties, a great being. Having seen him, he approached the Blessed One; having approached, he said this to the Blessed One:

‘‘Devo no bhavaṃ bhavissatī’’ti? ‘‘Na kho ahaṃ, brāhmaṇa, devo bhavissāmī’’ti. ‘‘Gandhabbo no bhavaṃ bhavissatī’’ti? ‘‘Na kho ahaṃ, brāhmaṇa, gandhabbo bhavissāmī’’ti. ‘‘Yakkho no bhavaṃ bhavissatī’’ti? ‘‘Na kho ahaṃ, brāhmaṇa, yakkho bhavissāmī’’ti. ‘‘Manusso no bhavaṃ bhavissatī’’ti? ‘‘Na kho ahaṃ, brāhmaṇa, manusso bhavissāmī’’ti.

“Will your reverence be a deva?” “No, brahmin, I will not be a deva.” “Will your reverence be a gandhabba?” “No, brahmin, I will not be a gandhabba.” “Will your reverence be a yakkha?” “No, brahmin, I will not be a yakkha.” “Will your reverence be a human being?” “No, brahmin, I will not be a human being.”

‘‘‘Devo no bhavaṃ bhavissatī’ti, iti puṭṭho samāno – ‘na kho ahaṃ, brāhmaṇa, devo bhavissāmī’ti vadesi. ‘Gandhabbo no bhavaṃ bhavissatī’ti, iti puṭṭho samāno – ‘na kho ahaṃ, brāhmaṇa, gandhabbo bhavissāmī’ti vadesi. ‘Yakkho no bhavaṃ bhavissatī’ti, iti puṭṭho samāno – ‘na kho ahaṃ, brāhmaṇa, yakkho bhavissāmī’ti vadesi. ‘Manusso no bhavaṃ bhavissatī’ti, iti puṭṭho samāno – ‘na kho ahaṃ, brāhmaṇa, manusso bhavissāmī’ti vadesi. Atha ko carahi bhavaṃ bhavissatī’’ti?

“When asked, ‘Will your reverence be a deva?’ you say, ‘No, brahmin, I will not be a deva.’ When asked, ‘Will your reverence be a gandhabba?’ you say, ‘No, brahmin, I will not be a gandhabba.’ When asked, ‘Will your reverence be a yakkha?’ you say, ‘No, brahmin, I will not be a yakkha.’ When asked, ‘Will your reverence be a human being?’ you say, ‘No, brahmin, I will not be a human being.’ In that case, who then will your reverence be?”

‘‘Yesaṃ kho ahaṃ, brāhmaṇa, āsavānaṃ appahīnattā devo bhaveyyaṃ, te me āsavā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Yesaṃ kho ahaṃ, brāhmaṇa, āsavānaṃ appahīnattā gandhabbo bhaveyyaṃ… yakkho bhaveyyaṃ… manusso bhaveyyaṃ, te me āsavā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā. Seyyathāpi, brāhmaṇa, uppalaṃ vā padumaṃ vā puṇḍarīkaṃ vā udake jātaṃ udake saṃvaḍḍhaṃ udakā accuggamma tiṭṭhati anupalittaṃ udakena; evamevaṃ kho ahaṃ, brāhmaṇa, loke jāto loke saṃvaḍḍho lokaṃ abhibhuyya viharāmi anupalitto lokena. Buddhoti maṃ, brāhmaṇa, dhārehī’’ti.

“Brahmin, those taints for the non-abandonment of which I would be a deva—those taints of mine have been abandoned, cut off at the root, made like a palm stump, brought to non-existence, and are of a nature not to arise in the future. Those taints for the non-abandonment of which I would be a gandhabba… a yakkha… a human being—those taints of mine have been abandoned, cut off at the root, made like a palm stump, brought to non-existence, and are of a nature not to arise in the future. Just as, brahmin, a blue, red, or white lotus, born in the water and grown in the water, rises up from the water and stands unsoiled by the water; even so, brahmin, born in the world and grown in the world, I have overcome the world and dwell unsoiled by the world. Remember me, brahmin, as a Buddha.”

‘‘Yena [Pg.348] devūpapatyassa, gandhabbo vā vihaṅgamo;

Yakkhattaṃ yena gaccheyyaṃ, manussattañca abbaje;

Te mayhaṃ, āsavā khīṇā, viddhastā vinaḷīkatā.

“The taints by which there would be rebirth as a deva, or as a sky-faring gandhabba; by which I would reach the state of a yakkha, or attain the human state—those taints of mine are exhausted, shattered, and eradicated.”

‘‘Puṇḍarīkaṃ yathā vaggu, toyena nupalippati ;

Nupalippāmi lokena, tasmā buddhosmi brāhmaṇā’’ti. chaṭṭhaṃ;

“Just as a beautiful white lotus is not soiled by water, I am not soiled by the world. Therefore, brahmin, I am a Buddha.” Sixth.

7. Aparihāniyasuttaṃ

7. The Discourse on Non-Decline

37. ‘‘Catūhi, bhikkhave, dhammehi samannāgato bhikkhu abhabbo parihānāya nibbānasseva santike. Katamehi catūhi? Idha, bhikkhave, bhikkhu sīlasampanno hoti, indriyesu guttadvāro hoti, bhojane mattaññū hoti, jāgariyaṃ anuyutto hoti.

37. “Bhikkhus, a bhikkhu endowed with four qualities is incapable of decline and is in the very presence of Nibbāna. What four? Here, bhikkhus, a bhikkhu is accomplished in virtue, guards the doors of the sense faculties, knows moderation in eating, and is devoted to wakefulness.”

‘‘Kathañca, bhikkhave, bhikkhu sīlasampanno hoti? Idha, bhikkhave, bhikkhu sīlavā hoti pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Evaṃ kho, bhikkhave, bhikkhu sīlasampanno hoti.

“And how, bhikkhus, is a bhikkhu accomplished in virtue? Here, bhikkhus, a bhikkhu is virtuous; he dwells restrained by the restraint of the Pātimokkha, is accomplished in good conduct and proper resort, and sees danger in the slightest faults. He undertakes the training rules and trains in them. In this way, bhikkhus, a bhikkhu is accomplished in virtue.”

‘‘Kathañca, bhikkhave, bhikkhu indriyesu guttadvāro hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ; cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ; manindriye saṃvaraṃ āpajjati. Evaṃ kho, bhikkhave, bhikkhu indriyesu guttadvāro hoti.

“And how, bhikkhus, does a bhikkhu guard the doors of his sense faculties? Here, bhikkhus, a bhikkhu, having seen a form with the eye, does not grasp at its signs or its secondary characteristics. Inasmuch as evil, unwholesome states of covetousness and displeasure might flow in if he were to dwell with the eye faculty unrestrained, he practices for its restraint, he guards the eye faculty, he undertakes the restraint of the eye faculty. Having heard a sound with the ear… Having smelled an odor with the nose… Having tasted a flavor with the tongue… Having felt a tactile object with the body… Having cognized a mental object with the mind, he does not grasp at its signs or its secondary characteristics. Inasmuch as evil, unwholesome states of covetousness and displeasure might flow in if he were to dwell with the mind faculty unrestrained, he practices for its restraint, he guards the mind faculty, he undertakes the restraint of the mind faculty. In this way, bhikkhus, a bhikkhu guards the doors of his sense faculties.”

‘‘Kathañca[Pg.349], bhikkhave, bhikkhu bhojane mattaññū hoti? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘neva davāya na madāya na maṇḍanāya na vibhūsanāya; yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cā’ti. Evaṃ kho, bhikkhave, bhikkhu bhojane mattaññū hoti.

“And how, bhikkhus, does a bhikkhu know moderation in eating? Here, bhikkhus, a bhikkhu, reflecting appropriately, partakes of food not for amusement, not for intoxication, not for physical charm, not for beautification, but only for the maintenance and continuance of this body, for the cessation of discomfort, and for the support of the holy life, thinking: ‘Thus I will ward off the old feeling and not give rise to a new feeling. Sustenance will be mine, and blamelessness, and a comfortable abiding.’ In this way, bhikkhus, a bhikkhu knows moderation in eating.”

‘‘Kathañca, bhikkhave, bhikkhu jāgariyaṃ anuyutto hoti? Idha, bhikkhave, bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti; rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti; rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti, pāde pādaṃ accādhāya, sato sampajāno uṭṭhānasaññaṃ manasi karitvā; rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti. Evaṃ kho, bhikkhave, bhikkhu jāgariyaṃ anuyutto hoti. Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu abhabbo parihānāya, nibbānasseva santiketi.

“And how, bhikkhus, is a bhikkhu devoted to wakefulness? Here, bhikkhus, during the day, by walking back and forth and by sitting, he purifies his mind of obstructive states. During the first watch of the night, by walking back and forth and by sitting, he purifies his mind of obstructive states. During the middle watch of the night, he lies down on his right side in the lion’s posture, with one foot placed on the other, mindful and fully aware, having established in his mind the perception of rising. During the last watch of the night, having risen, by walking back and forth and by sitting, he purifies his mind of obstructive states. In this way, bhikkhus, a bhikkhu is devoted to wakefulness. Bhikkhus, a bhikkhu endowed with these four qualities is incapable of decline and is in the very presence of Nibbāna.”

‘‘Sīle patiṭṭhito bhikkhu, indriyesu ca saṃvuto;

Bhojanamhi ca mattaññū, jāgariyaṃ anuyuñjati.

“A bhikkhu established in virtue, restrained in the sense faculties, knowing moderation in food, devotes himself to wakefulness.”

‘‘Evaṃ vihārī ātāpī, ahorattamatandito;

Bhāvayaṃ kusalaṃ dhammaṃ, yogakkhemassa pattiyā.

“Dwelling thus, ardent and untiring day and night, he develops wholesome qualities for the attainment of security from the yokes.”

‘‘Appamādarato bhikkhu, pamāde bhayadassi vā ;

Abhabbo parihānāya, nibbānasseva santike’’ti. sattamaṃ;

“A bhikkhu who delights in diligence, and sees danger in negligence, is incapable of decline—he is in the very presence of Nibbāna.” Seventh.

8. Patilīnasuttaṃ

8. The Discourse on Seclusion

38. ‘‘Panuṇṇapaccekasacco, bhikkhave, bhikkhu ‘samavayasaṭṭhesano passaddhakāyasaṅkhāro patilīno’ti vuccati. Kathañca, bhikkhave, bhikkhu panuṇṇapaccekasacco hoti? Idha, bhikkhave, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṃ [Pg.350] puthupaccekasaccāni, seyyathidaṃ – sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṃ jīvaṃ taṃ sarīranti vā, aññaṃ jīvaṃ aññaṃ sarīranti vā, hoti tathāgato paraṃ maraṇāti vā, na hoti tathāgato paraṃ maraṇāti vā, hoti ca na ca hoti tathāgato paraṃ maraṇāti vā, neva hoti na na hoti tathāgato paraṃ maraṇāti vā; sabbāni tāni nuṇṇāni honti panuṇṇāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni. Evaṃ kho, bhikkhave, bhikkhu panuṇṇapaccekasacco hoti.

38. “Monks, a monk who has discarded individual convictions is called ‘one whose seeking is fully relinquished, whose bodily fabrications are calmed, and who is withdrawn.’ And how, monks, is a monk one who has discarded individual convictions? Here, monks, for a monk, whatever are the various individual convictions of various ascetics and brahmins—such as, ‘the world is eternal,’ or ‘the world is not eternal,’ ‘the world is finite,’ or ‘the world is infinite,’ ‘the soul is the same as the body,’ or ‘the soul is different from the body,’ ‘a being exists after death,’ or ‘a being does not exist after death,’ ‘a being both exists and does not exist after death,’ or ‘a being neither exists nor does not exist after death’—all these are removed, dispelled, cast off, vomited out, released, abandoned, and renounced. It is in this way, monks, that a monk is one who has discarded individual convictions.”

‘‘Kathañca, bhikkhave, bhikkhu samavayasaṭṭhesano hoti? Idha, bhikkhave, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā. Evaṃ kho, bhikkhave, bhikkhu samavayasaṭṭhesano hoti.

“And how, monks, is a monk one whose seeking is fully relinquished? Here, monks, for a monk, the seeking for sensual pleasures has been abandoned, the seeking for existence has been abandoned, and the seeking for the holy life has been stilled. It is in this way, monks, that a monk is one whose seeking is fully relinquished.”

‘‘Kathañca, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti? Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Evaṃ kho, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti.

“And how, monks, is a monk one whose bodily fabrications are calmed? Here, monks, with the abandoning of pleasure and pain, and with the previous disappearance of joy and sorrow, a monk enters and dwells in the fourth jhāna, which is neither painful nor pleasant and includes the purity of mindfulness due to equanimity. It is in this way, monks, that a monk is one whose bodily fabrications are calmed.”

‘‘Kathañca, bhikkhave, bhikkhu patilīno hoti? Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Evaṃ kho, bhikkhave, bhikkhu patilīno hoti. Panuṇṇapaccekasacco, bhikkhave, bhikkhu ‘samavayasaṭṭhesano passaddhakāyasaṅkhāro patilīno’ti vuccatī’’ti.

“And how, monks, is a monk withdrawn? Here, monks, for a monk, the conceit ‘I am’ has been abandoned, its root cut off, made like a palm stump, brought to a state of non-existence, and is of a nature not to arise again in the future. It is in this way, monks, that a monk is withdrawn. Monks, a monk who has discarded individual convictions is called ‘one whose seeking is fully relinquished, whose bodily fabrications are calmed, and who is withdrawn.’”

‘‘Kāmesanā bhavesanā, brahmacariyesanā saha;

Iti saccaparāmāso, diṭṭhiṭṭhānā samussayā.

“The seeking for sensual pleasures and the seeking for existence, together with the seeking for the holy life; the misapprehension ‘this is truth,’ and the accumulated standpoints of views.”

‘‘Sabbarāgavirattassa, taṇhakkhayavimuttino;

Esanā paṭinissaṭṭhā, diṭṭhiṭṭhānā samūhatā.

“For one dispassionate towards all lust, liberated through the destruction of craving, the seekings are renounced, the standpoints of views are uprooted.”

‘‘Sa ve santo sato bhikkhu, passaddho aparājito;

Mānābhisamayā buddho, patilīnoti vuccatī’’ti. aṭṭhamaṃ;

“He, indeed, is the calm and mindful monk, tranquil and undefeated; through the full understanding of conceit, he is awakened, and is called ‘withdrawn.’” Eighth.

9. Ujjayasuttaṃ

9. The Discourse on Ujjaya

39. Atha [Pg.351] kho ujjayo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho ujjayo brāhmaṇo bhagavantaṃ etadavoca – ‘‘bhavampi no gotamo yaññaṃ vaṇṇetī’’ti? ‘‘Na kho ahaṃ, brāhmaṇa, sabbaṃ yaññaṃ vaṇṇemi; na panāhaṃ, brāhmaṇa, sabbaṃ yaññaṃ na vaṇṇemi. Yathārūpe kho, brāhmaṇa, yaññe gāvo haññanti, ajeḷakā haññanti, kukkuṭasūkarā haññanti, vividhā pāṇā saṅghātaṃ āpajjanti; evarūpaṃ kho ahaṃ, brāhmaṇa, sārambhaṃ yaññaṃ na vaṇṇemi. Taṃ kissa hetu? Evarūpañhi, brāhmaṇa, sārambhaṃ yaññaṃ na upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā.

39. Then the brahmin Ujjaya approached the Blessed One. Having approached, he exchanged greetings with the Blessed One. When they had concluded their greetings and polite conversation, he sat down to one side. Sitting to one side, the brahmin Ujjaya said to the Blessed One: “Does Master Gotama commend sacrifice?” “Brahmin, I do not commend every sacrifice; nor, Brahmin, is it that I do not commend every sacrifice. In whatever sacrifice, Brahmin, cows are slain, goats and sheep are slain, chickens and pigs are slain, and various living beings meet with destruction—such a sacrifice, Brahmin, that involves violence, I do not commend. For what reason? Because, Brahmin, Arahants or those who have entered the path to Arahantship do not approach such a sacrifice that involves violence.”

‘‘Yathārūpe ca kho, brāhmaṇa, yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā pāṇā saṅghātaṃ āpajjanti; evarūpaṃ kho ahaṃ, brāhmaṇa, nirārambhaṃ yaññaṃ vaṇṇemi, yadidaṃ niccadānaṃ anukulayaññaṃ. Taṃ kissa hetu? Evarūpañhi, brāhmaṇa, nirārambhaṃ yaññaṃ upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā’’ti.

“And, Brahmin, regarding the kind of sacrifice where neither cows are slain, nor goats and sheep are slain, nor chickens or pigs are slain, nor diverse living beings meet with destruction—such a sacrifice, Brahmin, I commend as non-violent, that is, a constant gift, a family-tradition sacrifice. For what reason? Because, Brahmin, such a non-violent sacrifice is approached by Arahants or those who have entered the path to Arahantship.”

‘‘Assamedhaṃ purisamedhaṃ, sammāpāsaṃ vājapeyyaṃ niraggaḷaṃ;

Mahāyaññā mahārambhā, na te honti mahapphalā.

“The horse sacrifice, the human sacrifice, the sammāpāsa sacrifice, the vājapeyya sacrifice, the niraggaḷa sacrifice—these great sacrifices with great undertakings do not bear great fruit.

‘‘Ajeḷakā ca gāvo ca, vividhā yattha haññare;

Na taṃ sammaggatā yaññaṃ, upayanti mahesino.

“Where goats and sheep, and cows, and various beings are slain, the great seers, those who have gone rightly, do not resort to that sacrifice.

‘‘Ye ca yaññā nirārambhā, yajanti anukulaṃ sadā;

Ajeḷakā ca gāvo ca, vividhā nettha haññare ;

Tañca sammaggatā yaññaṃ, upayanti mahesino.

“But as for those non-violent sacrifices they always perform as a family tradition, where neither goats and sheep, nor cows, nor various beings are slain—to that sacrifice the great seers, those who have gone rightly, resort.

‘‘Etaṃ [Pg.352] yajetha medhāvī, eso yañño mahapphalo;

Etaṃ hi yajamānassa, seyyo hoti na pāpiyo;

Yañño ca vipulo hoti, pasīdanti ca devatā’’ti. navamaṃ;

“Let the wise person perform this sacrifice, for this sacrifice is of great fruit. For the one sacrificing, this is better, not worse; and the sacrifice becomes vast, and the deities are pleased.” Ninth.

10. Udāyīsuttaṃ

10. The Discourse on Udāyī

40. Atha kho udāyī brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā …pe… ekamantaṃ nisinno kho udāyī brāhmaṇo bhagavantaṃ etadavoca – ‘‘bhavampi no gotamo yaññaṃ vaṇṇetī’’ti? ‘‘Na kho ahaṃ, brāhmaṇa, sabbaṃ yaññaṃ vaṇṇemi; na panāhaṃ, brāhmaṇa, sabbaṃ yaññaṃ na vaṇṇemi. Yathārūpe kho, brāhmaṇa, yaññe gāvo haññanti, ajeḷakā haññanti, kukkuṭasūkarā haññanti, vividhā pāṇā saṅghātaṃ āpajjanti; evarūpaṃ kho ahaṃ, brāhmaṇa, sārambhaṃ yaññaṃ na vaṇṇemi. Taṃ kissa hetu? Evarūpañhi, brāhmaṇa, sārambhaṃ yaññaṃ na upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā.

40. Then the brahmin Udāyī approached the Blessed One. Having approached, he exchanged greetings with the Blessed One, and when the greetings and cordial talk were concluded, he sat down to one side. Seated to one side, the brahmin Udāyī said to the Blessed One: "Does Master Gotama praise sacrifice?" "I do not, Brahmin, praise every sacrifice; nor, Brahmin, is it that I do not praise every sacrifice. In whatever sacrifice, Brahmin, cows are slaughtered, goats and sheep are slaughtered, fowl and pigs are slaughtered, and various living beings meet with destruction, such a violent sacrifice, Brahmin, I do not praise. For what reason? Because such violent sacrifices are not approached by Arahants or those who have entered upon the path to Arahantship.

‘‘Yathārūpe ca kho, brāhmaṇa, yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā pāṇā saṅghātaṃ āpajjanti; evarūpaṃ kho ahaṃ, brāhmaṇa, nirārambhaṃ yaññaṃ vaṇṇemi, yadidaṃ niccadānaṃ anukulayaññaṃ. Taṃ kissa hetu? Evarūpañhi, brāhmaṇa, nirārambhaṃ yaññaṃ upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā’’ti.

But in whatever sacrifice, Brahmin, cows are not slaughtered, goats and sheep are not slaughtered, fowl and pigs are not slaughtered, and various living beings do not meet with destruction, such a non-violent sacrifice, Brahmin, I praise, that is, a continual gift, a sacrifice in keeping with the family tradition. For what reason? Because, Brahmin, such a non-violent sacrifice is approached by Arahants or those who have entered upon the path to Arahantship.

‘‘Abhisaṅkhataṃ nirārambhaṃ, yaññaṃ kālena kappiyaṃ;

Tādisaṃ upasaṃyanti, saññatā brahmacārayo.

A sacrifice prepared, non-violent, fitting for the proper time: such a one is approached by the restrained, those living the holy life.

‘‘Vivaṭacchadā ye loke, vītivattā kulaṃ gatiṃ;

Yaññametaṃ pasaṃsanti, buddhā yaññassa kovidā.

Those in the world with coverings removed, who have transcended the round of existence: this sacrifice is praised by the Buddhas, skilled in sacrifices.

‘‘Yaññe vā yadi vā saddhe, habyaṃ katvā yathārahaṃ;

Pasannacitto yajati, sukhette brahmacārisu.

Whether in a sacrifice or a funerary offering, having prepared a gift as is fitting; with a serene mind one offers to those living the holy life, who are a good field.

‘‘Suhutaṃ [Pg.353] suyiṭṭhaṃ suppattaṃ, dakkhiṇeyyesu yaṃ kataṃ;

Yañño ca vipulo hoti, pasīdanti ca devatā.

Well-offered, well-sacrificed, well-bestowed, what is done for those worthy of gifts: the sacrifice is extensive, and the deities are pleased.

‘‘Evaṃ yajitvā medhāvī, saddho muttena cetasā;

Abyābajjhaṃ sukhaṃ lokaṃ, paṇḍito upapajjatī’’ti. dasamaṃ;

Having sacrificed thus, the wise one, faithful, with a mind released; the sagacious one is reborn in a happy, unafflicted world.

Cakkavaggo catuttho.

The Wheel Chapter, the Fourth.

Tassuddānaṃ –

The summary:

Cakko saṅgaho sīho, pasādo vassakārena pañcamaṃ;

Doṇo aparihāniyo patilīno, ujjayo udāyinā te dasāti.

The Wheel, Sympathy, the Lion, Confidence, and Vassakāra as the fifth; Doṇa, Non-decline, the Secluded, Ujjaya, and Udāyin—these are the ten.

5. Rohitassavaggo

5. The Rohitassa Chapter

1. Samādhibhāvanāsuttaṃ

1. The Discourse on the Development of Concentration

41. ‘‘Catasso imā, bhikkhave, samādhibhāvanā. Katamā catasso? Atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati; atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṃvattati; atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati; atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati.

41. Bhikkhus, there are these four developments of concentration. What four? There is, bhikkhus, a development of concentration that, when developed and frequently practiced, conduces to a pleasant abiding in this very life. There is, bhikkhus, a development of concentration that, when developed and frequently practiced, conduces to the attainment of knowledge and vision. There is, bhikkhus, a development of concentration that, when developed and frequently practiced, conduces to mindfulness and clear comprehension. There is, bhikkhus, a development of concentration that, when developed and frequently practiced, conduces to the destruction of the taints.

‘‘Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati? Idha, bhikkhave, bhikkhu vivicceva kāmehi… catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati.

And what, bhikkhus, is the development of concentration that, when developed and frequently practiced, conduces to a pleasant abiding in this very life? Here, bhikkhus, a bhikkhu, quite secluded from sensual pleasures… having attained the fourth jhāna, abides therein. This, bhikkhus, is the development of concentration that, when developed and frequently practiced, conduces to a pleasant abiding in this very life.

‘‘Katamā [Pg.354] ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṃvattati? Idha, bhikkhave, bhikkhu ālokasaññaṃ manasi karoti, divāsaññaṃ adhiṭṭhāti – yathā divā tathā rattiṃ, yathā rattiṃ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti. Ayaṃ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṃvattati.

And what, bhikkhus, is the development of concentration that, when developed and frequently practiced, conduces to the attainment of knowledge and vision? Here, bhikkhus, a bhikkhu attends to the perception of light; he resolves upon the perception of daytime. As by day, so by night; as by night, so by day. Thus, with a mind that is open and unenveloped, he develops a mind endowed with radiance. This, bhikkhus, is the development of concentration that, when developed and frequently practiced, conduces to the attainment of knowledge and vision.

‘‘Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati? Idha, bhikkhave, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā saññā…pe… viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Ayaṃ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati.

And what, bhikkhus, is the development of concentration that, when developed and frequently practiced, conduces to mindfulness and clear comprehension? Here, bhikkhus, for a bhikkhu, feelings arise as known, are present as known, and go to cessation as known. Perceptions arise as known… Thoughts arise as known, are present as known, and go to cessation as known. This, bhikkhus, is the development of concentration that, when developed and frequently practiced, conduces to mindfulness and clear comprehension.

‘‘Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati? Idha, bhikkhave, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati – ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo ; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo; iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. Ayaṃ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati. Imā kho, bhikkhave, catasso samādhibhāvanā. Idañca pana metaṃ, bhikkhave, sandhāya bhāsitaṃ pārāyane puṇṇakapañhe –

And what, bhikkhus, is the development of concentration that, when developed and frequently practiced, conduces to the destruction of the taints? Here, bhikkhus, a bhikkhu abides contemplating arising and passing away in the five aggregates subject to clinging: ‘Such is form, such is the origin of form, such is the cessation of form; such is feeling, such is the origin of feeling, such is the cessation of feeling; such is perception, such is the origin of perception, such is the cessation of perception; such are formations, such is the origin of formations, such is the cessation of formations; such is consciousness, such is the origin of consciousness, such is the cessation of consciousness.’ This, bhikkhus, is the development of concentration that, when developed and frequently practiced, conduces to the destruction of the taints. These, indeed, bhikkhus, are the four developments of concentration. And it was with reference to this that it was spoken by me in the Pārāyana, in the Questions of Puṇṇaka:

‘‘Saṅkhāya lokasmiṃ paroparāni,Yassiñjitaṃ natthi kuhiñci loke;

Santo vidhūmo anīgho nirāso,Atāri so jātijaranti brūmī’’ti. paṭhamaṃ;

‘Having considered the high and low in the world, for whom there is no agitation anywhere in the world; peaceful, smokeless, untroubled, and free from longing, he has crossed over birth and aging,’ thus I say.

2. Pañhabyākaraṇasuttaṃ

2. The Discourse on Answering Questions

42. ‘‘Cattārimāni[Pg.355], bhikkhave, pañhabyākaraṇāni. Katamāni cattāri? Atthi, bhikkhave, pañho ekaṃsabyākaraṇīyo; atthi, bhikkhave, pañho vibhajjabyākaraṇīyo; atthi, bhikkhave, pañho paṭipucchābyākaraṇīyo; atthi, bhikkhave, pañho ṭhapanīyo. Imāni kho, bhikkhave, cattāri pañhabyākaraṇānī’’ti.

42. “Monks, there are these four ways of answering questions. What four? There is, monks, a question to be answered categorically; there is a question to be answered analytically; there is a question to be answered by a counter-question; there is a question to be put aside. These, monks, are the four ways of answering questions.”

‘‘Ekaṃsavacanaṃ ekaṃ, vibhajjavacanāparaṃ;

Tatiyaṃ paṭipuccheyya, catutthaṃ pana ṭhāpaye.

“One is to be answered categorically, another analytically; a third should be answered by a counter-question, and the fourth should be put aside.

‘‘Yo ca tesaṃ tattha tattha, jānāti anudhammataṃ;

Catupañhassa kusalo, āhu bhikkhuṃ tathāvidhaṃ.

“And that monk who knows, for each of these in its respective place, the appropriate response, such a one they call a bhikkhu skilled in the four questions.

‘‘Durāsado duppasaho, gambhīro duppadhaṃsiyo;

Atho atthe anatthe ca, ubhayassa hoti kovido.

“Hard to assail, hard to overcome, profound, difficult to dislodge; and skilled in both what is beneficial and what is not beneficial.

‘‘Anatthaṃ parivajjeti, atthaṃ gaṇhāti paṇḍito;

Atthābhisamayā dhīro, paṇḍitoti pavuccatī’’ti. dutiyaṃ;

“The wise one avoids what is not beneficial and takes up what is beneficial; because of understanding what is beneficial, the resolute one is called ‘wise’.”

3. Paṭhamakodhagarusuttaṃ

3. The First Discourse on One Who Values Anger

43. ‘‘Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Kodhagaru na saddhammagaru, makkhagaru na saddhammagaru, lābhagaru na saddhammagaru, sakkāragaru na saddhammagaru. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmiṃ.

43. “Monks, these four types of individuals are found existing in the world. What four? One who values anger, not the true Dhamma; one who values disparagement, not the true Dhamma; one who values gain, not the true Dhamma; one who values honor, not the true Dhamma. These, monks, are the four types of individuals found existing in the world.

‘‘Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Saddhammagaru na kodhagaru, saddhammagaru na makkhagaru, saddhammagaru na lābhagaru, saddhammagaru na sakkāragaru. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmi’’nti.

“Monks, these four types of individuals are found existing in the world. What four? One who values the true Dhamma, not anger; one who values the true Dhamma, not disparagement; one who values the true Dhamma, not gain; one who values the true Dhamma, not honor. These, monks, are the four types of individuals found existing in the world.”

‘‘Kodhamakkhagarū bhikkhū, lābhasakkāragāravā;

Na te dhamme virūhanti, sammāsambuddhadesite.

“Monks who value anger and disparagement, who value gain and honor, do not grow in the Dhamma taught by the Perfectly Self-Enlightened One.

‘‘Ye [Pg.356] ca saddhammagaruno, vihaṃsu viharanti ca;

Te ve dhamme virūhanti, sammāsambuddhadesite’’ti. tatiyaṃ;

“And those who value the true Dhamma, who have lived and live, they indeed grow in the Dhamma taught by the Perfectly Self-Enlightened One.”

4. Dutiyakodhagarusuttaṃ

4. The Second Discourse on One Who Values Anger

44. ‘‘Cattārome, bhikkhave, asaddhammā. Katame cattāro? Kodhagarutā na saddhammagarutā, makkhagarutā na saddhammagarutā, lābhagarutā na saddhammagarutā, sakkāragarutā na saddhammagarutā. Ime kho, bhikkhave, cattāro asaddhammā.

44. “Monks, there are these four untrue qualities. What four? Valuing anger, not valuing the true Dhamma; valuing disparagement, not valuing the true Dhamma; valuing gain, not valuing the true Dhamma; valuing honor, not valuing the true Dhamma. These, monks, are the four untrue qualities.

‘‘Cattārome, bhikkhave, saddhammā. Katame cattāro? Saddhammagarutā na kodhagarutā, saddhammagarutā na makkhagarutā, saddhammagarutā na lābhagarutā, saddhammagarutā na sakkāragarutā. Ime kho, bhikkhave, cattāro saddhammā’’ti.

“Monks, there are these four true qualities. What four? Valuing the true Dhamma, not valuing anger; valuing the true Dhamma, not valuing disparagement; valuing the true Dhamma, not valuing gain; valuing the true Dhamma, not valuing honor. These, monks, are the four true qualities.”

‘‘Kodhamakkhagaru bhikkhu, lābhasakkāragāravo;

Sukhette pūtibījaṃva, saddhamme na virūhati.

“A monk who values anger and disparagement, who values gain and honor, like a rotten seed in good soil, does not flourish in the true Dhamma.

‘‘Ye ca saddhammagaruno, vihaṃsu viharanti ca;

Te ve dhamme virūhanti, snehānvayamivosadhā’’ti. catutthaṃ;

“Those who value the true Dhamma, who have lived and live, they indeed flourish in the Dhamma, like medicinal plants nourished by sap.”

5. Rohitassasuttaṃ

5. The Rohitassa Sutta

45. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho rohitasso devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho rohitasso devaputto bhagavantaṃ etadavoca –

45. At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery. Then, late in the night, the devaputta Rohitassa, of surpassing beauty, illuminating the entire Jeta's Grove, approached the Blessed One. Having approached, he paid homage to the Blessed One and stood to one side. Standing to one side, the devaputta Rohitassa said this to the Blessed One:

‘‘Yattha nu kho, bhante, na jāyati na jīyati na mīyati na cavati na upapajjati, sakkā nu kho so, bhante, gamanena lokassa anto ñātuṃ vā daṭṭhuṃ vā pāpuṇituṃ vā’’ti? ‘‘Yattha kho, āvuso, na jāyati na [Pg.357] jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmī’’ti.

“Venerable sir, that place where one is not born, does not age, does not die, does not pass away, and is not reborn—is it possible, venerable sir, by traveling, to know, see, or reach the end of the world?” “Friend, that place where one is not born, does not age, does not die, does not pass away, and is not reborn—I do not say that one can know, see, or reach the end of the world by traveling.”

‘‘Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva subhāsitamidaṃ, bhante, bhagavatā – ‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmī’’’ti.

“Marvelous, venerable sir! Amazing, venerable sir! How well this has been spoken by the Blessed One, venerable sir: ‘Friend, that place where one is not born, does not age, does not die, does not pass away, and is not reborn—I do not say that one can know, see, or reach the end of the world by traveling.’”

‘‘Bhūtapubbāhaṃ, bhante, rohitasso nāma isi ahosiṃ bhojaputto iddhimā vehāsaṅgamo. Tassa mayhaṃ, bhante, evarūpo javo ahosi, seyyathāpi nāma daḷhadhammā dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasirena tiriyaṃ tālacchāyaṃ atipāteyya. Tassa mayhaṃ, bhante, evarūpo padavītihāro ahosi, seyyathāpi nāma puratthimā samuddā pacchimo samuddo. Tassa mayhaṃ, bhante, evarūpena javena samannāgatassa evarūpena ca padavītihārena evarūpaṃ icchāgataṃ uppajji – ‘ahaṃ gamanena lokassa antaṃ pāpuṇissāmī’ti. So kho ahaṃ, bhante, aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṃ gantvā appatvāva lokassa antaṃ antarāyeva kālaṅkato.

“Formerly, venerable sir, I was a seer named Rohitassa, a hunter’s son, powerful and able to travel through the air. My speed, venerable sir, was such that it was like a master archer—well-trained, skilled, with a practiced hand, and holding a strong bow—who could easily shoot a light arrow across the shadow of a palm tree. My stride, venerable sir, was such that it was like the distance from the eastern ocean to the western ocean. Endowed with such speed and such a stride, venerable sir, this desire arose in me: ‘I will reach the end of the world by traveling.’ And so, venerable sir, with a lifespan of one hundred years, living for one hundred years, I traveled for one hundred years—except for the time spent eating, drinking, chewing, and tasting; urinating and defecating; and sleeping to dispel fatigue—but without reaching the end of the world, I died along the way.

‘‘Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva subhāsitamidaṃ, bhante, bhagavatā – ‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmī’’’ti.

“Marvelous, venerable sir! Amazing, venerable sir! How well this has been spoken by the Blessed One, venerable sir: ‘Friend, that place where one is not born, does not age, does not die, does not pass away, and is not reborn—I do not say that one can know, see, or reach the end of the world by traveling.’”

‘‘‘Yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyya’nti vadāmi. Na cāhaṃ, āvuso, appatvāva lokassa antaṃ dukkhassa antakiriyaṃ vadāmi. Api cāhaṃ, āvuso, imasmiṃyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññāpemi lokasamudayañca lokanirodhañca lokanirodhagāminiñca paṭipada’’nti.

‘Friend, that place where one is not born, does not age, does not die, does not pass away, and is not reborn—I do not say that one can know, see, or reach the end of the world by traveling. Yet I do not say, friend, that one can make an end of suffering without reaching the end of the world. Rather, friend, in this very fathom-long body, with its perception and mind, I declare the world, the origin of the world, the cessation of the world, and the path leading to the cessation of the world.’

‘‘Gamanena [Pg.358] na pattabbo, lokassanto kudācanaṃ;

Na ca appatvā lokantaṃ, dukkhā atthi pamocanaṃ.

By traveling, the end of the world is never to be reached; and without reaching the end of the world, there is no release from suffering.

‘‘Tasmā have lokavidū sumedho,Lokantagū vusitabrahmacariyo;

Lokassa antaṃ samitāvi ñatvā,Nāsīsatī lokamimaṃ parañcā’’ti. pañcamaṃ;

Therefore, truly, the wise one who knows the world, who has reached the world’s end and lived the holy life, being at peace and having known the end of the world, yearns for neither this world nor any other.

6. Dutiyarohitassasuttaṃ

6. The Second Discourse on Rohitassa

46. Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi – ‘‘imaṃ, bhikkhave, rattiṃ rohitasso devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, bhikkhave, rohitasso devaputto maṃ etadavoca – ‘yattha nu kho, bhante, na jāyati na jīyati na mīyati na cavati na upapajjati, sakkā nu kho so, bhante, gamanena lokassa anto ñātuṃ vā daṭṭhuṃ vā pāpuṇituṃ vā’ti? Evaṃ vutte ahaṃ, bhikkhave, rohitassaṃ devaputtaṃ etadavocaṃ – ‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmī’ti. Evaṃ vutte, bhikkhave, rohitasso devaputto maṃ etadavoca – ‘acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva subhāsitamidaṃ, bhante, bhagavatā – yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmi’’’.

46. Then, when that night had passed, the Blessed One addressed the bhikkhus thus: "This very night, bhikkhus, the devaputta Rohitassa, when the night was far advanced, of surpassing beauty, illuminating the entire Jeta Grove, approached me. Having approached, he paid homage to me and stood to one side. Standing to one side, bhikkhus, the devaputta Rohitassa said to me: 'Venerable sir, where one is not born, does not age, does not die, does not pass away, and is not reborn—is it possible, venerable sir, to know, see, or reach the end of the world by traveling?' When this was said, bhikkhus, I said to the devaputta Rohitassa: 'Friend, where one is not born, does not age, does not die, does not pass away, and is not reborn, I do not say that one can know, see, or reach the end of the world by traveling.' When this was said, bhikkhus, the devaputta Rohitassa said to me: 'It is wonderful, venerable sir! It is amazing, venerable sir! How well spoken this has been by the Blessed One: "Friend, where one is not born, does not age, does not die, does not pass away, and is not reborn, I do not say that one can know, see, or reach the end of the world by traveling."'"

‘‘Bhūtapubbāhaṃ, bhante, rohitasso nāma isi ahosiṃ bhojaputto iddhimā vehāsaṅgamo. Tassa mayhaṃ, bhante, evarūpo javo ahosi, seyyathāpi nāma daḷhadhammā dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasirena tiriyaṃ tālacchāyaṃ atipāteyya[Pg.359]. Tassa mayhaṃ, bhante, evarūpo padavītihāro ahosi, seyyathāpi nāma puratthimā samuddā pacchimo samuddo. Tassa mayhaṃ, bhante, evarūpena javena samannāgatassa evarūpena ca padavītihārena evarūpaṃ icchāgataṃ uppajji – ahaṃ gamanena lokassa antaṃ pāpuṇissāmī’’ti. So kho ahaṃ, bhante, aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṃ gantvā appatvāva lokassa antaṃ antarāyeva kālaṅkato.

“Formerly, venerable sir, I was a seer named Rohitassa, a hunter's son, possessing psychic power and able to travel through the sky. My speed, venerable sir, was such that just as a strong-bowed archer, well-trained, skilled, and practiced, could easily shoot a light arrow across the shadow of a palm tree. My stride, venerable sir, was such that it was as if one could step from the eastern sea to the western sea. Endowed with such speed and such a stride, venerable sir, this wish arose in me: ‘By traveling, I will reach the end of the world.’ But, venerable sir, though I had a lifespan of a hundred years and lived for a hundred years, and traveled for a hundred years—except when eating, drinking, chewing, tasting, urinating, defecating, and sleeping to dispel weariness—I died along the way without reaching the end of the world.”

‘‘Acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva subhāsitamidaṃ, bhante, bhagavatā – ‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmī’’’ti. Evaṃ vutte ahaṃ, bhikkhave, rohitassaṃ devaputtaṃ etadavocaṃ –

“It is wonderful, venerable sir! It is amazing, venerable sir! How well spoken this has been by the Blessed One: ‘Friend, where one is not born, does not age, does not die, does not pass away, and is not reborn, I do not say that one can know, see, or reach the end of the world by traveling.’” When this was said, bhikkhus, I said to the devaputta Rohitassa:

‘‘‘Yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ, taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmī’ti. Na cāhaṃ, āvuso, appatvāva lokassa antaṃ dukkhassantakiriyaṃ vadāmi. Api cāhaṃ, āvuso, imasmiṃyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññāpemi lokasamudayañca lokanirodhañca lokanirodhagāminiñca paṭipada’’nti.

“‘Friend, that place where one is not born, does not age, does not die, does not pass away, and is not reborn—I do not say that one can know, see, or reach the end of the world by traveling. Yet I do not say, friend, that one can make an end of suffering without reaching the end of the world. Rather, friend, in this very fathom-long body, with its perception and mind, I declare the world, the origin of the world, the cessation of the world, and the path leading to the cessation of the world.’”

‘‘Gamanena na pattabbo, lokassanto kudācanaṃ;

Na ca appatvā lokantaṃ, dukkhā atthi pamocanaṃ.

“By traveling, the world’s end is never to be reached; and without reaching the world’s end, there is no release from suffering.”

‘‘Tasmā have lokavidū sumedho,Lokantagū vusitabrahmacariyo;

Lokassa antaṃ samitāvi ñatvā,Nāsīsatī lokamimaṃ parañcā’’ti. chaṭṭhaṃ;

“Therefore, truly, the wise one—who knows the world, has reached the world's end, has lived the holy life, and is at peace—having known the end of the world, does not long for this world or the next.” The Sixth.

7. Suvidūrasuttaṃ

7. The Discourse on What Is Exceedingly Far Apart

47. ‘‘Cattārimāni, bhikkhave, suvidūravidūrāni. Katamāni cattāri? Nabhañca, bhikkhave, pathavī ca; idaṃ paṭhamaṃ suvidūravidūre. Orimañca, bhikkhave, tīraṃ samuddassa pārimañca; idaṃ dutiyaṃ suvidūravidūre. Yato ca, bhikkhave, verocano abbhudeti [Pg.360] yattha ca atthameti ; idaṃ tatiyaṃ suvidūravidūre. Satañca, bhikkhave, dhammo asatañca dhammo; idaṃ catutthaṃ suvidūravidūre. Imāni kho, bhikkhave, cattāri suvidūravidūrānī’’ti.

47. “Bhikkhus, these four are exceedingly far apart from each other. What four? The sky and the earth, bhikkhus; this is the first that is exceedingly far apart. The hither shore and the farther shore of the ocean, bhikkhus; this is the second that is exceedingly far apart. From where the sun, the illuminator, rises and where it sets, bhikkhus; this is the third that is exceedingly far apart. The Dhamma of the good and the Dhamma of the bad, bhikkhus; this is the fourth that is exceedingly far apart. These, bhikkhus, are the four that are exceedingly far apart from each other.”

‘‘Nabhañca dūre pathavī ca dūre,Pāraṃ samuddassa tadāhu dūre;

Yato ca verocano abbhudeti,Pabhaṅkaro yattha ca atthameti;

Tato have dūrataraṃ vadanti,Satañca dhammaṃ asatañca dhammaṃ.

“The sky is far, and the earth is far; the far shore of the ocean, they say, is far. From where the sun, the light-maker, rises, and where it sets—farther still than that, they say, is the Dhamma of the good and the Dhamma of the bad.”

‘‘Abyāyiko hoti sataṃ samāgamo,Yāvāpi tiṭṭheyya tatheva hoti;

Khippañhi veti asataṃ samāgamo,Tasmā sataṃ dhammo asabbhi ārakā’’ti. sattamaṃ;

“The association with the good is steadfast; for however long it may last, it remains just so. The association with the bad quickly ceases. Therefore, the Dhamma of the good is far from the bad.” Seventh.

8. Visākhasuttaṃ

8. The Discourse with Visākha

48. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā visākho pañcālaputto upaṭṭhānasālāyaṃ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti, poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāya. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi –

48. On one occasion, the Blessed One was dwelling at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Park. Now at that time, the Venerable Visākha Pañcālaputta was, in the assembly hall, instructing, urging, rousing, and encouraging the monks with a Dhamma talk, with speech that was polished, clear, flawless, conveying the meaning, comprehensive, and unattached. Then, in the evening, the Blessed One, having arisen from his solitary abiding, approached the assembly hall. Having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the monks:

‘‘Ko nu kho, bhikkhave, upaṭṭhānasālāyaṃ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā’’ti[Pg.361]? ‘‘Āyasmā, bhante, visākho pañcālaputto upaṭṭhānasālāyaṃ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā’’ti.

“Who, monks, is it that in the assembly hall instructs, urges, rouses, and encourages the monks with a Dhamma talk, with speech that is polished, clear, flawless, conveying the meaning, comprehensive, and unattached?” “Venerable sir, it is the Venerable Visākha Pañcālaputta who, in the assembly hall, instructs, urges, rouses, and encourages the monks with a Dhamma talk, with speech that is polished, clear, flawless, conveying the meaning, comprehensive, and unattached.”

Atha kho bhagavā āyasmantaṃ visākhaṃ pañcālaputtaṃ etadavoca – ‘‘sādhu sādhu, visākha! Sādhu kho tvaṃ, visākha, bhikkhū dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyāti.

Then the Blessed One said this to the Venerable Visākha Pañcālaputta: “Good, good, Visākha! It is good, Visākha, that you instruct, urge, rouse, and encourage the monks with a Dhamma talk, with speech that is polished, clear, flawless, conveying the meaning, comprehensive, and unattached.”

‘‘Nābhāsamānaṃ jānanti, missaṃ bālehi paṇḍitaṃ;

Bhāsamānañca jānanti, desentaṃ amataṃ padaṃ.

“A wise person mixed among fools is not recognized when they do not speak. But they are recognized when speaking, teaching the deathless state.

‘‘Bhāsaye jotaye dhammaṃ, paggaṇhe isinaṃ dhajaṃ;

Subhāsitadhajā isayo, dhammo hi isinaṃ dhajo’’ti. aṭṭhamaṃ;

“One should proclaim and illuminate the Dhamma; one should raise high the banner of the seers. The seers have the banner of what is well-spoken; for the Dhamma is indeed the banner of the seers.”

9. Vipallāsasuttaṃ

9. The Discourse on Distortions

49. ‘‘Cattārome, bhikkhave, saññāvipallāsā cittavipallāsā diṭṭhivipallāsā. Katame cattāro? Anicce, bhikkhave, niccanti saññāvipallāso cittavipallāso diṭṭhivipallāso; dukkhe, bhikkhave, sukhanti saññāvipallāso cittavipallāso diṭṭhivipallāso; anattani, bhikkhave, attāti saññāvipallāso cittavipallāso diṭṭhivipallāso; asubhe, bhikkhave, subhanti saññāvipallāso cittavipallāso diṭṭhivipallāso. Ime kho, bhikkhave, cattāro saññāvipallāsā cittavipallāsā diṭṭhivipallāsā.

49. “Monks, there are these four distortions of perception, distortions of mind, and distortions of view. What are the four? Monks, perceiving the impermanent as permanent is a distortion of perception, a distortion of mind, and a distortion of view; perceiving suffering as happiness is a distortion of perception, a distortion of mind, and a distortion of view; perceiving what is not-self as self is a distortion of perception, a distortion of mind, and a distortion of view; perceiving the foul as beautiful is a distortion of perception, a distortion of mind, and a distortion of view. These, monks, are indeed the four distortions of perception, distortions of mind, and distortions of view.

‘‘Cattārome, bhikkhave, nasaññāvipallāsā nacittavipallāsā nadiṭṭhivipallāsā. Katame cattāro? Anicce, bhikkhave, aniccanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso; dukkhe, bhikkhave, dukkhanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso; anattani, bhikkhave, anattāti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso; asubhe, bhikkhave, asubhanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso[Pg.362]. Ime kho, bhikkhave, cattāro nasaññāvipallāsā nacittavipallāsā nadiṭṭhivipallāsā’’ti.

“Monks, there are these four non-distortions of perception, non-distortions of mind, and non-distortions of view. What are the four? Monks, perceiving the impermanent as impermanent is a non-distortion of perception, a non-distortion of mind, and a non-distortion of view; perceiving suffering as suffering is a non-distortion of perception, a non-distortion of mind, and a non-distortion of view; perceiving what is not-self as not-self is a non-distortion of perception, a non-distortion of mind, and a non-distortion of view; perceiving the foul as foul is a non-distortion of perception, a non-distortion of mind, and a non-distortion of view. These, monks, are indeed the four non-distortions of perception, non-distortions of mind, and non-distortions of view.”

‘‘Anicce niccasaññino, dukkhe ca sukhasaññino;

Anattani ca attāti, asubhe subhasaññino;

Micchādiṭṭhihatā sattā, khittacittā visaññino.

“Those who perceive the impermanent as permanent, and suffering as happiness; who perceive what is not-self as self, and the foul as beautiful—such beings, destroyed by wrong view, have scattered minds and are of distorted perception.

‘‘Te yogayuttā mārassa, ayogakkhemino janā;

Sattā gacchanti saṃsāraṃ, jātimaraṇagāmino.

“They are yoked to Māra, people not secure from the yokes; such beings go to saṃsāra, bound for birth and death.

‘‘Yadā ca buddhā lokasmiṃ, uppajjanti pabhaṅkarā;

Te imaṃ dhammaṃ pakāsenti, dukkhūpasamagāminaṃ.

“But when Buddhas, the light-makers, arise in the world, they proclaim this Dhamma that leads to the stilling of suffering.

‘‘Tesaṃ sutvāna sappaññā, sacittaṃ paccaladdhā te;

Aniccaṃ aniccato dakkhuṃ, dukkhamaddakkhu dukkhato.

“Having heard their Dhamma, those with wisdom regain their own minds; they see the impermanent as impermanent, and they see suffering as suffering.

‘‘Anattani anattāti, asubhaṃ asubhataddasuṃ;

Sammādiṭṭhisamādānā, sabbaṃ dukkhaṃ upaccagu’’nti. navamaṃ;

“They see what is not-self as not-self, and they see the foul as foul. By undertaking right view, they have overcome all suffering.”

10. Upakkilesasuttaṃ

10. The Discourse on Corruptions

50. ‘‘Cattārome, bhikkhave, candimasūriyānaṃ upakkilesā, yehi upakkilesehi upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti. Katame cattāro? Abbhā, bhikkhave, candimasūriyānaṃ upakkilesā, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti.

50. “Monks, there are these four corruptions of the moon and sun, by which corruptions the moon and sun, being corrupted, do not glow, do not shine, and are not brilliant. What four? Clouds, monks, are a corruption of the moon and sun, by which corruption the moon and sun, being corrupted, do not glow, do not shine, and are not brilliant.

‘‘Mahikā, bhikkhave, candimasūriyānaṃ upakkilesā, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti.

“Frost, monks, is a corruption of the moon and sun, by which corruption the moon and sun, being corrupted, do not glow, do not shine, and are not brilliant.

‘‘Dhūmo rajo, bhikkhave, candimasūriyānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti.

“Smoke and dust, monks, are a corruption of the moon and sun, by which corruption the moon and sun, being corrupted, do not glow, do not shine, and are not brilliant.

‘‘Rāhu, bhikkhave, asurindo candimasūriyānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti. Ime kho[Pg.363], bhikkhave, cattāro candimasūriyānaṃ upakkilesā, yehi upakkilesehi upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti.

“Rāhu, monks, the lord of the asuras, is a corruption of the moon and sun, by which corruption the moon and sun, being corrupted, do not glow, do not shine, and are not brilliant. These, indeed, monks, are the four corruptions of the moon and sun, by which corruptions the moon and sun, being corrupted, do not glow, do not shine, and are not brilliant.”

‘‘Evamevaṃ kho, bhikkhave, cattārome samaṇabrāhmaṇānaṃ upakkilesā, yehi upakkilesehi upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti. Katame cattāro? Santi, bhikkhave, eke samaṇabrāhmaṇā suraṃ pivanti merayaṃ, surāmerayapānā appaṭiviratā. Ayaṃ, bhikkhave, paṭhamo samaṇabrāhmaṇānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti.

“Just so, monks, there are these four corruptions of ascetics and brahmins, corrupted by which some ascetics and brahmins do not glow, do not shine, and are not brilliant. What four? There are, monks, some ascetics and brahmins who drink liquor and intoxicants, not abstaining from drinking liquor and intoxicants. This, monks, is the first corruption of ascetics and brahmins, corrupted by which some ascetics and brahmins do not glow, do not shine, and are not brilliant.

‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā methunaṃ dhammaṃ paṭisevanti, methunasmā dhammā appaṭiviratā. Ayaṃ, bhikkhave, dutiyo samaṇabrāhmaṇānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti.

“There are, monks, some ascetics and brahmins who engage in sexual intercourse, not abstaining from sexual intercourse. This, monks, is the second corruption of ascetics and brahmins, corrupted by which some ascetics and brahmins do not glow, do not shine, and are not brilliant.

‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā jātarūparajataṃ sādiyanti, jātarūparajatapaṭiggahaṇā appaṭiviratā. Ayaṃ, bhikkhave, tatiyo samaṇabrāhmaṇānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti.

“There are, monks, some ascetics and brahmins who delight in gold and silver, not abstaining from accepting gold and silver. This, monks, is the third corruption of ascetics and brahmins, corrupted by which some ascetics and brahmins do not glow, do not shine, and are not brilliant.

‘‘Santi, bhikkhave, eke samaṇabrāhmaṇā micchājīvena jīvanti, micchājīvā appaṭiviratā. Ayaṃ, bhikkhave, catuttho samaṇabrāhmaṇānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti. Ime kho, bhikkhave, cattāro samaṇabrāhmaṇānaṃ upakkilesā, yehi upakkilesehi upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocantī’’ti.

“There are, monks, some ascetics and brahmins who live by wrong livelihood, not abstaining from wrong livelihood. This, monks, is the fourth corruption of ascetics and brahmins, corrupted by which some ascetics and brahmins do not glow, do not shine, and are not brilliant. These, indeed, monks, are the four corruptions of ascetics and brahmins, corrupted by which some ascetics and brahmins do not glow, do not shine, and are not brilliant.”

‘‘Rāgadosaparikkiṭṭhā, eke samaṇabrāhmaṇā;

Avijjānivutā posā, piyarūpābhinandino.

“Some ascetics and brahmins are corrupted by lust and hatred; people enveloped in ignorance, delighting in pleasing forms.

‘‘Suraṃ pivanti merayaṃ, paṭisevanti methunaṃ;

Rajataṃ jātarūpañca, sādiyanti aviddasū;

Micchājīvena jīvanti, eke samaṇabrāhmaṇā.

“They drink liquor and intoxicants, they engage in sexual intercourse; the unwise delight in silver and gold; some ascetics and brahmins live by wrong livelihood.

‘‘Ete [Pg.364] upakkilesā vuttā, buddhenādiccabandhunā;

Yehi upakkilesehi, eke samaṇabrāhmaṇā;

Na tapanti na bhāsanti, asuddhā sarajā magā.

“These corruptions were declared by the Buddha, kinsman of the Sun, corrupted by which some ascetics and brahmins do not glow and do not shine, being impure, dusty, like wild beasts.

‘‘Andhakārena onaddhā, taṇhādāsā sanettikā;

Vaḍḍhenti kaṭasiṃ ghoraṃ, ādiyanti punabbhava’’nti. dasamaṃ;

“Bound by darkness, slaves to craving, with craving as their guide, they increase the gruesome charnel ground and take up renewed existence.”

Rohitassavaggo pañcamo.

The Rohitassa Chapter, the Fifth.

Tassuddānaṃ –

The summary:

Samādhipañhā dve kodhā, rohitassāpare duve;

Suvidūravisākhavipallāsā, upakkilesena te dasāti.

Concentration and Questions, two on Anger, another two on Rohitassa; Suvidūra, Visākha, and Distortions; with Corruptions, they are ten.

Paṭhamapaṇṇāsakaṃ samattaṃ.

The First Fifty is concluded.

2. Dutiyapaṇṇāsakaṃ

2. The Second Fifty

(6) 1. Puññābhisandavaggo

(6) 1. The Chapter on Streams of Merit

1. Paṭhamapuññābhisandasuttaṃ

1. The First Discourse on the Stream of Merit

51. Sāvatthinidānaṃ[Pg.365]. Cattārome, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti. Katame cattāro? Yassa, bhikkhave, bhikkhu cīvaraṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.

1. At Sāvatthī. “Monks, there are these four streams of merit, streams of the wholesome, bringers of happiness, heavenly, ripening in happiness, leading to heaven, which conduce to what is wished for, pleasing, and agreeable, to welfare and to happiness. What four? Monks, when a monk, using a donor’s robe, dwells having attained immeasurable concentration of mind, that donor has an immeasurable stream of merit, a stream of the wholesome, a bringer of happiness, heavenly, ripening in happiness, leading to heaven, which conduces to what is wished for, pleasing, and agreeable, to welfare and to happiness.

‘‘Yassa, bhikkhave, bhikkhu piṇḍapātaṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.

51. “Monks, when a monk, consuming a donor’s almsfood, dwells having attained immeasurable concentration of mind, that donor has an immeasurable stream of merit, a stream of the wholesome, a bringer of happiness, heavenly, ripening in happiness, leading to heaven, which conduces to what is wished for, pleasing, and agreeable, to welfare and to happiness.

‘‘Yassa, bhikkhave, bhikkhu senāsanaṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.

“Monks, when a monk, using a donor’s lodging, dwells having attained immeasurable concentration of mind, that donor has an immeasurable stream of merit, a stream of the wholesome, a bringer of happiness, heavenly, ripening in happiness, leading to heaven, which conduces to what is wished for, pleasing, and agreeable, to welfare and to happiness.

‘‘Yassa, bhikkhave, bhikkhu gilānappaccayabhesajjaparikkhāraṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati. Ime kho, bhikkhave, cattāro puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti.

“Monks, when a monk, using a donor’s medicinal requisites for the sick, dwells having attained immeasurable concentration of mind, that donor has an immeasurable stream of merit, a stream of the wholesome, a bringer of happiness, heavenly, ripening in happiness, leading to heaven, which conduces to what is wished for, pleasing, and agreeable, to welfare and to happiness. These, monks, are the four streams of merit, streams of the wholesome, bringers of happiness, heavenly, ripening in happiness, leading to heaven, which conduce to what is wished for, pleasing, and agreeable, to welfare and to happiness.

‘‘Imehi ca pana, bhikkhave, catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gahetuṃ – ‘ettako [Pg.366] puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti. Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhyaṃ gacchati.

“Furthermore, monks, for a noble disciple endowed with these four streams of merit, these streams of the wholesome, it is not easy to determine the measure of merit by saying: ‘Just so much is the stream of merit, the stream of the wholesome, the bringer of happiness, heavenly, ripening in happiness, leading to heaven, which conduces to what is wished for, pleasing, and agreeable, to welfare and to happiness.’ Rather, it is reckoned only as an incalculable, immeasurable, great mass of merit.”

‘‘Seyyathāpi, bhikkhave, mahāsamudde na sukaraṃ udakassa pamāṇaṃ gahetuṃ – ‘ettakāni udakāḷhakānīti vā, ettakāni udakāḷhakasatānīti vā, ettakāni udakāḷhakasahassānīti vā, ettakāni udakāḷhakasatasahassānīti vā’, atha kho asaṅkhyeyyo appameyyo mahāudakakkhandhotveva saṅkhyaṃ gacchati; evamevaṃ kho, bhikkhave, imehi catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gahetuṃ – ‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti. Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhyaṃ gacchatī’’ti.

Just as, monks, it is not easy to calculate the measure of the water in the great ocean, saying: ‘There are this many āḷhakas of water,’ or ‘this many hundreds of āḷhakas of water,’ or ‘this many thousands of āḷhakas of water,’ or ‘this many hundreds of thousands of āḷhakas of water.’ Rather, it is reckoned only as an incalculable, immeasurable, great mass of water. In the same way, monks, for a noble disciple endowed with these four streams of merit, streams of the wholesome, it is not easy to calculate the measure of merit, saying: ‘This much is the stream of merit, the stream of the wholesome, the bringer of happiness, heavenly, ripening in happiness, leading to heaven, which conduces to what is desirable, pleasing, delightful, to welfare, and to happiness.’ Rather, it is reckoned only as an incalculable, immeasurable, great mass of merit.

‘‘Mahodadhiṃ aparimitaṃ mahāsaraṃ,Bahubheravaṃ ratanavarānamālayaṃ ;

Najjo yathā naragaṇasaṅghasevitā,Puthū savantī upayanti sāgaraṃ.

The great ocean, immeasurable, of mighty sound, full of many terrors, an abode of excellent jewels; just as rivers, frequented by multitudes of humans, flowing broadly, approach the ocean,

‘‘Evaṃ naraṃ annadapānavatthadaṃ,Seyyānisajjattharaṇassa dāyakaṃ;

Puññassa dhārā upayanti paṇḍitaṃ,Najjo yathā vārivahāva sāgara’’nti. paṭhamaṃ;

so too, streams of merit approach the wise person, the giver of food, drink, and clothing, and of beds, seats, and coverings, just as rivers that carry water approach the ocean. First.

2. Dutiyapuññābhisandasuttaṃ

2. The Second Discourse on Streams of Merit

52. ‘‘Cattārome, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti. Katame cattāro? Idha, bhikkhave, ariyasāvako [Pg.367] buddhe aveccappasādena samannāgato hoti – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti. Ayaṃ, bhikkhave, paṭhamo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.

52. Monks, there are these four streams of merit, streams of the wholesome, bringers of happiness, heavenly, having a happy result, leading to heaven, that conduce to what is wished for, desired, agreeable, for welfare, and for happiness. What are the four? Here, monks, a noble disciple is endowed with unwavering confidence in the Buddha: ‘For this reason, the Blessed One is an Arahant, a Perfectly Self-Enlightened One, consummate in knowledge and conduct, a Well-Gone One, a Knower of the world, an unexcelled trainer of persons to be tamed, a teacher of devas and humans, the Buddha, the Blessed One.’ This, monks, is the first stream of merit, stream of the wholesome, bringer of happiness, heavenly, having a happy result, leading to heaven, that conduces to what is wished for, desired, agreeable, for welfare, and for happiness.

‘‘Puna caparaṃ, bhikkhave, ariyasāvako dhamme aveccappasādena samannāgato hoti – ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti. Ayaṃ, bhikkhave, dutiyo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.

Furthermore, monks, a noble disciple is endowed with unwavering confidence in the Dhamma: ‘The Dhamma is well proclaimed by the Blessed One, directly visible, immediate, inviting one to come and see, leading onward, to be personally experienced by the wise.’ This, monks, is the second stream of merit, stream of the wholesome, bringer of happiness, heavenly, having a happy result, leading to heaven, that conduces to what is wished for, desired, agreeable, for welfare, and for happiness.

‘‘Puna caparaṃ, bhikkhave, ariyasāvako saṅghe aveccappasādena samannāgato hoti – ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti. Ayaṃ, bhikkhave, tatiyo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.

Furthermore, monks, a noble disciple is endowed with unwavering confidence in the Saṅgha: ‘The Saṅgha of the Blessed One’s disciples is practicing the good way; practicing the straight way; practicing the methodical way; practicing the proper way. That is, the four pairs of persons, the eight individual persons—this Saṅgha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.’ This, monks, is the third stream of merit, stream of the wholesome, bringer of happiness, heavenly, having a happy result, leading to heaven, that conduces to what is wished for, desired, agreeable, for welfare, and for happiness.

‘‘Puna caparaṃ, bhikkhave, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi. Ayaṃ, bhikkhave, catuttho puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati. Ime kho, bhikkhave, cattāro puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattantī’’ti.

Furthermore, monks, a noble disciple is endowed with virtues dear to the noble ones—unbroken, untorn, unblemished, unspotted, liberating, praised by the wise, not clung to, and conducive to concentration. This, monks, is the fourth stream of merit, stream of the wholesome, bringer of happiness, heavenly, having a happy result, leading to heaven, that conduces to what is wished for, desired, agreeable, for welfare, and for happiness. These, monks, are the four streams of merit, streams of the wholesome, bringers of happiness, heavenly, having a happy result, leading to heaven, that conduce to what is wished for, desired, agreeable, for welfare, and for happiness.

‘‘Yassa [Pg.368] saddhā tathāgate, acalā suppatiṭṭhitā;

Sīlañca yassa kalyāṇaṃ, ariyakantaṃ pasaṃsitaṃ.

Whose faith in the Tathāgata is unwavering, well-established, and whose virtue is good, cherished by the noble ones, and praised.

‘‘Saṅghe pasādo yassatthi, ujubhūtañca dassanaṃ;

Adaliddoti taṃ āhu, amoghaṃ tassa jīvitaṃ.

One who has confidence in the Saṅgha, and whose vision is rectified, they call him not poor; his life is not in vain.

‘‘Tasmā saddhañca sīlañca, pasādaṃ dhammadassanaṃ;

Anuyuñjetha medhāvī, saraṃ buddhāna sāsana’’nti. dutiyaṃ;

Therefore, the wise, remembering the Buddhas’ teaching, should cultivate faith, virtue, confidence, and vision of the Dhamma. Second.

3. Paṭhamasaṃvāsasuttaṃ

3. The First Discourse on Cohabitation

53. Ekaṃ samayaṃ bhagavā antarā ca madhuraṃ antarā ca verañjaṃ addhānamaggappaṭipanno hoti. Sambahulāpi kho gahapatī ca gahapatāniyo ca antarā ca madhuraṃ antarā ca verañjaṃ addhānamaggappaṭipannā honti. Atha kho bhagavā maggā okkamma aññatarasmiṃ rukkhamūle ( ) nisīdi. Addasaṃsu kho gahapatī ca gahapatāniyo ca bhagavantaṃ aññatarasmiṃ rukkhamūle nisinnaṃ. Disvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te gahapatī ca gahapatāniyo ca bhagavā etadavoca –

53. At one time the Blessed One was traveling along the highway between Madhurā and Verañjā. A great many male and female householders were also traveling along the highway between Madhurā and Verañjā. Then the Blessed One left the highway and sat down at the foot of a certain tree on a seat that had been prepared. The male and female householders saw the Blessed One seated at the foot of a certain tree. Having seen him, they approached the Blessed One, paid homage to him, and sat down to one side. As they were sitting to one side, the Blessed One said this to those male and female householders:

‘‘Cattārome, gahapatayo, saṃvāsā. Katame cattāro? Chavo chavāya saddhiṃ saṃvasati, chavo deviyā saddhiṃ saṃvasati, devo chavāya saddhiṃ saṃvasati, devo deviyā saddhiṃ saṃvasati.

“Householders, there are these four kinds of cohabitation. Which four? A corpse cohabits with a corpse, a corpse cohabits with a goddess, a god cohabits with a corpse, and a god cohabits with a goddess.

‘‘Kathañca, gahapatayo, chavo chavāya saddhiṃ saṃvasati? Idha, gahapatayo, sāmiko hoti pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī surāmerayamajjapamādaṭṭhāyī dussīlo pāpadhammo maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati akkosakaparibhāsako samaṇabrāhmaṇānaṃ; bhariyāpissa hoti pāṇātipātinī adinnādāyinī kāmesumicchācārinī musāvādinī surāmerayamajjapamādaṭṭhāyinī dussīlā pāpadhammā maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati akkosikaparibhāsikā samaṇabrāhmaṇānaṃ. Evaṃ kho, gahapatayo, chavo chavāya saddhiṃ saṃvasati.

“And how, householders, does a corpse cohabit with a corpse? Here, householders, the husband takes life, takes what is not given, engages in sexual misconduct, speaks falsehood, and indulges in liquor, wine, and intoxicants, which are a cause for heedlessness. He is immoral, of evil character, and dwells at home with a mind obsessed by the stain of stinginess; he is an insulter and reviler of ascetics and brahmins. His wife also takes life, takes what is not given, engages in sexual misconduct, speaks falsehood, and indulges in liquor, wine, and intoxicants, which are a cause for heedlessness. She is immoral, of evil character, and dwells at home with a mind obsessed by the stain of stinginess; she is an insulter and reviler of ascetics and brahmins. It is in this way, householders, that a corpse cohabits with a corpse.

‘‘Kathañca[Pg.369], gahapatayo, chavo deviyā saddhiṃ saṃvasati? Idha, gahapatayo, sāmiko hoti pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī surāmerayamajjapamādaṭṭhāyī dussīlo pāpadhammo maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati akkosakaparibhāsako samaṇabrāhmaṇānaṃ; bhariyā khvassa hoti pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā sīlavatī kalyāṇadhammā vigatamalamaccherena cetasā agāraṃ ajjhāvasati anakkosikaparibhāsikā samaṇabrāhmaṇānaṃ. Evaṃ kho, gahapatayo, chavo deviyā saddhiṃ saṃvasati.

“And how, householders, does a corpse cohabit with a goddess? Here, householders, the husband takes life... he is an insulter and reviler of ascetics and brahmins. But his wife abstains from taking life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, and abstains from liquor, wine, and intoxicants, which are a cause for heedlessness. She is virtuous, of fine character, and dwells at home with a mind devoid of the stain of stinginess; she is not an insulter or reviler of ascetics and brahmins. It is in this way, householders, that a corpse cohabits with a goddess.

‘‘Kathañca, gahapatayo, devo chavāya saddhiṃ saṃvasati? Idha, gahapatayo, sāmiko hoti pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato surāmerayamajjapamādaṭṭhānā paṭivirato sīlavā kalyāṇadhammo vigatamalamaccherena cetasā agāraṃ ajjhāvasati anakkosakaparibhāsako samaṇabrāhmaṇānaṃ; bhariyā khvassa hoti pāṇātipātinī…pe… surāmerayamajjapamādaṭṭhāyinī dussīlā pāpadhammā maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati akkosikaparibhāsikā samaṇabrāhmaṇānaṃ. Evaṃ kho, gahapatayo, devo chavāya saddhiṃ saṃvasati.

“And how, householders, does a god cohabit with a corpse? Here, householders, the husband abstains from taking life... he is not an insulter or reviler of ascetics and brahmins. But his wife takes life... she is an insulter and reviler of ascetics and brahmins. It is in this way, householders, that a god cohabits with a corpse.

‘‘Kathañca, gahapatayo, devo deviyā saddhiṃ saṃvasati? Idha, gahapatayo, sāmiko hoti pāṇātipātā paṭivirato…pe… sīlavā kalyāṇadhammo vigatamalamaccherena cetasā agāraṃ ajjhāvasati anakkosakaparibhāsako samaṇabrāhmaṇānaṃ; bhariyāpissa hoti pāṇātipātā paṭiviratā…pe… surāmerayamajjapamādaṭṭhānā paṭiviratā sīlavatī kalyāṇadhammā vigatamalamaccherena cetasā agāraṃ ajjhāvasati anakkosikaparibhāsikā samaṇabrāhmaṇānaṃ. Evaṃ kho, gahapatayo, devo deviyā saddhiṃ saṃvasati. Ime kho, gahapatayo, cattāro saṃvāsā’’ti.

“And how, householders, does a god cohabit with a goddess? Here, householders, the husband abstains from taking life... he is not an insulter or reviler of ascetics and brahmins. His wife also abstains from taking life... she is not an insulter or reviler of ascetics and brahmins. It is in this way, householders, that a god cohabits with a goddess. These, householders, are the four kinds of cohabitation.”

‘‘Ubho ca honti dussīlā, kadariyā paribhāsakā;

Te honti jānipatayo, chavā saṃvāsamāgatā.

“When both are immoral, stingy, and reviling, that couple has come to cohabit as two corpses.

‘‘Sāmiko [Pg.370] hoti dussīlo, kadariyo paribhāsako;

Bhariyā sīlavatī hoti, vadaññū vītamaccharā;

Sāpi devī saṃvasati, chavena patinā saha.

“The husband is immoral, stingy, and reviling, but the wife is virtuous, generous, and free from stinginess. That goddess cohabits with a husband who is a corpse.

‘‘Sāmiko sīlavā hoti, vadaññū vītamaccharo;

Bhariyā hoti dussīlā, kadariyā paribhāsikā;

Sāpi chavā saṃvasati, devena patinā saha.

“The husband is virtuous, generous, and free from stinginess, but the wife is immoral, stingy, and reviling. That corpse cohabits with a husband who is a god.

‘‘Ubho saddhā vadaññū ca, saññatā dhammajīvino;

Te honti jānipatayo, aññamaññaṃ piyaṃvadā.

“When both are faithful and generous, restrained, and living righteously, such a husband and wife speak endearing words to each other.

‘‘Atthāsaṃ pacurā honti, phāsukaṃ upajāyati;

Amittā dummanā honti, ubhinnaṃ samasīlinaṃ.

“Many benefits accrue to them, and they dwell at ease. Their enemies are disheartened when both are equal in virtue.

‘‘Idha dhammaṃ caritvāna, samasīlabbatā ubho;

Nandino devalokasmiṃ, modanti kāmakāmino’’ti. tatiyaṃ;

“Having practiced the Dhamma here, both equal in virtue and observance, they rejoice in the world of the devas, delighting in sensual pleasures.”

4. Dutiyasaṃvāsasuttaṃ

4. The Second Discourse on Cohabitation

54. ‘‘Cattārome, bhikkhave, saṃvāsā. Katame cattāro? Chavo chavāya saddhiṃ saṃvasati, chavo deviyā saddhiṃ saṃvasati, devo chavāya saddhiṃ saṃvasati, devo deviyā saddhiṃ saṃvasati.

54. “Bhikkhus, there are these four kinds of cohabitation. What four? A man like a corpse cohabits with a woman like a corpse; a man like a corpse cohabits with a woman like a goddess; a man like a god cohabits with a woman like a corpse; a man like a god cohabits with a woman like a goddess.”

‘‘Kathañca[Pg.371], bhikkhave, chavo chavāya saddhiṃ saṃvasati. Idha, bhikkhave, sāmiko hoti pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko dussīlo pāpadhammo maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati akkosakaparibhāsako samaṇabrāhmaṇānaṃ; bhariyāpissa hoti pāṇātipātinī adinnādāyinī kāmesumicchācārinī musāvādinī pisuṇavācā pharusavācā samphappalāpinī abhijjhālunī byāpannacittā micchādiṭṭhikā dussīlā pāpadhammā maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati akkosikaparibhāsikā samaṇabrāhmaṇānaṃ. Evaṃ kho, bhikkhave, chavo chavāya saddhiṃ saṃvasati.

“And how, bhikkhus, does a man like a corpse cohabit with a woman like a corpse? Here, bhikkhus, a husband is one who destroys life, takes what is not given, engages in sexual misconduct, speaks falsehood, speaks divisive speech, speaks harsh speech, engages in idle chatter, is covetous, has a mind of ill will, and holds wrong view. He is immoral, of evil nature. He dwells at home with a mind assailed by the stain of stinginess, and he insults and threatens recluses and brahmins. And his wife is also one who destroys life, takes what is not given, engages in sexual misconduct, speaks falsehood, speaks divisive speech, speaks harsh speech, engages in idle chatter, is covetous, has a mind of ill will, and holds wrong view. She is immoral, of evil nature. She dwells at home with a mind assailed by the stain of stinginess, and she insults and threatens recluses and brahmins. This, bhikkhus, is how a man like a corpse cohabits with a woman like a corpse.”

‘‘Kathañca, bhikkhave, chavo deviyā saddhiṃ saṃvasati? Idha, bhikkhave, sāmiko hoti pāṇātipātī…pe… micchādiṭṭhiko dussīlo pāpadhammo maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati akkosakaparibhāsako samaṇabrāhmaṇānaṃ; bhariyā khvassa hoti pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālunī abyāpannacittā sammādiṭṭhikā sīlavatī kalyāṇadhammā vigatamalamaccherena cetasā agāraṃ ajjhāvasati anakkosikaparibhāsikā samaṇabrāhmaṇānaṃ. Evaṃ kho, bhikkhave, chavo deviyā saddhiṃ saṃvasati.

And how, bhikkhus, does a man like a corpse cohabit with a woman like a goddess? Here, bhikkhus, a husband is one who destroys life… and so on… holds wrong view. He is immoral, of evil nature. He dwells at home with a mind assailed by the stain of stinginess, and he insults and threatens recluses and brahmins. But his wife abstains from destroying life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter, is not covetous, has a mind free of ill will, and holds right view. She is virtuous, of a good nature. She dwells at home with a mind free from the stain of stinginess, and she does not insult or threaten recluses and brahmins. This, bhikkhus, is how a man like a corpse cohabits with a woman like a goddess.

‘‘Kathañca, bhikkhave, devo chavāya saddhiṃ saṃvasati? Idha, bhikkhave, sāmiko hoti pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhiko sīlavā kalyāṇadhammo vigatamalamaccherena cetasā agāraṃ ajjhāvasati anakkosakaparibhāsako samaṇabrāhmaṇānaṃ; bhariyā khvassa hoti pāṇātipātinī…pe… micchādiṭṭhikā dussīlā pāpadhammā maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati akkosikaparibhāsikā samaṇabrāhmaṇānaṃ. Evaṃ kho, bhikkhave, devo chavāya saddhiṃ saṃvasati.

And how, bhikkhus, does a man like a god cohabit with a woman like a corpse? Here, bhikkhus, a husband abstains from destroying life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter, is not covetous, has a mind free of ill will, and holds right view. He is virtuous, of a good nature. He dwells at home with a mind free from the stain of stinginess, and he does not insult or threaten recluses and brahmins. But his wife is one who destroys life… and so on… holds wrong view. She is immoral, of evil nature. She dwells at home with a mind assailed by the stain of stinginess, and she insults and threatens recluses and brahmins. This, bhikkhus, is how a man like a god cohabits with a woman like a corpse.

‘‘Kathañca, bhikkhave, devo deviyā saddhiṃ saṃvasati? Idha, bhikkhave, sāmiko hoti pāṇātipātā paṭivirato…pe… sammādiṭṭhiko sīlavā kalyāṇadhammo vigatamalamaccherena cetasā agāraṃ ajjhāvasati anakkosakaparibhāsako samaṇabrāhmaṇānaṃ; bhariyāpissa hoti pāṇātipātā paṭiviratā…pe… sammādiṭṭhikā sīlavatī kalyāṇadhammā vigatamalamaccherena cetasā agāraṃ ajjhāvasati anakkosikaparibhāsikā samaṇabrāhmaṇānaṃ. Evaṃ kho, bhikkhave, devo deviyā saddhiṃ saṃvasati. Ime kho, bhikkhave, cattāro saṃvāsā’’ti.

And how, bhikkhus, does a man like a god cohabit with a woman like a goddess? Here, bhikkhus, a husband abstains from destroying life… and so on… holds right view. He is virtuous, of a good nature. He dwells at home with a mind free from the stain of stinginess, and he does not insult or threaten recluses and brahmins. And his wife also abstains from destroying life… and so on… holds right view. She is virtuous, of a good nature. She dwells at home with a mind free from the stain of stinginess, and she does not insult or threaten recluses and brahmins. This, bhikkhus, is how a man like a god cohabits with a woman like a goddess. These, bhikkhus, are the four kinds of cohabitation.

‘‘Ubho ca honti dussīlā, kadariyā paribhāsakā;

Te honti jānipatayo, chavā saṃvāsamāgatā.

When both are immoral, stingy, and abusive, such a couple has come to a cohabitation of corpses.

‘‘Sāmiko [Pg.372] hoti dussīlo, kadariyo paribhāsako;

Bhariyā sīlavatī hoti, vadaññū vītamaccharā;

Sāpi devī saṃvasati, chavena patinā saha.

The husband is immoral, stingy, and abusive; the wife is virtuous, generous, and free from stinginess. That goddess cohabits with a husband who is a corpse.

‘‘Sāmiko sīlavā hoti, vadaññū vītamaccharo;

Bhariyā hoti dussīlā, kadariyā paribhāsikā;

Sāpi chavā saṃvasati, devena patinā saha.

The husband is virtuous, generous, and free from stinginess; the wife is immoral, stingy, and abusive. That corpse cohabits with a husband who is a god.

‘‘Ubho saddhā vadaññū ca, saññatā dhammajīvino;

Te honti jānipatayo, aññamaññaṃ piyaṃvadā.

Both are faithful and generous, restrained, living righteously; that husband and wife speak loving words to one another.

‘‘Atthāsaṃ pacurā honti, phāsukaṃ upajāyati;

Amittā dummanā honti, ubhinnaṃ samasīlinaṃ.

Their prosperity is abundant and ease arises; their enemies are displeased at the two who are of equal virtue.

‘‘Idha dhammaṃ caritvāna, samasīlabbatā ubho;

Nandino devalokasmiṃ, modanti kāmakāmino’’ti. catutthaṃ;

Having practiced the Dhamma here, both alike in virtue and observance, they delight and rejoice in the deva world, enjoying the sense-pleasures they desire.

5. Paṭhamasamajīvīsuttaṃ

5. The First Discourse on Harmonious Living

55. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena nakulapituno gahapatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho nakulapitā ca gahapati nakulamātā ca gahapatānī yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho nakulapitā gahapati bhagavantaṃ etadavoca –

55. Thus have I heard. At one time the Blessed One was dwelling among the Bhaggas, at Crocodile Hill, in the deer park at Bhesakalā Grove. Then the Blessed One, having dressed in the morning, taking his bowl and robe, went to the residence of the householder Nakulapitā. Having arrived, he sat down on the prepared seat. Then the householder Nakulapitā and the female householder Nakulamātā approached the Blessed One, paid homage to him, and sat down to one side. Sitting to one side, the householder Nakulapitā said this to the Blessed One:

‘‘Yato me, bhante, nakulamātā gahapatānī daharasseva daharā ānītā, nābhijānāmi nakulamātaraṃ gahapatāniṃ manasāpi aticaritā, kuto pana kāyena! Iccheyyāma mayaṃ, bhante, diṭṭhe ceva dhamme aññamaññaṃ passituṃ abhisamparāyañca aññamaññaṃ passitu’’nti. Nakulamātāpi kho gahapatānī bhagavantaṃ etadavoca – ‘‘yatohaṃ, bhante, nakulapituno gahapatissa daharasseva daharā ānītā, nābhijānāmi nakulapitaraṃ gahapatiṃ manasāpi aticaritā, kuto pana kāyena! Iccheyyāma mayaṃ, bhante[Pg.373], diṭṭhe ceva dhamme aññamaññaṃ passituṃ abhisamparāyañca aññamaññaṃ passitu’’nti.

“Venerable sir, ever since the female householder Nakulamātā was brought to me as a young girl when I myself was but a young man, I am not aware of having ever transgressed against her, even in thought, let alone in deed. We wish, venerable sir, to see each other in this present life and in the life to come.” The female householder Nakulamātā also said this to the Blessed One: “Venerable sir, ever since I was brought as a young girl to the householder Nakulapitā when he himself was but a young man, I am not aware of having ever transgressed against him, even in thought, let alone in deed. We wish, venerable sir, to see each other in this present life and in the life to come.”

‘‘Ākaṅkheyyuṃ ce, gahapatayo, ubho jānipatayo diṭṭhe ceva dhamme aññamaññaṃ passituṃ abhisamparāyañca aññamaññaṃ passituṃ ubhova assu samasaddhā samasīlā samacāgā samapaññā, te diṭṭhe ceva dhamme aññamaññaṃ passanti abhisamparāyañca aññamaññaṃ passantī’’ti.

“If, householders, both husband and wife should wish to see one another in this present life and in the life to come, they should both be equal in faith, equal in virtue, equal in generosity, and equal in wisdom. Then they will see one another in this present life and in the life to come.”

‘‘Ubho saddhā vadaññū ca, saññatā dhammajīvino;

Te honti jānipatayo, aññamaññaṃ piyaṃvadā.

Both are faithful and generous, restrained, living righteously; that husband and wife speak loving words to one another.

‘‘Atthāsaṃ pacurā honti, phāsukaṃ upajāyati;

Amittā dummanā honti, ubhinnaṃ samasīlinaṃ.

Their prosperity is abundant and ease arises; their enemies are displeased at the two who are of equal virtue.

‘‘Idha dhammaṃ caritvāna, samasīlabbatā ubho;

Nandino devalokasmiṃ, modanti kāmakāmino’’ti. pañcamaṃ;

Having practiced the Dhamma here, both alike in virtue and observance, they delight and rejoice in the deva world, enjoying the sense-pleasures they desire. Fifth.

6. Dutiyasamajīvīsuttaṃ

6. The Second Discourse on Harmonious Living

56. ‘‘Ākaṅkheyyuṃ ce, bhikkhave, ubho jānipatayo diṭṭhe ceva dhamme aññamaññaṃ passituṃ abhisamparāyañca aññamaññaṃ passituṃ ubhova assu samasaddhā samasīlā samacāgā samapaññā, te diṭṭhe ceva dhamme aññamaññaṃ passanti abhisamparāyañca aññamaññaṃ passantī’’ti.

56. “Bhikkhus, if both husband and wife wish to see one another in this very life and in the life to come, they should both be of equal faith, equal virtue, equal generosity, and equal wisdom. They see one another in this very life, and they will see one another in the life to come.”

‘‘Ubho saddhā vadaññū ca, saññatā dhammajīvino;

Te honti jānipatayo, aññamaññaṃ piyaṃvadā.

“Both are faithful and generous, restrained, living righteously. They are husband and wife, speaking loving words to each other.

‘‘Atthāsaṃ pacurā honti, phāsukaṃ upajāyati;

Amittā dummanā honti, ubhinnaṃ samasīlinaṃ.

“For them, many benefits arise, and well-being is produced; the enemies of those two of equal virtue become displeased.

‘‘Idha dhammaṃ caritvāna, samasīlabbatā ubho;

Nandino devalokasmiṃ, modanti kāmakāmino’’ti. chaṭṭhaṃ;

“Having practiced the Dhamma here, both being of equal virtue and observance, they rejoice in the deva world, delighted and enjoying their desired pleasures.” Sixth.

7. Suppavāsāsuttaṃ

7. The Discourse to Suppavāsā

57. Ekaṃ samayaṃ bhagavā koliyesu viharati pajjanikaṃ nāma koliyānaṃ nigamo. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya [Pg.374] yena suppavāsāya koliyadhītuyā nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho suppavāsā koliyadhītā bhagavantaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho suppavāsā koliyadhītā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho suppavāsaṃ koliyadhītaraṃ bhagavā etadavoca –

57. On one occasion the Blessed One was dwelling among the Koliyans, at a Koliyan town named Pajjanika. Then the Blessed One, having dressed in the morning, took his bowl and robe and went to the residence of Suppavāsā, the Koliyan daughter. Having approached, he sat down on the prepared seat. Then Suppavāsā, the Koliyan daughter, with her own hands served and satisfied the Blessed One with excellent hard and soft food. When the Blessed One had finished eating and had withdrawn his hand from the bowl, Suppavāsā, the Koliyan daughter, sat down to one side. To Suppavāsā, the Koliyan daughter, sitting to one side, the Blessed One said this:

‘‘Bhojanaṃ, suppavāse, dentī ariyasāvikā paṭiggāhakānaṃ cattāri ṭhānāni deti. Katamāni cattāri? Āyuṃ deti, vaṇṇaṃ deti, sukhaṃ deti, balaṃ deti. Āyuṃ kho pana datvā āyussa bhāginī hoti dibbassa vā mānusassa vā. Vaṇṇaṃ datvā vaṇṇassa bhāginī hoti dibbassa vā mānusassa vā. Sukhaṃ datvā sukhassa bhāginī hoti dibbassa vā mānusassa vā. Balaṃ datvā balassa bhāginī hoti dibbassa vā mānusassa vā. Bhojanaṃ, suppavāse, dentī ariyasāvikā paṭiggāhakānaṃ imāni cattāri ṭhānāni detī’’ti.

“Suppavāsā, in giving food, a noble female disciple gives four things to the recipients. What four? She gives life, she gives beauty, she gives happiness, she gives strength. Having given life, she becomes a partaker of life, whether divine or human. Having given beauty, she becomes a partaker of beauty, whether divine or human. Having given happiness, she becomes a partaker of happiness, whether divine or human. Having given strength, she becomes a partaker of strength, whether divine or human. Suppavāsā, in giving food, a noble female disciple gives these four things to the recipients.”

‘‘Susaṅkhataṃ bhojanaṃ yā dadāti,Suciṃ paṇītaṃ rasasā upetaṃ;

Sā dakkhiṇā ujjugatesu dinnā,Caraṇūpapannesu mahaggatesu;

Puññena puññaṃ saṃsandamānā,Mahapphalā lokavidūna vaṇṇitā.

“She who gives well-prepared food—pure, exquisite, and endowed with flavor—that offering given to the upright, to those accomplished in conduct, to those who have reached greatness; with merit accumulating upon merit, that offering is of great fruit, as praised by the knowers of the world.

‘‘Etādisaṃ yaññamanussarantā,Ye vedajātā vicaranti loke;

Vineyya maccheramalaṃ samūlaṃ,Aninditā saggamupenti ṭhāna’’nti. sattamaṃ;

“Remembering such an offering, those who, with joy arisen, wander in the world; having removed the stain of stinginess together with its root, blameless, they go to a heavenly state.” Seventh.

8. Sudattasuttaṃ

8. The Discourse concerning Sudatta

58. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca –

58. Then the householder Anāthapiṇḍika approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. As he was sitting to one side, the Blessed One said this to the householder Anāthapiṇḍika:

‘‘Bhojanaṃ[Pg.375], gahapati, dadamāno ariyasāvako paṭiggāhakānaṃ cattāri ṭhānāni deti. Katamāni cattāri? Āyuṃ deti, vaṇṇaṃ deti, sukhaṃ deti, balaṃ deti. Āyuṃ kho pana datvā āyussa bhāgī hoti dibbassa vā mānusassa vā. Vaṇṇaṃ datvā… sukhaṃ datvā… balaṃ datvā balassa bhāgī hoti dibbassa vā mānusassa vā. Bhojanaṃ, gahapati, dadamāno ariyasāvako paṭiggāhakānaṃ imāni cattāri ṭhānāni detī’’ti.

“Householder, when giving food, a noble disciple gives four things to the recipients. What four? He gives life, he gives beauty, he gives happiness, he gives strength. Having given life, he becomes a partaker of life, whether divine or human. Having given beauty… having given happiness… having given strength, he becomes a partaker of strength, whether divine or human. Householder, when giving food, a noble disciple gives these four things to the recipients.”

‘‘Yo saññatānaṃ paradattabhojinaṃ,Kālena sakkacca dadāti bhojanaṃ;

Cattāri ṭhānāni anuppavecchati,Āyuñca vaṇṇañca sukhaṃ balañca.

“Whoever gives food at the proper time, respectfully, to the restrained who live on what is given by others, provides four things: life, beauty, happiness, and strength.

‘‘So āyudāyī vaṇṇadāyī, sukhaṃ balaṃ dado naro;

Dīghāyu yasavā hoti, yattha yatthūpapajjatī’’ti. aṭṭhamaṃ;

“That person, a giver of life, a giver of beauty, a giver of happiness and strength, becomes long-lived and renowned, wherever he is reborn.” Eighth.

9. Bhojanasuttaṃ

9. The Discourse on Food

59. ‘‘Bhojanaṃ, bhikkhave, dadamāno dāyako paṭiggāhakānaṃ cattāri ṭhānāni deti. Katamāni cattāri? Āyuṃ deti, vaṇṇaṃ deti, sukhaṃ deti, balaṃ deti. Āyuṃ kho pana datvā āyussa bhāgī hoti dibbassa vā mānusassa vā. Vaṇṇaṃ datvā… sukhaṃ datvā… balaṃ datvā balassa bhāgī hoti dibbassa vā mānusassa vā. Bhojanaṃ, bhikkhave, dadamāno dāyako paṭiggāhakānaṃ imāni cattāri ṭhānāni detī’’ti.

59. “Bhikkhus, when giving food, a donor gives four things to the recipients. What four? He gives life, he gives beauty, he gives happiness, he gives strength. Having given life, he becomes a partaker of life, whether divine or human. Having given beauty… having given happiness… having given strength, he becomes a partaker of strength, whether divine or human. Bhikkhus, when giving food, a donor gives these four things to the recipients.”

‘‘Yo saññatānaṃ paradattabhojinaṃ,Kālena sakkacca dadāti bhojanaṃ;

Cattāri ṭhānāni anuppavecchati,Āyuñca vaṇṇañca sukhaṃ balañca.

“Whoever gives food at the proper time, respectfully, to the restrained who live on what is given by others, provides four things: life, beauty, happiness, and strength.

‘‘So āyudāyī vaṇṇadāyī, sukhaṃ balaṃ dado naro;

Dīghāyu yasavā hoti, yattha yatthūpapajjatī’’ti. navamaṃ;

“That person, a giver of life, a giver of beauty, a giver of happiness and strength, becomes long-lived and renowned, wherever he is reborn.” Ninth.

10. Gihisāmīcisuttaṃ

10. The Discourse on the Proper Conduct of a Householder

60. Atha [Pg.376] kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca –

60. Then the householder Anāthapiṇḍika approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. As he was sitting to one side, the Blessed One said this to the householder Anāthapiṇḍika:

‘‘Catūhi kho, gahapati, dhammehi samannāgato ariyasāvako gihisāmīcipaṭipadaṃ paṭipanno hoti yasopaṭilābhiniṃ saggasaṃvattanikaṃ. Katamehi catūhi? Idha, gahapati, ariyasāvako bhikkhusaṅghaṃ paccupaṭṭhito hoti cīvarena, bhikkhusaṅghaṃ paccupaṭṭhito hoti piṇḍapātena, bhikkhusaṅghaṃ paccupaṭṭhito hoti senāsanena, bhikkhusaṅghaṃ paccupaṭṭhito hoti gilānappaccayabhesajjaparikkhārena. Imehi kho, gahapati, catūhi dhammehi samannāgato ariyasāvako gihisāmīcipaṭipadaṃ paṭipanno hoti yasopaṭilābhiniṃ saggasaṃvattanika’’nti.

“Householder, endowed with four qualities, a noble disciple practices the proper conduct of a householder, which leads to the acquisition of renown and is conducive to heavenly rebirth. With what four? Here, householder, a noble disciple attends to the Saṅgha of bhikkhus with robes, attends to the Saṅgha of bhikkhus with alms-food, attends to the Saṅgha of bhikkhus with lodging, and attends to the Saṅgha of bhikkhus with medicinal requisites for the sick. Endowed with these four qualities, householder, a noble disciple practices the proper conduct of a householder, which leads to the acquisition of renown and is conducive to heavenly rebirth.”

‘‘Gihisāmīcipaṭipadaṃ, paṭipajjanti paṇḍitā;

Sammaggate sīlavante, cīvarena upaṭṭhitā.

The wise, having attended with robes to the virtuous who are well-practiced, undertake the proper conduct of a householder.

Piṇḍapātasayanena, gilānappaccayena ca;

Tesaṃ divā ca ratto ca, sadā puññaṃ pavaḍḍhati;

Saggañca kamatiṭṭhānaṃ, kammaṃ katvāna bhaddaka’’nti. dasamaṃ;

and with alms-food, lodging, and medicinal requisites. For them, merit always increases, by day and by night. Having performed a good deed, they proceed to a heavenly destination.” Tenth.

Puññābhisandavaggo paṭhamo.

The First Chapter on the Streams of Merit.

Tassuddānaṃ –

The summary verse for this:

Dve puññābhisandā dve ca, saṃvāsā samajīvino;

Suppavāsā sudatto ca, bhojanaṃ gihisāmicīti.

Two on the streams of merit, two on co-residence, two on living in harmony, Suppavāsā, Sudatta, Food, and the Proper Conduct of a Householder.

(7) 2. Pattakammavaggo

(7) 2. The Chapter on Fitting Action

1. Pattakammasuttaṃ

1. The Discourse on Fitting Action

61. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca –

61. Then the householder Anāthapiṇḍika approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. As he was sitting to one side, the Blessed One said this to the householder Anāthapiṇḍika:

‘‘Cattārome[Pg.377], gahapati, dhammā iṭṭhā kantā manāpā dullabhā lokasmiṃ. Katame cattāro? Bhogā me uppajjantu sahadhammenāti, ayaṃ paṭhamo dhammo iṭṭho kanto manāpo dullabho lokasmiṃ.

“Householder, there are these four things that are desired, dear, and pleasing, and are difficult to obtain in the world. What four? ‘May wealth arise for me through righteous means!’—this is the first thing that is desired, dear, and pleasing, and is difficult to obtain in the world.

‘‘Bhoge laddhā sahadhammena yaso me āgacchatu saha ñātīhi saha upajjhāyehīti, ayaṃ dutiyo dhammo iṭṭho kanto manāpo dullabho lokasmiṃ.

“‘Having obtained wealth through righteous means, may fame come to me along with my relatives and companions!’—this is the second thing that is desired, dear, and pleasing, and is difficult to obtain in the world.

‘‘Bhoge laddhā sahadhammena yasaṃ laddhā saha ñātīhi saha upajjhāyehi ciraṃ jīvāmi dīghamāyuṃ pālemīti, ayaṃ tatiyo dhammo iṭṭho kanto manāpo dullabho lokasmiṃ.

“‘Having obtained wealth through righteous means, and having gained fame along with my relatives and companions, may I live long and maintain a long life!’—this is the third thing that is desired, dear, and pleasing, and is difficult to obtain in the world.

‘‘Bhoge laddhā sahadhammena yasaṃ laddhā saha ñātīhi saha upajjhāyehi ciraṃ jīvitvā dīghamāyuṃ pāletvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjāmīti, ayaṃ catuttho dhammo iṭṭho kanto manāpo dullabho lokasmiṃ. Ime kho, gahapati, cattāro dhammā iṭṭhā kantā manāpā dullabhā lokasmiṃ.

“‘Having obtained wealth through righteous means, having gained fame along with my relatives and companions, having lived long and maintained a long life, with the breakup of the body, after death, may I be reborn in a good destination, in a heavenly world!’—this is the fourth thing that is desired, dear, and pleasing, and is difficult to obtain in the world. These, householder, are the four things that are desired, dear, and pleasing, and are difficult to obtain in the world.

‘‘Imesaṃ kho, gahapati, catunnaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ cattāro dhammā paṭilābhāya saṃvattanti. Katame cattāro? Saddhāsampadā, sīlasampadā, cāgasampadā, paññāsampadā.

“Householder, for the attainment of these four things—desired, dear, pleasing, and difficult to obtain in the world—four qualities conduce to their acquisition. What four? Accomplishment in faith, accomplishment in virtue, accomplishment in generosity, and accomplishment in wisdom.

‘‘Katamā ca, gahapati, saddhāsampadā? Idha, gahapati, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ – ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṃ buddho bhagavā’ti. Ayaṃ vuccati, gahapati, saddhāsampadā.

“And what, householder, is accomplishment in faith? Here, householder, a noble disciple has faith; he has faith in the Tathāgata’s enlightenment thus: ‘The Blessed One is indeed an Arahant, a Perfectly Enlightened One, accomplished in knowledge and conduct, the Sublime One, the Knower of the World, the Unsurpassed Trainer of persons to be tamed, the Teacher of gods and humans, the Buddha, the Blessed One.’ This, householder, is called accomplishment in faith.

‘‘Katamā ca, gahapati, sīlasampadā? Idha, gahapati, ariyasāvako pāṇātipātā paṭivirato hoti…pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Ayaṃ vuccati, gahapati, sīlasampadā.

“And what, householder, is accomplishment in virtue? Here, householder, a noble disciple abstains from the destruction of life… he abstains from distilled and fermented intoxicants which are the basis for heedlessness. This, householder, is called accomplishment in virtue.

‘‘Katamā ca, gahapati, cāgasampadā? Idha, gahapati, ariyasāvako vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vosaggarato yācayogo dānasaṃvibhāgarato. Ayaṃ vuccati, gahapati, cāgasampadā.

“And what, householder, is accomplishment in generosity? Here, householder, a noble disciple dwells at home with a mind free from the stain of miserliness, freely generous, open-handed, delighting in relinquishing, fit to be asked, delighting in giving and sharing. This, householder, is called accomplishment in generosity.

‘‘Katamā [Pg.378] ca, gahapati, paññāsampadā? Abhijjhāvisamalobhābhibhūtena, gahapati, cetasā viharanto akiccaṃ karoti, kiccaṃ aparādheti. Akiccaṃ karonto kiccaṃ aparādhento yasā ca sukhā ca dhaṃsati. Byāpādābhibhūtena, gahapati, cetasā viharanto akiccaṃ karoti, kiccaṃ aparādheti. Akiccaṃ karonto kiccaṃ aparādhento yasā ca sukhā ca dhaṃsati. Thinamiddhābhibhūtena, gahapati, cetasā viharanto akiccaṃ karoti kiccaṃ aparādheti. Akiccaṃ karonto kiccaṃ aparādhento yasā ca sukhā ca dhaṃsati. Uddhaccakukkuccābhibhūtena, gahapati, cetasā viharanto akiccaṃ karoti, kiccaṃ aparādheti. Akiccaṃ karonto kiccaṃ aparādhento yasā ca sukhā ca dhaṃsati. Vicikicchābhibhūtena, gahapati, cetasā viharanto akiccaṃ karoti, kiccaṃ aparādheti. Akiccaṃ karonto kiccaṃ aparādhento yasā ca sukhā ca dhaṃsati.

“And what, householder, is accomplishment in wisdom? When, householder, one dwells with a mind overcome by covetousness and unrighteous greed, one does what is improper and neglects what is proper. By doing what is improper and neglecting what is proper, one falls away from fame and happiness. When, householder, one dwells with a mind overcome by ill will… by sloth and torpor… by restlessness and remorse… by doubt, one does what is improper and neglects what is proper. By doing what is improper and neglecting what is proper, one falls away from fame and happiness.

‘‘Sa kho so, gahapati, ariyasāvako abhijjhāvisamalobho cittassa upakkilesoti, iti viditvā abhijjhāvisamalobhaṃ cittassa upakkilesaṃ pajahati. Byāpādo cittassa upakkilesoti, iti viditvā byāpādaṃ cittassa upakkilesaṃ pajahati. Thinamiddhaṃ cittassa upakkilesoti, iti viditvā thinamiddhaṃ cittassa upakkilesaṃ pajahati. Uddhaccakukkuccaṃ cittassa upakkilesoti, iti viditvā uddhaccakukkuccaṃ cittassa upakkilesaṃ pajahati. Vicikicchā cittassa upakkilesoti, iti viditvā vicikicchaṃ cittassa upakkilesaṃ pajahati.

“That noble disciple, householder, having understood, ‘Covetousness and unrighteous greed are a defilement of the mind,’ abandons covetousness and unrighteous greed, a defilement of the mind. Having understood, ‘Ill will is a defilement of the mind,’ he abandons ill will, a defilement of the mind. Having understood, ‘Sloth and torpor are a defilement of the mind,’ he abandons sloth and torpor, a defilement of the mind. Having understood, ‘Restlessness and remorse are a defilement of the mind,’ he abandons restlessness and remorse, a defilement of the mind. Having understood, ‘Doubt is a defilement of the mind,’ he abandons doubt, a defilement of the mind.

‘‘Yato ca kho, gahapati, ariyasāvakassa abhijjhāvisamalobho cittassa upakkilesoti, iti viditvā abhijjhāvisamalobho cittassa upakkileso pahīno hoti. Byāpādo cittassa upakkilesoti, iti viditvā byāpādo cittassa upakkileso pahīno hoti. Thinamiddhaṃ cittassa upakkilesoti, iti viditvā thinamiddhaṃ cittassa upakkileso pahīno hoti. Uddhaccakukkuccaṃ cittassa upakkilesoti, iti viditvā uddhaccakukkuccaṃ cittassa upakkileso pahīno hoti. Vicikicchā cittassa upakkilesoti, iti viditvā vicikicchā cittassa upakkileso pahīno hoti. Ayaṃ vuccati, gahapati, ariyasāvako mahāpañño puthupañño āpātadaso paññāsampanno. Ayaṃ vuccati, gahapati[Pg.379], paññāsampadā. Imesaṃ kho, gahapati, catunnaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ ime cattāro dhammā paṭilābhāya saṃvattanti.

“And when, householder, the noble disciple, having understood, ‘Covetousness and unrighteous greed are a defilement of the mind,’ has abandoned this defilement of the mind; having understood, ‘Ill will is a defilement of the mind,’ has abandoned this defilement of the mind; having understood, ‘Sloth and torpor are a defilement of the mind,’ has abandoned this defilement of the mind; having understood, ‘Restlessness and remorse are a defilement of the mind,’ has abandoned this defilement of the mind; having understood, ‘Doubt is a defilement of the mind,’ has abandoned this defilement of the mind—this noble disciple, householder, is called one of great wisdom, of broad wisdom, one who sees what is manifest, accomplished in wisdom. This, householder, is called accomplishment in wisdom. For the attainment of these four things—desired, dear, pleasing, and difficult to obtain in the world—these four qualities conduce to their acquisition.”

‘‘Sa kho so, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi cattāri pattakammāni kattā hoti. Katamāni cattāri? Idha gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi attānaṃ sukheti pīṇeti sammā sukhaṃ pariharati. Mātāpitaro sukheti pīṇeti sammā sukhaṃ pariharati. Puttadāradāsakammakaraporise sukheti pīṇeti sammā sukhaṃ pariharati. Mittāmacce sukheti pīṇeti sammā sukhaṃ pariharati. Idamassa paṭhamaṃ ṭhānagataṃ hoti pattagataṃ āyatanaso paribhuttaṃ.

“Then, householder, that noble disciple, with wealth acquired through energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous, and rightfully gained, becomes a doer of four suitable deeds. What are the four? Here, householder, the noble disciple, with wealth acquired through energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous, and rightfully gained, makes himself happy and satisfied, and properly maintains himself in happiness. He makes his mother and father happy and satisfied, and properly maintains them in happiness. He makes his children, wife, slaves, and employees happy and satisfied, and properly maintains them in happiness. He makes his friends and companions happy and satisfied, and properly maintains them in happiness. This is the first instance of his wealth having reached a suitable cause, having reached a suitable place, and having been utilized in a suitable manner.”

‘‘Puna caparaṃ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi yā tā honti āpadā aggito vā udakato vā rājato vā corato vā appiyato vā dāyādato, tathārūpāsu āpadāsu pariyodhāya saṃvattati. Sotthiṃ attānaṃ karoti. Idamassa dutiyaṃ ṭhānagataṃ hoti pattagataṃ āyatanaso paribhuttaṃ.

“Furthermore, householder, a noble disciple, with wealth acquired through energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous, and rightfully gained, with that wealth he wards off whatever dangers may arise from fire, water, the king, thieves, an unloved person, or heirs. He makes himself safe. This is the second instance of his wealth having reached a suitable cause, having reached a suitable place, and having been utilized in a suitable manner.”

‘‘Puna caparaṃ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi pañcabaliṃ kattā hoti – ñātibaliṃ, atithibaliṃ, pubbapetabaliṃ, rājabaliṃ, devatābaliṃ. Idamassa tatiyaṃ ṭhānagataṃ hoti pattagataṃ āyatanaso paribhuttaṃ.

“Furthermore, householder, a noble disciple, with wealth acquired through energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous, and rightfully gained, becomes a doer of the fivefold offering: the offering to relatives, the offering to guests, the offering to departed ancestors, the offering to the king, and the offering to the devas. This is the third instance of his wealth having reached a suitable cause, having reached a suitable place, and having been utilized in a suitable manner.”

‘‘Puna caparaṃ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi ye te samaṇabrāhmaṇā madappamādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṃ damenti, ekamattānaṃ samenti, ekamattānaṃ parinibbāpenti, tathārūpesu samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpeti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ[Pg.380]. Idamassa catutthaṃ ṭhānagataṃ hoti pattagataṃ āyatanaso paribhuttaṃ.

“Furthermore, householder, a noble disciple, with wealth acquired through energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous, and rightfully gained, establishes a lofty offering to those ascetics and brahmins who abstain from intoxication and heedlessness, are established in patience and gentleness, who tame the single self, calm the single self, and bring the single self to final peace—an offering that is conducive to heaven, results in happiness, and leads to rebirth in a heavenly world. This is the fourth instance of his wealth having reached a suitable cause, having reached a suitable place, and having been utilized in a suitable manner.”

‘‘Sa kho so, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi imāni cattāri pattakammāni kattā hoti. Yassa kassaci, gahapati, aññatra imehi catūhi pattakammehi bhogā parikkhayaṃ gacchanti, ime vuccanti, gahapati, bhogā aṭṭhānagatā apattagatā anāyatanaso paribhuttā. Yassa kassaci, gahapati, imehi catūhi pattakammehi bhogā parikkhayaṃ gacchanti, ime vuccanti, gahapati, bhogā ṭhānagatā pattagatā āyatanaso paribhuttā’’ti.

“Then, householder, that noble disciple, with wealth acquired through energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous, and rightfully gained, becomes a doer of these four suitable deeds. For whomever, householder, wealth goes to destruction apart from these four suitable deeds, this wealth, householder, is said to have reached an unsuitable cause, to have reached an unsuitable place, and to have been utilized in an unsuitable manner. But for whomever, householder, wealth goes to destruction by means of these four suitable deeds, this wealth, householder, is said to have reached a suitable cause, to have reached a suitable place, and to have been utilized in a suitable manner.”

‘‘Bhuttā bhogā bhatā bhaccā, vitiṇṇā āpadāsu me;

Uddhaggā dakkhiṇā dinnā, atho pañcabalī katā;

Upaṭṭhitā sīlavanto, saññatā brahmacārayo.

“My wealth has been enjoyed, my dependents supported; in times of danger, I have overcome them. A lofty offering has been given, and furthermore, the fivefold offering has been made. The virtuous, the restrained, the practitioners of the holy life have been attended to.”

‘‘Yadatthaṃ bhogaṃ iccheyya, paṇḍito gharamāvasaṃ;

So me attho anuppatto, kataṃ ananutāpiyaṃ.

“For what purpose a wise person dwelling at home would desire wealth, that purpose has been attained by me. A deed that causes no future remorse has been done.”

‘‘Etaṃ anussaraṃ macco, ariyadhamme ṭhito naro;

Idheva naṃ pasaṃsanti, pecca sagge pamodatī’’ti. paṭhamaṃ;

“A mortal, a person established in the Noble Dhamma, recollecting this, is praised right here in this life; and after passing away, rejoices in heaven.”

2. Ānaṇyasuttaṃ

2. The Discourse on Debtlessness

62. Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca –

62. Then the householder Anāthapiṇḍika approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. To the householder Anāthapiṇḍika, who was sitting to one side, the Blessed One said this:

‘‘Cattārimāni, gahapati, sukhāni adhigamanīyāni gihinā kāmabhoginā kālena kālaṃ samayena samayaṃ upādāya. Katamāni cattāri? Atthisukhaṃ, bhogasukhaṃ, ānaṇyasukhaṃ, anavajjasukhaṃ.

“Householder, there are these four kinds of happiness to be attained by a layman who enjoys sensual pleasures, from time to time and on the proper occasion. What four? The happiness of possession, the happiness of enjoyment, the happiness of debtlessness, and the happiness of blamelessness.”

‘‘Katamañca, gahapati, atthisukhaṃ? Idha, gahapati, kulaputtassa bhogā honti uṭṭhānavīriyādhigatā bāhābalaparicitā sedāvakkhittā dhammikā dhammaladdhā[Pg.381]. So ‘bhogā me atthi uṭṭhānavīriyādhigatā bāhābalaparicitā sedāvakkhittā dhammikā dhammaladdhā’ti adhigacchati sukhaṃ, adhigacchati somanassaṃ. Idaṃ vuccati, gahapati, atthisukhaṃ.

“And what, householder, is the happiness of possession? Here, householder, a clansman has wealth acquired through initiative and effort, gathered by the strength of his arms, earned by the dripping of sweat, righteous, and rightfully obtained. He attains happiness and mental joy, thinking, ‘I have wealth acquired through initiative and effort, gathered by the strength of my arms, earned by the dripping of sweat, righteous, and rightfully obtained.’ This, householder, is called the happiness of possession.”

‘‘Katamañca, gahapati, bhogasukhaṃ? Idha, gahapati, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi paribhuñjati puññāni ca karoti. So ‘uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi paribhuñjāmi puññāni ca karomī’ti adhigacchati sukhaṃ, adhigacchati somanassaṃ. Idaṃ vuccati, gahapati, bhogasukhaṃ.

“And what, householder, is the happiness of enjoyment? Here, householder, with wealth acquired through initiative and effort, gathered by the strength of his arms, earned by the dripping of sweat, righteous, and rightfully obtained, a clansman enjoys his wealth and also performs meritorious deeds. He attains happiness and mental joy, thinking, ‘With wealth acquired through initiative and effort, gathered by the strength of my arms, earned by the dripping of sweat, righteous, and rightfully obtained, I enjoy my wealth and also perform meritorious deeds.’ This, householder, is called the happiness of enjoyment.

‘‘Katamañca, gahapati, ānaṇyasukhaṃ? Idha, gahapati, kulaputto na kassaci kiñci dhāreti appaṃ vā bahuṃ vā. So ‘na kassaci kiñci dhāremi appaṃ vā bahuṃ vā’ti adhigacchati sukhaṃ, adhigacchati somanassaṃ. Idaṃ vuccati, gahapati, ānaṇyasukhaṃ.

“And what, householder, is the happiness of debtlessness? Here, householder, a clansman owes nothing to anyone, whether little or much. He attains happiness and mental joy, thinking, ‘I owe nothing to anyone, whether little or much.’ This, householder, is called the happiness of debtlessness.

‘‘Katamañca, gahapati, anavajjasukhaṃ? Idha, gahapati, ariyasāvako anavajjena kāyakammena samannāgato hoti, anavajjena vacīkammena samannāgato hoti, anavajjena manokammena samannāgato hoti. So ‘anavajjenamhi kāyakammena samannāgato, anavajjena vacīkammena samannāgato, anavajjena manokammena samannāgato’ti adhigacchati sukhaṃ, adhigacchati somanassaṃ. Idaṃ vuccati, gahapati, anavajjasukhaṃ. Imāni kho, gahapati, cattāri sukhāni adhigamanīyāni gihinā kāmabhoginā kālena kālaṃ samayena samayaṃ upādāyā’’ti.

“And what, householder, is the happiness of blamelessness? Here, householder, a noble disciple is endowed with blameless bodily action, endowed with blameless verbal action, and endowed with blameless mental action. He attains happiness and mental joy, thinking: ‘I am endowed with blameless bodily action, endowed with blameless verbal action, and endowed with blameless mental action.’ This, householder, is called the happiness of blamelessness. These, indeed, householder, are the four kinds of happiness to be attained by a layman who enjoys sensual pleasures, from time to time and on the proper occasion.”

‘‘Ānaṇyasukhaṃ ñatvāna, atho atthisukhaṃ paraṃ;

Bhuñjaṃ bhogasukhaṃ macco, tato paññā vipassati.

“Having known the happiness of debtlessness, and then the other happiness of possession, a mortal, enjoying the happiness of enjoyment, then sees with insight through wisdom.

‘‘Vipassamāno jānāti, ubho bhoge sumedhaso;

Anavajjasukhassetaṃ, kalaṃ nāgghati soḷasi’’nti. dutiyaṃ;

“The wise one, seeing with insight, knows both kinds of enjoyment; these are not worth a sixteenth part of the happiness of blamelessness.”

3. Brahmasuttaṃ

3. The Discourse on Brahmā

63. ‘‘Sabrahmakāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti. Sapubbācariyakāni, bhikkhave, tāni kulāni[Pg.382], yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti. Sapubbadevatāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti. Sāhuneyyakāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti.

63. “Monks, those families are with Brahmā where the parents are revered by their children at home. Monks, those families are with the first teachers where the parents are revered by their children at home. Monks, those families are with the first deities where the parents are revered by their children at home. Monks, those families are with those worthy of offerings where the parents are revered by their children at home.”

‘‘Brahmāti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. Pubbācariyāti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. Pubbadevatāti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. Āhuneyyāti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ. Taṃ kissa hetu? Bahukārā, bhikkhave, mātāpitaro, puttānaṃ āpādakā posakā imassa lokassa dassetāro’’ti.

“‘Brahmā,’ monks, is a designation for parents. ‘First teachers,’ monks, is a designation for parents. ‘First deities,’ monks, is a designation for parents. ‘Worthy of offerings,’ monks, is a designation for parents. For what reason? Monks, parents are of great help to their children; they are their protectors, their nurturers, and they show them this world.”

‘‘Brahmāti mātāpitaro, pubbācariyāti vuccare;

Āhuneyyā ca puttānaṃ, pajāya anukampakā.

“Parents are called ‘Brahmā’ and ‘first teachers’; they are worthy of offerings from their children and are compassionate to their offspring.

‘‘Tasmā hi ne namasseyya, sakkareyya ca paṇḍito;

Annena atha pānena, vatthena sayanena ca;

Ucchādanena nhāpanena, pādānaṃ dhovanena ca.

“Therefore, a wise person should pay homage to them and honor them with food and drink, with clothing and bedding, with anointing and bathing, and with washing of the feet.

‘‘Tāya naṃ pāricariyāya, mātāpitūsu paṇḍitā;

Idheva naṃ pasaṃsanti, pecca sagge pamodatī’’ti. tatiyaṃ;

“For that service to parents, the wise praise him here in this very life; and having passed away, he rejoices in heaven.”

4. Nirayasuttaṃ

4. The Discourse on Hell

64. ‘‘Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi catūhi? Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye’’ti.

64. “Monks, one endowed with four qualities is, as it were, brought and placed in hell. With which four? He is one who takes life, one who takes what is not given, one who engages in sexual misconduct, and one who speaks falsehood. Monks, one endowed with these four qualities is, as it were, brought and placed in hell.”

‘‘Pāṇātipāto adinnādānaṃ, musāvādo ca vuccati;

Paradāragamanañcāpi, nappasaṃsanti paṇḍitā’’ti. catutthaṃ;

“The taking of life, the taking of what is not given, false speech, and going to another's wife—these the wise do not praise.”

5. Rūpasuttaṃ

5. The Discourse on Form

65. ‘‘Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Rūpappamāṇo rūpappasanno, ghosappamāṇo ghosappasanno[Pg.383], lūkhappamāṇo lūkhappasanno, dhammappamāṇo dhammappasanno – ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmi’’nti.

65. “Monks, these four individuals exist and are found in the world. Which four? One who measures by form and is pleased by form; one who measures by reputation and is pleased by reputation; one who measures by austerity and is pleased by austerity; and one who measures by the Dhamma and is pleased by the Dhamma. These, monks, are the four individuals that exist and are found in the world.”

‘‘Ye ca rūpe pamāṇiṃsu, ye ca ghosena anvagū;

Chandarāgavasūpetā, nābhijānanti te janā.

“Those who have measured by form and those who have followed after reputation, having come under the sway of desire and lust—those people do not understand.

‘‘Ajjhattañca na jānāti, bahiddhā ca na passati;

Samantāvaraṇo bālo, sa ve ghosena vuyhati.

“He does not know the internal, nor does he see the external; a fool, obstructed on all sides, is indeed swept away by reputation.

‘‘Ajjhattañca na jānāti, bahiddhā ca vipassati;

Bahiddhā phaladassāvī, sopi ghosena vuyhati.

“He does not know the internal, but he discerns the external; seeing the fruit externally, he too is swept away by reputation.

‘‘Ajjhattañca pajānāti, bahiddhā ca vipassati;

Vinīvaraṇadassāvī, na so ghosena vuyhatī’’ti. pañcamaṃ;

“He understands the internal and discerns the external; seeing the unhindered, he is not swept away by reputation.”

6. Sarāgasuttaṃ

6. The Discourse on Lust

66. ‘‘Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Sarāgo, sadoso, samoho, samāno – ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmi’’nti.

66. “Monks, these four individuals are found existing in the world. Which four? The one with lust, the one with aversion, the one with delusion, the one with conceit. These, monks, are the four individuals found existing in the world.”

‘‘Sārattā rajanīyesu, piyarūpābhinandino;

Mohena āvutā sattā, baddhā vaḍḍhenti bandhanaṃ.

“Deeply attached to what excites lust, rejoicing in cherished forms, beings shrouded in delusion, bound, they increase their bonds.

‘‘Rāgajaṃ dosajañcāpi, mohajaṃ cāpaviddasū;

Karontākusalaṃ kammaṃ, savighātaṃ dukhudrayaṃ.

“Those without wisdom perform unwholesome action born of lust, born of aversion, and also born of delusion, which is vexatious and results in suffering.

‘‘Avijjānivutā posā, andhabhūtā acakkhukā;

Yathā dhammā tathā santā, na tassevanti maññare’’ti. chaṭṭhaṃ;

“Veiled by ignorance, people, blind, lacking vision, being just as those states are, do not perceive themselves to be such.”

7. Ahirājasuttaṃ

7. The Discourse on the Snake Kings

67. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sāvatthiyaṃ aññataro bhikkhu ahinā daṭṭho kālaṅkato hoti. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ – ‘‘idha[Pg.384], bhante, sāvatthiyaṃ aññataro bhikkhu ahinā daṭṭho kālaṅkato’’ti.

67. At one time the Blessed One was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park. Now at that time, a certain monk in Sāvatthī had been bitten by a snake and had died. Then many monks approached the Blessed One, paid homage to him, and sat down to one side. While sitting to one side, those monks said to the Blessed One: “Here, Venerable Sir, a certain monk in Sāvatthī has been bitten by a snake and has died.”

‘‘Na hi nūna so, bhikkhave, bhikkhu cattāri ahirājakulāni mettena cittena phari. Sace hi so, bhikkhave, bhikkhu cattāri ahirājakulāni mettena cittena phareyya, na hi so, bhikkhave, bhikkhu ahinā daṭṭho kālaṅkareyya.

“Surely, monks, that monk did not pervade the four families of snake kings with a mind of loving-kindness. For if, monks, that monk had pervaded the four families of snake kings with a mind of loving-kindness, he would not have been bitten by a snake and died.”

‘‘Katamāni cattāri? Virūpakkhaṃ ahirājakulaṃ, erāpathaṃ ahirājakulaṃ, chabyāputtaṃ ahirājakulaṃ, kaṇhāgotamakaṃ ahirājakulaṃ. Na hi nūna so, bhikkhave, bhikkhu imāni cattāri ahirājakulāni mettena cittena phari. Sace hi so, bhikkhave, bhikkhu imāni cattāri ahirājakulāni mettena cittena phareyya, na hi so, bhikkhave, bhikkhu ahinā daṭṭho kālaṅkareyya.

“What are the four? The Virūpakkha family of snake kings, the Erāpatha family of snake kings, the Chabyāputta family of snake kings, and the Kaṇhāgotamaka family of snake kings. Surely, monks, that monk did not pervade these four families of snake kings with a mind of loving-kindness. For if, monks, that monk had pervaded these four families of snake kings with a mind of loving-kindness, he would not have been bitten by a snake and died.”

‘‘Anujānāmi, bhikkhave, imāni cattāri ahirājakulāni mettena cittena pharituṃ attaguttiyā attarakkhāya attaparittāyā’’ti.

“I allow, monks, that these four families of snake kings be pervaded with a mind of loving-kindness for self-protection, for self-safeguarding, and for one's own protection.”

‘‘Virūpakkhehi me mettaṃ, mettaṃ erāpathehi me;

Chabyāputtehi me mettaṃ, mettaṃ kaṇhāgotamakehi ca.

“May my loving-kindness be with the Virūpakkhas, loving-kindness with the Erāpathas from me; may my loving-kindness be with the Chabyāputtas, and with the Kaṇhāgotamakas too.”

‘‘Apādakehi me mettaṃ, mettaṃ dvipādakehi me;

Catuppadehi me mettaṃ, mettaṃ bahuppadehi me.

“May my loving-kindness be with the footless, loving-kindness with the two-footed from me; may my loving-kindness be with the four-footed, loving-kindness with the many-footed from me.”

‘‘Mā maṃ apādako hiṃsi, mā maṃ hiṃsi dvipādako ;

Mā maṃ catuppado hiṃsi, mā maṃ hiṃsi bahuppado.

“May the footless not harm me, may the two-footed not harm me; may the four-footed not harm me, may the many-footed not harm me.”

‘‘Sabbe sattā sabbe pāṇā, sabbe bhūtā ca kevalā;

Sabbe bhadrāni passantu, mā kañci pāpamāgamā.

“May all beings, all living creatures, all that have come into existence entirely; may all see what is good, may no evil come to anyone.”

‘‘Appamāṇo buddho, appamāṇo dhammo;

Appamāṇo saṅgho, pamāṇavantāni sarīsapāni.

“Immeasurable is the Buddha, immeasurable is the Dhamma, immeasurable is the Saṅgha; but measurable are creeping things.”

‘‘Ahivicchikā satapadī, uṇṇanābhī sarabū mūsikā;

Katā me rakkhā katā me parittā, paṭikkamantu bhūtāni;

Sohaṃ namo bhagavato, namo sattannaṃ sammāsambuddhāna’’nti. sattamaṃ;

“Snakes, scorpions, centipedes, spiders, lizards, and mice are measurable. Protection has been made by me, a safeguard has been made by me. May these beings retreat! I pay homage to the Blessed One; I pay homage to the seven Perfectly Enlightened Ones.”

8. Devadattasuttaṃ

8. The Discourse on Devadatta

68. Ekaṃ [Pg.385] samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte. Tatra kho bhagavā devadattaṃ ārabbha bhikkhū āmantesi – ‘‘attavadhāya, bhikkhave, devadattassa lābhasakkārasiloko udapādi. Parābhavāya, bhikkhave, devadattassa lābhasakkārasiloko udapādi.

68. At one time the Blessed One was dwelling at Rājagaha, on Vulture Peak Mountain, not long after Devadatta had departed. There the Blessed One, concerning Devadatta, addressed the monks: “Monks, gain, honor, and renown arose for Devadatta for his own destruction. Monks, gain, honor, and renown arose for Devadatta for his ruin.”

‘‘Seyyathāpi, bhikkhave, kadalī attavadhāya phalaṃ deti, parābhavāya phalaṃ deti; evamevaṃ kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.

“Just as, monks, a banana plant bears fruit for its own destruction, bears fruit for its ruin; so too, monks, gain, honor, and renown arose for Devadatta for his own destruction, for his ruin.”

‘‘Seyyathāpi, bhikkhave, veḷu attavadhāya phalaṃ deti, parābhavāya phalaṃ deti; evamevaṃ kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.

“Just as, monks, a bamboo bears fruit for its own destruction, bears fruit for its ruin; so too, monks, gain, honor, and renown arose for Devadatta for his own destruction, for his ruin.”

‘‘Seyyathāpi, bhikkhave, naḷo attavadhāya phalaṃ deti, parābhavāya phalaṃ deti; evamevaṃ kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.

“Just as, monks, a reed bears fruit for its own destruction, bears fruit for its ruin; so too, monks, gain, honor, and renown arose for Devadatta for his own destruction, for his ruin.”

‘‘Seyyathāpi, bhikkhave, assatarī attavadhāya gabbhaṃ gaṇhāti, parābhavāya gabbhaṃ gaṇhāti; evamevaṃ kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādī’’ti.

“Just as, monks, a she-mule conceives for her own destruction, conceives for her ruin; so too, monks, gain, honor, and renown arose for Devadatta for his own destruction, for his ruin.”

‘‘Phalaṃ ve kadaliṃ hanti, phalaṃ veḷuṃ phalaṃ naḷaṃ;

Sakkāro kāpurisaṃ hanti, gabbho assatariṃ yathā’’ti. aṭṭhamaṃ;

“The fruit indeed destroys the banana plant, the fruit destroys the bamboo, the fruit destroys the reed; honor destroys a wicked man, just as a fetus destroys the she-mule.”

9. Padhānasuttaṃ

9. The Discourse on Striving

69. ‘‘Cattārimāni, bhikkhave, padhānāni. Katamāni cattāri? Saṃvarappadhānaṃ, pahānappadhānaṃ, bhāvanāppadhānaṃ, anurakkhaṇāppadhānaṃ. Katamañca, bhikkhave, saṃvarappadhānaṃ? Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya [Pg.386] chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Idaṃ vuccati, bhikkhave, saṃvarappadhānaṃ.

69. “Monks, there are these four kinds of striving. What four? The striving of restraint, the striving of abandoning, the striving of development, and the striving of maintaining. And what, monks, is the striving of restraint? Here, monks, a monk generates zeal, makes an effort, arouses energy, exerts his mind, and strives for the non-arising of unarisen evil, unwholesome states. This, monks, is called the striving of restraint.”

‘‘Katamañca, bhikkhave, pahānappadhānaṃ? Idha, bhikkhave, bhikkhu uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Idaṃ vuccati, bhikkhave, pahānappadhānaṃ.

“And what, monks, is the striving of abandoning? Here, monks, a monk generates zeal, makes an effort, arouses energy, exerts his mind, and strives for the abandoning of arisen evil, unwholesome states. This, monks, is called the striving of abandoning.”

‘‘Katamañca, bhikkhave, bhāvanāppadhānaṃ? Idha, bhikkhave, bhikkhu anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Idaṃ vuccati, bhikkhave, bhāvanāppadhānaṃ.

“And what, monks, is the striving of development? Here, monks, a monk generates zeal, makes an effort, arouses energy, exerts his mind, and strives for the arising of unarisen wholesome states. This, monks, is called the striving of development.”

‘‘Katamañca, bhikkhave, anurakkhaṇāppadhānaṃ? Idha, bhikkhave, bhikkhu uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Idaṃ vuccati, bhikkhave, anurakkhaṇāppadhānaṃ. Imāni kho, bhikkhave, cattāri padhānānī’’ti.

“And what, bhikkhus, is the striving for maintenance? Here, bhikkhus, a bhikkhu generates zeal, makes an effort, arouses energy, exerts his mind, and strives for the stability of arisen wholesome states, for their non-decline, for their growth, for their abundance, for their development, and for their fulfillment. This, bhikkhus, is called the striving for maintenance. These, bhikkhus, are the four kinds of striving.”

‘‘Saṃvaro ca pahānañca, bhāvanā anurakkhaṇā;

Ete padhānā cattāro, desitādiccabandhunā;

Yo hi bhikkhu idhātāpī, khayaṃ dukkhassa pāpuṇe’’ti. navamaṃ;

“Restraint and abandoning, development and maintenance—these four kinds of striving were taught by the Kinsman of the Sun. Indeed, whatever bhikkhu here is ardent attains the destruction of suffering.”

10. Adhammikasuttaṃ

10. The Discourse on the Unrighteous

70. ‘‘Yasmiṃ, bhikkhave, samaye rājāno adhammikā honti, rājāyuttāpi tasmiṃ samaye adhammikā honti. Rājāyuttesu adhammikesu brāhmaṇagahapatikāpi tasmiṃ samaye adhammikā honti. Brāhmaṇagahapatikesu adhammikesu negamajānapadāpi tasmiṃ samaye adhammikā honti. Negamajānapadesu adhammikesu visamaṃ candimasūriyā parivattanti. Visamaṃ candimasūriyesu parivattantesu visamaṃ nakkhattāni tārakarūpāni parivattanti. Visamaṃ nakkhattesu tārakarūpesu parivattantesu visamaṃ rattindivā parivattanti. Visamaṃ rattindivesu parivattantesu visamaṃ māsaddhamāsā parivattanti. Visamaṃ māsaddhamāsesu parivattantesu visamaṃ utusaṃvaccharā parivattanti. Visamaṃ utusaṃvaccharesu parivattantesu visamaṃ vātā vāyanti visamā apañjasā[Pg.387]. Visamaṃ vātesu vāyantesu visamesu apañjasesu devatā parikupitā bhavanti. Devatāsu parikupitāsu devo na sammā dhāraṃ anuppavecchati. Deve na sammā dhāraṃ anuppavecchante visamapākāni sassāni bhavanti. Visamapākāni, bhikkhave, sassāni manussā paribhuñjantā appāyukā honti dubbaṇṇā ca bavhābādhā ca.

70. “Bhikkhus, at a time when kings are unrighteous, the royal officials are also unrighteous. When the royal officials are unrighteous, the brahmins and householders are also unrighteous. When the brahmins and householders are unrighteous, the townsfolk and countryfolk are also unrighteous. When the townsfolk and countryfolk are unrighteous, the moon and sun revolve irregularly. When the moon and sun revolve irregularly, the constellations and stars revolve irregularly. When the constellations and stars revolve irregularly, the nights and days revolve irregularly. When the nights and days revolve irregularly, the months and fortnights revolve irregularly. When the months and fortnights revolve irregularly, the seasons and years revolve irregularly. When the seasons and years revolve irregularly, the winds blow irregularly and off-course. When the winds blow irregularly and off-course, the deities become enraged. When the deities are enraged, the sky does not send down rain properly. When the sky does not send down rain properly, the crops ripen irregularly. Bhikkhus, when people consume crops that ripen irregularly, they become short-lived, of poor complexion, weak, and afflicted with many diseases.”

‘‘Yasmiṃ, bhikkhave, samaye rājāno dhammikā honti, rājāyuttāpi tasmiṃ samaye dhammikā honti. Rājāyuttesu dhammikesu brāhmaṇagahapatikāpi tasmiṃ samaye dhammikā honti. Brāhmaṇagahapatikesu dhammikesu negamajānapadāpi tasmiṃ samaye dhammikā honti. Negamajānapadesu dhammikesu samaṃ candimasūriyā parivattanti. Samaṃ candimasūriyesu parivattantesu samaṃ nakkhattāni tārakarūpāni parivattanti. Samaṃ nakkhattesu tārakarūpesu parivattantesu samaṃ rattindivā parivattanti. Samaṃ rattindivesu parivattantesu samaṃ māsaddhamāsā parivattanti. Samaṃ māsaddhamāsesu parivattantesu samaṃ utusaṃvaccharā parivattanti. Samaṃ utusaṃvaccharesu parivattantesu samaṃ vātā vāyanti samā pañjasā. Samaṃ vātesu vāyantesu samesu pañjasesu devatā aparikupitā bhavanti. Devatāsu aparikupitāsu devo sammā dhāraṃ anuppavecchati. Deve sammā dhāraṃ anuppavecchante samapākāni sassāni bhavanti. Samapākāni, bhikkhave, sassāni manussā paribhuñjantā dīghāyukā ca honti vaṇṇavanto ca balavanto ca appābādhā cā’’ti.

“Bhikkhus, at a time when kings are righteous, the royal officials are also righteous. When the royal officials are righteous, the brahmins and householders are also righteous. When the brahmins and householders are righteous, the townsfolk and countryfolk are also righteous. When the townsfolk and countryfolk are righteous, the moon and sun revolve evenly. When the moon and sun revolve evenly, the constellations and stars revolve evenly. When the constellations and stars revolve evenly, the nights and days revolve evenly. When the nights and days revolve evenly, the months and fortnights revolve evenly. When the months and fortnights revolve evenly, the seasons and years revolve evenly. When the seasons and years revolve evenly, the winds blow evenly and on-course. When the winds blow evenly and on-course, the deities are not angered. When the deities are not angered, the sky sends down rain properly. When the sky sends down rain properly, the crops ripen evenly. Bhikkhus, when people consume evenly ripened crops, they become long-lived, of good complexion, strong, and have few illnesses.”

‘‘Gunnaṃ ce taramānānaṃ, jimhaṃ gacchati puṅgavo;

Sabbā tā jimhaṃ gacchanti, nette jimhaṃ gate sati.

“If the lead bull, while crossing, goes crookedly, all the cows go crookedly when their leader has gone crookedly.

‘‘Evamevaṃ manussesu, yo hoti seṭṭhasammato;

So ce adhammaṃ carati, pageva itarā pajā;

Sabbaṃ raṭṭhaṃ dukkhaṃ seti, rājā ce hoti adhammiko.

“Even so among humans, if he who is considered the chief practices unrighteousness, what then of the other people? The entire nation dwells in misery if the king is unrighteous.

‘‘Gunnaṃ ce taramānānaṃ, ujuṃ gacchati puṅgavo;

Sabbā tā ujuṃ gacchanti, nette ujuṃ gate sati.

“If the lead bull, while crossing, goes straight, all the cows go straight when their leader has gone straight.

‘‘Evamevaṃ [Pg.388] manussesu, yo hoti seṭṭhasammato;

So sace dhammaṃ carati, pageva itarā pajā;

Sabbaṃ raṭṭhaṃ sukhaṃ seti, rājā ce hoti dhammiko’’ti. dasamaṃ;

“Even so among humans, if he who is considered the chief practices righteousness, what then of the other people? The entire nation dwells in happiness if the king is righteous.”

Pattakammavaggo dutiyo.

The Second Chapter: On Suitable Action.

Tassuddānaṃ –

The summary:

Pattakammaṃ ānaṇyako, sabrahmanirayā rūpena pañcamaṃ;

Sarāgaahirājā devadatto, padhānaṃ adhammikena cāti.

Suitable Action, Debtless, With Brahma, Hell, and Form as the fifth; With Lust, Serpent King, Devadatta, Striving, and with the Unrighteous.

(8) 3. Apaṇṇakavaggo

(8) 3. The Chapter on the Unerring

1. Padhānasuttaṃ

1. The Discourse on Striving

71. ‘‘Catūhi, bhikkhave, dhammehi samannāgato bhikkhu apaṇṇakappaṭipadaṃ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṃ khayāya. Katamehi catūhi? Idha, bhikkhave, bhikkhu sīlavā hoti, bahussuto hoti, āraddhavīriyo hoti, paññavā hoti. Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu apaṇṇakappaṭipadaṃ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṃ khayāyā’’ti. Paṭhamaṃ.

71. “Bhikkhus, a bhikkhu endowed with four qualities practices the unerring path, and for him the right cause for the destruction of the taints has been undertaken. With which four? Here, bhikkhus, a bhikkhu is virtuous, learned, energetic, and wise. Bhikkhus, endowed with these four qualities, a bhikkhu practices the unerring path, and for him the right cause for the destruction of the taints has been undertaken.”

2. Sammādiṭṭhisuttaṃ

2. The Discourse on Right View

72. ‘‘Catūhi, bhikkhave, dhammehi samannāgato bhikkhu apaṇṇakappaṭipadaṃ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṃ khayāya. Katamehi catūhi? Nekkhammavitakkena, abyāpādavitakkena, avihiṃsāvitakkena, sammādiṭṭhiyā – imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu apaṇṇakappaṭipadaṃ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṃ khayāyā’’ti. Dutiyaṃ.

72. “Bhikkhus, a bhikkhu endowed with four qualities practices the unerring path, and for him the right cause for the destruction of the taints has been undertaken. With which four? With the thought of renunciation, with the thought of non-ill will, with the thought of non-harming, and with right view. Bhikkhus, endowed with these four qualities, a bhikkhu practices the unerring path, and for him the right cause for the destruction of the taints has been undertaken.”

3. Sappurisasuttaṃ

3. The Discourse on the True Person

73. ‘‘Catūhi[Pg.389], bhikkhave, dhammehi samannāgato asappuriso veditabbo. Katamehi catūhi? Idha, bhikkhave, asappuriso yo hoti parassa avaṇṇo taṃ apuṭṭhopi pātu karoti, ko pana vādo puṭṭhassa! Puṭṭho kho pana pañhābhinīto ahāpetvā alambitvā paripūraṃ vitthārena parassa avaṇṇaṃ bhāsitā hoti. Veditabbametaṃ, bhikkhave, asappuriso ayaṃ bhavanti.

73. “Monks, an unrighteous person is to be known by four qualities. What four? Herein, monks, an unrighteous person, even when unasked, makes another’s dispraise apparent; what then is to be said of when he is asked? When asked, being led to the question, he is one who speaks of another’s dispraise completely and in detail, without omitting or delaying. This is to be known, monks: ‘This venerable one is an unrighteous person.’”

‘‘Puna caparaṃ, bhikkhave, asappuriso yo hoti parassa vaṇṇo taṃ puṭṭhopi na pātu karoti, ko pana vādo apuṭṭhassa! Puṭṭho kho pana pañhābhinīto hāpetvā lambitvā aparipūraṃ avitthārena parassa vaṇṇaṃ bhāsitā hoti. Veditabbametaṃ, bhikkhave, asappuriso ayaṃ bhavanti.

“Furthermore, monks, an unrighteous person, even when asked, does not make another’s praise apparent; what then is to be said of when he is unasked? When asked, being led to the question, he is one who speaks of another’s praise incompletely and without detail, having omitted and delayed. This is to be known, monks: ‘This venerable one is an unrighteous person.’”

‘‘Puna caparaṃ, bhikkhave, asappuriso yo hoti attano avaṇṇo taṃ puṭṭhopi na pātu karoti, ko pana vādo apuṭṭhassa! Puṭṭho kho pana pañhābhinīto hāpetvā lambitvā aparipūraṃ avitthārena attano avaṇṇaṃ bhāsitā hoti. Veditabbametaṃ, bhikkhave, asappuriso ayaṃ bhavanti.

“Furthermore, monks, an unrighteous person, even when asked, does not make his own dispraise apparent; what then is to be said of when he is unasked? When asked, being led to the question, he is one who speaks of his own dispraise incompletely and without detail, having omitted and delayed. This is to be known, monks: ‘This venerable one is an unrighteous person.’”

‘‘Puna caparaṃ, bhikkhave, asappuriso yo hoti attano vaṇṇo taṃ apuṭṭhopi pātu karoti, ko pana vādo puṭṭhassa! Puṭṭho kho pana pañhābhinīto ahāpetvā alambitvā paripūraṃ vitthārena attano vaṇṇaṃ bhāsitā hoti. Veditabbametaṃ, bhikkhave, asappuriso ayaṃ bhavanti. Imehi kho, bhikkhave, catūhi dhammehi samannāgato asappuriso veditabbo.

“Furthermore, monks, an unrighteous person, even when unasked, makes his own praise apparent; what then is to be said of when he is asked? When asked, being led to the question, he is one who speaks of his own praise completely and in detail, without omitting or delaying. This is to be known, monks: ‘This venerable one is an unrighteous person.’ Indeed, monks, an unrighteous person is to be known by these four qualities.”

‘‘Catūhi, bhikkhave, dhammehi samannāgato sappuriso veditabbo. Katamehi catūhi? Idha, bhikkhave, sappuriso yo hoti parassa avaṇṇo taṃ puṭṭhopi na pātu karoti, ko pana vādo apuṭṭhassa! Puṭṭho kho pana pañhābhinīto hāpetvā lambitvā aparipūraṃ avitthārena parassa avaṇṇaṃ bhāsitā hoti. Veditabbametaṃ, bhikkhave, sappuriso ayaṃ bhavanti.

“Monks, a righteous person is to be known by four qualities. What four? Herein, monks, a righteous person, even when asked, does not make another’s dispraise apparent; what then is to be said of when he is unasked? When asked, being led to the question, he is one who speaks of another’s dispraise incompletely and without detail, having omitted and delayed. This is to be known, monks: ‘This venerable one is a righteous person.’”

‘‘Puna [Pg.390] caparaṃ, bhikkhave, sappuriso yo hoti parassa vaṇṇo taṃ apuṭṭhopi pātu karoti, ko pana vādo puṭṭhassa! Puṭṭho kho pana pañhābhinīto ahāpetvā alambitvā paripūraṃ vitthārena parassa vaṇṇaṃ bhāsitā hoti. Veditabbametaṃ, bhikkhave, sappuriso ayaṃ bhavanti.

“Furthermore, monks, a righteous person, even when unasked, makes another’s praise apparent; what then is to be said of when he is asked? When asked, being led to the question, he is one who speaks of another’s praise completely and in detail, without omitting or delaying. This is to be known, monks: ‘This venerable one is a righteous person.’”

‘‘Puna caparaṃ, bhikkhave, sappuriso yo hoti attano avaṇṇo taṃ apuṭṭhopi pātu karoti, ko pana vādo puṭṭhassa! Puṭṭho kho pana pañhābhinīto ahāpetvā alambitvā paripūraṃ vitthārena attano avaṇṇaṃ bhāsitā hoti. Veditabbametaṃ, bhikkhave, sappuriso ayaṃ bhavanti.

“Furthermore, monks, a righteous person, even when unasked, makes his own dispraise apparent; what then is to be said of when he is asked? When asked, being led to the question, he is one who speaks of his own dispraise completely and in detail, without omitting or delaying. This is to be known, monks: ‘This venerable one is a righteous person.’”

‘‘Puna caparaṃ, bhikkhave, sappuriso yo hoti attano vaṇṇo taṃ puṭṭhopi na pātu karoti, ko pana vādo apuṭṭhassa! Puṭṭho kho pana pañhābhinīto hāpetvā lambitvā aparipūraṃ avitthārena attano vaṇṇaṃ bhāsitā hoti. Veditabbametaṃ, bhikkhave, sappuriso ayaṃ bhavanti. Imehi kho, bhikkhave, catūhi dhammehi samannāgato sappuriso veditabbo.

“Furthermore, monks, a righteous person, even when asked, does not make his own praise apparent; what then is to be said of when he is unasked? When asked, being led to the question, he is one who speaks of his own praise incompletely and without detail, having omitted and delayed. This is to be known, monks: ‘This venerable one is a righteous person.’ Indeed, monks, a righteous person is to be known by these four qualities.”

‘‘Seyyathāpi, bhikkhave, vadhukā yaññadeva rattiṃ vā divaṃ vā ānītā hoti, tāvadevassā tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti sassuyāpi sasurepi sāmikepi antamaso dāsakammakaraporisesu. Sā aparena samayena saṃvāsamanvāya vissāsamanvāya sassumpi sasurampi sāmikampi evamāha – ‘apetha, kiṃ pana tumhe jānāthā’ti! Evamevaṃ kho, bhikkhave, idhekacco bhikkhu yaññadeva rattiṃ vā divaṃ vā agārasmā anagāriyaṃ pabbajito hoti, tāvadevassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti bhikkhūsu bhikkhunīsu upāsakesu upāsikāsu antamaso ārāmikasamaṇuddesesu. So aparena samayena saṃvāsamanvāya vissāsamanvāya ācariyampi upajjhāyampi evamāha – ‘apetha, kiṃ pana tumhe jānāthā’ti! Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘adhunāgatavadhukāsamena cetasā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabba’’nti. Tatiyaṃ.

“Just as, monks, a bride, on whatever night or day she is brought, has intense shame and moral dread established towards her mother-in-law, father-in-law, husband, and even, at the very least, towards the male servants and workers, just as soon as she is brought. At a later time, on account of living together and on account of familiarity, she says to her mother-in-law, father-in-law, and husband, ‘Go away! What do you know?’ In this very same way, monks, here a certain monk, on whatever night or day he has gone forth from the household life into homelessness, has intense shame and moral dread established towards the monks, nuns, male lay followers, female lay followers, and even, at the very least, towards the monastery attendants and novices, just as soon as he has gone forth. At a later time, on account of living together and on account of familiarity, he says to his teacher and preceptor, ‘Go away! What do you know?’ Therefore, monks, you should train thus: ‘We will dwell with a mind like that of a newly-arrived bride.’ Thus indeed, monks, should you train.” Third.

4. Paṭhamaaggasuttaṃ

4. The First Discourse on What is Foremost (Paṭhamaaggasuttaṃ)

74. ‘‘Cattārimāni, bhikkhave, aggāni. Katamāni cattāri? Sīlaggaṃ, samādhiggaṃ, paññāggaṃ, vimuttaggaṃ – imāni kho, bhikkhave, cattāri aggānī’’ti. Catutthaṃ.

74. “Monks, there are these four foremost things. What four? The foremost of virtue, the foremost of concentration, the foremost of wisdom, and the foremost of liberation. These, monks, are the four foremost things.” Fourth.

5. Dutiyaaggasuttaṃ

5. The Second Discourse on What is Foremost (Dutiyaaggasuttaṃ)

75. ‘‘Cattārimāni[Pg.391], bhikkhave, aggāni. Katamāni cattāri? Rūpaggaṃ, vedanāggaṃ, saññāggaṃ, bhavaggaṃ – imāni kho, bhikkhave, cattāri aggānī’’ti. Pañcamaṃ.

75. “Monks, there are these four foremost things. What four? The foremost of form, the foremost of feeling, the foremost of perception, and the foremost of existence. These, monks, are the four foremost things.” Fifth.

6. Kusinārasuttaṃ

6. The Discourse at Kusinārā (Kusinārasuttaṃ)

76. Ekaṃ samayaṃ bhagavā kusinārāyaṃ viharati upavattane mallānaṃ sālavane antarena yamakasālānaṃ parinibbānasamaye. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

76. At one time the Blessed One was dwelling at Kusinārā, in the Mallas' Upavattana, in the sāl grove, between the twin sāl trees, at the time of his final Nibbāna. There the Blessed One addressed the monks: “Monks.” “Venerable sir,” those monks replied to the Blessed One. The Blessed One said this:

‘‘Siyā kho pana, bhikkhave, ekabhikkhussapi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha – ‘sammukhībhūto no satthā ahosi, nāsakkhimha bhagavantaṃ sammukhā paṭipucchitu’’’nti. Evaṃ vutte te bhikkhū tuṇhī ahesuṃ. Dutiyampi kho bhagavā bhikkhū āmantesi – ‘‘siyā kho pana, bhikkhave, ekabhikkhussapi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha – ‘sammukhībhūto no satthā ahosi, nāsakkhimha bhagavantaṃ sammukhā paṭipucchitu’’’nti. Dutiyampi kho te bhikkhū tuṇhī ahesuṃ. Tatiyampi kho bhagavā bhikkhū āmantesi – ‘‘siyā kho pana, bhikkhave, ekabhikkhussapi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha – ‘sammukhībhūto no satthā ahosi, nāsakkhimha bhagavantaṃ sammukhā paṭipucchitu’’’nti. Tatiyampi kho te bhikkhū tuṇhī ahesuṃ.

“Monks, it may be that for even one monk there is doubt or uncertainty about the Buddha, the Dhamma, the Saṅgha, the path, or the practice. Ask, monks. Do not later become regretful, thinking, ‘The Teacher was face to face with us, yet we were unable to question the Blessed One directly.’” When this was said, those monks remained silent. A second time the Blessed One addressed the monks: “Monks, it may be that for even one monk there is doubt or uncertainty about the Buddha, the Dhamma, the Saṅgha, the path, or the practice. Ask, monks. Do not later become regretful, thinking, ‘The Teacher was face to face with us, yet we were unable to question the Blessed One directly.’” A second time those monks remained silent. A third time the Blessed One addressed the monks: “Monks, it may be that for even one monk there is doubt or uncertainty about the Buddha, the Dhamma, the Saṅgha, the path, or the practice. Ask, monks. Do not later become regretful, thinking, ‘The Teacher was face to face with us, yet we were unable to question the Blessed One directly.’” A third time those monks remained silent.

Atha kho bhagavā bhikkhū āmantesi – ‘‘siyā kho pana, bhikkhave, satthugāravenapi na puccheyyātha, sahāyakopi, bhikkhave, sahāyakassa ārocetū’’ti. Evaṃ vutte te bhikkhū tuṇhī ahesuṃ. Atha kho āyasmā ānando bhagavantaṃ etadavoca – ‘‘acchariyaṃ, bhante, abbhutaṃ, bhante! Evaṃ pasanno ahaṃ, bhante! Natthi imasmiṃ bhikkhusaṅghe ekabhikkhussapi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā’’ti.

Then the Blessed One addressed the monks: “Monks, it may be that out of respect for the Teacher you do not ask. Monks, let a friend inform a friend.” When this was said, the monks remained silent. Then the Venerable Ānanda said to the Blessed One: “It is wonderful, venerable sir! It is marvelous, venerable sir! So confident am I, venerable sir, that in this assembly of monks there is not even one monk who has any doubt or uncertainty about the Buddha, the Dhamma, the Saṅgha, the path, or the practice.”

‘‘Pasādā [Pg.392] kho tvaṃ, ānanda, vadesi. Ñāṇameva hettha, ānanda, tathāgatassa – ‘natthi imasmiṃ bhikkhusaṅghe ekabhikkhussapi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā’. Imesañhi, ānanda, pañcannaṃ bhikkhusatānaṃ yo pacchimako bhikkhu so sotāpanno avinipātadhammo niyato sambodhiparāyaṇo’’ti. Chaṭṭhaṃ.

“You speak out of confidence, Ānanda. But in this matter, Ānanda, the Tathāgata has knowledge itself: ‘In this assembly of monks there is not even one monk who has any doubt or uncertainty about the Buddha, the Dhamma, the Saṅgha, the path, or the practice.’ For among these five hundred monks, Ānanda, the very last monk is a stream-enterer, not subject to falling into states of woe, certain, and destined for enlightenment.” The sixth.

7. Acinteyyasuttaṃ

7. The Discourse on the Unconjecturables

77. ‘‘Cattārimāni, bhikkhave, acinteyyāni, na cintetabbāni; yāni cintento ummādassa vighātassa bhāgī assa. Katamāni cattāri? Buddhānaṃ, bhikkhave, buddhavisayo acinteyyo, na cintetabbo; yaṃ cintento ummādassa vighātassa bhāgī assa. Jhāyissa, bhikkhave, jhānavisayo acinteyyo, na cintetabbo; yaṃ cintento ummādassa vighātassa bhāgī assa. Kammavipāko, bhikkhave, acinteyyo, na cintetabbo; yaṃ cintento ummādassa vighātassa bhāgī assa. Lokacintā, bhikkhave, acinteyyā, na cintetabbā; yaṃ cintento ummādassa vighātassa bhāgī assa. Imāni kho, bhikkhave, cattāri acinteyyāni, na cintetabbāni; yāni cintento ummādassa vighātassa bhāgī assā’’ti. Sattamaṃ.

77. “Monks, there are these four unconjecturable things that are not to be conjectured about; one who conjectures about them would become a partaker of madness and distress. What four? Monks, the range of the Buddhas is unconjecturable, not to be conjectured about; one who conjectures about it would become a partaker of madness and distress. Monks, the range of one in jhāna is unconjecturable, not to be conjectured about; one who conjectures about it would become a partaker of madness and distress. Monks, the result of kamma is unconjecturable, not to be conjectured about; one who conjectures about it would become a partaker of madness and distress. Monks, speculation about the world is unconjecturable, not to be conjectured about; one who conjectures about it would become a partaker of madness and distress. These, indeed, monks, are the four unconjecturable things that are not to be conjectured about; one who conjectures about them would become a partaker of madness and distress.” Seventh.

8. Dakkhiṇasuttaṃ

8. The Discourse on Offerings

78. ‘‘Catasso imā, bhikkhave, dakkhiṇā visuddhiyo. Katamā catasso? Atthi, bhikkhave, dakkhiṇā dāyakato visujjhati, no paṭiggāhakato; atthi, bhikkhave, dakkhiṇā paṭiggāhakato visujjhati, no dāyakato; atthi, bhikkhave, dakkhiṇā neva dāyakato visujjhati, no paṭiggāhakato; atthi, bhikkhave, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca.

78. “Monks, there are these four purifications of an offering. What four? There is, monks, an offering that is purified by the donor, not by the recipient; there is, monks, an offering that is purified by the recipient, not by the donor; there is, monks, an offering that is purified neither by the donor nor by the recipient; and there is, monks, an offering that is purified both by the donor and by the recipient.”

‘‘Kathañca, bhikkhave, dakkhiṇā dāyakato visujjhati, no paṭiggāhakato? Idha, bhikkhave, dāyako hoti sīlavā kalyāṇadhammo; paṭiggāhakā honti dussīlā pāpadhammā. Evaṃ kho, bhikkhave, dakkhiṇā dāyakato visujjhati, no paṭiggāhakato.

“And how, monks, is an offering purified by the donor, not by the recipient? Here, monks, the donor is virtuous, of good character; the recipients are immoral, of evil character. In this way, monks, an offering is purified by the donor, not by the recipient.”

‘‘Kathañca[Pg.393], bhikkhave, dakkhiṇā paṭiggāhakato visujjhati, no dāyakato? Idha, bhikkhave, dāyako hoti dussīlo pāpadhammo; paṭiggāhakā honti sīlavanto kalyāṇadhammā. Evaṃ kho, bhikkhave, dakkhiṇā paṭiggāhakato visujjhati, no dāyakato.

“And how, monks, is an offering purified by the recipient, not by the donor? Here, monks, the donor is immoral, of evil character; the recipients are virtuous, of good character. In this way, monks, an offering is purified by the recipient, not by the donor.”

‘‘Kathañca, bhikkhave, dakkhiṇā neva dāyakato visujjhati, no paṭiggāhakato? Idha, bhikkhave, dāyako hoti dussīlo pāpadhammo; paṭiggāhakāpi honti dussīlā pāpadhammā. Evaṃ kho, bhikkhave, dakkhiṇā neva dāyakato visujjhati, no paṭiggāhakato.

“And how, monks, is an offering purified neither by the donor nor by the recipient? Here, monks, the donor is immoral, of evil character; and the recipients are also immoral, of evil character. In this way, monks, an offering is purified neither by the donor nor by the recipient.”

‘‘Kathañca, bhikkhave, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca? Idha, bhikkhave, dāyako hoti sīlavā kalyāṇadhammo; paṭiggāhakāpi honti sīlavanto kalyāṇadhammā. Evaṃ kho, bhikkhave, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca. Imā kho, bhikkhave, catasso dakkhiṇā visuddhiyo’’ti. Aṭṭhamaṃ.

“And how, monks, is an offering purified both by the donor and by the recipient? Here, monks, the donor is virtuous, of good character; and the recipients are also virtuous, of good character. In this way, monks, an offering is purified both by the donor and by the recipient. These, indeed, monks, are the four purifications of an offering.” Eighth.

9. Vaṇijjasuttaṃ

9. The Discourse on Commerce

79. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘ko nu kho, bhante, hetu ko paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā chedagāminī hoti? Ko pana, bhante, hetu ko paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā na yathādhippāyā hoti? Ko nu kho, bhante hetu ko paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā yathādhippāyā hoti? Ko pana, bhante, hetu ko paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā parādhippāyā hotī’’ti?

79. Then the Venerable Sāriputta approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Blessed One: 'Venerable Sir, what is the cause, what is the condition, whereby for a certain person in this world, the very same kind of commerce undertaken leads to ruin? Venerable Sir, what is the cause, what is the condition, whereby for a certain person in this world, the very same kind of commerce undertaken does not succeed as intended? Venerable Sir, what is the cause, what is the condition, whereby for a certain person in this world, the very same kind of commerce undertaken succeeds as intended? Venerable Sir, what is the cause, what is the condition, whereby for a certain person in this world, the very same kind of commerce undertaken succeeds beyond what was intended?'

‘‘Idha, sāriputta, ekacco samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā pavāreti – ‘vadatu, bhante, paccayenā’ti. So yena pavāreti taṃ na deti. So ce tato cuto itthattaṃ āgacchati, so yaññadeva vaṇijjaṃ payojeti, sāssa hoti chedagāminī.

“Sāriputta, in this world, a certain person approaches a recluse or a brahmin and invites them, saying: 'Venerable Sir, please state your need for a requisite.' That person does not give what they invited them for. If, having passed away from that state, they come to this state of existence, whatever commerce they undertake leads to ruin.

‘‘Idha [Pg.394] pana, sāriputta, ekacco samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā pavāreti – ‘vadatu, bhante, paccayenā’ti. So yena pavāreti taṃ na yathādhippāyaṃ deti. So ce tato cuto itthattaṃ āgacchati, so yaññadeva vaṇijjaṃ payojeti, sāssa na hoti yathādhippāyā.

“Furthermore, Sāriputta, in this world, a certain person approaches a recluse or a brahmin and invites them, saying: 'Venerable Sir, please state your need for a requisite.' That person does not give in accordance with what was intended. If, having passed away from that state, they come to this state of existence, whatever commerce they undertake does not succeed as intended.

‘‘Idha pana, sāriputta, ekacco samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā pavāreti – ‘vadatu, bhante, paccayenā’ti. So yena pavāreti taṃ yathādhippāyaṃ deti. So ce tato cuto itthattaṃ āgacchati, so yaññadeva vaṇijjaṃ payojeti, sāssa hoti yathādhippāyā.

“Furthermore, Sāriputta, in this world, a certain person approaches a recluse or a brahmin and invites them, saying: 'Venerable Sir, please state your need for a requisite.' That person gives in accordance with what was intended. If, having passed away from that state, they come to this state of existence, whatever commerce they undertake succeeds as intended.

‘‘Idha, sāriputta, ekacco samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā pavāreti – ‘vadatu, bhante, paccayenā’ti. So yena pavāreti taṃ parādhippāyaṃ deti. So ce tato cuto itthattaṃ āgacchati, so yaññadeva vaṇijjaṃ payojeti, sāssa hoti parādhippāyā.

“Sāriputta, in this world, a certain person approaches a recluse or a brahmin and invites them, saying: 'Venerable Sir, please state your need for a requisite.' That person gives beyond what was intended. If, having passed away from that state, they come to this state of existence, whatever commerce they undertake succeeds beyond what was intended.

‘‘Ayaṃ kho, sāriputta, hetu ayaṃ paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā chedagāminī hoti. Ayaṃ pana, sāriputta, hetu ayaṃ paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā na yathādhippāyā hoti. Ayaṃ kho pana, sāriputta, hetu ayaṃ paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā yathādhippāyā hoti. Ayaṃ pana, sāriputta, hetu ayaṃ paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā parādhippāyā hotī’’ti. Navamaṃ.

“This, Sāriputta, is the cause, this is the condition, whereby for a certain person in this world, the very same kind of commerce undertaken leads to ruin. This, Sāriputta, is the cause, this is the condition, whereby for a certain person in this world, the very same kind of commerce undertaken does not succeed as intended. This, Sāriputta, is the cause, this is the condition, whereby for a certain person in this world, the very same kind of commerce undertaken succeeds as intended. This, Sāriputta, is the cause, this is the condition, whereby for a certain person in this world, the very same kind of commerce undertaken succeeds beyond what was intended.” The Ninth.

10. Kambojasuttaṃ

10. The Discourse on Kamboja

80. Ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

80. At one time the Blessed One was dwelling at Kosambī in Ghosita’s Park. Then the Venerable Ānanda approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One:

‘‘Ko nu kho, bhante, hetu ko paccayo, yena mātugāmo neva sabhāyaṃ nisīdati, na kammantaṃ payojeti, na kambojaṃ gacchatī’’ti? ‘‘Kodhano, ānanda, mātugāmo; issukī, ānanda, mātugāmo; maccharī, ānanda, mātugāmo; duppañño, ānanda, mātugāmo – ayaṃ kho, ānanda, hetu [Pg.395] ayaṃ paccayo, yena mātugāmo neva sabhāyaṃ nisīdati, na kammantaṃ payojeti, na kambojaṃ gacchatī’’ti. Dasamaṃ.

“Venerable Sir, what is the cause, what is the condition, whereby a woman does not sit in an assembly, does not engage in business, and does not go to Kamboja?” “Ānanda, a woman is irascible; Ānanda, a woman is envious; Ānanda, a woman is miserly; Ānanda, a woman is of little wisdom. This, Ānanda, is the cause, this is the condition, whereby a woman does not sit in an assembly, does not engage in business, and does not go to Kamboja.” The Tenth.

Apaṇṇakavaggo tatiyo.

The Apaṇṇaka Chapter, the Third.

Tassuddānaṃ –

The summary verse for this:

Padhānaṃ diṭṭhisappurisa, vadhukā dve ca honti aggāni;

Kusināraacinteyyā, dakkhiṇā ca vaṇijjā kambojanti.

Effort, View, a Good Person, a Daughter-in-law, and two on the Foremost; Kusinārā, the Inconceivable, an Offering, Commerce, and Kamboja.

(9) 4. Macalavaggo

(9) 4. The Chapter on Stain

1. Pāṇātipātasuttaṃ

1. The Discourse on Killing Living Beings

81. ‘‘Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi catūhi? Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

81. “Monks, one endowed with four qualities is deposited in hell as if brought and placed there. With which four? One kills living beings, takes what is not given, engages in sexual misconduct, and speaks falsely. Monks, one endowed with these four qualities is deposited in hell as if brought and placed there.

‘‘Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi catūhi? Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge’’ti. Paṭhamaṃ.

“Monks, one endowed with four qualities is deposited in heaven as if brought and placed there. With which four? One abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, and abstains from false speech. Monks, one endowed with these four qualities is deposited in heaven as if brought and placed there.” The First.

2. Musāvādasuttaṃ

2. The Discourse on False Speech

82. ‘‘Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi catūhi? Musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

82. “Monks, one endowed with four qualities is deposited in hell as if brought and placed there. With which four? One speaks falsely, speaks divisively, speaks harshly, and engages in idle chatter. Monks, one endowed with these four qualities is deposited in hell as if brought and placed there.”

‘‘Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi catūhi? Musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā [Pg.396] paṭivirato hoti – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge’’ti. Dutiyaṃ.

“Monks, one endowed with four qualities is deposited in heaven as if brought and placed there. With which four? One abstains from false speech, abstains from divisive speech, abstains from harsh speech, and abstains from idle chatter. Monks, one endowed with these four qualities is deposited in heaven as if brought and placed there.” The Second.

3. Avaṇṇārahasuttaṃ

3. The Discourse on One Who Deserves Dispraise

83. ‘‘Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi catūhi? Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati, ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati, ananuvicca apariyogāhetvā appasādanīye ṭhāne pasādaṃ upadaṃseti, ananuvicca apariyogāhetvā pasādanīye ṭhāne appasādaṃ upadaṃseti – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

83. “Bhikkhus, one endowed with four qualities is deposited in hell as if brought and placed there. What four? Without investigating or examining, one speaks in praise of one who deserves dispraise; without investigating or examining, one speaks in dispraise of one who deserves praise; without investigating or examining, one shows confidence in a matter that is not a cause for confidence; without investigating or examining, one shows a lack of confidence in a matter that is a cause for confidence. Bhikkhus, one endowed with these four qualities is deposited in hell as if brought and placed there.”

‘‘Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi catūhi? Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati, anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati, anuvicca pariyogāhetvā appasādanīye ṭhāne appasādaṃ upadaṃseti anuvicca pariyogāhetvā pasādanīye ṭhāne pasādaṃ upadaṃseti – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge’’ti. Tatiyaṃ.

“Bhikkhus, one endowed with four qualities is deposited in heaven as if brought and placed there. What four? After investigating and examining, one speaks in dispraise of one who deserves dispraise; after investigating and examining, one speaks in praise of one who deserves praise; after investigating and examining, one shows a lack of confidence in a matter that is not a cause for confidence; after investigating and examining, one shows confidence in a matter that is a cause for confidence. Bhikkhus, one endowed with these four qualities is deposited in heaven as if brought and placed there.”

4. Kodhagarusuttaṃ

4. The Discourse on Revering Anger

84. ‘‘Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi catūhi? Kodhagaru hoti na saddhammagaru, makkhagaru hoti na saddhammagaru, lābhagaru hoti na saddhammagaru, sakkāragaru hoti na saddhammagaru – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

84. “Bhikkhus, one endowed with four qualities is deposited in hell as if brought and placed there. What four? One reveres anger, not the good Dhamma; one reveres denigration, not the good Dhamma; one reveres gain, not the good Dhamma; one reveres honor, not the good Dhamma. Bhikkhus, one endowed with these four qualities is deposited in hell as if brought and placed there.”

‘‘Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi catūhi? Saddhammagaru hoti na kodhagaru, saddhammagaru hoti na makkhagaru, saddhammagaru hoti na lābhagaru, saddhammagaru hoti na sakkāragaru – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge’’ti. Catutthaṃ.

“Bhikkhus, one endowed with four qualities is deposited in heaven as if brought and placed there. What four? One reveres the good Dhamma, not anger; one reveres the good Dhamma, not denigration; one reveres the good Dhamma, not gain; one reveres the good Dhamma, not honor. Bhikkhus, one endowed with these four qualities is deposited in heaven as if brought and placed there.”

5. Tamotamasuttaṃ

5. The Discourse on Darkness

85. ‘‘Cattārome[Pg.397], bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Tamo tamaparāyaṇo, tamo jotiparāyaṇo, joti tamaparāyaṇo, joti jotiparāyaṇo.

85. “Bhikkhus, these four persons are found existing in the world. Which four? The person from darkness who is heading for darkness; the person from darkness who is heading for light; the person from light who is heading for darkness; and the person from light who is heading for light.”

‘‘Kathañca, bhikkhave, puggalo tamo hoti tamaparāyaṇo? Idha, bhikkhave, ekacco puggalo nīce kule paccājāto hoti – caṇḍālakule vā venakule vā nesādakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Evaṃ kho, bhikkhave, puggalo tamo hoti tamaparāyaṇo.

“And how, bhikkhus, is a person from darkness and heading for darkness? Here, bhikkhus, a certain person is reborn in a low family—a caṇḍāla family, a bamboo-worker’s family, a hunter’s family, a leather-worker’s family, or a scavenger’s family—one that is poor, with little food and drink, living in hardship, where food and clothing are obtained with difficulty. And he is of bad complexion, unsightly, stunted, and sickly—blind or with crooked limbs, lame, or paralyzed—and is not an obtainer of food, drink, clothing, vehicles, garlands, scents, and ointments, or of beds, lodgings, and lamps. He engages in misconduct by body, speech, and mind. Having engaged in misconduct by body, speech, and mind, with the breakup of the body, after death, he is reborn in a state of deprivation, a bad destination, a place of ruin, in hell. Thus, bhikkhus, is a person from darkness and heading for darkness.”

‘‘Kathañca, bhikkhave, puggalo tamo hoti jotiparāyaṇo? Idha, bhikkhave, ekacco puggalo nīce kule paccājāto hoti – caṇḍālakule vā venakule vā nesādakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati; so ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati. So kāyena sucaritaṃ caritvā, vācāya sucaritaṃ caritvā, manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Evaṃ kho, bhikkhave, puggalo tamo hoti jotiparāyaṇo.

“And how, bhikkhus, is a person from darkness and heading for light? Here, bhikkhus, a certain person is reborn in a low family—a caṇḍāla family, a bamboo-worker’s family, a hunter’s family, a leather-worker’s family, or a scavenger’s family—one that is poor, with little food and drink, living in hardship, where food and clothing are obtained with difficulty. And he is of bad complexion, unsightly, stunted, and sickly—blind or with crooked limbs, lame, or paralyzed—and is not an obtainer of food, drink, clothing, vehicles, garlands, scents, and ointments, or of beds, lodgings, and lamps. He engages in good conduct by body, speech, and mind. Having engaged in good conduct by body, speech, and mind, with the breakup of the body, after death, he is reborn in a good destination, the heavenly world. Thus, bhikkhus, is a person from darkness and heading for light.”

‘‘Kathañca[Pg.398], bhikkhave, puggalo joti hoti tamaparāyaṇo? Idha, bhikkhave, ekacco puggalo ucce kule paccājāto hoti – khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe; so ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati. So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati. Evaṃ kho, bhikkhave, puggalo joti hoti tamaparāyaṇo.

“And how, bhikkhus, is a person from light and heading for darkness? Here, bhikkhus, a certain person is reborn in a high family—a great khattiya family, a great brahmin family, or a great householder family—one that is affluent, with great wealth, with great possessions, with abundant gold and silver, with abundant pleasing requisites, with abundant wealth and grain. And he is handsome, attractive, graceful, and endowed with supreme excellence of complexion. He is an obtainer of food, drink, clothing, vehicles, garlands, scents, and ointments, and of beds, lodgings, and lamps. He engages in misconduct by body, speech, and mind. Having engaged in misconduct by body, speech, and mind, with the breakup of the body, after death, he is reborn in a state of deprivation, a bad destination, a place of ruin, in hell. Thus, bhikkhus, is a person from light and heading for darkness.”

‘‘Kathañca, bhikkhave, puggalo joti hoti jotiparāyaṇo? Idha, bhikkhave, ekacco puggalo ucce kule paccājāto hoti – khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe; so ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati. So kāyena sucaritaṃ caritvā, vācāya sucaritaṃ caritvā, manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Evaṃ kho, bhikkhave, puggalo joti hoti jotiparāyaṇo. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmi’’nti. Pañcamaṃ.

“And how, monks, is a person light, heading for light? Here, monks, a certain person is reborn in a high family—a great khattiya family, a great brahmin family, or a great householder family—one that is affluent, with great wealth, with great possessions, with abundant gold and silver, with abundant pleasing requisites, with abundant wealth and grain. And he is handsome, attractive, graceful, and endowed with supreme excellence of complexion. He is an obtainer of food, drink, clothing, vehicles, garlands, scents, and ointments, and of beds, lodgings, and lamps. He engages in good conduct by body, good conduct by speech, and good conduct by mind. Having engaged in good conduct by body, speech, and mind, with the breakup of the body, after death, he is reborn in a good destination, the heavenly world. Thus, monks, is a person light, heading for light. These, monks, are the four persons found existing in the world.”

6. Oṇatoṇatasuttaṃ

6. The Discourse on the Low and Low

86. ‘‘Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Oṇatoṇato, oṇatuṇṇato, uṇṇatoṇato, uṇṇatuṇṇato. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmi’’nti. Chaṭṭhaṃ.

86. “Bhikkhus, these four persons are found existing in the world. Which four? One who is low and will be low; one who is low but will be high; one who is high but will be low; and one who is high and will be high. These, bhikkhus, are the four persons found existing in the world.”

7. Puttasuttaṃ

7. The Discourse on the Son

87. ‘‘Cattārome[Pg.399], bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Samaṇamacalo, samaṇapuṇḍarīko, samaṇapadumo, samaṇesu samaṇasukhumālo.

87. “Bhikkhus, these four persons are found existing in the world. Which four? The unshakeable ascetic, the white-lotus ascetic, the red-lotus ascetic, and the delicate ascetic among ascetics.”

‘‘Kathañca, bhikkhave, puggalo samaṇamacalo hoti? Idha, bhikkhave, bhikkhu sekho hoti pāṭipado ; anuttaraṃ yogakkhemaṃ patthayamāno viharati. Seyyathāpi, bhikkhave, rañño khattiyassa muddhāvasittassa jeṭṭho putto ābhiseko anabhisitto macalappatto; evamevaṃ kho, bhikkhave, bhikkhu sekho hoti pāṭipado, anuttaraṃ yogakkhemaṃ patthayamāno viharati. Evaṃ kho, bhikkhave, puggalo samaṇamacalo hoti.

“And how, bhikkhus, is a person an unshakeable ascetic? Here, bhikkhus, a bhikkhu is a trainee, one practicing the path; he dwells aspiring for the unsurpassed security from bondage. Just as, bhikkhus, the eldest son of a consecrated khattiya king, though fit for anointment has not yet been anointed, is unshakeable in his claim to anointment; in the same way, bhikkhus, a bhikkhu is a trainee, one practicing the path, dwelling aspiring for the unsurpassed security from bondage. Thus, bhikkhus, a person is an unshakeable ascetic.”

‘‘Kathañca, bhikkhave, puggalo samaṇapuṇḍarīko hoti? Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, no ca kho aṭṭha vimokkhe kāyena phusitvā viharati. Evaṃ kho, bhikkhave, puggalo samaṇapuṇḍarīko hoti.

“And how, bhikkhus, is a person a white-lotus ascetic? Here, bhikkhus, a bhikkhu, through the destruction of the taints, having realized for himself with direct knowledge, enters and dwells in the taintless liberation of mind and liberation by wisdom in this very life; but he does not dwell having touched the eight liberations with his body. Thus, bhikkhus, a person is a white-lotus ascetic.”

‘‘Kathañca, bhikkhave, puggalo samaṇapadumo hoti? Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, aṭṭha ca vimokkhe kāyena phusitvā viharati. Evaṃ kho, bhikkhave, puggalo samaṇapadumo hoti.

“And how, bhikkhus, is a person a red-lotus ascetic? Here, bhikkhus, a bhikkhu, through the destruction of the taints, having realized for himself with direct knowledge, enters and dwells in the taintless liberation of mind and liberation by wisdom in this very life; and he dwells having touched the eight liberations with his body. Thus, bhikkhus, a person is a red-lotus ascetic.”

‘‘Kathañca, bhikkhave, puggalo samaṇesu samaṇasukhumālo hoti? Idha, bhikkhave, bhikkhu yācitova bahulaṃ cīvaraṃ paribhuñjati, appaṃ ayācito; yācitova bahulaṃ piṇḍapātaṃ paribhuñjati, appaṃ ayācito; yācitova bahulaṃ senāsanaṃ paribhuñjati, appaṃ ayācito; yācitova bahulaṃ gilānappaccayabhesajjaparikkhāraṃ paribhuñjati, appaṃ ayācito. Yehi kho pana sabrahmacārīhi saddhiṃ viharati, tyassa manāpeneva bahulaṃ kāyakammena samudācaranti, appaṃ [Pg.400] amanāpena; manāpeneva bahulaṃ vacīkammena samudācaranti, appaṃ amanāpena; manāpeneva bahulaṃ manokammena samudācaranti, appaṃ amanāpena; manāpaṃyeva bahulaṃ upahāraṃ upaharanti, appaṃ amanāpaṃ. Yāni kho pana tāni vedayitāni pittasamuṭṭhānāni vā semhasamuṭṭhānāni vā vātasamuṭṭhānāni vā sannipātikāni vā utupariṇāmajāni vā visamaparihārajāni vā opakkamikāni vā kammavipākajāni vā, tāni panassa na bahudeva uppajjanti. Appābādho hoti. Catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Evaṃ kho, bhikkhave, puggalo samaṇesu samaṇasukhumālo hoti.

“And how, bhikkhus, is a person a delicate ascetic among ascetics? Here, bhikkhus, a bhikkhu mostly uses robes when invited, seldom when uninvited; mostly eats almsfood when invited, seldom when uninvited; mostly uses lodgings when invited, seldom when uninvited; mostly uses medicinal requisites for the sick when invited, seldom when uninvited. Moreover, his fellow monastics who live with him mostly treat him with pleasing bodily actions, seldom with unpleasing ones; mostly with pleasing verbal actions, seldom with unpleasing ones; mostly with pleasing mental actions, seldom with unpleasing ones. They mostly present him with pleasing offerings, seldom with unpleasing ones. And as for those feelings that arise from bile, from phlegm, or from wind, or from their combination; from changes of season, from improper care, from external assault, or from the ripening of kamma—these do not arise in him very much. He is of few afflictions. He is one who gains at will, without trouble or difficulty, the four jhānas that pertain to the higher mind and are pleasant dwellings in the here and now. Through the destruction of the taints, he realizes for himself with direct knowledge, enters and dwells in the taintless liberation of mind and liberation by wisdom in this very life. Thus, bhikkhus, a person is a delicate ascetic among ascetics.”

‘‘Yañhi taṃ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti, mameva taṃ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti. Ahañhi, bhikkhave, yācitova bahulaṃ cīvaraṃ paribhuñjāmi, appaṃ ayācito; yācitova bahulaṃ piṇḍapātaṃ paribhuñjāmi, appaṃ ayācito; yācitova bahulaṃ senāsanaṃ paribhuñjāmi, appaṃ ayācito; yācitova bahulaṃ gilānappaccayabhesajjaparikkhāraṃ paribhuñjāmi, appaṃ ayācito. Yehi kho pana bhikkhūhi saddhiṃ viharāmi te me manāpeneva bahulaṃ kāyakammena samudācaranti, appaṃ amanāpena; manāpeneva bahulaṃ vacīkammena samudācaranti, appaṃ amanāpena; manāpeneva bahulaṃ manokammena samudācaranti, appaṃ amanāpena; manāpaṃyeva bahulaṃ upahāraṃ upaharanti, appaṃ amanāpaṃ. Yāni kho pana tāni vedayitāni pittasamuṭṭhānāni vā semhasamuṭṭhānāni vā vātasamuṭṭhānāni vā sannipātikāni vā utupariṇāmajāni vā visamaparihārajāni vā opakkamikāni vā kammavipākajāni vā, tāni me na bahudeva uppajjanti. Appābādhohamasmi. Catunnaṃ kho panasmi jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharāmi.

“Bhikkhus, if one were to rightly say of anyone, ‘A delicate ascetic among ascetics,’ it is of me that one would rightly say this. For I, bhikkhus, mostly use robes when invited, seldom when uninvited; mostly eat almsfood when invited, seldom when uninvited; mostly use lodgings when invited, seldom when uninvited; mostly use medicinal requisites for the sick when invited, seldom when uninvited. Moreover, the bhikkhus who live with me mostly treat me with pleasing bodily actions, seldom with unpleasing ones; mostly with pleasing verbal actions, seldom with unpleasing ones; mostly with pleasing mental actions, seldom with unpleasing ones. They mostly present me with pleasing offerings, seldom with unpleasing ones. And as for those feelings that arise from bile, from phlegm, or from wind, or from their combination; from changes of season, from improper care, from external assault, or from the ripening of kamma—these do not arise in me very much. I am of few afflictions. I am one who gains at will, without trouble or difficulty, the four jhānas that pertain to the higher mind and are pleasant dwellings in the here and now. Through the destruction of the taints, I realize for myself with direct knowledge, enter and dwell in the taintless liberation of mind and liberation by wisdom in this very life.”

‘‘Yañhi taṃ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti, mameva taṃ, bhikkhave, sammā vadamāno vadeyya samaṇesu [Pg.401] samaṇasukhumāloti. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmi’’nti. Sattamaṃ.

“If, bhikkhus, one were to rightly say of anyone, ‘A delicate ascetic among ascetics,’ it is of me that one would rightly say this. These, bhikkhus, are the four persons found existing in the world.” The Seventh.

8. Saṃyojanasuttaṃ

8. The Discourse on the Fetters

88. ‘‘Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Samaṇamacalo, samaṇapuṇḍarīko, samaṇapadumo, samaṇesu samaṇasukhumālo.

88. “Bhikkhus, these four persons are found existing in the world. Which four? The unshakeable ascetic, the white lotus ascetic, the red lotus ascetic, and the delicate ascetic among ascetics.”

‘‘Kathañca, bhikkhave, puggalo samaṇamacalo hoti? Idha, bhikkhave, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. Evaṃ kho, bhikkhave, puggalo samaṇamacalo hoti.

“And how, bhikkhus, is a person an unshakeable ascetic? Here, bhikkhus, a bhikkhu, through the destruction of the three fetters, is a stream-enterer, not subject to perdition, certain, and bound for enlightenment. Thus, bhikkhus, a person is an unshakeable ascetic.”

‘‘Kathañca, bhikkhave, puggalo samaṇapuṇḍarīko hoti? Idha bhikkhave, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā, rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti. Evaṃ kho, bhikkhave, puggalo samaṇapuṇḍarīko hoti.

“And how, bhikkhus, is a person a white lotus ascetic? Here, bhikkhus, a bhikkhu, through the destruction of the three fetters and with the attenuation of lust, hatred, and delusion, is a once-returner who, having come to this world only one more time, makes an end of suffering. Thus, bhikkhus, a person is a white lotus ascetic.”

‘‘Kathañca, bhikkhave, puggalo samaṇapadumo hoti? Idha, bhikkhave, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Evaṃ kho, bhikkhave, puggalo samaṇapadumo hoti.

“And how, bhikkhus, is a person a red lotus ascetic? Here, bhikkhus, a bhikkhu, through the destruction of the five lower fetters, arises spontaneously and there attains final Nibbāna, being of a nature not to return from that world. Thus, bhikkhus, a person is a red lotus ascetic.”

‘‘Kathañca, bhikkhave, puggalo samaṇesu samaṇasukhumālo hoti? Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Evaṃ kho, bhikkhave, puggalo samaṇesu samaṇasukhumālo hoti. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmi’’nti. Aṭṭhamaṃ.

“And how, bhikkhus, is a person the delicate ascetic among ascetics? Here, bhikkhus, a bhikkhu, through the destruction of the taints, having realized for himself with direct knowledge in this very life the taintless liberation of mind, liberation by wisdom, abides having attained it. Thus, bhikkhus, a person is the delicate ascetic among ascetics. These, bhikkhus, are the four persons who are found existing in the world.” The Eighth.

9. Sammādiṭṭhisuttaṃ

9. The Discourse on Right View

89. ‘‘Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Samaṇamacalo, samaṇapuṇḍarīko, samaṇapadumo, samaṇesu samaṇasukhumālo.

89. “Bhikkhus, these four persons are found existing in the world. Which four? The unshakeable ascetic, the white lotus ascetic, the red lotus ascetic, and the delicate ascetic among ascetics.”

‘‘Kathañca, bhikkhave, puggalo samaṇamacalo hoti? Idha, bhikkhave, bhikkhu sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto [Pg.402] hoti, sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti. Evaṃ kho, bhikkhave, puggalo samaṇamacalo hoti.

“And how, bhikkhus, is a person an unshakeable ascetic? Here, bhikkhus, a bhikkhu possesses right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. Thus, bhikkhus, a person is an unshakeable ascetic.”

‘‘Kathañca, bhikkhave, puggalo samaṇapuṇḍarīko hoti? Idha, bhikkhave, bhikkhu sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti, sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti, sammāñāṇī hoti, sammāvimutti hoti, no ca kho aṭṭha vimokkhe kāyena phusitvā viharati. Evaṃ kho, bhikkhave, puggalo samaṇapuṇḍarīko hoti.

“And how, bhikkhus, is a person a white lotus ascetic? Here, bhikkhus, a bhikkhu possesses right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, and right liberation, but does not abide having touched the eight liberations with the body. Thus, bhikkhus, a person is a white lotus ascetic.”

‘‘Kathañca, bhikkhave, puggalo samaṇapadumo hoti? Idha, bhikkhave, bhikkhu sammādiṭṭhiko hoti…pe… sammāvimutti hoti, aṭṭha ca vimokkhe kāyena phusitvā viharati. Evaṃ kho, bhikkhave, puggalo samaṇapadumo hoti.

“And how, bhikkhus, is a person a red lotus ascetic? Here, bhikkhus, a bhikkhu possesses right view... right liberation, and abides having touched the eight liberations with the body. Thus, bhikkhus, a person is a red lotus ascetic.”

‘‘Kathañca, bhikkhave, puggalo samaṇesu samaṇasukhumālo hoti? Idha, bhikkhave, bhikkhu yācitova bahulaṃ cīvaraṃ paribhuñjati, appaṃ ayācito…pe… yañhi taṃ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti, mameva taṃ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmi’’nti. Navamaṃ.

“And how, bhikkhus, is a person the delicate ascetic among ascetics? Here, bhikkhus, a bhikkhu mostly uses a robe only when invited, and seldom when uninvited... Indeed, bhikkhus, if one were to rightly say of anyone, ‘the delicate ascetic among ascetics,’ it is of me that one could rightly say this. These, bhikkhus, are the four persons who are found existing in the world.” The Ninth.

10. Khandhasuttaṃ

10. The Discourse on the Aggregates

90. ‘‘Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Samaṇamacalo, samaṇapuṇḍarīko, samaṇapadumo, samaṇesu samaṇasukhumālo.

90. “Monks, these four individuals are found existing in the world. Which four? The Immovable Ascetic, the White-Lotus Ascetic, the Lotus Ascetic, and the Delicate Ascetic among Ascetics.”

‘‘Kathañca, bhikkhave, puggalo samaṇamacalo hoti? Idha, bhikkhave, bhikkhu sekho hoti appattamānaso, anuttaraṃ yogakkhemaṃ patthayamāno viharati. Evaṃ kho, bhikkhave, puggalo samaṇamacalo hoti.

“And how, monks, is a person an Immovable Ascetic? Here, monks, a monk is a trainee, not having attained the goal, dwelling aspiring to the unsurpassed security from bondage. Thus, monks, a person is an Immovable Ascetic.”

‘‘Kathañca[Pg.403], bhikkhave, puggalo samaṇapuṇḍarīko hoti? Idha, bhikkhave, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati – ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā…pe… iti saññā…pe… iti saṅkhārā…pe… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti; no ca kho aṭṭha vimokkhe kāyena phusitvā viharati. Evaṃ kho, bhikkhave, puggalo samaṇapuṇḍarīko hoti.

“And how, monks, is a person a White-Lotus Ascetic? Here, monks, a monk dwells contemplating the arising and passing away of the five aggregates of clinging: ‘Such is form, such is the origin of form, such is the cessation of form; such is feeling… such is perception… such are volitional formations… such is consciousness, such is the origin of consciousness, such is the cessation of consciousness.’ But he does not dwell having realized with his body the eight liberations. Thus, monks, a person is a White-Lotus Ascetic.”

‘‘Kathañca, bhikkhave, puggalo samaṇapadumo hoti? Idha, bhikkhave, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati – ‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā…pe… iti saññā…pe… iti saṅkhārā…pe… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti; aṭṭha ca vimokkhe kāyena phusitvā viharati. Evaṃ kho, bhikkhave, puggalo samaṇapadumo hoti.

“And how, monks, is a person a Lotus Ascetic? Here, monks, a monk dwells contemplating the arising and passing away of the five aggregates of clinging: ‘Such is form, such is the origin of form, such is the cessation of form; such is feeling… such is perception… such are volitional formations… such is consciousness, such is the origin of consciousness, such is the cessation of consciousness.’ And he dwells having realized with his body the eight liberations. Thus, monks, a person is a Lotus Ascetic.”

‘‘Kathañca, bhikkhave, puggalo samaṇesu samaṇasukhumālo hoti? Idha, bhikkhave, bhikkhu yācitova bahulaṃ cīvaraṃ paribhuñjati, appaṃ ayācito…pe… mameva taṃ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmi’’nti. Dasamaṃ.

“And how, monks, is a person the Delicate Ascetic among Ascetics? Here, monks, a monk frequently uses robes only when they have been requested, seldom using those not requested… Indeed, monks, if anyone were to rightly say, ‘The Delicate Ascetic among Ascetics,’ it is of me that one could rightly say this. These, monks, are the four individuals found existing in the world.” The tenth.

Macalavaggo catuttho.

The Fourth Chapter: The Immovable.

Tassuddānaṃ –

The summary:

Pāṇātipāto ca musā, avaṇṇakodhatamoṇatā;

Putto saṃyojanañceva, diṭṭhi khandhena te dasāti.

Killing living beings and false speech, disparagement, anger, darkness, and lowliness; a son, a fetter, and views, and with the aggregates—these are the ten.

(10) 5. Asuravaggo

(10) 5. The Chapter on Asuras

1. Asurasuttaṃ

1. The Discourse on Asuras

91. ‘‘Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Asuro asuraparivāro, asuro devaparivāro, devo asuraparivāro, devo devaparivāro.

91. “Monks, these four individuals are found existing in the world. Which four? An asura with an asura retinue, an asura with a deva retinue, a deva with an asura retinue, and a deva with a deva retinue.”

‘‘Kathañca[Pg.404], bhikkhave, puggalo asuro hoti asuraparivāro? Idha, bhikkhave, ekacco puggalo dussīlo hoti pāpadhammo, parisāpissa hoti dussīlā pāpadhammā. Evaṃ kho, bhikkhave, puggalo asuro hoti asuraparivāro.

“And how, monks, is a person an asura with an asura retinue? Here, monks, a certain individual is immoral and of evil character, and their assembly is also immoral and of evil character. Thus, monks, a person is an asura with an asura retinue.”

‘‘Kathañca, bhikkhave, puggalo asuro hoti devaparivāro? Idha, bhikkhave, ekacco puggalo dussīlo hoti pāpadhammo, parisā ca khvassa hoti sīlavatī kalyāṇadhammā. Evaṃ kho, bhikkhave, puggalo asuro hoti devaparivāro.

“And how, monks, is a person an asura with a deva retinue? Here, monks, a certain individual is immoral and of evil character, but their assembly is virtuous and of good character. Thus, monks, a person is an asura with a deva retinue.”

‘‘Kathañca, bhikkhave, puggalo devo hoti asuraparivāro? Idha, bhikkhave, ekacco puggalo sīlavā hoti kalyāṇadhammo, parisā ca khvassa hoti dussīlā pāpadhammā. Evaṃ kho, bhikkhave, puggalo devo hoti asuraparivāro.

“And how, monks, is a person a deva with an asura retinue? Here, monks, a certain individual is virtuous and of good character, but their assembly is immoral and of evil character. Thus, monks, a person is a deva with an asura retinue.”

‘‘Kathañca, bhikkhave, puggalo devo hoti devaparivāro? Idha, bhikkhave, ekacco puggalo sīlavā hoti kalyāṇadhammo, parisāpissa hoti sīlavatī kalyāṇadhammā. Evaṃ kho, bhikkhave, puggalo devo hoti, devaparivāro. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmi’’nti. Paṭhamaṃ.

“And how, monks, is a person a deva with a deva retinue? Here, monks, a certain individual is virtuous and of good character, and their assembly is also virtuous and of good character. Thus, monks, a person is a deva with a deva retinue. These, monks, are the four individuals found existing in the world.” The first.

2. Paṭhamasamādhisuttaṃ

2. The First Discourse on Concentration

92. ‘‘Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, ekacco puggalo lābhī hoti ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāya. Idha pana, bhikkhave, ekacco puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī ajjhattaṃ cetosamathassa. Idha pana, bhikkhave, ekacco puggalo na ceva lābhī hoti ajjhattaṃ cetosamathassa na ca lābhī adhipaññādhammavipassanāya. Idha pana, bhikkhave, ekacco puggalo lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmi’’nti. Dutiyaṃ.

92. “Monks, these four individuals are found existing in the world. Which four? Here, monks, a certain individual attains internal serenity of mind, but does not attain insight into phenomena through higher wisdom. Here, monks, a certain individual attains insight into phenomena through higher wisdom, but does not attain internal serenity of mind. Here, monks, a certain individual neither attains internal serenity of mind nor attains insight into phenomena through higher wisdom. Here, monks, a certain individual both attains internal serenity of mind and attains insight into phenomena through higher wisdom. These, monks, are the four individuals found existing in the world.” The second.

3. Dutiyasamādhisuttaṃ

3. The Second Discourse on Concentration

93. ‘‘Cattārome[Pg.405], bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, ekacco puggalo lābhī hoti ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāya. Idha pana, bhikkhave, ekacco puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī ajjhattaṃ cetosamathassa. Idha pana, bhikkhave, ekacco puggalo na ceva lābhī hoti ajjhattaṃ cetosamathassa na ca lābhī adhipaññādhammavipassanāya. Idha pana, bhikkhave, ekacco puggalo lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.

93. “Monks, these four individuals are found existing in the world. Which four? Here, monks, a certain individual is an obtainer of internal serenity of mind, but not an obtainer of the insight into phenomena that is higher wisdom. Here, monks, a certain individual is an obtainer of the insight into phenomena that is higher wisdom, but not an obtainer of internal serenity of mind. Here, monks, a certain individual is neither an obtainer of internal serenity of mind nor an obtainer of the insight into phenomena that is higher wisdom. Here, monks, a certain individual is an obtainer of both internal serenity of mind and the insight into phenomena that is higher wisdom.”

‘‘Tatra, bhikkhave, yvāyaṃ puggalo lābhī hoti ajjhattaṃ cetosamathassa na lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena ajjhattaṃ cetosamathe patiṭṭhāya adhipaññādhammavipassanāya yogo karaṇīyo. So aparena samayena lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.

“Bhikkhus, among these, as for the individual who is an obtainer of internal serenity of mind but not an obtainer of the insight into phenomena that is higher wisdom: by that individual, Bhikkhus, having established himself in internal serenity of mind, an effort should be made for the insight into phenomena that is higher wisdom. At a later time, he becomes an obtainer of both internal serenity of mind and the insight into phenomena that is higher wisdom.

‘‘Tatra, bhikkhave, yvāyaṃ puggalo lābhī adhipaññādhammavipassanāya na lābhī ajjhattaṃ cetosamathassa, tena, bhikkhave, puggalena adhipaññādhammavipassanāya patiṭṭhāya ajjhattaṃ cetosamathe yogo karaṇīyo. So aparena samayena lābhī ceva hoti adhipaññādhammavipassanāya lābhī ca ajjhattaṃ cetosamathassa.

“Bhikkhus, among these, as for the individual who is an obtainer of the insight into phenomena that is higher wisdom but not an obtainer of internal serenity of mind: by that individual, Bhikkhus, having established himself in the insight into phenomena that is higher wisdom, an effort should be made for internal serenity of mind. At a later time, he becomes an obtainer of both the insight into phenomena that is higher wisdom and internal serenity of mind.

‘‘Tatra, bhikkhave, yvāyaṃ puggalo na ceva lābhī ajjhattaṃ cetosamathassa na ca lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena tesaṃyeva kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ. Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya; evamevaṃ kho, bhikkhave, tena puggalena tesaṃyeva kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca [Pg.406] sati ca sampajaññañca karaṇīyaṃ. So aparena samayena lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.

“Bhikkhus, among these, as for the individual who is neither an obtainer of internal serenity of mind nor an obtainer of the insight into phenomena that is higher wisdom: by that individual, Bhikkhus, for the attainment of those very same wholesome states, extraordinary desire, effort, endeavor, strenuousness, perseverance, mindfulness, and clear comprehension should be applied. Just as, Bhikkhus, a person whose clothes or head were on fire would apply extraordinary desire, effort, endeavor, strenuousness, perseverance, mindfulness, and clear comprehension for the extinguishing of that very cloth or head; even so, Bhikkhus, by that individual, for the attainment of those very same wholesome states, extraordinary desire, effort, endeavor, strenuousness, perseverance, mindfulness, and clear comprehension should be applied. At a later time, he becomes an obtainer of both internal serenity of mind and the insight into phenomena that is higher wisdom.

‘‘Tatra, bhikkhave, yvāyaṃ puggalo lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya, tena, bhikkhave, puggalena tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmi’’nti. Tatiyaṃ.

“Bhikkhus, among these, as for the individual who is an obtainer of both internal serenity of mind and the insight into phenomena that is higher wisdom: by that individual, Bhikkhus, having established himself in those very same wholesome states, a further effort should be made for the destruction of the taints. Indeed, Bhikkhus, these four individuals are found existing in the world.” The Third.

4. Tatiyasamādhisuttaṃ

4. The Third Discourse on Concentration

94. ‘‘Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, ekacco puggalo lābhī hoti ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāya. Idha pana, bhikkhave, ekacco puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī ajjhattaṃ cetosamathassa. Idha pana, bhikkhave, ekacco puggalo na ceva lābhī hoti ajjhattaṃ cetosamathassa na ca lābhī adhipaññādhammavipassanāya. Idha pana, bhikkhave, ekacco puggalo lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.

94. “Bhikkhus, these four individuals are found existing in the world. What four? Here, Bhikkhus, a certain individual obtains internal serenity of mind, but does not obtain the insight into phenomena that is higher wisdom. Here, Bhikkhus, a certain individual obtains the insight into phenomena that is higher wisdom, but does not obtain internal serenity of mind. Here, Bhikkhus, a certain individual obtains neither internal serenity of mind nor the insight into phenomena that is higher wisdom. Here, Bhikkhus, a certain individual obtains both internal serenity of mind and the insight into phenomena that is higher wisdom.

‘‘Tatra, bhikkhave, yvāyaṃ puggalo lābhī ajjhattaṃ cetosamathassa na lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena yvāyaṃ puggalo lābhī adhipaññādhammavipassanāya so upasaṅkamitvā evamassa vacanīyo – ‘kathaṃ nu kho, āvuso, saṅkhārā daṭṭhabbā? Kathaṃ saṅkhārā sammasitabbā? Kathaṃ saṅkhārā vipassitabbā’ ti? Tassa so yathādiṭṭhaṃ yathāviditaṃ byākaroti – ‘evaṃ kho, āvuso, saṅkhārā daṭṭhabbā, evaṃ saṅkhārā sammasitabbā, evaṃ saṅkhārā vipassitabbā’ti. So aparena samayena lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.

“Therein, Bhikkhus, as for the individual who obtains internal serenity of mind but does not obtain the insight into phenomena that is higher wisdom: that individual should approach the individual who obtains the insight into phenomena that is higher wisdom and ask: ‘How, friend, should formations be seen? How should formations be comprehended? How should formations be discerned with insight?’ That person explains according to what has been seen and known: ‘Thus, friend, formations should be seen, thus formations should be comprehended, thus formations should be discerned with insight.’ At a later time, that person obtains both internal serenity of mind and the insight into phenomena that is higher wisdom.”

‘‘Tatra, bhikkhave, yvāyaṃ puggalo lābhī adhipaññādhammavipassanāya na lābhī ajjhattaṃ cetosamathassa, tena, bhikkhave, puggalena yvāyaṃ puggalo lābhī ajjhattaṃ cetosamathassa so upasaṅkamitvā evamassa vacanīyo – ‘kathaṃ nu kho, āvuso, cittaṃ saṇṭhapetabbaṃ? Kathaṃ cittaṃ sannisādetabbaṃ[Pg.407]? Kathaṃ cittaṃ ekodi kātabbaṃ? Kathaṃ cittaṃ samādahātabba’nti? Tassa so yathādiṭṭhaṃ yathāviditaṃ byākaroti – ‘evaṃ kho, āvuso, cittaṃ saṇṭhapetabbaṃ, evaṃ cittaṃ sannisādetabbaṃ, evaṃ cittaṃ ekodi kātabbaṃ, evaṃ cittaṃ samādahātabba’nti. So aparena samaye lābhī ceva hoti adhipaññādhammavipassanāya lābhī ca ajjhattaṃ cetosamathassa.

“Therein, Bhikkhus, as for the individual who obtains the insight into phenomena that is higher wisdom but does not obtain internal serenity of mind: that individual should approach the individual who obtains internal serenity of mind and ask: ‘How, friend, should the mind be steadied? How should the mind be settled? How should the mind be made one-pointed? How should the mind be concentrated?’ That person explains according to what has been seen and known: ‘Thus, friend, the mind should be steadied, thus the mind should be settled, thus the mind should be made one-pointed, thus the mind should be concentrated.’ At a later time, that person obtains both the insight into phenomena that is higher wisdom and internal serenity of mind.”

‘‘Tatra, bhikkhave, yvāyaṃ puggalo na ceva lābhī ajjhattaṃ cetosamathassa na ca lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena yvāyaṃ puggalo lābhī ceva ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya so upasaṅkamitvā evamassa vacanīyo – ‘kathaṃ nu kho, āvuso, cittaṃ saṇṭhapetabbaṃ? Kathaṃ cittaṃ sannisādetabbaṃ? Kathaṃ cittaṃ ekodi kātabbaṃ? Kathaṃ cittaṃ samādahātabbaṃ? Kathaṃ saṅkhārā daṭṭhabbā? Kathaṃ saṅkhārā sammasitabbā? Kathaṃ saṅkhārā vipassitabbā’ti? Tassa so yathādiṭṭhaṃ yathāviditaṃ byākaroti – ‘evaṃ kho, āvuso, cittaṃ saṇṭhapetabbaṃ, evaṃ cittaṃ sannisādetabbaṃ, evaṃ cittaṃ ekodi kātabbaṃ, evaṃ cittaṃ samādahātabbaṃ, evaṃ saṅkhārā daṭṭhabbā, evaṃ saṅkhārā sammasitabbā, evaṃ saṅkhārā vipassitabbā’ti. So aparena samayena lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.

“Therein, bhikkhus, as to that individual who attains neither internal serenity of mind nor higher insight into phenomena: that individual should approach the individual who attains both internal serenity of mind and higher insight into phenomena and ask: ‘How, friend, should the mind be steadied? How should the mind be settled? How should the mind be made one-pointed? How should the mind be concentrated? How should formations be seen? How should formations be comprehended? How should formations be discerned with insight?’ That person explains according to what has been seen and known: ‘Thus, friend, the mind should be steadied, thus the mind should be settled, thus the mind should be made one-pointed, thus the mind should be concentrated; thus formations should be seen, thus formations should be comprehended, thus formations should be discerned with insight.’ At a later time, that person attains both internal serenity of mind and higher insight into phenomena.”

‘‘Tatra, bhikkhave, yvāyaṃ puggalo lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena tesu ceva kusalesu dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmi’’nti. Catutthaṃ.

“Therein, bhikkhus, as to that individual who attains both internal serenity of mind and higher insight into phenomena: that individual, having become established in those very wholesome states, should make further effort for the destruction of the taints. Indeed, bhikkhus, these four individuals are found existing in the world.”

5. Chavālātasuttaṃ

5. The Firebrand Discourse

95. ‘‘Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Nevattahitāya paṭipanno no parahitāya, parahitāya paṭipanno no attahitāya, attahitāya paṭipanno no parahitāya, attahitāya ceva paṭipanno parahitāya ca.

5. “Bhikkhus, these four persons are found existing in the world. Which four? The one who practices neither for his own welfare nor for the welfare of others; the one who practices for the welfare of others but not for his own welfare; the one who practices for his own welfare but not for the welfare of others; and the one who practices both for his own welfare and for the welfare of others.”

‘‘Seyyathāpi[Pg.408], bhikkhave, chavālātaṃ ubhato padittaṃ, majjhe gūthagataṃ, neva gāme kaṭṭhatthaṃ pharati na araññe ( ) ; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi yvāyaṃ puggalo nevattahitāya paṭipanno no parahitāya.

95. “Bhikkhus, just as a charnel ground firebrand, burning at both ends and smeared with dung in the middle, is useful neither as firewood in the village nor in the forest; so too, bhikkhus, do I declare this person to be of such a likeness: the one who practices neither for his own welfare nor for the welfare of others.”

‘‘Tatra, bhikkhave, yvāyaṃ puggalo parahitāya paṭipanno no attahitāya, ayaṃ imesaṃ dvinnaṃ puggalānaṃ abhikkantataro ca paṇītataro ca. Tatra, bhikkhave, yvāyaṃ puggalo attahitāya paṭipanno no parahitāya, ayaṃ imesaṃ tiṇṇaṃ puggalānaṃ abhikkantataro ca paṇītataro ca. Tatra, bhikkhave, yvāyaṃ puggalo attahitāya ceva paṭipanno parahitāya ca, ayaṃ imesaṃ catunnaṃ puggalānaṃ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca.

“Bhikkhus, among them, of these two persons, the one who practices for the welfare of others but not for his own welfare is more distinguished and more sublime. Bhikkhus, among them, of these three persons, the one who practices for his own welfare but not for the welfare of others is more distinguished and more sublime. Bhikkhus, among them, of these four persons, the one who practices both for his own welfare and for the welfare of others is the foremost, the best, the chief, the highest, and the most excellent.”

‘‘Seyyathāpi, bhikkhave, gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo, sappimaṇḍo tattha aggamakkhāyati; evamevaṃ kho, bhikkhave, yvāyaṃ puggalo attahitāya ceva paṭipanno parahitāya ca, ayaṃ imesaṃ catunnaṃ puggalānaṃ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmi’’nti. Pañcamaṃ.

“Just as, bhikkhus, from a cow comes milk, from milk comes curd, from curd comes fresh butter, from fresh butter comes ghee, and from ghee comes the cream of ghee, and the cream of ghee is said to be the best among them; so too, bhikkhus, the one who practices both for his own welfare and for the welfare of others is the foremost, the best, the chief, the highest, and the most excellent among these four persons. These, bhikkhus, are the four persons found existing in the world.”

6. Rāgavinayasuttaṃ

6. The Discourse on the Removal of Lust

96. ‘‘Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Attahitāya paṭipanno no parahitāya, parahitāya paṭipanno no attahitāya, nevattahitāya paṭipanno no parahitāya, attahitāya ceva paṭipanno parahitāya ca.

“Bhikkhus, these four persons are found existing in the world. Which four? The one who practices for his own welfare but not for the welfare of others; the one who practices for the welfare of others but not for his own welfare; the one who practices neither for his own welfare nor for the welfare of others; and the one who practices both for his own welfare and for the welfare of others.”

‘‘Kathañca, bhikkhave, puggalo attahitāya paṭipanno hoti no parahitāya? Idha, bhikkhave, ekacco puggalo attanā rāgavinayāya paṭipanno hoti, no paraṃ rāgavinayāya samādapeti; attanā dosavinayāya paṭipanno hoti, no paraṃ dosavinayāya samādapeti; attanā [Pg.409] mohavinayāya paṭipanno hoti, no paraṃ mohavinayāya samādapeti. Evaṃ kho, bhikkhave, puggalo attahitāya paṭipanno hoti, no parahitāya.

6. “And how, bhikkhus, is a person one who practices for his own welfare but not for the welfare of others? Here, bhikkhus, a certain person practices for the removal of lust in himself, but does not encourage others toward the removal of lust; he practices for the removal of hatred in himself, but does not encourage others toward the removal of hatred; he practices for the removal of delusion in himself, but does not encourage others toward the removal of delusion. In this way, bhikkhus, a person is one who practices for his own welfare but not for the welfare of others.”

‘‘Kathañca, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya? Idha, bhikkhave, ekacco puggalo attanā na rāgavinayāya paṭipanno hoti, paraṃ rāgavinayāya samādapeti; attanā na dosavinayāya paṭipanno hoti, paraṃ dosavinayāya samādapeti; attanā na mohavinayāya paṭipanno hoti, paraṃ mohavinayāya samādapeti. Evaṃ kho, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya.

96. “And how, bhikkhus, is a person one who practices for the welfare of others but not for his own welfare? Here, bhikkhus, a certain person does not practice for the removal of lust in himself, but encourages others toward the removal of lust; he does not practice for the removal of hatred in himself, but encourages others toward the removal of hatred; he does not practice for the removal of delusion in himself, but encourages others toward the removal of delusion. In this way, bhikkhus, a person is one who practices for the welfare of others but not for his own welfare.”

‘‘Kathañca, bhikkhave, puggalo nevattahitāya paṭipanno hoti, no parahitāya? Idha, bhikkhave, ekacco puggalo attanā na rāgavinayāya paṭipanno hoti, no paraṃ rāgavinayāya samādapeti; attanā na dosavinayāya paṭipanno hoti, no paraṃ dosavinayāya samādapeti; attanā na mohavinayāya paṭipanno hoti, no paraṃ mohavinayāya samādapeti. Evaṃ kho, bhikkhave, puggalo nevattahitāya paṭipanno hoti, no parahitāya.

“And how, bhikkhus, is a person one who practices neither for his own welfare nor for the welfare of others? Here, bhikkhus, a certain person does not practice for the removal of lust in himself, nor does he encourage others toward the removal of lust; he does not practice for the removal of hatred in himself, nor does he encourage others toward the removal of hatred; he does not practice for the removal of delusion in himself, nor does he encourage others toward the removal of delusion. In this way, bhikkhus, a person is one who practices neither for his own welfare nor for the welfare of others.”

‘‘Kathañca, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca? Idha, bhikkhave, ekacco puggalo attanā ca rāgavinayāya paṭipanno hoti, parañca rāgavinayāya samādapeti; attanā ca dosavinayāya paṭipanno hoti, parañca dosavinayāya samādapeti; attanā ca mohavinayāya paṭipanno hoti, parañca mohavinayāya samādapeti. Evaṃ kho, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmi’’nti. Chaṭṭhaṃ.

“And how, bhikkhus, is a person one who practices for both his own welfare and for the welfare of others? Here, bhikkhus, a certain person practices for the removal of lust in himself, and encourages others toward the removal of lust; he practices for the removal of hatred in himself, and encourages others toward the removal of hatred; he practices for the removal of delusion in himself, and encourages others toward the removal of delusion. In this way, bhikkhus, a person is one who practices for both his own welfare and for the welfare of others. These, bhikkhus, are the four persons found existing in the world.” The sixth.

7. Khippanisantisuttaṃ

7. The Discourse on Quick Comprehension

97. ‘‘Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Attahitāya paṭipanno no parahitāya, parahitāya paṭipanno no attahitāya, nevattahitāya paṭipanno no parahitāya, attahitāya ceva paṭipanno parahitāya ca.

97. “Bhikkhus, these four persons are found existing in the world. Which four? One who practices for his own welfare but not for the welfare of others; one who practices for the welfare of others but not for his own welfare; one who practices neither for his own welfare nor for the welfare of others; and one who practices for both his own welfare and for the welfare of others.

‘‘Kathañca[Pg.410], bhikkhave, puggalo attahitāya paṭipanno hoti, no parahitāya? Idha, bhikkhave, ekacco puggalo khippanisantī ca hoti kusalesu dhammesu, sutānañca dhammānaṃ dhārakajātiko hoti, dhātānañca dhammānaṃ atthūpaparikkhī hoti atthamaññāya dhammamaññāya, dhammānudhammappaṭipanno hoti; no ca kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā, no ca sandassako hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ. Evaṃ kho, bhikkhave, puggalo attahitāya paṭipanno hoti, no parahitāya.

“And how, bhikkhus, is a person one who practices for his own welfare but not for the welfare of others? Here, bhikkhus, a certain person is quick in comprehending wholesome states, is by nature one who retains the teachings he has heard, examines the meaning of the states he has retained, and having understood the meaning and the Dhamma, practices in conformity with the Dhamma. But he is not of good speech, a good speaker, endowed with polished speech that is distinct, unhesitating, and capable of making the meaning understood; nor is he an instructor, an encourager, an inspirer, and a gladdener of his fellow practitioners. In this way, bhikkhus, a person is one who practices for his own welfare but not for the welfare of others.

‘‘Kathañca, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya? Idha, bhikkhave, ekacco puggalo na heva kho khippanisantī hoti kusalesu dhammesu, no ca sutānaṃ dhammānaṃ dhārakajātiko hoti, no ca dhātānaṃ dhammānaṃ atthūpaparikkhī hoti, no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti; kalyāṇavāco ca hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā, sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ. Evaṃ kho, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya.

“And how, bhikkhus, is a person one who practices for the welfare of others but not for his own welfare? Here, bhikkhus, a certain person is not quick in comprehending wholesome states, nor is he by nature one who retains the teachings he has heard, nor does he examine the meaning of the states he has retained, nor, having understood the meaning and the Dhamma, does he practice in conformity with the Dhamma. But he is of good speech, a good speaker, endowed with polished speech that is distinct, unhesitating, and capable of making the meaning understood; and he is an instructor, an encourager, an inspirer, and a gladdener of his fellow practitioners. In this way, bhikkhus, a person is one who practices for the welfare of others but not for his own welfare.

‘‘Kathañca, bhikkhave, puggalo nevattahitāya paṭipanno hoti, no parahitāya? Idha, bhikkhave, ekacco puggalo na heva kho khippanisantī hoti kusalesu dhammesu, no ca sutānaṃ dhammānaṃ dhārakajātiko hoti, no ca dhātānaṃ dhammānaṃ atthūpaparikkhī hoti, no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti; no ca kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā, no ca sandassako hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ. Evaṃ kho, bhikkhave, puggalo nevattahitāya paṭipanno hoti, no parahitāya.

“And how, bhikkhus, is a person one who practices neither for his own welfare nor for the welfare of others? Here, bhikkhus, a certain person is not quick in comprehending wholesome states, nor is he by nature one who retains the teachings he has heard, nor does he examine the meaning of the states he has retained, nor, having understood the meaning and the Dhamma, does he practice in conformity with the Dhamma; nor is he of good speech, a good speaker, endowed with polished speech that is distinct, unhesitating, and capable of making the meaning understood, nor is he an instructor, an encourager, an inspirer, and a gladdener of his fellow practitioners. In this way, bhikkhus, a person is one who practices neither for his own welfare nor for the welfare of others.

‘‘Kathañca[Pg.411], bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca? Idha, bhikkhave, ekacco puggalo khippanisantī ca hoti kusalesu dhammesu, sutānañca dhammānaṃ dhārakajātiko hoti, dhātānañca dhammānaṃ atthūpaparikkhī hoti atthamaññāya dhammamaññāya, dhammānudhammappaṭipanno hoti; kalyāṇavāco ca hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā, sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ. Evaṃ kho, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmi’’nti. Sattamaṃ.

“And how, bhikkhus, is a person one who practices for both his own welfare and for the welfare of others? Here, bhikkhus, a certain person is quick in comprehending wholesome states, is by nature one who retains the teachings he has heard, examines the meaning of the states he has retained, and having understood the meaning and the Dhamma, practices in conformity with the Dhamma. And he is of good speech, a good speaker, endowed with polished speech that is distinct, unhesitating, and capable of making the meaning understood; and he is an instructor, an encourager, an inspirer, and a gladdener of his fellow practitioners. In this way, bhikkhus, a person is one who practices for both his own welfare and for the welfare of others. These, bhikkhus, are the four persons found existing in the world.” The seventh.

8. Attahitasuttaṃ

8. The Discourse on One's Own Welfare

98. ‘‘Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Attahitāya paṭipanno no parahitāya, parahitāya paṭipanno no attahitāya, nevattahitāya paṭipanno no parahitāya, attahitāya ceva paṭipanno parahitāya ca. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmi’’nti. Aṭṭhamaṃ.

98. “Bhikkhus, these four persons are found existing in the world. Which four? The person who practices for his own welfare but not for the welfare of others; the person who practices for the welfare of others but not for his own welfare; the person who practices neither for his own welfare nor for the welfare of others; and the person who practices for both his own welfare and for the welfare of others. These, bhikkhus, are the four persons found existing in the world.” Eighth.

9. Sikkhāpadasuttaṃ

9. The Discourse on the Training Rules

99. ‘‘Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Attahitāya paṭipanno no parahitāya, parahitāya paṭipanno no attahitāya, nevattahitāya paṭipanno no parahitāya, attahitāya ceva paṭipanno parahitāya ca.

99. “Bhikkhus, these four persons are found existing in the world. Which four? The person who practices for his own welfare but not for the welfare of others; the person who practices for the welfare of others but not for his own welfare; the person who practices neither for his own welfare nor for the welfare of others; and the person who practices for both his own welfare and for the welfare of others.

‘‘Kathañca, bhikkhave, puggalo attahitāya paṭipanno hoti, no parahitāya? Idha, bhikkhave, ekacco puggalo attanā pāṇātipātā paṭivirato hoti, no paraṃ pāṇātipātā veramaṇiyā samādapeti; attanā adinnādānā paṭivirato hoti, no paraṃ adinnādānā veramaṇiyā samādapeti; attanā kāmesumicchācārā paṭivirato hoti, no paraṃ kāmesumicchācārā veramaṇiyā samādapeti[Pg.412]; attanā musāvādā paṭivirato hoti, no paraṃ musāvādā veramaṇiyā samādapeti; attanā surāmerayamajjapamādaṭṭhānā paṭivirato hoti, no paraṃ surāmerayamajjapamādaṭṭhānā veramaṇiyā samādapeti. Evaṃ kho, bhikkhave, puggalo attahitāya paṭipanno hoti, no parahitāya.

“And how, Bhikkhus, is a person one who practices for his own welfare but not for the welfare of others? Here, Bhikkhus, a certain person personally abstains from the destruction of life, but does not encourage others in abstinence from the destruction of life; he personally abstains from taking what is not given, but does not encourage others in abstinence from taking what is not given; he personally abstains from sexual misconduct, but does not encourage others in abstinence from sexual misconduct; he personally abstains from false speech, but does not encourage others in abstinence from false speech; he personally abstains from distilled and fermented intoxicants which are the basis for heedlessness, but does not encourage others in abstinence from distilled and fermented intoxicants which are the basis for heedlessness. In this way, Bhikkhus, a person practices for his own welfare but not for the welfare of others.

‘‘Kathañca, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya? Idha, bhikkhave, ekacco puggalo attanā pāṇātipātā appaṭivirato hoti, paraṃ pāṇātipātā veramaṇiyā samādapeti; attanā adinnādānā appaṭivirato hoti, paraṃ adinnādānā veramaṇiyā samādapeti; attanā kāmesumicchācārā appaṭivirato hoti, paraṃ kāmesumicchācārā veramaṇiyā samādapeti; attanā musāvādā appaṭivirato hoti, paraṃ musāvādā veramaṇiyā samādapeti; attanā surāmerayamajjapamādaṭṭhānā appaṭivirato hoti, paraṃ surāmerayamajjapamādaṭṭhānā veramaṇiyā samādapeti. Evaṃ kho, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya.

“And how, Bhikkhus, is a person one who practices for the welfare of others but not for his own welfare? Here, Bhikkhus, a certain person does not personally abstain from the destruction of life, but encourages others in abstinence from the destruction of life; he does not personally abstain from taking what is not given, but encourages others in abstinence from taking what is not given; he does not personally abstain from sexual misconduct, but encourages others in abstinence from sexual misconduct; he does not personally abstain from false speech, but encourages others in abstinence from false speech; he does not personally abstain from distilled and fermented intoxicants which are the basis for heedlessness, but encourages others in abstinence from distilled and fermented intoxicants which are the basis for heedlessness. In this way, Bhikkhus, a person practices for the welfare of others but not for his own welfare.

‘‘Kathañca, bhikkhave, puggalo nevattahitāya paṭipanno hoti no parahitāya? Idha, bhikkhave, ekacco puggalo attanā pāṇātipātā appaṭivirato hoti, no paraṃ pāṇātipātā veramaṇiyā samādapeti…pe… attanā surāmerayamajjapamādaṭṭhānā appaṭivirato hoti, no paraṃ surāmerayamajjapamādaṭṭhānā veramaṇiyā samādapeti. Evaṃ kho, bhikkhave, puggalo nevattahitāya paṭipanno hoti, no parahitāya.

“And how, Bhikkhus, is a person one who practices neither for his own welfare nor for the welfare of others? Here, Bhikkhus, a certain person does not personally abstain from the destruction of life, nor does he encourage others in abstinence from the destruction of life… he does not personally abstain from distilled and fermented intoxicants which are the basis for heedlessness, nor does he encourage others in abstinence from distilled and fermented intoxicants which are the basis for heedlessness. In this way, Bhikkhus, a person practices neither for his own welfare nor for the welfare of others.

‘‘Kathañca, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca? Idha, bhikkhave, ekacco puggalo attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti…pe… attanā ca surāmerayamajjapamādaṭṭhānā paṭivirato hoti, parañca surāmerayamajjapamādaṭṭhānā veramaṇiyā samādapeti. Evaṃ kho, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmi’’nti. Navamaṃ.

“And how, Bhikkhus, is a person one who practices for his own welfare and for the welfare of others? Here, Bhikkhus, a certain person personally abstains from the destruction of life and encourages others in abstinence from the destruction of life… he personally abstains from distilled and fermented intoxicants which are the basis for heedlessness and encourages others in abstinence from distilled and fermented intoxicants which are the basis for heedlessness. In this way, Bhikkhus, a person practices for his own welfare and for the welfare of others. These, Bhikkhus, are the four persons found existing in the world.” Ninth.

10. Potaliyasuttaṃ

10. The Potaliya Sutta

100. Atha [Pg.413] kho potaliyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho potaliyaṃ paribbājakaṃ bhagavā etadavoca –

100. Then the wanderer Potaliya approached the Blessed One. Having approached, he exchanged pleasant and memorable greetings with the Blessed One. When this conversation was concluded, he sat down to one side. To the wanderer Potaliya, who was sitting to one side, the Blessed One said this:

‘‘Cattārome, potaliya, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, potaliya, ekacco puggalo avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca kho vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena. Idha pana, potaliya, ekacco puggalo vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca kho avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena. Idha pana, potaliya, ekacco puggalo neva avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena. Idha pana, potaliya, ekacco puggalo avaṇṇārahassa ca avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, vaṇṇārahassa ca vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena. Ime kho, potaliya, cattāro puggalā santo saṃvijjamānā lokasmiṃ. Imesaṃ kho, potaliya, catunnaṃ puggalānaṃ katamo te puggalo khamati abhikkantataro ca paṇītataro cā’’ti?

“Potaliya, these four persons are found existing in the world. Which four? Here, Potaliya, a certain person speaks dispraise of one deserving of dispraise—truly, factually, and at the proper time—but does not speak praise of one deserving of praise—truly, factually, and at the proper time. Here, Potaliya, a certain person speaks praise of one deserving of praise—truly, factually, and at the proper time—but does not speak dispraise of one deserving of dispraise—truly, factually, and at the proper time. Here, Potaliya, a certain person speaks neither dispraise of one deserving of dispraise—truly, factually, and at the proper time—nor praise of one deserving of praise—truly, factually, and at the proper time. Here, Potaliya, a certain person speaks both dispraise of one deserving of dispraise—truly, factually, and at the proper time—and praise of one deserving of praise—truly, factually, and at the proper time. These, Potaliya, are the four persons found existing in the world. Among these four persons, Potaliya, which one do you find acceptable as being more excellent and more sublime?”

‘‘Cattārome, bho gotama, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bho gotama, ekacco puggalo avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca kho vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena. Idha pana, bho gotama, ekacco puggalo vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca kho avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena. Idha pana, bho gotama, ekacco puggalo neva avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena. Idha [Pg.414] pana, bho gotama, ekacco puggalo avaṇṇārahassa ca avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, vaṇṇārahassa ca vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena. Ime kho, bho gotama, cattāro puggalā santo saṃvijjamānā lokasmiṃ. Imesaṃ, bho gotama, catunnaṃ puggalānaṃ yvāyaṃ puggalo neva avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena; ayaṃ me puggalo khamati imesaṃ catunnaṃ puggalānaṃ abhikkantataro ca paṇītataro ca. Taṃ kissa hetu? Abhikkantā hesā, bho gotama, yadidaṃ upekkhā’’ti.

“Venerable Gotama, these four individuals are found existing in the world. Which four? Here, Venerable Gotama, a certain individual speaks dispraise of one deserving of dispraise—truly, factually, at the proper time—but does not speak praise of one deserving of praise—truly, factually, at the proper time. Here, Venerable Gotama, a certain individual speaks praise of one deserving of praise—truly, factually, at the proper time—but does not speak dispraise of one deserving of dispraise—truly, factually, at the proper time. Here, Venerable Gotama, a certain individual speaks neither dispraise of one deserving of dispraise—truly, factually, at the proper time—nor praise of one deserving of praise—truly, factually, at the proper time. Here, Venerable Gotama, a certain individual speaks both dispraise of one deserving of dispraise—truly, factually, at the proper time—and praise of one deserving of praise—truly, factually, at the proper time. These, Venerable Gotama, are the four individuals found existing in the world. Among these four individuals, Venerable Gotama, the one who speaks neither dispraise of one deserving of dispraise—truly, factually, at the proper time—nor praise of one deserving of praise—truly, factually, at the proper time; this individual is agreeable to me as the more excellent and more sublime of these four. For what reason? Because, Venerable Gotama, this equanimity is excellent.”

‘‘Cattārome, potaliya, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro…pe… ime kho, potaliya, cattāro puggalā santo saṃvijjamānā lokasmiṃ. Imesaṃ kho, potaliya, catunnaṃ puggalānaṃ yvāyaṃ puggalo avaṇṇārahassa ca avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, vaṇṇārahassa ca vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena; ayaṃ imesaṃ catunnaṃ puggalānaṃ abhikkantataro ca paṇītataro ca. Taṃ kissa hetu? Abhikkantā hesā, potaliya, yadidaṃ tattha tattha kālaññutā’’ti.

“Potaliya, these four individuals are found existing in the world. Which four? … These, Potaliya, are the four individuals found existing in the world. Among these four individuals, Potaliya, the one who speaks both dispraise of one deserving of dispraise—truly, factually, and at the proper time—and praise of one deserving of praise—truly, factually, and at the proper time; this individual is the more excellent and more sublime of these four. For what reason? Because, Potaliya, this knowing of the proper time in each case is excellent.”

‘‘Cattārome, bho gotama, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro…pe… ime kho, bho gotama, cattāro puggalā santo saṃvijjamānā lokasmiṃ. Imesaṃ, bho gotama, catunnaṃ puggalānaṃ yvāyaṃ puggalo avaṇṇārahassa ca avaṇṇaṃ bhāsitā bhūtaṃ tacchaṃ kālena, vaṇṇārahassa ca vaṇṇaṃ bhāsitā bhūtaṃ tacchaṃ kālena; ayaṃ me puggalo khamati imesaṃ catunnaṃ puggalānaṃ abhikkantataro ca paṇītataro ca. Taṃ kissa hetu? Abhikkantā hesā, bho gotama, yadidaṃ tattha tattha kālaññutā.

“Venerable Gotama, these four individuals are found existing in the world. Which four? … These, Venerable Gotama, are the four individuals found existing in the world. Among these four individuals, Venerable Gotama, the one who speaks both dispraise of one deserving of dispraise—truly, factually, and at the proper time—and praise of one deserving of praise—truly, factually, and at the proper time; this individual is agreeable to me as the more excellent and more sublime of these four. For what reason? Because, Venerable Gotama, this knowing of the proper time in each case is excellent.”

‘‘Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama! Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya – cakkhumanto rūpāni dakkhantīti, evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito[Pg.415]. Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Dasamaṃ.

“Excellent, Venerable Gotama! Excellent, Venerable Gotama! It is as if one were to set upright what was overturned, or to reveal what was hidden, or to point out the way to one who was lost, or to hold up an oil lamp in the darkness so that those with sight might see forms. In the very same way, the Dhamma has been made clear in many ways by the Venerable Gotama. I go for refuge to the Venerable Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. May the Venerable Gotama remember me as a lay follower who has gone for refuge for life, from this day forward.”

Asuravaggo pañcamo.

The Asura Chapter, the Fifth.

Tassuddānaṃ –

The summary:

Asuro tayo samādhī, chavālātena pañcamaṃ;

Rāgo nisanti attahitaṃ, sikkhā potaliyena cāti.

Asura, three on concentration, the fifth with the firebrand; lust, storing up, one's own welfare, the training rule, and with Potaliya.

Dutiyapaṇṇāsakaṃ samattaṃ.

The Second Fifty is concluded.

3. Tatiyapaṇṇāsakaṃ

3. The Third Fifty

(11) 1. Valāhakavaggo

(11) 1. The Chapter on Clouds

1. Paṭhamavalāhakasuttaṃ

1. The First Discourse on Clouds

101. Evaṃ [Pg.416] me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

101. Thus have I heard. At one time the Blessed One was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Monastery. There the Blessed One addressed the bhikkhus: “Bhikkhus!” “Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:

‘‘Cattārome, bhikkhave, valāhakā. Katame cattāro? Gajjitā no vassitā, vassitā no gajjitā, neva gajjitā no vassitā, gajjitā ca vassitā ca. Ime kho, bhikkhave, cattāro valāhakā. Evamevaṃ kho, bhikkhave, cattāro valāhakūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Gajjitā no vassitā, vassitā no gajjitā, neva gajjitā no vassitā, gajjitā ca vassitā ca.

“Bhikkhus, there are these four clouds. What four? One that thunders but does not rain; one that rains but does not thunder; one that neither thunders nor rains; and one that both thunders and rains. These, bhikkhus, are the four clouds. In the same way, bhikkhus, there are these four persons comparable to clouds found existing in the world. What four? One who thunders but does not rain; one who rains but does not thunder; one who neither thunders nor rains; and one who both thunders and rains.”

‘‘Kathañca, bhikkhave, puggalo gajjitā hoti no vassitā? Idha, bhikkhave, ekacco puggalo bhāsitā hoti, no kattā. Evaṃ kho, bhikkhave, puggalo gajjitā hoti, no vassitā. Seyyathāpi so, bhikkhave, valāhako gajjitā, no vassitā; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“And how, bhikkhus, is a person one who thunders but does not rain? Here, bhikkhus, a certain person is a speaker but not a doer. Thus, bhikkhus, a person is one who thunders but does not rain. Just as, bhikkhus, that cloud thunders but does not rain, so too, bhikkhus, I say this person is comparable to that.

‘‘Kathañca, bhikkhave, puggalo vassitā hoti, no gajjitā? Idha, bhikkhave, ekacco puggalo kattā hoti, no bhāsitā. Evaṃ kho, bhikkhave, puggalo vassitā hoti, no gajjitā. Seyyathāpi so, bhikkhave, valāhako vassitā, no gajjitā; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“And how, bhikkhus, is a person one who rains but does not thunder? Here, bhikkhus, a certain person is a doer but not a speaker. Thus, bhikkhus, a person is one who rains but does not thunder. Just as, bhikkhus, that cloud rains but does not thunder, so too, bhikkhus, I say this person is comparable to that.”

‘‘Kathañca, bhikkhave, puggalo neva gajjitā hoti, no vassitā? Idha, bhikkhave, ekacco puggalo neva bhāsitā hoti, no kattā. Evaṃ kho, bhikkhave, puggalo neva gajjitā hoti, no vassitā. Seyyathāpi [Pg.417] so, bhikkhave, valāhako neva gajjitā, no vassitā; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“And how, monks, is a person one who neither thunders nor rains? Here, monks, a certain person is neither a speaker nor a doer. In this way, monks, a person is one who neither thunders nor rains. Just as, monks, that cloud neither thunders nor rains, so I say this person is comparable to it.

‘‘Kathañca, bhikkhave, puggalo gajjitā ca hoti vassitā ca? Idha, bhikkhave, ekacco puggalo bhāsitā ca hoti kattā ca. Evaṃ kho, bhikkhave, puggalo gajjitā ca hoti vassitā ca. Seyyathāpi so, bhikkhave, valāhako gajjitā ca vassitā ca; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Ime kho, bhikkhave, cattāro valāhakūpamā puggalā santo saṃvijjamānā lokasmi’’nti. Paṭhamaṃ.

“And how, monks, is a person one who both thunders and rains? Here, monks, a certain person is both a speaker and a doer. In this way, monks, a person is one who both thunders and rains. Just as, monks, that cloud both thunders and rains, so I say this person is comparable to it. These, monks, are the four persons comparable to clouds found existing in the world.”

2. Dutiyavalāhakasuttaṃ

2. The Second Discourse on Clouds

102. ‘‘Cattārome, bhikkhave, valāhakā. Katame cattāro? Gajjitā no vassitā, vassitā no gajjitā, neva gajjitā no vassitā gajjitā ca vassitā ca. Ime kho, bhikkhave, cattāro valāhakā. Evamevaṃ kho, bhikkhave, cattāro valāhakūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Gajjitā no vassitā, vassitā no gajjitā, neva gajjitā no vassitā, gajjitā ca vassitā ca.

102. “Monks, there are these four kinds of clouds. What four? Those that thunder but do not rain; those that rain but do not thunder; those that neither thunder nor rain; and those that both thunder and rain. These, monks, are the four kinds of clouds. In the same way, monks, there are these four kinds of persons comparable to clouds found existing in the world. What four? Those who thunder but do not rain; those who rain but do not thunder; those who neither thunder nor rain; and those who both thunder and rain.”

‘‘Kathañca, bhikkhave, puggalo gajjitā hoti, no vassitā? Idha, bhikkhave, ekacco puggalo dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. So ‘idaṃ dukkha’nti yathābhūtaṃ nappajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ nappajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ nappajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, puggalo gajjitā hoti, no vassitā. Seyyathāpi so, bhikkhave, valāhako gajjitā, no vassitā; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“And how, monks, is a person one who thunders but does not rain? Here, monks, a certain person learns the Dhamma—discourses, discourses in mixed prose and verse, expositions, verses, inspired utterances, ‘thus-said’ discourses, birth stories, amazing and marvellous events, and question-and-answer sessions. He does not understand as it really is: ‘This is suffering’; he does not understand as it really is: ‘This is the origin of suffering’; he does not understand as it really is: ‘This is the cessation of suffering’; he does not understand as it really is: ‘This is the path leading to the cessation of suffering’. In this way, monks, a person is one who thunders but does not rain. Just as that cloud, monks, thunders but does not rain, so I say this person is comparable to it.”

‘‘Kathañca, bhikkhave, puggalo vassitā hoti, no gajjitā? Idha, bhikkhave, ekacco puggalo dhammaṃ na pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti [Pg.418] yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, puggalo vassitā hoti, no gajjitā. Seyyathāpi so, bhikkhave, valāhako vassitā, no gajjitā; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“And how, monks, is a person one who rains but does not thunder? Here, monks, a certain person does not learn the Dhamma—discourses, discourses in mixed prose and verse, expositions, verses, inspired utterances, ‘thus-said’ discourses, birth stories, amazing and marvellous events, and question-and-answer sessions. He understands as it really is: ‘This is suffering’; he understands as it really is: ‘This is the origin of suffering’; he understands as it really is: ‘This is the cessation of suffering’; he understands as it really is: ‘This is the path leading to the cessation of suffering’. In this way, monks, a person is one who rains but does not thunder. Just as that cloud, monks, rains but does not thunder, so I say this person is comparable to it.”

‘‘Kathañca, bhikkhave, puggalo neva gajjitā hoti, no vassitā? Idha, bhikkhave, ekacco puggalo neva dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. So ‘idaṃ dukkha’nti yathābhūtaṃ nappajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, puggalo neva gajjitā hoti, no vassitā. Seyyathāpi so, bhikkhave, valāhako neva gajjitā, no vassitā; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“And how, monks, is a person one who neither thunders nor rains? Here, monks, a certain person does not learn the Dhamma—discourses, discourses in mixed prose and verse, expositions, verses, inspired utterances, ‘thus-said’ discourses, birth stories, amazing and marvellous events, and question-and-answer sessions. He does not understand as it really is: ‘This is suffering’; he does not understand as it really is: ‘This is the origin of suffering’; he does not understand as it really is: ‘This is the cessation of suffering’; he does not understand as it really is: ‘This is the path leading to the cessation of suffering’. In this way, monks, a person is one who neither thunders nor rains. Just as that cloud, monks, neither thunders nor rains, so I say this person is comparable to it.”

‘‘Kathañca, bhikkhave, puggalo gajjitā ca hoti vassitā ca? Idha, bhikkhave, ekacco puggalo dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, puggalo gajjitā ca hoti vassitā ca. Seyyathāpi so, bhikkhave, valāhako gajjitā ca vassitā ca; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Ime kho, bhikkhave, cattāro valāhakūpamā puggalā santo saṃvijjamānā lokasmi’’nti. Dutiyaṃ.

“And how, monks, is a person one who both thunders and rains? Here, monks, a certain person learns the Dhamma—discourses, discourses in mixed prose and verse, expositions, verses, inspired utterances, ‘thus-said’ discourses, birth stories, amazing and marvellous events, and question-and-answer sessions. He understands as it really is: ‘This is suffering’; he understands as it really is: ‘This is the origin of suffering’; he understands as it really is: ‘This is the cessation of suffering’; he understands as it really is: ‘This is the path leading to the cessation of suffering’. In this way, monks, a person is one who both thunders and rains. Just as that cloud, monks, both thunders and rains, so I say this person is comparable to it. These, monks, are the four persons comparable to clouds found existing in the world.” The second.

3. Kumbhasuttaṃ

3. The Discourse on the Water Pot

103. ‘‘Cattārome, bhikkhave, kumbhā. Katame cattāro? Tuccho pihito, pūro vivaṭo, tuccho vivaṭo, pūro pihito – ime kho, bhikkhave, cattāro kumbhā. Evamevaṃ kho, bhikkhave, cattāro kumbhūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Tuccho pihito, pūro vivaṭo, tuccho vivaṭo, pūro pihito.

103. “Monks, there are these four water pots. What four? An empty and covered one, a full and open one, an empty and open one, and a full and covered one. These, monks, are the four water pots. In the same way, monks, there are four persons comparable to water pots found existing in the world. What four? The empty and covered person, the full and open person, the empty and open person, and the full and covered person.”

‘‘Kathañca, bhikkhave, puggalo tuccho hoti pihito? Idha, bhikkhave, ekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘idaṃ dukkha’nti yathābhūtaṃ nappajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, puggalo tuccho hoti pihito[Pg.419]. Seyyathāpi so, bhikkhave, kumbho tuccho pihito; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“And how, monks, is a person empty and covered? Here, monks, for a certain person, the going forward and returning, the looking ahead and looking around, the bending and stretching, and the bearing of the double-layered robe, bowl, and outer robe are inspiring. He does not understand as it really is: ‘This is suffering’; he does not understand as it really is: ‘This is the origin of suffering’; he does not understand as it really is: ‘This is the cessation of suffering’; he does not understand as it really is: ‘This is the path leading to the cessation of suffering.’ In this way, monks, a person is empty and covered. Just as that water pot, monks, is empty and covered, so I say this person is comparable to it.”

‘‘Kathañca, bhikkhave, puggalo pūro hoti vivaṭo? Idha, bhikkhave, ekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, puggalo pūro hoti vivaṭo. Seyyathāpi so, bhikkhave, kumbho pūro vivaṭo; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

And how, bhikkhus, is a person full and open? Here, bhikkhus, for a certain person, going forward and returning, looking ahead and looking around, bending and stretching, and the bearing of the double-layered robe, bowl, and outer robe are not inspiring. He understands as it really is: ‘This is suffering’… he understands as it really is: ‘This is the path leading to the cessation of suffering.’ In this way, bhikkhus, a person is full and open. Just as, bhikkhus, that water pot is full and open, so do I say this person is comparable to it.

‘‘Kathañca, bhikkhave, puggalo tuccho hoti vivaṭo? Idha, bhikkhave, ekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘idaṃ dukkha’nti yathābhūtaṃ nappajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, puggalo tuccho hoti vivaṭo. Seyyathāpi so, bhikkhave, kumbho tuccho vivaṭo; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

And how, bhikkhus, is a person empty and open? Here, bhikkhus, for a certain person, going forward and returning, looking ahead and looking around, bending and stretching, and the bearing of the double-layered robe, bowl, and outer robe are not inspiring. He does not understand as it really is: ‘This is suffering’… he does not understand as it really is: ‘This is the path leading to the cessation of suffering.’ In this way, bhikkhus, a person is empty and open. Just as, bhikkhus, that water pot is empty and open, so do I say this person is comparable to it.

‘‘Kathañca, bhikkhave, puggalo pūro hoti pihito? Idha, bhikkhave, ekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, puggalo pūro hoti pihito. Seyyathāpi so, bhikkhave, kumbho pūro pihito; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Ime kho, bhikkhave, cattāro kumbhūpamā puggalā santo saṃvijjamānā lokasmi’’nti. Tatiyaṃ.

And how, bhikkhus, is a person full and covered? Here, bhikkhus, for a certain person, going forward and returning, looking ahead and looking around, bending and stretching, and the bearing of the double-layered robe, bowl, and outer robe are inspiring. He understands as it really is: ‘This is suffering’… he understands as it really is: ‘This is the path leading to the cessation of suffering.’ In this way, bhikkhus, a person is full and covered. Just as, bhikkhus, that water pot is full and covered, so do I say this person is comparable to it. These, bhikkhus, are the four persons comparable to water pots existing and found in the world. The Third.

4. Udakarahadasuttaṃ

4. The Discourse on the Pools of Water

104. ‘‘Cattārome, bhikkhave, udakarahadā. Katame cattāro? Uttāno gambhīrobhāso, gambhīro uttānobhāso, uttāno uttānobhāso, gambhīro gambhīrobhāso – ime kho, bhikkhave, cattāro udakarahadā. Evamevaṃ kho, bhikkhave, cattāro udakarahadūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Uttāno gambhīrobhāso[Pg.420], gambhīro uttānobhāso, uttāno uttānobhāso, gambhīro gambhīrobhāso.

104. Bhikkhus, there are these four pools of water. Which four? The shallow that appears deep, the deep that appears shallow, the shallow that appears shallow, and the deep that appears deep. These, bhikkhus, are the four pools of water. In the same way, bhikkhus, there are four persons comparable to pools of water who are found existing in the world. Which four? The shallow that appears deep, the deep that appears shallow, the shallow that appears shallow, and the deep that appears deep.

‘‘Kathañca, bhikkhave, puggalo uttāno hoti gambhīrobhāso? Idha, bhikkhave, ekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘idaṃ dukkha’nti yathābhūtaṃ nappajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, puggalo uttāno hoti gambhīrobhāso. Seyyathāpi so, bhikkhave, udakarahado uttāno gambhīrobhāso; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

And how, bhikkhus, is a person shallow but appears deep? Here, bhikkhus, for a certain person, going forward and returning, looking ahead and looking around, bending and stretching, and the bearing of the double-layered robe, bowl, and outer robe are inspiring. But he does not understand as it really is: ‘This is suffering’… ‘This is the path leading to the cessation of suffering.’ In this way, bhikkhus, a person is shallow but appears deep. Just as that pool of water, bhikkhus, is shallow but appears deep, so do I say, bhikkhus, this person is comparable to it.

‘‘Kathañca, bhikkhave, puggalo gambhīro hoti uttānobhāso? Idha, bhikkhave, ekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, puggalo gambhīro hoti uttānobhāso. Seyyathāpi so, bhikkhave, udakarahado gambhīro uttānobhāso; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

And how, bhikkhus, is a person deep but appears shallow? Here, bhikkhus, for a certain person, going forward and returning, looking ahead and looking around, bending and stretching, and the bearing of the double-layered robe, bowl, and outer robe are not inspiring. But he understands as it really is: ‘This is suffering’… ‘This is the path leading to the cessation of suffering.’ In this way, bhikkhus, a person is deep but appears shallow. Just as that pool of water, bhikkhus, is deep but appears shallow, so do I say, bhikkhus, this person is comparable to it.

‘‘Kathañca, bhikkhave, puggalo uttāno hoti uttānobhāso? Idha, bhikkhave, ekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘idaṃ dukkha’nti yathābhūtaṃ nappajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, puggalo uttāno hoti uttānobhāso. Seyyathāpi so, bhikkhave, udakarahado uttāno uttānobhāso; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

And how, bhikkhus, is a person shallow and appears shallow? Here, bhikkhus, for a certain person, going forward and returning, looking ahead and looking around, bending and stretching, and the bearing of the double-layered robe, bowl, and outer robe are not inspiring. And he does not understand as it really is: ‘This is suffering’… ‘This is the path leading to the cessation of suffering.’ In this way, bhikkhus, a person is shallow and appears shallow. Just as that pool of water, bhikkhus, is shallow and appears shallow, so do I say, bhikkhus, this person is comparable to it.

‘‘Kathañca, bhikkhave, puggalo gambhīro hoti gambhīrobhāso? Idha, bhikkhave, ekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, puggalo gambhīro hoti gambhīrobhāso. Seyyathāpi so, bhikkhave, udakarahado gambhīro gambhīrobhāso; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Ime kho[Pg.421], bhikkhave, cattāro udakarahadūpamā puggalā santo saṃvijjamānā lokasmi’’nti. Catutthaṃ.

And how, bhikkhus, is a person deep and appears deep? Here, bhikkhus, for a certain person, going forward and returning, looking ahead and looking around, bending and stretching, and the bearing of the double-layered robe, bowl, and outer robe are inspiring. And he understands as it really is: ‘This is suffering’… ‘This is the path leading to the cessation of suffering.’ In this way, bhikkhus, a person is deep and appears deep. Just as that pool of water, bhikkhus, is deep and appears deep, so do I say, bhikkhus, this person is comparable to it. These, bhikkhus, are the four persons comparable to pools of water who are found existing in the world. The Fourth.

5. Ambasuttaṃ

5. The Discourse on the Mangoes

105. ‘‘Cattārimāni, bhikkhave, ambāni. Katamāni cattāri? Āmaṃ pakkavaṇṇi, pakkaṃ āmavaṇṇi, āmaṃ āmavaṇṇi, pakkaṃ pakkavaṇṇi – imāni kho, bhikkhave, cattāri ambāni. Evamevaṃ kho, bhikkhave, cattāro ambūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Āmo pakkavaṇṇī, pakko āmavaṇṇī, āmo āmavaṇṇī, pakko pakkavaṇṇī.

105. “Bhikkhus, there are these four mangoes. Which four? Unripe but with a ripe appearance; ripe but with an unripe appearance; unripe and with an unripe appearance; and ripe and with a ripe appearance. Indeed, bhikkhus, these are the four mangoes. In the same way, bhikkhus, there are four persons comparable to mangoes found existing in the world. Which four? A person who is unripe but appears ripe; a person who is ripe but appears unripe; a person who is unripe and appears unripe; and a person who is ripe and appears ripe.”

‘‘Kathañca, bhikkhave, puggalo āmo hoti pakkavaṇṇī? Idha, bhikkhave, ekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘idaṃ dukkha’nti yathābhūtaṃ nappajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, puggalo āmo hoti pakkavaṇṇī. Seyyathāpi taṃ, bhikkhave, ambaṃ āmaṃ pakkavaṇṇi; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“And how, bhikkhus, is a person unripe but appears ripe? Here, bhikkhus, for a certain person, the going forward and returning, the looking ahead and looking around, the bending and stretching, and the bearing of his double-layered robe, bowl, and robes are inspiring. But he does not understand as it really is: ‘This is suffering’… ‘This is the path of practice leading to the cessation of suffering.’ In this way, bhikkhus, a person is unripe but appears ripe. Just as that mango, bhikkhus, is unripe but has a ripe appearance, I say this person is comparable to that.”

‘‘Kathañca, bhikkhave, puggalo pakko hoti āmavaṇṇī? Idha, bhikkhave, ekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, puggalo pakko hoti āmavaṇṇī. Seyyathāpi taṃ, bhikkhave, ambaṃ pakkaṃ āmavaṇṇi; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“And how, bhikkhus, is a person ripe but appears unripe? Here, bhikkhus, for a certain person, the going forward and returning, the looking ahead and looking around, the bending and stretching, and the bearing of his double-layered robe, bowl, and robes are not inspiring. But he understands as it really is: ‘This is suffering’… ‘This is the path of practice leading to the cessation of suffering.’ In this way, bhikkhus, a person is ripe but appears unripe. Just as that mango, bhikkhus, is ripe but has an unripe appearance, I say this person is comparable to that.”

‘‘Kathañca, bhikkhave, puggalo āmo hoti āmavaṇṇī? Idha, bhikkhave, ekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘idaṃ dukkha’nti yathābhūtaṃ nappajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, puggalo āmo hoti āmavaṇṇī[Pg.422]. Seyyathāpi taṃ, bhikkhave, ambaṃ āmaṃ āmavaṇṇi; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“And how, bhikkhus, is a person unripe and appears unripe? Here, bhikkhus, for a certain person, the going forward and returning, the looking ahead and looking around, the bending and stretching, and the bearing of his double-layered robe, bowl, and robes are not inspiring. He does not understand as it really is: ‘This is suffering’… ‘This is the path of practice leading to the cessation of suffering.’ In this way, bhikkhus, a person is unripe and appears unripe. Just as that mango, bhikkhus, is unripe and has an unripe appearance, I say this person is comparable to that.”

‘‘Kathañca, bhikkhave, puggalo pakko hoti pakkavaṇṇī? Idha, bhikkhave, ekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, puggalo pakko hoti pakkavaṇṇī. Seyyathāpi taṃ, bhikkhave, ambaṃ pakkaṃ pakkavaṇṇi; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Ime kho, bhikkhave, cattāro ambūpamā puggalā santo saṃvijjamānā lokasmi’’nti. Pañcamaṃ.

“And how, bhikkhus, is a person ripe and appears ripe? Here, bhikkhus, for a certain person, the going forward and returning, the looking ahead and looking around, the bending and stretching, and the bearing of his double-layered robe, bowl, and robes are inspiring. He understands as it really is: ‘This is suffering’… ‘This is the path of practice leading to the cessation of suffering.’ In this way, bhikkhus, a person is ripe and appears ripe. Just as that mango, bhikkhus, is ripe and has a ripe appearance, I say this person is comparable to that. Indeed, bhikkhus, these four persons comparable to mangoes are found existing in the world.” Fifth.

6. Dutiyaambasuttaṃ

6. The Second Discourse on the Mango

(Chaṭṭhaṃ uttānatthamevāti aṭṭhakathāyaṃ dassitaṃ, pāḷipotthakesu pana katthacipi na dissati.)

(The sixth is shown in the commentary to be of plain meaning, but it is not found anywhere in the Pāli texts.)

7. Mūsikasuttaṃ

7. The Discourse on the Mouse

107. ‘‘Catasso imā, bhikkhave, mūsikā. Katamā catasso? Gādhaṃ kattā no vasitā, vasitā no gādhaṃ kattā, neva gādhaṃ kattā no vasitā, gādhaṃ kattā ca vasitā ca – imā kho, bhikkhave, catasso mūsikā. Evamevaṃ kho, bhikkhave, cattāro mūsikūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Gādhaṃ kattā no vasitā, vasitā no gādhaṃ kattā, neva gādhaṃ kattā no vasitā, gādhaṃ kattā ca vasitā ca.

107. “Bhikkhus, there are these four mice. Which four? One that makes a burrow but does not dwell in it; one that dwells in a burrow but does not make it; one that neither makes a burrow nor dwells in it; and one that both makes a burrow and dwells in it. These, bhikkhus, are the four mice. In the same way, bhikkhus, there are four persons comparable to mice found existing in the world. Which four? One who is a maker of a burrow but not a dweller in it; one who is a dweller in a burrow but not a maker of it; one who is neither a maker of a burrow nor a dweller in it; and one who is both a maker of a burrow and a dweller in it.”

‘‘Kathañca, bhikkhave, puggalo gādhaṃ kattā hoti no vasitā? Idha, bhikkhave, ekacco puggalo dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. So ‘idaṃ dukkha’nti yathābhūtaṃ nappajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, puggalo gādhaṃ kattā hoti, no vasitā. Seyyathāpi sā, bhikkhave, mūsikā gādhaṃ kattā, no vasitā; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“And how, bhikkhus, is a person a maker of a burrow but not a dweller in it? Here, bhikkhus, a certain person learns the Dhamma—discourses, songs, expositions, verses, inspired utterances, ‘thus-saids,’ birth stories, marvelous accounts, and analytical discourses. He does not understand as it really is: ‘This is suffering’… ‘This is the path leading to the cessation of suffering.’ In this way, bhikkhus, a person is a maker of a burrow but not a dweller in it. Just as that mouse, bhikkhus, is a maker of a burrow but not a dweller in it, I say, bhikkhus, that this person is comparable to it.”

‘‘Kathañca, bhikkhave, puggalo vasitā hoti, no gādhaṃ kattā? Idha, bhikkhave, ekacco puggalo dhammaṃ na pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ[Pg.423], udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, puggalo vasitā hoti, no gādhaṃ kattā. Seyyathāpi sā, bhikkhave, mūsikā vasitā hoti, no gādhaṃ kattā; tathūpamāhaṃ, bhikkhave, imaṃ, puggalaṃ vadāmi.

“And how, bhikkhus, is a person a dweller in a burrow but not a maker of it? Here, bhikkhus, a certain person does not learn the Dhamma—discourses, songs, expositions, verses, inspired utterances, ‘thus-saids,’ birth stories, marvelous accounts, and analytical discourses. He understands as it really is: ‘This is suffering’… ‘This is the path leading to the cessation of suffering.’ In this way, bhikkhus, a person is a dweller in a burrow but not a maker of it. Just as that mouse, bhikkhus, is a dweller in a burrow but not a maker of it, I say, bhikkhus, that this person is comparable to it.”

‘‘Kathañca, bhikkhave, puggalo neva gādhaṃ kattā hoti no vasitā? Idha, bhikkhave, ekacco puggalo dhammaṃ na pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. So ‘idaṃ dukkha’nti yathābhūtaṃ nappajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti. Evaṃ kho, bhikkhave, puggalo neva gādhaṃ kattā hoti, no vasitā. Seyyathāpi sā, bhikkhave, mūsikā neva gādhaṃ kattā hoti, no vasitā; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“And how, monks, is a person neither a maker of a burrow nor a dweller in it? Here, monks, a certain person does not learn the Dhamma—discourses, songs, expositions, verses, inspired utterances, ‘thus-saids,’ birth stories, marvelous accounts, and analytical discourses. He does not understand as it really is: ‘This is suffering’… ‘This is the path leading to the cessation of suffering.’ In this way, monks, a person is neither a maker of a burrow nor a dweller in it. Just as that mouse, monks, is neither a maker of a burrow nor a dweller in it, I say, monks, that this person is comparable to it.

‘‘Kathañca, bhikkhave, puggalo gādhaṃ kattā ca hoti vasitā ca? Idha, bhikkhave, ekacco puggalo dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, puggalo gādhaṃ kattā ca hoti vasitā ca. Seyyathāpi sā, bhikkhave, mūsikā gādhaṃ kattā ca hoti vasitā ca; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Ime kho, bhikkhave, cattāro mūsikūpamā puggalā santo saṃvijjamānā lokasmi’’nti. Sattamaṃ.

“And how, monks, is a person both a maker of a burrow and a dweller in it? Here, monks, a certain person learns the Dhamma—discourses, songs, expositions, verses, inspired utterances, ‘thus-saids,’ birth stories, marvelous accounts, and analytical discourses. He understands as it really is: ‘This is suffering’… ‘This is the path leading to the cessation of suffering.’ In this way, monks, a person is both a maker of a burrow and a dweller in it. Just as that mouse, monks, is both a maker of a burrow and a dweller in it, I say, monks, that this person is comparable to it. These, monks, are the four persons comparable to mice found existing in the world.” Seventh.

8. Balībaddasuttaṃ

8. The Discourse on the Ox

108. ‘‘Cattārome, bhikkhave, balībaddā. Katame cattāro? Sagavacaṇḍo no paragavacaṇḍo, paragavacaṇḍo no sagavacaṇḍo, sagavacaṇḍo ca paragavacaṇḍo ca, neva sagavacaṇḍo no paragavacaṇḍo – ime kho, bhikkhave, cattāro balībaddā. Evamevaṃ kho, bhikkhave, cattāro balībaddūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Sagavacaṇḍo no paragavacaṇḍo, paragavacaṇḍo no sagavacaṇḍo, sagavacaṇḍo ca paragavacaṇḍo ca, neva sagavacaṇḍo no paragavacaṇḍo.

108. “Monks, there are these four kinds of oxen. What four? An ox that is fierce towards its own herd but not towards another herd, an ox that is fierce towards another herd but not towards its own herd, an ox that is fierce towards both its own herd and another herd, and an ox that is fierce towards neither its own herd nor another herd. These, monks, are the four kinds of oxen. In the same way, monks, these four persons comparable to oxen are found existing in the world. What four? One who is fierce towards their own group but not towards another group, one who is fierce towards another group but not towards their own group, one who is fierce towards both their own group and another group, and one who is fierce towards neither their own group nor another group.

‘‘Kathañca[Pg.424], bhikkhave, puggalo sagavacaṇḍo hoti, no paragavacaṇḍo? Idha, bhikkhave, ekacco puggalo sakaparisaṃ ubbejetā hoti, no paraparisaṃ. Evaṃ kho, bhikkhave, puggalo sagavacaṇḍo hoti, no paragavacaṇḍo. Seyyathāpi so, bhikkhave, balībaddo sagavacaṇḍo, no paragavacaṇḍo; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“And how, monks, is a person fierce towards their own group, but not towards another group? Here, monks, a certain person agitates their own company, but not another company. That is how a person is fierce towards their own group, but not towards another group. Just as that ox is fierce towards its own herd, but not towards another herd; so too, monks, I declare this person to be comparable to that.

‘‘Kathañca, bhikkhave, puggalo paragavacaṇḍo hoti, no sagavacaṇḍo? Idha, bhikkhave, ekacco puggalo paraparisaṃ ubbejetā hoti, no sakaparisaṃ. Evaṃ kho, bhikkhave, puggalo paragavacaṇḍo hoti, no sagavacaṇḍo. Seyyathāpi so, bhikkhave, balībaddo paragavacaṇḍo, no sagavacaṇḍo; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“And how, monks, is a person fierce towards another group, but not towards their own group? Here, monks, a certain person agitates another company, but not their own company. That is how a person is fierce towards another group, but not towards their own group. Just as that ox is fierce towards another herd, but not towards its own herd; so too, monks, I declare this person to be comparable to that.

‘‘Kathañca, bhikkhave, puggalo sagavacaṇḍo ca hoti paragavacaṇḍo ca? Idha, bhikkhave, ekacco puggalo sakaparisaṃ ubbejetā hoti paraparisañca. Evaṃ kho, bhikkhave, puggalo sagavacaṇḍo ca hoti paragavacaṇḍo ca. Seyyathāpi so, bhikkhave, balībaddo sagavacaṇḍo ca paragavacaṇḍo ca; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“And how, monks, is a person fierce towards their own group and towards another group? Here, monks, a certain person agitates their own company and another company. That is how a person is fierce towards their own group and towards another group. Just as that ox is fierce towards its own herd and towards another herd; so too, monks, I declare this person to be comparable to that.

‘‘Kathañca, bhikkhave, puggalo neva sagavacaṇḍo hoti no paragavacaṇḍo? Idha, bhikkhave, ekacco puggalo neva sakaparisaṃ ubbejetā hoti, no paraparisañca. Evaṃ kho, bhikkhave, puggalo neva sagavacaṇḍo hoti, no paragavacaṇḍo. Seyyathāpi so, bhikkhave, balībaddo neva sagavacaṇḍo, no paragavacaṇḍo; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Ime kho, bhikkhave, cattāro balībaddūpamā puggalā santo saṃvijjamānā lokasmi’’nti. Aṭṭhamaṃ.

“And how, monks, is a person neither fierce towards their own group nor towards another group? Here, monks, a certain person agitates neither their own company nor another company. That is how a person is neither fierce towards their own group nor towards another group. Just as that ox is neither fierce towards its own herd nor towards another herd; so too, monks, I declare this person to be comparable to that. These, monks, are the four persons comparable to oxen, found existing in the world.” Eighth.

9. Rukkhasuttaṃ

9. The Discourse on Trees

109. ‘‘Cattārome, bhikkhave, rukkhā. Katame cattāro? Pheggu phegguparivāro, pheggu sāraparivāro, sāro phegguparivāro, sāro sāraparivāro – ime kho, bhikkhave, cattāro rukkhā. Evamevaṃ kho, bhikkhave, cattāro rukkhūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Pheggu phegguparivāro, pheggu sāraparivāro, sāro phegguparivāro, sāro sāraparivāro.

109. “Monks, there are these four trees. What four? A sapwood tree with a sapwood retinue, a sapwood tree with a heartwood retinue, a heartwood tree with a sapwood retinue, and a heartwood tree with a heartwood retinue. Indeed, monks, these are the four trees. In this very way, monks, there are four persons comparable to trees found existing in the world. What four? A person who is sapwood with a sapwood retinue, a person who is sapwood with a heartwood retinue, a person who is heartwood with a sapwood retinue, and a person who is heartwood with a heartwood retinue.

‘‘Kathañca[Pg.425], bhikkhave, puggalo pheggu hoti phegguparivāro? Idha, bhikkhave, ekacco puggalo dussīlo hoti pāpadhammo; parisāpissa hoti dussīlā pāpadhammā. Evaṃ kho, bhikkhave, puggalo pheggu hoti phegguparivāro. Seyyathāpi so, bhikkhave, rukkho pheggu phegguparivāro; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“And how, monks, is a person sapwood with a sapwood retinue? Here, monks, a certain person is unvirtuous, of evil nature; and their assembly is also unvirtuous, of evil nature. Thus, monks, a person is sapwood with a sapwood retinue. Just as that tree is sapwood with a sapwood retinue, so too, monks, I declare this person to be comparable to it.

‘‘Kathañca, bhikkhave, puggalo pheggu hoti sāraparivāro? Idha, bhikkhave, ekacco puggalo dussīlo hoti pāpadhammo; parisā ca khvassa hoti sīlavatī kalyāṇadhammā. Evaṃ kho, bhikkhave, puggalo pheggu hoti sāraparivāro. Seyyathāpi so, bhikkhave, rukkho pheggu sāraparivāro; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“And how, monks, is a person sapwood with a heartwood retinue? Here, monks, a certain person is unvirtuous, of evil nature; but their assembly is virtuous, of good nature. Thus, monks, a person is sapwood with a heartwood retinue. Just as that tree is sapwood with a heartwood retinue, so too, monks, I declare this person to be comparable to it.

‘‘Kathañca, bhikkhave, puggalo sāro hoti phegguparivāro? Idha, bhikkhave, ekacco puggalo sīlavā hoti kalyāṇadhammo; parisā ca khvassa hoti dussīlā pāpadhammā. Evaṃ kho, bhikkhave, puggalo sāro hoti phegguparivāro. Seyyathāpi so, bhikkhave, rukkho sāro phegguparivāro; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“And how, monks, is a person heartwood with a sapwood retinue? Here, monks, a certain person is virtuous, of good character; but their assembly is unvirtuous, of evil character. Thus, monks, a person is heartwood with a sapwood retinue. Just as that tree is heartwood with a sapwood retinue, so too, monks, I declare this person to be comparable to it.

‘‘Kathañca, bhikkhave, puggalo sāro hoti sāraparivāro? Idha bhikkhave, ekacco puggalo sīlavā hoti kalyāṇadhammo; parisāpissa hoti sīlavatī kalyāṇadhammā. Evaṃ kho, bhikkhave, puggalo sāro hoti sāraparivāro. Seyyathāpi so, bhikkhave, rukkho sāro sāraparivāro; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Ime kho, bhikkhave, cattāro rukkhūpamā puggalā santo saṃvijjamānā lokasmi’’nti. Navamaṃ.

“And how, monks, is a person heartwood with a heartwood retinue? Here, monks, a certain person is virtuous, of good character; and their assembly is also virtuous, of good character. Thus, monks, a person is heartwood with a heartwood retinue. Just as that tree is heartwood with a heartwood retinue, so too, monks, I declare this person to be comparable to it. Indeed, monks, these four persons comparable to trees are found existing in the world.” The Ninth.

10. Āsīvisasuttaṃ

10. The Discourse on the Venomous Snake

110. ‘‘Cattārome, bhikkhave, āsīvisā. Katame cattāro? Āgataviso na ghoraviso, ghoraviso na āgataviso, āgataviso ca ghoraviso ca, nevāgataviso na ghoraviso – ime kho, bhikkhave, cattāro āsīvisā. Evamevaṃ kho, bhikkhave, cattāro āsīvisūpamā puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Āgataviso na ghoraviso, ghoraviso na āgataviso[Pg.426], āgataviso ca ghoraviso ca, nevāgataviso na ghoraviso.

110. “Monks, there are these four venomous snakes. Which four? One with quick-acting venom but not fierce venom; one with fierce venom but not quick-acting venom; one with both quick-acting venom and fierce venom; and one with neither quick-acting venom nor fierce venom. These, monks, are the four venomous snakes. In this very same way, monks, four persons comparable to venomous snakes are found existing in the world. Which four? A person with quick-acting venom but not fierce venom; a person with fierce venom but not quick-acting venom; a person with both quick-acting venom and fierce venom; and a person with neither quick-acting venom nor fierce venom.

‘‘Kathañca, bhikkhave, puggalo āgataviso hoti, na ghoraviso? Idha, bhikkhave, ekacco puggalo abhiṇhaṃ kujjhati. So ca khvassa kodho na dīgharattaṃ anuseti. Evaṃ kho, bhikkhave, puggalo āgataviso hoti, na ghoraviso. Seyyathāpi so, bhikkhave, āsīviso āgataviso, na ghoraviso; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“And how, monks, is a person one with quick-acting venom but not fierce venom? Here, monks, a certain person frequently gets angry, but that anger of theirs does not linger for a long time. In this way, monks, a person is one with quick-acting venom but not fierce venom. Just as that venomous snake, monks, has quick-acting venom but not fierce venom, I say this person is comparable to it.

‘‘Kathañca, bhikkhave, puggalo ghoraviso hoti, na āgataviso? Idha, bhikkhave, ekacco puggalo na heva kho abhiṇhaṃ kujjhati. So ca khvassa kodho dīgharattaṃ anuseti. Evaṃ kho, bhikkhave, puggalo ghoraviso hoti, na āgataviso. Seyyathāpi so, bhikkhave, āsīviso ghoraviso, na āgataviso; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“And how, monks, is a person one with fierce venom but not quick-acting venom? Here, monks, a certain person does not frequently get angry, but that anger of theirs lingers for a long time. In this way, monks, a person is one with fierce venom but not quick-acting venom. Just as that venomous snake, monks, has fierce venom but not quick-acting venom, I say this person is comparable to it.

‘‘Kathañca, bhikkhave, puggalo āgataviso ca hoti ghoraviso ca? Idha, bhikkhave, ekacco puggalo abhiṇhaṃ kujjhati. So ca khvassa kodho dīgharattaṃ anuseti. Evaṃ kho, bhikkhave, puggalo āgataviso ca hoti ghoraviso ca. Seyyathāpi so, bhikkhave, āsīviso āgataviso ca ghoraviso ca; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.

“And how, monks, is a person one with both quick-acting venom and fierce venom? Here, monks, a certain person frequently gets angry, and that anger of theirs lingers for a long time. In this way, monks, a person is one with both quick-acting venom and fierce venom. Just as that venomous snake, monks, has both quick-acting venom and fierce venom, I say this person is comparable to it.

‘‘Kathañca, bhikkhave, puggalo nevāgataviso hoti na ghoraviso? Idha, bhikkhave, ekacco puggalo na heva kho abhiṇhaṃ kujjhati. So ca khvassa kodho na dīgharattaṃ anuseti. Evaṃ kho, bhikkhave, puggalo nevāgataviso hoti, na ghoraviso. Seyyathāpi so, bhikkhave, āsīviso nevāgataviso na ghoraviso; tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi. Ime kho, bhikkhave, cattāro āsīvisūpamā puggalā santo saṃvijjamānā lokasmi’’nti. Dasamaṃ.

“And how, monks, is a person one with neither quick-acting venom nor fierce venom? Here, monks, a certain person does not frequently get angry, and that anger of theirs does not linger for a long time. In this way, monks, a person is one with neither quick-acting venom nor fierce venom. Just as that venomous snake, monks, has neither quick-acting venom nor fierce venom, I say this person is comparable to it. These, monks, are the four persons comparable to venomous snakes who are found existing in the world.” The Tenth.

Valāhakavaggo paṭhamo.

The First Chapter on Clouds.

Tassuddānaṃ –

The summary for this is:

Dve valāhā kumbha-udaka, rahadā dve honti ambāni;

Mūsikā balībaddā rukkhā, āsīvisena te dasāti.

Two on Clouds, the Pot, the Lake, two on Mangoes; the Mouse, the Bullock, the Trees, and with the Venomous Snake—these are ten.

(12) 2. Kesivaggo

(12) 2. The Chapter on Kesi

1. Kesisuttaṃ

1. The Discourse with Kesi

111. Atha [Pg.427] kho kesi assadammasārathi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho kesiṃ assadammasārathiṃ bhagavā etadavoca – ‘‘tvaṃ khosi, kesi, paññāto assadammasārathīti. Kathaṃ pana tvaṃ, kesi, assadammaṃ vinesī’’ti? ‘‘Ahaṃ kho, bhante, assadammaṃ saṇhenapi vinemi, pharusenapi vinemi, saṇhapharusenapi vinemī’’ti. ‘‘Sace te, kesi, assadammo saṇhena vinayaṃ na upeti, pharusena vinayaṃ na upeti, saṇhapharusena vinayaṃ na upeti, kinti naṃ karosī’’ti? ‘‘Sace me, bhante, assadammo saṇhena vinayaṃ na upeti, pharusena vinayaṃ na upeti, saṇhapharusena vinayaṃ na upeti; hanāmi naṃ, bhante. Taṃ kissa hetu? Mā me ācariyakulassa avaṇṇo ahosī’’ti.

111. Then Kesi the horse trainer approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. To Kesi the horse trainer, as he was sitting to one side, the Blessed One said this: “You, Kesi, are known as a horse trainer. How then, Kesi, do you train a horse that is to be tamed?” “Venerable sir, I train a horse that is to be tamed with gentleness, with harshness, and with both gentleness and harshness.” “But if, Kesi, a horse to be tamed does not submit to training by gentleness, nor to training by harshness, nor to training by both gentleness and harshness, what do you do to it?” “If, venerable sir, a horse to be tamed does not submit to training by gentleness, nor to training by harshness, nor to training by both gentleness and harshness, then I kill it, venerable sir. For what reason? So that it may not bring disgrace to my teacher’s lineage.”

‘‘Bhagavā pana, bhante, anuttaro purisadammasārathi. Kathaṃ pana, bhante, bhagavā purisadammaṃ vinetī’’ti? ‘‘Ahaṃ kho, kesi, purisadammaṃ saṇhenapi vinemi, pharusenapi vinemi, saṇhapharusenapi vinemi. Tatridaṃ, kesi, saṇhasmiṃ – iti kāyasucaritaṃ iti kāyasucaritassa vipāko, iti vacīsucaritaṃ iti vacīsucaritassa vipāko, iti manosucaritaṃ iti manosucaritassa vipāko, iti devā, iti manussāti. Tatridaṃ, kesi, pharusasmiṃ – iti kāyaduccaritaṃ iti kāyaduccaritassa vipāko, iti vacīduccaritaṃ iti vacīduccaritassa vipāko, iti manoduccaritaṃ iti manoduccaritassa vipāko, iti nirayo, iti tiracchānayoni, iti pettivisayo’’ti.

“But, venerable sir, the Blessed One is the unsurpassed trainer of persons to be tamed. How then, venerable sir, does the Blessed One train a person that is to be tamed?” “I too, Kesi, train a person that is to be tamed with gentleness, with harshness, and with both gentleness and harshness. In this regard, Kesi, this is the gentle training: ‘Such is good bodily conduct, such is the result of good bodily conduct; such is good verbal conduct, such is the result of good verbal conduct; such is good mental conduct, such is the result of good mental conduct. Such are devas, such are human beings.’ In this regard, Kesi, this is the harsh training: ‘Such is bodily misconduct, such is the result of bodily misconduct; such is verbal misconduct, such is the result of verbal misconduct; such is mental misconduct, such is the result of mental misconduct. Such is hell, such is the animal realm, such is the realm of spirits.’”

‘‘Tatridaṃ, kesi, saṇhapharusasmiṃ – iti kāyasucaritaṃ iti kāyasucaritassa vipāko, iti kāyaduccaritaṃ iti kāyaduccaritassa vipāko, iti vacīsucaritaṃ iti vacīsucaritassa vipāko, iti vacīduccaritaṃ iti vacīduccaritassa vipāko, iti manosucaritaṃ iti manosucaritassa vipāko, iti manoduccaritaṃ iti manoduccaritassa vipāko, iti devā, iti manussā, iti nirayo, iti tiracchānayoni, iti pettivisayo’’ti.

“In this regard, Kesi, this is the gentle and harsh training: ‘Such is good bodily conduct, such is the result of good bodily conduct; such is bodily misconduct, such is the result of bodily misconduct. Such is good verbal conduct, such is the result of good verbal conduct; such is verbal misconduct, such is the result of verbal misconduct. Such is good mental conduct, such is the result of good mental conduct; such is mental misconduct, such is the result of mental misconduct. Such are devas, such are human beings; such is hell, such is the animal realm, such is the realm of petas.’”

‘‘Sace [Pg.428] te, bhante, purisadammo saṇhena vinayaṃ na upeti, pharusena vinayaṃ na upeti, saṇhapharusena vinayaṃ na upeti, kinti naṃ bhagavā karotī’’ti? ‘‘Sace me, kesi, purisadammo saṇhena vinayaṃ na upeti, pharusena vinayaṃ na upeti, saṇhapharusena vinayaṃ na upeti, hanāmi naṃ, kesī’’ti. ‘‘Na kho, bhante, bhagavato pāṇātipāto kappati. Atha ca pana bhagavā evamāha – ‘hanāmi, naṃ kesī’’’ti! ‘‘Saccaṃ, kesi! Na tathāgatassa pāṇātipāto kappati. Api ca yo purisadammo saṇhena vinayaṃ na upeti, pharusena vinayaṃ na upeti, saṇhapharusena vinayaṃ na upeti, na taṃ tathāgato vattabbaṃ anusāsitabbaṃ maññati, nāpi viññū sabrahmacārī vattabbaṃ anusāsitabbaṃ maññanti. Vadho heso, kesi, ariyassa vinaye – yaṃ na tathāgato vattabbaṃ anusāsitabbaṃ maññati, nāpi viññū sabrahmacārī vattabbaṃ anusāsitabbaṃ maññantī’’ti.

“But if, venerable sir, a person to be tamed does not submit to training by gentleness, nor to training by harshness, nor to training by both gentleness and harshness, what does the Blessed One do to him?” “If, Kesi, a person to be tamed does not submit to training by gentleness, nor to training by harshness, nor to training by both gentleness and harshness, then I kill him, Kesi.” “But, venerable sir, it is not fitting for the Blessed One to take life. And yet the Blessed One says, ‘I kill him, Kesi’!” “It is true, Kesi, it is not fitting for the Tathāgata to take life. However, a person to be tamed who does not submit to training by gentleness, nor to training by harshness, nor to training by both gentleness and harshness—the Tathāgata does not consider him one to be spoken to or instructed. Nor do the wise companions in the holy life consider him one to be spoken to or instructed. This, Kesi, is the killing in the Noble One’s discipline: that the Tathāgata does not consider him one to be spoken to or instructed, nor do the wise companions in the holy life consider him one to be spoken to or instructed.”

‘‘So hi nūna, bhante, suhato hoti – yaṃ na tathāgato vattabbaṃ anusāsitabbaṃ maññati, nāpi viññū sabrahmacārī vattabbaṃ anusāsitabbaṃ maññantīti. Abhikkantaṃ, bhante, abhikkantaṃ, bhante…pe… upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Paṭhamaṃ.

“Indeed, venerable sir, he is truly well-slain, who the Tathāgata does not consider one to be spoken to or instructed, nor the wise companions in the holy life consider him one to be spoken to or instructed. Excellent, venerable sir! Excellent, venerable sir! … May the Blessed One remember me as a lay follower who has gone for refuge from this day forward, for as long as life lasts.” First.

2. Javasuttaṃ

2. The Discourse on Swiftness

112. ‘‘Catūhi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati. Katamehi catūhi? Ajjavena, javena, khantiyā, soraccena – imehi kho, bhikkhave, catūhi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti, rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.

112. “Bhikkhus, a king’s excellent thoroughbred horse, endowed with four qualities, is worthy of a king, fit for a king’s use, and is reckoned as a constituent of a king. With which four? With straightforwardness, swiftness, endurance, and docility. Bhikkhus, a king’s excellent thoroughbred horse, endowed with these four qualities, is worthy of a king, fit for a king’s use, and is reckoned as a constituent of a king.

‘‘Evamevaṃ kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassa. Katamehi catūhi? Ajjavena, javena, khantiyā, soraccena – imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā’’ti. Dutiyaṃ.

“In the same way, bhikkhus, a bhikkhu endowed with four qualities is worthy of offerings… an unsurpassed field of merit for the world. With which four? With uprightness, swiftness, patience, and gentleness. Bhikkhus, a bhikkhu endowed with these four qualities is worthy of offerings… an unsurpassed field of merit for the world.” Second.

3. Patodasuttaṃ

3. The Discourse on the Goad

113. ‘‘Cattārome[Pg.429], bhikkhave, bhadrā assājānīyā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, ekacco bhadro assājānīyo patodacchāyaṃ disvā saṃvijjati saṃvegaṃ āpajjati – ‘kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ paṭikaromī’ti! Evarūpopi, bhikkhave, idhekacco bhadro assājānīyo hoti. Ayaṃ, bhikkhave, paṭhamo bhadro assājānīyo santo saṃvijjamāno lokasmiṃ.

113. “Bhikkhus, these four excellent thoroughbred horses are found existing in the world. Which four? Here, bhikkhus, a certain excellent thoroughbred horse, upon seeing the shadow of the goad, is stirred and feels a sense of urgency, thinking: ‘What training will the horse-trainer put me through today? How shall I respond to him?’ Such an excellent thoroughbred horse, bhikkhus, is found here. This, bhikkhus, is the first excellent thoroughbred horse found existing in the world.

‘‘Puna caparaṃ, bhikkhave, idhekacco bhadro assājānīyo na heva kho patodacchāyaṃ disvā saṃvijjati saṃvegaṃ āpajjati, api ca kho lomavedhaviddho saṃvijjati saṃvegaṃ āpajjati – ‘kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ paṭikaromī’ti! Evarūpopi, bhikkhave, idhekacco bhadro assājānīyo hoti. Ayaṃ, bhikkhave, dutiyo bhadro assājānīyo santo saṃvijjamāno lokasmiṃ.

“Furthermore, bhikkhus, here a certain excellent thoroughbred horse is not stirred and does not feel a sense of urgency upon seeing the shadow of the goad, but when pierced by the goad to the extent of its hair, it is stirred and feels a sense of urgency, thinking: ‘What training will the horse-trainer put me through today? How shall I respond to him?’ Such an excellent thoroughbred horse, bhikkhus, is found here. This, bhikkhus, is the second excellent thoroughbred horse found existing in the world.

‘‘Puna caparaṃ, bhikkhave, idhekacco bhadro assājānīyo na heva kho patodacchāyaṃ disvā saṃvijjati saṃvegaṃ āpajjati nāpi lomavedhaviddho saṃvijjati saṃvegaṃ āpajjati, api ca kho cammavedhaviddho saṃvijjati saṃvegaṃ āpajjati – ‘kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ paṭikaromī’ti! Evarūpopi, bhikkhave, idhekacco bhadro assājānīyo hoti. Ayaṃ, bhikkhave, tatiyo bhadro assājānīyo santo saṃvijjamāno lokasmiṃ.

“Furthermore, bhikkhus, here a certain excellent thoroughbred horse is not stirred and does not feel a sense of urgency upon seeing the shadow of the goad, nor when pierced to the extent of its hair, but when pierced by the goad to the extent of its skin, it is stirred and feels a sense of urgency, thinking: ‘What training will the horse-trainer put me through today? How shall I respond to him?’ Such an excellent thoroughbred horse, bhikkhus, is found here. This, bhikkhus, is the third excellent thoroughbred horse found existing in the world.

‘‘Puna caparaṃ, bhikkhave, idhekacco bhadro assājānīyo na heva kho patodacchāyaṃ disvā saṃvijjati saṃvegaṃ āpajjati nāpi lomavedhaviddho saṃvijjati saṃvegaṃ āpajjati nāpi cammavedhaviddho saṃvijjati saṃvegaṃ āpajjati, api ca kho aṭṭhivedhaviddho saṃvijjati saṃvegaṃ āpajjati – ‘kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ paṭikaromī’ti! Evarūpopi, bhikkhave, idhekacco bhadro assājānīyo hoti. Ayaṃ, bhikkhave, catuttho bhadro assājānīyo santo saṃvijjamāno [Pg.430] lokasmiṃ. Ime kho, bhikkhave, cattāro bhadrā assājānīyā santo saṃvijjamānā lokasmiṃ.

“Furthermore, bhikkhus, here a certain excellent thoroughbred horse is not stirred and does not feel a sense of urgency upon seeing the shadow of the goad, nor when pierced to the extent of its hair, nor when pierced to the extent of its skin, but when pierced by the goad to the extent of its bone, it is stirred and feels a sense of urgency, thinking: ‘What training will the horse-trainer put me through today? How shall I respond to him?’ Such an excellent thoroughbred horse, bhikkhus, is found here. This, bhikkhus, is the fourth excellent thoroughbred horse found existing in the world. These, bhikkhus, are the four excellent thoroughbred horses found existing in the world.”

‘‘Evamevaṃ kho, bhikkhave, cattārome bhadrā purisājānīyā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, ekacco bhadro purisājānīyo suṇāti – ‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti. So tena saṃvijjati, saṃvegaṃ āpajjati. Saṃviggo yoniso padahati. Pahitatto kāyena ceva paramasaccaṃ sacchikaroti, paññāya ca ativijjha passati. Seyyathāpi so, bhikkhave, bhadro assājānīyo patodacchāyaṃ disvā saṃvijjati saṃvegaṃ āpajjati; tathūpamāhaṃ, bhikkhave, imaṃ bhadraṃ purisājānīyaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco bhadro purisājānīyo hoti. Ayaṃ, bhikkhave, paṭhamo bhadro purisājānīyo santo saṃvijjamāno lokasmiṃ.

“In the same way, bhikkhus, these four excellent thoroughbred persons are found existing in the world. Which four? Here, bhikkhus, a certain excellent thoroughbred person hears: ‘In such and such a village or town, a woman or a man is afflicted with suffering or has died.’ By that, he is stirred and feels a sense of urgency. Being stirred, he strives wisely. With his mind directed forth, he realizes the ultimate truth with the mental body and sees by penetrating it with wisdom. Just as, bhikkhus, that excellent thoroughbred horse is stirred and feels a sense of urgency upon seeing the shadow of the goad, I say that this excellent thoroughbred person is comparable to that. Such, bhikkhus, is a certain excellent thoroughbred person in this world. This, bhikkhus, is the first excellent thoroughbred person found existing in the world.”

‘‘Puna caparaṃ, bhikkhave, idhekacco bhadro purisājānīyo na heva kho suṇāti – ‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, api ca kho sāmaṃ passati itthiṃ vā purisaṃ vā dukkhitaṃ vā kālaṅkataṃ vā. So tena saṃvijjati, saṃvegaṃ āpajjati. Saṃviggo yoniso padahati. Pahitatto kāyena ceva paramasaccaṃ sacchikaroti, paññāya ca ativijjha passati. Seyyathāpi so, bhikkhave, bhadro assājānīyo lomavedhaviddho saṃvijjati saṃvegaṃ āpajjati; tathūpamāhaṃ, bhikkhave, imaṃ bhadraṃ purisājānīyaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco bhadro purisājānīyo hoti. Ayaṃ, bhikkhave, dutiyo bhadro purisājānīyo santo saṃvijjamāno lokasmiṃ.

“Furthermore, bhikkhus, here a certain excellent thoroughbred person does not hear that ‘In such and such a village or town, a woman or a man is afflicted with suffering or has died,’ but he himself sees a woman or a man who is afflicted with suffering or has died. By that, he is stirred and feels a sense of urgency. Being stirred, he strives wisely. With his mind directed forth, he realizes the ultimate truth with the mental body and sees by penetrating it with wisdom. Just as, bhikkhus, that excellent thoroughbred horse is stirred and feels a sense of urgency when pierced to the hair; I say that this excellent thoroughbred person is comparable to that. Such, bhikkhus, is a certain excellent thoroughbred person in this world. This, bhikkhus, is the second excellent thoroughbred person found existing in the world.”

‘‘Puna caparaṃ, bhikkhave, idhekacco bhadro purisājānīyo na heva kho suṇāti – ‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, nāpi sāmaṃ passati itthiṃ vā purisaṃ vā dukkhitaṃ vā kālaṅkataṃ vā, api ca khvassa ñāti vā sālohito vā dukkhito vā hoti kālaṅkato vā. So tena saṃvijjati, saṃvegaṃ āpajjati. Saṃviggo yoniso padahati. Pahitatto kāyena ceva paramasaccaṃ [Pg.431] sacchikaroti, paññāya ca ativijjha passati. Seyyathāpi so, bhikkhave, bhadro assājānīyo cammavedhaviddho saṃvijjati saṃvegaṃ āpajjati; tathūpamāhaṃ, bhikkhave, imaṃ bhadraṃ purisājānīyaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco bhadro purisājānīyo hoti. Ayaṃ, bhikkhave, tatiyo bhadro purisājānīyo santo saṃvijjamāno lokasmiṃ.

“Furthermore, bhikkhus, here a certain excellent thoroughbred person does not hear—‘In such and such a village or town, a woman or man is afflicted or has died’—nor does he himself see a woman or man who is afflicted or has died, but a relative or blood relation of his is afflicted or has died. By that, he is stirred and feels a sense of urgency. Being stirred, he strives wisely. With his mind directed forth, he realizes the ultimate truth with the mental body and sees by penetrating it with wisdom. Just as, bhikkhus, that excellent thoroughbred horse is stirred and feels a sense of urgency when pierced to the skin; I say that this excellent thoroughbred person is comparable to that. Such, bhikkhus, is a certain excellent thoroughbred person in this world. This, bhikkhus, is the third excellent thoroughbred person found existing in the world.”

‘‘Puna caparaṃ, bhikkhave, idhekacco bhadro purisājānīyo na heva kho suṇāti – ‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, nāpi sāmaṃ passati itthiṃ vā purisaṃ vā dukkhitaṃ vā kālaṅkataṃ vā, nāpissa ñāti vā sālohito vā dukkhito vā hoti kālaṅkato vā, api ca kho sāmaññeva phuṭṭho hoti sārīrikāhi vedanāhi dukkhāhi tibbāhi kharāhi kaṭukāhi asātāhi amanāpāhi pāṇaharāhi. So tena saṃvijjati, saṃvegaṃ āpajjati. Saṃviggo yoniso padahati. Pahitatto kāyena ceva paramasaccaṃ sacchikaroti, paññāya ca ativijjha passati. Seyyathāpi so, bhikkhave, bhadro assājānīyo aṭṭhivedhaviddho saṃvijjati saṃvegaṃ āpajjati; tathūpamāhaṃ, bhikkhave, imaṃ bhadraṃ purisājānīyaṃ vadāmi. Evarūpopi, bhikkhave, idhekacco bhadro purisājānīyo hoti. Ayaṃ, bhikkhave, catuttho bhadro purisājānīyo santo saṃvijjamāno lokasmiṃ. Ime kho, bhikkhave, cattāro bhadrā purisājānīyā santo saṃvijjamānā lokasmi’’nti. Tatiyaṃ.

“Furthermore, bhikkhus, here a certain excellent thoroughbred person does not hear—‘In such and such a village or town, a woman or man is afflicted or has died’—nor does he himself see a woman or man who is afflicted or has died, nor is a relative or blood relation of his afflicted or has died, but he himself is afflicted by bodily feelings that are painful, sharp, harsh, acute, disagreeable, unpleasant, and life-taking. By that, he is stirred and feels a sense of urgency. Being stirred, he strives wisely. With his mind directed forth, he realizes the ultimate truth with the mental body and sees by penetrating it with wisdom. Just as, bhikkhus, that excellent thoroughbred horse is stirred and feels a sense of urgency when pierced to the bone; I say that this excellent thoroughbred person is comparable to that. Such, bhikkhus, is a certain excellent thoroughbred person in this world. This, bhikkhus, is the fourth excellent thoroughbred person found existing in the world. These, bhikkhus, are the four excellent thoroughbred persons found existing in the world.”

4. Nāgasuttaṃ

4. The Sutta on the Elephant

114. ‘‘Catūhi, bhikkhave, aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati. Katamehi catūhi? Idha, bhikkhave, rañño nāgo sotā ca hoti, hantā ca, khantā ca, gantā ca.

114. “Bhikkhus, an elephant of the king that is endowed with four qualities is worthy of a king, fit for a king's use, and is reckoned as a constituent of kingship. What are the four? Here, bhikkhus, the king's elephant is a listener, a slayer, an endurer, and a goer.”

‘‘Kathañca, bhikkhave, rañño nāgo sotā hoti? Idha, bhikkhave, rañño nāgo yamenaṃ hatthidammasārathi kāraṇaṃ kāreti – yadi vā katapubbaṃ yadi vā akatapubbaṃ – taṃ aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā [Pg.432] ohitasoto suṇāti. Evaṃ kho, bhikkhave, rañño nāgo sotā hoti.

“And how, bhikkhus, is the king's elephant a listener? Here, bhikkhus, whatever task the elephant trainer makes it perform—whether previously done or not—it attends to it, takes it to mind, applies its whole mind, and listens with an attentive ear. In this way, bhikkhus, the king's elephant is a listener.”

‘‘Kathañca, bhikkhave, rañño nāgo hantā hoti? Idha, bhikkhave, rañño nāgo saṅgāmagato hatthimpi hanati, hatthāruhampi hanati, assampi hanati, assāruhampi hanati, rathampi hanati, rathikampi hanati, pattikampi hanati. Evaṃ kho, bhikkhave, rañño nāgo hantā hoti.

“And how, bhikkhus, is the king's elephant a slayer? Here, bhikkhus, the king's elephant, having gone to battle, slays an elephant, slays an elephant rider, slays a horse, slays a horse rider, destroys a chariot, slays a charioteer, and slays a foot soldier. In this way, bhikkhus, the king's elephant is a slayer.”

‘‘Kathañca, bhikkhave, rañño nāgo khantā hoti? Idha bhikkhave, rañño nāgo saṅgāmagato khamo hoti sattippahārānaṃ asippahārānaṃ usuppahārānaṃ pharasuppahārānaṃ bheripaṇavasaṅkhatiṇavaninnādasaddānaṃ. Evaṃ kho, bhikkhave, rañño nāgo khantā hoti.

“And how, bhikkhus, is the king's elephant an endurer? Here, bhikkhus, the king's elephant, having gone to battle, endures blows from spears, swords, arrows, and axes, and the sounds and din of kettledrums, small drums, conches, and tabors. In this way, bhikkhus, the king's elephant is an endurer.”

‘‘Kathañca, bhikkhave, rañño nāgo gantā hoti? Idha, bhikkhave, rañño nāgo yamenaṃ hatthidammasārathi disaṃ peseti – yadi vā gatapubbaṃ yadi vā agatapubbaṃ – taṃ khippameva gantā hoti. Evaṃ kho, bhikkhave, rañño nāgo gantā hoti. Imehi kho, bhikkhave, catūhi aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.

And how, monks, is a king's elephant a goer? Here, monks, whatever direction the elephant trainer sends it—whether to a place previously gone to or not previously gone to—it goes there swiftly. This is how, monks, a king's elephant is a goer. Monks, a king's elephant endowed with these four qualities is worthy of a king, fit for a king's use, and is reckoned as a factor of kingship.

‘‘Evamevaṃ kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti …pe… anuttaraṃ puññakkhettaṃ lokassa. Katamehi catūhi? Idha, bhikkhave, bhikkhu sotā ca hoti, hantā ca, khantā ca, gantā ca.

In the same way, monks, a bhikkhu endowed with four qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world. With which four? Here, monks, a bhikkhu is a listener, a slayer, an endurer, and a goer.

‘‘Kathañca, bhikkhave, bhikkhu sotā hoti? Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasoto dhammaṃ suṇāti. Evaṃ kho, bhikkhave, bhikkhu sotā hoti.

And how, monks, is a bhikkhu a listener? Here, monks, when the Dhamma and Discipline proclaimed by the Tathāgata is being taught, the bhikkhu attends to it, takes it to mind, applies his whole mind, and listens to the Dhamma with an attentive ear. This is how, monks, a bhikkhu is a listener.

‘‘Kathañca, bhikkhave, bhikkhu hantā hoti? Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti (hanati) byantīkaroti anabhāvaṃ gameti, uppannaṃ byāpādavitakkaṃ…pe… uppannaṃ vihiṃsāvitakkaṃ…pe… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti hanati [Pg.433] byantīkaroti anabhāvaṃ gameti. Evaṃ kho, bhikkhave, bhikkhu hantā hoti.

And how, monks, is a bhikkhu a slayer? Here, monks, a bhikkhu does not tolerate an arisen thought of sensual desire; he abandons it, dispels it, destroys it, makes an end of it, and brings it to disappearance. He does not tolerate an arisen thought of ill-will... He does not tolerate an arisen thought of violence... He does not tolerate any arisen evil, unwholesome states; he abandons them, dispels them, destroys them, makes an end of them, and brings them to disappearance. This is how, monks, a bhikkhu is a slayer.

‘‘Kathañca, bhikkhave, bhikkhu khantā hoti? Idha, bhikkhave, bhikkhu khamo hoti sītassa uṇhassa jighacchāya pipāsāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti. Evaṃ kho, bhikkhave, bhikkhu khantā hoti.

And how, monks, is a bhikkhu patient? Here, monks, a bhikkhu is an endurer of cold, heat, hunger, and thirst, and of the touch of gadflies, mosquitoes, wind, sun, and creeping things; he is of a nature to endure ill-spoken, ill-come courses of speech and arisen bodily feelings that are painful, sharp, harsh, bitter, unpleasant, disagreeable, and life-taking. In this way, monks, a bhikkhu is patient.

‘‘Kathañca, bhikkhave, bhikkhu gantā hoti? Idha, bhikkhave, bhikkhu yāyaṃ disā agatapubbā iminā dīghena addhunā yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ, taṃ khippaññeva gantā hoti. Evaṃ kho, bhikkhave, bhikkhu gantā hoti. Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā’’ti. Catutthaṃ.

And how, monks, is a bhikkhu a goer? Here, monks, a bhikkhu goes very quickly to that direction not gone to before by this long road—that is, the stilling of all formations, the relinquishing of all substrates of existence, the destruction of craving, dispassion, cessation, Nibbāna. In this way, monks, a bhikkhu is a goer. A bhikkhu endowed with these four qualities, monks, is worthy of offerings... an unsurpassed field of merit for the world.” The fourth.

5. Ṭhānasuttaṃ

5. The Discourse on Grounds

115. ‘‘Cattārimāni, bhikkhave, ṭhānāni. Katamāni cattāri? Atthi, bhikkhave, ṭhānaṃ amanāpaṃ kātuṃ; tañca kayiramānaṃ anatthāya saṃvattati. Atthi, bhikkhave, ṭhānaṃ amanāpaṃ kātuṃ; tañca kayiramānaṃ atthāya saṃvattati. Atthi, bhikkhave, ṭhānaṃ manāpaṃ kātuṃ; tañca kayiramānaṃ anatthāya saṃvattati. Atthi, bhikkhave, ṭhānaṃ manāpaṃ kātuṃ; tañca kayiramānaṃ atthāya saṃvattati.

115. Monks, there are these four grounds. Which four? There is, monks, a ground that is disagreeable to do, and which, being done, leads to what is not for one's welfare. There is, monks, a ground that is disagreeable to do, and which, being done, leads to one's welfare. There is, monks, a ground that is agreeable to do, and which, being done, leads to what is not for one's welfare. There is, monks, a ground that is agreeable to do, and which, being done, leads to one's welfare.

‘‘Tatra, bhikkhave, yamidaṃ ṭhānaṃ amanāpaṃ kātuṃ; tañca kayiramānaṃ anatthāya saṃvattati – idaṃ, bhikkhave, ṭhānaṃ ubhayeneva na kattabbaṃ maññati. Yampidaṃ ṭhānaṃ amanāpaṃ kātuṃ; imināpi naṃ na kattabbaṃ maññati. Yampidaṃ ṭhānaṃ kayiramānaṃ anatthāya saṃvattati; imināpi naṃ na kattabbaṃ maññati. Idaṃ, bhikkhave, ṭhānaṃ ubhayeneva na kattabbaṃ maññati.

Among these, monks, as to that ground which is disagreeable to do and which, being done, leads to what is not for one's welfare—this ground, monks, one considers should not be done for both reasons. Because it is disagreeable to do, for this reason one considers it should not be done. Because, being done, it leads to what is not for one's welfare, for this reason also one considers it should not be done. This ground, monks, one considers should not be done for both reasons.

‘‘Tatra, bhikkhave, yamidaṃ ṭhānaṃ amanāpaṃ kātuṃ; tañca kayiramānaṃ atthāya saṃvattati – imasmiṃ, bhikkhave, ṭhāne bālo ca paṇḍito ca veditabbo purisathāme [Pg.434] purisavīriye purisaparakkame. Na, bhikkhave, bālo iti paṭisañcikkhati – ‘kiñcāpi kho idaṃ ṭhānaṃ amanāpaṃ kātuṃ; atha carahidaṃ ṭhānaṃ kayiramānaṃ atthāya saṃvattatī’ti. So taṃ ṭhānaṃ na karoti. Tassa taṃ ṭhānaṃ akayiramānaṃ anatthāya saṃvattati. Paṇḍito ca kho, bhikkhave, iti paṭisañcikkhati – ‘kiñcāpi kho idaṃ ṭhānaṃ amanāpaṃ kātuṃ; atha carahidaṃ ṭhānaṃ kayiramānaṃ atthāya saṃvattatī’ti. So taṃ ṭhānaṃ karoti. Tassa taṃ ṭhānaṃ kayiramānaṃ atthāya saṃvattati.

Among these, monks, as to that ground which is disagreeable to do, and which, being done, leads to one's welfare—in this ground, monks, the fool and the wise person are to be known by a man's strength, a man's energy, and a man's endeavor. The fool, monks, does not reflect thus: ‘Although this ground is indeed disagreeable to do, yet, being done, it leads to one's welfare.’ He does not do that ground. For him, that ground, not being done, leads to what is not for his welfare. But the wise person, monks, reflects thus: ‘Although this ground is indeed disagreeable to do, yet, being done, it leads to one's welfare.’ He does that ground. For him, that ground, being done, leads to his welfare.

‘‘Tatra, bhikkhave, yamidaṃ ṭhānaṃ manāpaṃ kātuṃ; tañca kayiramānaṃ anatthāya saṃvattati – imasmimpi, bhikkhave, ṭhāne bālo ca paṇḍito ca veditabbo purisathāme purisavīriye purisaparakkame. Na, bhikkhave, bālo iti paṭisañcikkhati – ‘kiñcāpi kho idaṃ ṭhānaṃ manāpaṃ kātuṃ; atha carahidaṃ ṭhānaṃ kayiramānaṃ anatthāya saṃvattatī’ti. So taṃ ṭhānaṃ karoti. Tassa taṃ ṭhānaṃ kayiramānaṃ anatthāya saṃvattati. Paṇḍito ca kho, bhikkhave, iti paṭisañcikkhati – ‘kiñcāpi kho idaṃ ṭhānaṃ manāpaṃ kātuṃ; atha carahidaṃ ṭhānaṃ kayiramānaṃ anatthāya saṃvattatī’ti. So taṃ ṭhānaṃ na karoti. Tassa taṃ ṭhānaṃ akayiramānaṃ atthāya saṃvattati.

Among these, monks, as to that ground which is agreeable to do, and which, being done, leads to what is not for one's welfare—in this ground too, monks, the fool and the wise person are to be known by a man's strength, a man's energy, and a man's endeavor. The fool, monks, does not reflect thus: ‘Although this ground is indeed agreeable to do, yet, being done, it leads to what is not for one's welfare.’ He does that ground. For him, that ground, being done, leads to what is not for his welfare. But the wise person, monks, reflects thus: ‘Although this ground is indeed agreeable to do, yet, being done, it leads to what is not for one's welfare.’ He does not do that ground. For him, that ground, not being done, leads to his welfare.

‘‘Tatra, bhikkhave, yamidaṃ ṭhānaṃ manāpaṃ kātuṃ, tañca kayiramānaṃ atthāya saṃvattati – idaṃ, bhikkhave, ṭhānaṃ ubhayeneva kattabbaṃ maññati. Yampidaṃ ṭhānaṃ manāpaṃ kātuṃ, imināpi naṃ kattabbaṃ maññati; yampidaṃ ṭhānaṃ kayiramānaṃ atthāya saṃvattati, imināpi naṃ kattabbaṃ maññati. Idaṃ, bhikkhave, ṭhānaṃ ubhayeneva kattabbaṃ maññati. Imāni kho, bhikkhave, cattāri ṭhānānī’’ti. Pañcamaṃ.

“Among these, Bhikkhus, as to that course of action which is agreeable to undertake and which, when undertaken, leads to one's welfare—this course of action, Bhikkhus, one should understand ought to be undertaken for both reasons. Because it is agreeable to undertake, for this reason one should understand it ought to be undertaken. Because, when undertaken, it leads to one's welfare, for this reason also one should understand it ought to be undertaken. This course of action, Bhikkhus, one should understand ought to be undertaken for both reasons. These, indeed, Bhikkhus, are the four courses of action.” The fifth.

6. Appamādasuttaṃ

6. The Discourse on Heedfulness

116. ‘‘Catūhi, bhikkhave, ṭhānehi appamādo karaṇīyo. Katamehi catūhi? Kāyaduccaritaṃ, bhikkhave, pajahatha, kāyasucaritaṃ bhāvetha; tattha ca mā pamādattha. Vacīduccaritaṃ, bhikkhave, pajahatha, vacīsucaritaṃ bhāvetha; tattha ca mā pamādattha. Manoduccaritaṃ, bhikkhave, pajahatha, manosucaritaṃ bhāvetha; tattha ca mā pamādattha. Micchādiṭṭhiṃ, bhikkhave, pajahatha, sammādiṭṭhiṃ bhāvetha; tattha ca mā pamādattha.

116. “Bhikkhus, heedfulness should be practiced on four grounds. On which four? Bhikkhus, abandon bodily misconduct and cultivate good bodily conduct; and do not be heedless therein. Bhikkhus, abandon verbal misconduct and cultivate good verbal conduct; and do not be heedless therein. Bhikkhus, abandon mental misconduct and cultivate good mental conduct; and do not be heedless therein. Bhikkhus, abandon wrong view and cultivate right view; and do not be heedless therein.”

‘‘Yato [Pg.435] kho, bhikkhave, bhikkhuno kāyaduccaritaṃ pahīnaṃ hoti kāyasucaritaṃ bhāvitaṃ, vacīduccaritaṃ pahīnaṃ hoti vacīsucaritaṃ bhāvitaṃ, manoduccaritaṃ pahīnaṃ hoti manosucaritaṃ bhāvitaṃ, micchādiṭṭhi pahīnā hoti sammādiṭṭhi bhāvitā, so na bhāyati samparāyikassa maraṇassā’’ti. Chaṭṭhaṃ.

“When, Bhikkhus, a bhikkhu has abandoned bodily misconduct and cultivated good bodily conduct, abandoned verbal misconduct and cultivated good verbal conduct, abandoned mental misconduct and cultivated good mental conduct, and abandoned wrong view and cultivated right view, he does not fear death pertaining to the future life.” The sixth.

7. Ārakkhasuttaṃ

7. The Discourse on Guarding

117. ‘‘Catūsu, bhikkhave, ṭhānesu attarūpena appamādo sati cetaso ārakkho karaṇīyo. Katamesu catūsu? ‘Mā me rajanīyesu dhammesu cittaṃ rajjī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo; ‘mā me dosanīyesu dhammesu cittaṃ dussī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo; ‘mā me mohanīyesu dhammesu cittaṃ muyhī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo; ‘mā me madanīyesu dhammesu cittaṃ majjī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo.

117. “Bhikkhus, on four occasions, one who desires his own welfare should practice heedful mindfulness to guard the mind. On which four? Reflecting, ‘May my mind not be impassioned by things that arouse passion,’ one who desires his own welfare should practice heedful mindfulness to guard the mind. Reflecting, ‘May my mind not be corrupted by things that arouse aversion,’ one who desires his own welfare should practice heedful mindfulness to guard the mind. Reflecting, ‘May my mind not be deluded by things that arouse delusion,’ one who desires his own welfare should practice heedful mindfulness to guard the mind. Reflecting, ‘May my mind not be intoxicated by things that arouse intoxication,’ one who desires his own welfare should practice heedful mindfulness to guard the mind.”

‘‘Yato kho, bhikkhave, bhikkhuno rajanīyesu dhammesu cittaṃ na rajjati vītarāgattā, dosanīyesu dhammesu cittaṃ na dussati vītadosattā, mohanīyesu dhammesu cittaṃ na muyhati vītamohattā, madanīyesu dhammesu cittaṃ na majjati vītamadattā, so na chambhati na kampati na vedhati na santāsaṃ āpajjati, na ca pana samaṇavacanahetupi gacchatī’’ti. Sattamaṃ.

“When, Bhikkhus, a bhikkhu's mind is not impassioned by things that arouse passion, because he is free from passion; his mind is not corrupted by things that arouse aversion, because he is free from aversion; his mind is not deluded by things that arouse delusion, because he is free from delusion; his mind is not intoxicated by things that arouse intoxication, because he is free from intoxication—he is not stunned, does not tremble, does not quake, and does not fall into terror; nor does he adopt another view on account of the words of other ascetics.” The seventh.

8. Saṃvejanīyasuttaṃ

8. The Discourse on Places Inspiring Urgency

118. ‘‘Cattārimāni, bhikkhave, saddhassa kulaputtassa dassanīyāni saṃvejanīyāni ṭhānāni. Katamāni cattāri? ‘Idha tathāgato jāto’ti, bhikkhave, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ. ‘Idha tathāgato anuttaraṃ sammāsambodhiṃ abhisambuddho’ti, bhikkhave, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ. ‘Idha tathāgato anuttaraṃ dhammacakkaṃ pavattesī’ti, bhikkhave, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ. ‘Idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto’ti[Pg.436], bhikkhave, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ. Imāni kho, bhikkhave, cattāri saddhassa kulaputtassa dassanīyāni saṃvejanīyāni ṭhānānī’’ti. Aṭṭhamaṃ.

118. “Bhikkhus, there are these four places that are worthy of seeing and inspiring for a faithful clansman. Which four? ‘Here the Tathāgata was born’—this, Bhikkhus, is a place worthy of seeing and inspiring for a faithful clansman. ‘Here the Tathāgata awakened to the unsurpassed, perfect enlightenment’—this, Bhikkhus, is a place worthy of seeing and inspiring for a faithful clansman. ‘Here the Tathāgata set in motion the unsurpassed Wheel of the Dhamma’—this, Bhikkhus, is a place worthy of seeing and inspiring for a faithful clansman. ‘Here the Tathāgata passed into parinibbāna with the nibbāna-element that has no residue remaining’—this, Bhikkhus, is a place worthy of seeing and inspiring for a faithful clansman. These, indeed, Bhikkhus, are the four places that are worthy of seeing and inspiring for a faithful clansman.” The eighth.

9. Paṭhamabhayasuttaṃ

9. The First Discourse on Fear

119. ‘‘Cattārimāni, bhikkhave, bhayāni. Katamāni cattāri? Jātibhayaṃ, jarābhayaṃ, byādhibhayaṃ, maraṇabhayaṃ – imāni kho, bhikkhave, cattāri bhayānī’’ti. Navamaṃ.

119. “Bhikkhus, there are these four fears. Which four? The fear of birth, the fear of aging, the fear of illness, and the fear of death. These, indeed, Bhikkhus, are the four fears.” The ninth.

10. Dutiyabhayasuttaṃ

10. The Second Discourse on Fear

120. ‘‘Cattārimāni, bhikkhave, bhayāni. Katamāni cattāri? Aggibhayaṃ, udakabhayaṃ, rājabhayaṃ, corabhayaṃ – imāni kho, bhikkhave, cattāri bhayānī’’ti. Dasamaṃ.

120. “Bhikkhus, there are these four fears. Which four? The fear of fire, the fear of water, the fear of kings, and the fear of thieves. These, indeed, Bhikkhus, are the four fears.” The tenth.

Kesivaggo dutiyo.

The Kesi Chapter, the second.

Tassuddānaṃ –

The summary thereof:

Kesi javo patodo ca, nāgo ṭhānena pañcamaṃ;

Appamādo ca ārakkho, saṃvejanīyañca dve bhayāti.

Kesi, Swiftness, and the Goad, the Elephant, the fifth on Courses of Action; Heedfulness and Guarding, Inspiring Places, and the two on Fear.

(13) 3. Bhayavaggo

(13) 3. The Chapter on Fear

1. Attānuvādasuttaṃ

1. The Discourse on Self-Reproach

121. ‘‘Cattārimāni, bhikkhave, bhayāni. Katamāni cattāri? Attānuvādabhayaṃ, parānuvādabhayaṃ, daṇḍabhayaṃ, duggatibhayaṃ.

121. “Bhikkhus, there are these four fears. Which four? The fear of self-reproach, the fear of others' reproach, the fear of punishment, and the fear of a woeful destination.”

‘‘Katamañca, bhikkhave, attānuvādabhayaṃ? Idha, bhikkhave, ekacco iti paṭisañcikkhati – ‘ahañceva kho pana kāyena duccaritaṃ careyyaṃ, vācāya duccaritaṃ careyyaṃ, manasā duccaritaṃ careyyaṃ, kiñca taṃ yaṃ maṃ attā sīlato na upavadeyyā’ti! So attānuvādabhayassa bhīto kāyaduccaritaṃ pahāya [Pg.437] kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, attānuvādabhayaṃ.

“And what, Bhikkhus, is the fear of self-reproach? Here, Bhikkhus, a certain person reflects thus: ‘If I were to engage in misconduct of body, speech, and mind, how could my own self not reproach me regarding my virtue?’ Fearing self-reproach, he abandons bodily misconduct and cultivates good bodily conduct, abandons verbal misconduct and cultivates good verbal conduct, abandons mental misconduct and cultivates good mental conduct, and maintains himself in purity. This, Bhikkhus, is called the fear of self-reproach.”

‘‘Katamañca, bhikkhave, parānuvādabhayaṃ? Idha, bhikkhave, ekacco iti paṭisañcikkhati – ‘ahañceva kho pana kāyena duccaritaṃ careyyaṃ, vācāya duccaritaṃ careyyaṃ, manasā duccaritaṃ careyyaṃ, kiñca taṃ yaṃ maṃ pare sīlato na upavadeyyu’nti! So parānuvādabhayassa bhīto kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, parānuvādabhayaṃ.

“And what, monks, is the fear of reproach by others? Here, monks, a certain person reflects thus: ‘If I were to engage in misconduct of body, speech, and mind, how could others not reproach me regarding my virtue?’ Fearing the reproach of others, he abandons bodily misconduct and cultivates good bodily conduct, abandons verbal misconduct and cultivates good verbal conduct, abandons mental misconduct and cultivates good mental conduct, and maintains himself in purity. This, monks, is called the fear of reproach by others.

‘‘Katamañca, bhikkhave, daṇḍabhayaṃ? Idha, bhikkhave, ekacco passati coraṃ āgucāriṃ, rājāno gahetvā vividhā kammakāraṇā kārente, kasāhipi tāḷente, vettehipi tāḷente, addhadaṇḍakehipi tāḷente, hatthampi chindante, pādampi chindante, hatthapādampi chindante, kaṇṇampi chindante, nāsampi chindante, kaṇṇanāsampi chindante, bilaṅgathālikampi karonte, saṅkhamuṇḍikampi karonte, rāhumukhampi karonte, jotimālikampi karonte, hatthapajjotikampi karonte, erakavattikampi karonte, cīrakavāsikampi karonte, eṇeyyakampi karonte, balisamaṃsikampi karonte, kahāpaṇakampi karonte, khārāpatacchikampi karonte, palighaparivattikampi karonte, palālapīṭhakampi karonte, tattenapi telena osiñcante, sunakhehipi khādāpente, jīvantampi sūle uttāsente, asināpi sīsaṃ chindante.

“And what, monks, is the fear of punishment? Here, monks, a certain person sees a thief, a wrongdoer, whom kings, having seized him, subject to various kinds of punishment: they flog him with whips, beat him with canes, and strike him with cudgels; they cut off his hand, cut off his foot, and cut off his hand and foot; cut off his ear, cut off his nose, and cut off his ear and nose; they inflict the ‘gruel-pot’ torture, the ‘polished-shell’ torture, the ‘Rāhu’s-mouth’ torture, the ‘fire-garland’ torture, the ‘flaming-hand’ torture, the ‘straw-twist’ torture, the ‘bark-dress’ torture, the ‘antelope’ torture, the ‘flesh-hooking’ torture, the ‘coin-slicing’ torture, the ‘lye-pickling’ torture, the ‘pivot-on-a-stake’ torture, and the ‘straw-mattress’ torture; they pour boiling oil over him, have him eaten by dogs, impale him alive on a stake, and cut off his head with a sword.”

‘‘Tassa evaṃ hoti – ‘yathārūpānaṃ kho pāpakānaṃ kammānaṃ hetu coraṃ āgucāriṃ rājāno gahetvā vividhā kammakāraṇā kārenti, kasāhipi tāḷenti…pe… asināpi sīsaṃ chindanti, ahañceva kho pana evarūpaṃ pāpakammaṃ kareyyaṃ, mampi rājāno gahetvā evarūpā vividhā kammakāraṇā kāreyyuṃ, kasāhipi tāḷeyyuṃ, vettehipi tāḷeyyuṃ, addhadaṇḍakehipi tāḷeyyuṃ, hatthampi chindeyyuṃ, pādampi chindeyyuṃ, hatthapādampi chindeyyuṃ, kaṇṇampi chindeyyuṃ, nāsampi chindeyyuṃ, kaṇṇanāsampi chindeyyuṃ, bilaṅgathālikampi kareyyuṃ, saṅkhamuṇḍikampi kareyyuṃ; rāhumukhampi kareyyuṃ, jotimālikampi kareyyuṃ, hatthapajjotikampi kareyyuṃ, erakavattikampi kareyyuṃ, cīrakavāsikampi kareyyuṃ, eṇeyyakampi kareyyuṃ, balisamaṃsikampi kareyyuṃ, kahāpaṇakampi [Pg.438] kareyyuṃ, khārāpatacchikampi kareyyuṃ, palighaparivattikampi kareyyuṃ, palālapīṭhakampi kareyyuṃ, tattenapi telena osiñceyyuṃ, sunakhehipi khādāpeyyuṃ, jīvantampi sūle uttāseyyuṃ, asināpi sīsaṃ chindeyyu’nti. So daṇḍabhayassa bhīto na paresaṃ pābhataṃ vilumpanto carati. Kāyaduccaritaṃ pahāya…pe… suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, daṇḍabhayaṃ.

To him, this thought occurs: ‘It is on account of evil deeds of such a kind that kings seize a thief, a wrongdoer, and inflict various punishments, such as flogging with whips… and cutting off his head with a sword. If I were to commit such an evil deed, kings might seize me and inflict on me such various punishments: they might flog me with whips, beat me with canes, and strike me with cudgels; they might cut off my hand, cut off my foot, and cut off my hand and foot; they might cut off my ear, cut off my nose, and cut off my ear and nose; they might inflict the ‘gruel-pot’ torture, the ‘polished-shell’ torture, the ‘Rāhu’s-mouth’ torture, the ‘fire-garland’ torture, the ‘flaming-hand’ torture, the ‘straw-twist’ torture, the ‘bark-dress’ torture, the ‘antelope’ torture, the ‘flesh-hooking’ torture, the ‘coin-slicing’ torture, the ‘lye-pickling’ torture, the ‘pivot-on-a-stake’ torture, or the ‘straw-mattress’ torture; they might pour boiling oil over me, have me devoured by dogs, impale me alive on a stake, or cut off my head with a sword.’ Fearing punishment, he does not go about plundering the property of others. Having abandoned bodily misconduct... he maintains himself in purity. This, monks, is called the fear of punishment.

‘‘Katamañca, bhikkhave, duggatibhayaṃ? Idha, bhikkhave, ekacco iti paṭisañcikkhati – ‘kāyaduccaritassa kho pāpako vipāko abhisamparāyaṃ, vacīduccaritassa pāpako vipāko abhisamparāyaṃ, manoduccaritassa pāpako vipāko abhisamparāyaṃ. Ahañceva kho pana kāyena duccaritaṃ careyyaṃ, vācāya duccaritaṃ careyyaṃ, manasā duccaritaṃ careyyaṃ, kiñca taṃ yāhaṃ na kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya’nti! So duggatibhayassa bhīto kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ pariharati. Idaṃ vuccati, bhikkhave, duggatibhayaṃ. Imāni kho, bhikkhave, cattāri bhayānī’’ti. Paṭhamaṃ.

“And what, monks, is the fear of a bad destination? Here, monks, a certain person reflects thus: ‘Bodily misconduct has an evil result in the life to come; verbal misconduct has an evil result in the life to come; mental misconduct has an evil result in the life to come. And if I were to practice bodily misconduct, verbal misconduct, or mental misconduct, how could I not, after the body's breakup, after death, be reborn in a state of misery, a bad destination, the state of ruin, in hell?’ Fearing a bad destination, he abandons bodily misconduct and cultivates good bodily conduct; he abandons verbal misconduct and cultivates good verbal conduct; he abandons mental misconduct and cultivates good mental conduct; he maintains himself in purity. This, monks, is called the fear of a bad destination. These, monks, are the four fears.” First.

2. Ūmibhayasuttaṃ

2. The Discourse on the Fear of the Wave

122. ‘‘Cattārimāni, bhikkhave, bhayāni udakorohantassa pāṭikaṅkhitabbāni. Katamāni cattāri? Ūmibhayaṃ, kumbhīlabhayaṃ, āvaṭṭabhayaṃ, susukābhayaṃ – imāni kho, bhikkhave, cattāri bhayāni udakorohantassa pāṭikaṅkhitabbāni. Evamevaṃ kho, bhikkhave, cattāri bhayāni idhekaccassa kulaputtassa imasmiṃ dhammavinaye agārasmā anagāriyaṃ pabbajitassa pāṭikaṅkhitabbāni. Katamāni cattāri? Ūmibhayaṃ, kumbhīlabhayaṃ, āvaṭṭabhayaṃ, susukābhayaṃ.

122. “Monks, these four dangers are to be expected by one who descends into the water. What four? The danger of the wave, the danger of the crocodile, the danger of the whirlpool, and the danger of the shark. These, monks, are the four dangers to be expected by one who descends into the water. In the same way, monks, these four dangers are to be expected by a certain clansman who has gone forth from the household life into homelessness in this Dhamma and Discipline. What four? The danger of the wave, the danger of the crocodile, the danger of the whirlpool, and the danger of the shark.

‘‘Katamañca, bhikkhave, ūmibhayaṃ? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo [Pg.439] dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti! Tamenaṃ tathā pabbajitaṃ samānaṃ sabrahmacārino ovadanti anusāsanti – ‘evaṃ te abhikkamitabbaṃ, evaṃ te paṭikkamitabbaṃ, evaṃ te āloketabbaṃ, evaṃ te viloketabbaṃ, evaṃ te samiñjitabbaṃ, evaṃ te pasāritabbaṃ, evaṃ te saṅghāṭipattacīvaraṃ dhāretabba’nti. Tassa evaṃ hoti – ‘mayaṃ kho pubbe agāriyabhūtā samānā aññe ovadāmapi anusāsāmapi. Ime panamhākaṃ puttamattā maññe nattamattā maññe ovaditabbaṃ anusāsitabbaṃ maññantī’ti. So kupito anattamano sikkhaṃ paccakkhāya hīnāyāvattati. Ayaṃ vuccati, bhikkhave, bhikkhu ūmibhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto. Ūmibhayanti kho, bhikkhave, kodhūpāyāsassetaṃ adhivacanaṃ. Idaṃ vuccati, bhikkhave, ūmibhayaṃ.

“And what, monks, is the danger of the wave? Here, monks, a certain clansman, out of faith, goes forth from the household life into homelessness, thinking: 'I am beset by birth, aging, death, sorrow, lamentation, pain, grief, and despair—beset by suffering, oppressed by suffering. Surely, an end to this whole mass of suffering might be discerned!' When he has gone forth thus, his fellow monks advise and instruct him: 'You should go forward like this, you should step back like this, you should look ahead like this, you should look around like this, you should bend your limbs like this, you should extend them like this, you should wear your outer robe, almsbowl, and robes like this.' He thinks: 'Formerly, when we were householders, we used to advise and instruct others. But now these men, who seem to be the age of our sons or grandsons, think they should advise and instruct us!' Angry and displeased, he renounces the training and returns to the lower life. This is called, monks, a monk who, being afraid of the danger of the wave, renounces the training and returns to the lower life. 'The danger of the wave,' monks, is a designation for anger and despair. This, monks, is called the danger of the wave.

‘‘Katamañca, bhikkhave, kumbhīlabhayaṃ? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti! Tamenaṃ tathā pabbajitaṃ samānaṃ sabrahmacārino ovadanti anusāsanti – ‘idaṃ te khāditabbaṃ, idaṃ te na khāditabbaṃ, idaṃ te bhuñjitabbaṃ, idaṃ te na bhuñjitabbaṃ, idaṃ te sāyitabbaṃ, idaṃ te na sāyitabbaṃ, idaṃ te pātabbaṃ, idaṃ te na pātabbaṃ, kappiyaṃ te khāditabbaṃ, akappiyaṃ te na khāditabbaṃ, kappiyaṃ te bhuñjitabbaṃ, akappiyaṃ te na bhuñjitabbaṃ, kappiyaṃ te sāyitabbaṃ, akappiyaṃ te na sāyitabbaṃ, kappiyaṃ te pātabbaṃ, akappiyaṃ te na pātabbaṃ, kāle te khāditabbaṃ, vikāle te na khāditabbaṃ, kāle te bhuñjitabbaṃ, vikāle te na bhuñjitabbaṃ, kāle te sāyitabbaṃ, vikāle te na sāyitabbaṃ, kāle te pātabbaṃ, vikāle te na pātabba’nti. Tassa evaṃ hoti – ‘mayaṃ kho pubbe agāriyabhūtā samānā yaṃ icchāma taṃ khādāma, yaṃ na icchāma na taṃ khādāma; yaṃ icchāma taṃ bhuñjāma, yaṃ na icchāma na taṃ bhuñjāma; yaṃ icchāma taṃ sāyāma, yaṃ na icchāma na taṃ sāyāma; yaṃ icchāma taṃ pivāma, yaṃ na icchāma na taṃ pivāma; kappiyampi khādāma akappiyampi khādāma kappiyampi bhuñjāma akappiyampi bhuñjāma kappiyampi sāyāma akappiyampi sāyāma kappiyampi pivāma akappiyampi pivāma, kālepi khādāma vikālepi khādāma kālepi bhuñjāma vikālepi bhuñjāma kālepi [Pg.440] sāyāma vikālepi sāyāma kālepi pivāma vikālepi pivāma; yampi no saddhā gahapatikā divā vikāle paṇītaṃ khādanīyaṃ vā bhojanīyaṃ vā denti, tatrapime mukhāvaraṇaṃ maññe karontī’ti. So kupito anattamano sikkhaṃ paccakkhāya hīnāyāvattati. Ayaṃ vuccati, bhikkhave, bhikkhu kumbhīlabhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto. Kumbhīlabhayanti kho, bhikkhave, odarikattassetaṃ adhivacanaṃ. Idaṃ vuccati, bhikkhave, kumbhīlabhayaṃ.

“And what, monks, is the danger of crocodiles? Here, monks, a certain clansman, out of faith, goes forth from the household life into homelessness, thinking: 'I am beset by birth, aging, death, sorrow, lamentation, pain, grief, and despair—beset by suffering, oppressed by suffering. Surely, an end to this whole mass of suffering might be discerned!' When he has thus gone forth, his fellow monks advise and instruct him: 'You should eat this, you should not eat that; you should consume this, you should not consume that; you should savor this, you should not savor that; you should drink this, you should not drink that; what is allowable you should eat, what is not allowable you should not eat; what is allowable you should consume, what is not allowable you should not consume; what is allowable you should savor, what is not allowable you should not savor; what is allowable you should drink, what is not allowable you should not drink; you should eat at the proper time, you should not eat at the improper time; you should consume at the proper time, you should not consume at the improper time; you should savor at the proper time, you should not savor at the improper time; you should drink at the proper time, you should not drink at the improper time.' He thinks: 'Formerly, when we were householders, we ate what we wanted and did not eat what we did not want; we consumed what we wanted and did not consume what we did not want; we savored what we wanted and did not savor what we did not want; we drank what we wanted and did not drink what we did not want; we ate what was allowable and what was not allowable; we consumed what was allowable and what was not allowable; we savored what was allowable and what was not allowable; we drank what was allowable and what was not allowable; we ate at the proper time and at the improper time; we consumed at the proper time and at the improper time; we savored at the proper time and at the improper time; we drank at the proper time and at the improper time. And when faithful householders give us fine edibles or food to eat at the wrong time of day, it seems to me they are putting a muzzle on us.' Angry and displeased, he renounces the training and returns to the lower life. This, monks, is called a monk who, fearing the danger of crocodiles, renounces the training and returns to the lower life. 'Danger of crocodiles,' monks, is a term for being devoted to one's belly. This, monks, is called the danger of crocodiles.

‘‘Katamañca, bhikkhave, āvaṭṭabhayaṃ? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi, dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti! So evaṃ pabbajito samāno pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi. So tattha passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ. Tassa evaṃ hoti – ‘mayaṃ kho pubbe agāriyabhūtā samānā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārimhā; saṃvijjanti kho pana me kule bhogā. Sakkā bhoge ca bhuñjituṃ puññāni ca kātuṃ. Yaṃnūnāhaṃ sikkhaṃ paccakkhāya hīnāyāvattitvā bhoge ca bhuñjeyyaṃ puññāni ca kareyya’nti! So sikkhaṃ paccakkhāya hīnāyāvattati. Ayaṃ vuccati, bhikkhave, bhikkhu āvaṭṭabhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto. Āvaṭṭabhayanti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ. Idaṃ vuccati, bhikkhave, āvaṭṭabhayaṃ.

“And what, monks, is the danger of whirlpools? Here, monks, a certain clansman, out of faith, goes forth from the household life into homelessness, thinking: 'I am beset by birth, aging, death, sorrow, lamentation, pain, grief, and despair—beset by suffering, oppressed by suffering. Surely, an end to this whole mass of suffering might be discerned!' Having thus gone forth, in the morning time, he dresses, takes his bowl and robe, and enters a village or town for alms, with body unguarded, speech unguarded, mind unguarded, mindfulness unestablished, and senses unrestrained. There he sees a householder or a householder's son enjoying himself, furnished and replete with the five strands of sensual pleasure. He thinks: 'Formerly, when I was a householder, I too enjoyed myself, furnished and replete with the five strands of sensual pleasure. There is wealth in my family. It is possible both to enjoy wealth and to do meritorious deeds. What if I were to renounce the training and return to the lower life, to enjoy wealth and do meritorious deeds?' So he renounces the training and returns to the lower life. This is called, monks, a monk who, afraid of the danger of whirlpools, renounces the training and returns to the lower life. 'Danger of whirlpools,' monks, is a term for the five strands of sensual pleasure. This is called, monks, the danger of whirlpools.”

‘‘Katamañca, bhikkhave, susukābhayaṃ? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti – ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti! So evaṃ pabbajito samāno pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ [Pg.441] vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi. So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā. Tassa mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti. So rāgānuddhaṃsitena cittena sikkhaṃ paccakkhāya hīnāyāvattati. Ayaṃ vuccati, bhikkhave, bhikkhu susukābhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto. Susukābhayanti kho, bhikkhave, mātugāmassetaṃ adhivacanaṃ. Idaṃ vuccati, bhikkhave, susukābhayaṃ. Imāni kho, bhikkhave, cattāri bhayāni idhekaccassa kulaputtassa imasmiṃ dhammavinaye agārasmā anagāriyaṃ pabbajitassa pāṭikaṅkhitabbānī’’ti. Dutiyaṃ.

And what, monks, is the danger of the crocodile? Here, monks, a certain clansman, out of faith, goes forth from the household life into homelessness, thinking: 'I am beset by birth, aging, and death, by sorrow, lamentation, pain, grief, and despair; I am beset by suffering, afflicted by suffering. Perhaps an end to this whole mass of suffering might be discerned.' Having thus gone forth, in the morning, having dressed, taking his bowl and outer robe, he enters a village or town for alms with body unguarded, speech unguarded, mind unguarded, mindfulness unestablished, and senses unrestrained. There he sees a woman improperly dressed or improperly covered. Upon seeing a woman improperly dressed or improperly covered, lust corrupts his mind. With his mind corrupted by lust, he renounces the training and returns to the lower life. This, monks, is called a monk who, afraid of the danger of the crocodile, renounces the training and returns to the lower life. 'The danger of the crocodile,' monks, is a term for a woman. This, monks, is called the danger of the crocodile. These, monks, are the four dangers to be expected by a certain clansman who has gone forth from the household life into homelessness in this Dhamma and Discipline.

3. Paṭhamanānākaraṇasuttaṃ

3. The First Discourse on Differences

123. ‘‘Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, ekacco puggalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati. Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjati. Brahmakāyikānaṃ, bhikkhave, devānaṃ kappo āyuppamāṇaṃ. Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati. Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati. Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā sati.

123. Monks, these four kinds of persons are found existing in the world. Which four? Here, monks, a certain person, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by applied and sustained thought, with rapture and happiness born of seclusion. He savors it, desires it, and finds satisfaction in it. Established therein, resolved on it, dwelling frequently in it, without falling away, when he dies he is reborn in the company of the devas of Brahmā's retinue. Monks, the lifespan of the devas of Brahmā's retinue is one eon. There an ordinary person, having remained for as long as that lifespan lasts and having exhausted all of it, goes to hell, to the animal realm, or to the realm of ghosts. But a disciple of the Blessed One, having remained there for as long as that lifespan lasts and having exhausted all of it, attains final Nibbāna in that very existence. This, monks, is the distinction, this is the superiority, this is the difference between a learned noble disciple and an unlearned ordinary person, namely, with regard to the existence of a destination and rebirth.

‘‘Puna caparaṃ, bhikkhave, idhekacco puggalo vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati. Tattha ṭhito tadadhimutto tabbahulavihārī [Pg.442] aparihīno kālaṃ kurumāno ābhassarānaṃ devānaṃ sahabyataṃ upapajjati. Ābhassarānaṃ, bhikkhave, devānaṃ dve kappā āyuppamāṇaṃ. Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati. Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati. Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā sati.

Furthermore, monks, here a certain person, with the stilling of applied and sustained thought, enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without applied and sustained thought, and has rapture and happiness born of concentration. He savors it, desires it, and finds satisfaction in it. Established therein, resolved on it, dwelling frequently in it, without falling away, when he dies he is reborn in the company of the Ābhassara devas. Monks, the lifespan of the Ābhassara devas is two eons. There an ordinary person, having remained for as long as that lifespan lasts and having exhausted all of it, goes to hell, to the animal realm, or to the realm of ghosts. But a disciple of the Blessed One, having remained there for as long as that lifespan lasts and having exhausted all of it, attains final Nibbāna in that very existence. This, monks, is the distinction, this is the superiority, this is the difference between a learned noble disciple and an unlearned ordinary person, namely, with regard to the existence of a destination and rebirth.

‘‘Puna caparaṃ, bhikkhave, idhekacco puggalo pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati. So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati. Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno, kālaṃ kurumāno subhakiṇhānaṃ devānaṃ sahabyataṃ upapajjati. Subhakiṇhānaṃ, bhikkhave, devānaṃ cattāro kappā āyuppamāṇaṃ. Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati. Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati. Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā sati.

Furthermore, monks, here a certain person, with the fading away of rapture, dwells in equanimity, mindful and clearly comprehending, and experiences happiness with the body; he enters and dwells in the third jhāna, of which the noble ones declare: ‘Equanimous and mindful, one dwells happily.’ He savors it, desires it, and finds satisfaction in it. Established therein, resolved on it, dwelling frequently in it, without falling away, when he dies he is reborn in the company of the Subhakiṇha devas. Monks, the lifespan of the Subhakiṇha devas is four eons. There an ordinary person, having remained for as long as that lifespan lasts and having exhausted all of it, goes to hell, to the animal realm, or to the realm of ghosts. But a disciple of the Blessed One, having remained there for as long as that lifespan lasts and having exhausted all of it, attains final Nibbāna in that very existence. This, monks, is the distinction, this is the superiority, this is the difference between a learned noble disciple and an unlearned ordinary person, namely, with regard to the existence of a destination and rebirth.

‘‘Puna caparaṃ, bhikkhave, idhekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati. Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno vehapphalānaṃ devānaṃ sahabyataṃ upapajjati. Vehapphalānaṃ, bhikkhave, devānaṃ pañca kappasatāni āyuppamāṇaṃ. Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati [Pg.443] pettivisayampi gacchati. Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati. Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā sati. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmi’’nti. Tatiyaṃ.

Furthermore, monks, here a certain person, with the abandoning of pleasure and the abandoning of pain, and with the previous disappearance of joy and grief, enters and abides in the fourth jhāna, which is neither-painful-nor-pleasant and has purity of mindfulness due to equanimity. He savors it, desires it, and finds satisfaction in it. Established in that, devoted to it, frequently dwelling in it, not having fallen away, when he dies, he is reborn in the company of the Vehapphala devas. Monks, the lifespan of the Vehapphala devas is five hundred great eons. There, an ordinary person, having remained for the full extent of the lifespan, and having exhausted all of that lifespan of those devas, goes to hell, the animal realm, or the realm of ghosts. But a disciple of the Blessed One, having remained there for the full extent of the lifespan, and having exhausted all of that lifespan of those devas, attains Parinibbāna in that very existence. This, monks, is the distinction, this is the special quality, this is the difference for a learned noble disciple compared with an unlearned ordinary person, that is, when there is a destination and rebirth. These, monks, are the four persons who are found existing in the world.

4. Dutiyanānākaraṇasuttaṃ

4. The Second Discourse on Differences

124. ‘‘Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, ekacco puggalo vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So kāyassa bhedā paraṃ maraṇā suddhāvāsānaṃ devānaṃ sahabyataṃ upapajjati. Ayaṃ, bhikkhave, upapatti asādhāraṇā puthujjanehi.

124. Monks, these four persons are found existing in the world. Which four? Here, monks, a certain person, secluded from sensual pleasures… enters and abides in the first jhāna. He thoroughly sees whatever phenomena there are of form, feeling, perception, formations, and consciousness as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as other, as disintegrating, as empty, and as not-self. With the breakup of the body, after death, he is reborn in the company of the devas of the Pure Abodes. This, monks, is a rebirth not shared with ordinary people.

‘‘Puna caparaṃ, bhikkhave, idhekacco puggalo vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So kāyassa bhedā paraṃ maraṇā suddhāvāsānaṃ devānaṃ sahabyataṃ upapajjati. Ayaṃ, bhikkhave, upapatti asādhāraṇā puthujjanehi. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmi’’nti. Catutthaṃ.

Furthermore, monks, here a certain person, with the stilling of thought and examination… enters and abides in the second jhāna… the third jhāna… the fourth jhāna. He thoroughly sees whatever phenomena there are of form, feeling, perception, formations, and consciousness as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as other, as disintegrating, as empty, and as not-self. With the breakup of the body, after death, he is reborn in the company of the devas of the Pure Abodes. This, monks, is a rebirth not shared with ordinary people. These, monks, are the four persons who are found existing in the world.

5. Paṭhamamettāsuttaṃ

5. The First Discourse on Loving-Kindness

125. ‘‘Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, ekacco puggalo mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ [Pg.444] mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati. Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjati. Brahmakāyikānaṃ, bhikkhave, devānaṃ kappo āyuppamāṇaṃ. Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati. Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati. Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā sati.

125. Monks, these four persons are found existing in the world. Which four? Here, monks, a certain person dwells pervading one direction with a mind accompanied by loving-kindness, likewise the second, likewise the third, likewise the fourth. Thus above, below, and across; everywhere, to all as to himself, he dwells pervading the entire world with a mind accompanied by loving-kindness—vast, exalted, immeasurable, without enmity, and without ill will. He savors it, desires it, and finds satisfaction in it. Established therein, intent on it, dwelling in it frequently, not having fallen away from it, when he dies, he is reborn in the company of the devas of the Brahmā group. The lifespan of the devas of the Brahmā group, monks, is one great eon. There, an unlearned ordinary person, having remained for the full lifespan, exhausts all of that lifespan, and then goes to hell, the animal realm, or the realm of ghosts. But a disciple of the Blessed One, having remained there for the full lifespan, exhausts all of that lifespan, and attains Parinibbāna in that very existence. This, monks, is the distinction, this is the special quality, this is the difference between the learned noble disciple and the unlearned ordinary person, that is, when there is a destination and rebirth.

‘‘Puna caparaṃ, bhikkhave, idhekacco puggalo karuṇāsahagatena cetasā…pe… muditāsahagatena cetasā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati. Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno ābhassarānaṃ devānaṃ sahabyataṃ upapajjati. Ābhassarānaṃ, bhikkhave, devānaṃ dve kappā āyuppamāṇaṃ…pe… subhakiṇhānaṃ devānaṃ sahabyataṃ upapajjati. Subhakiṇhānaṃ, bhikkhave, devānaṃ cattāro kappā āyuppamāṇaṃ…pe… vehapphalānaṃ devānaṃ sahabyataṃ upapajjati. Vehapphalānaṃ, bhikkhave, devānaṃ pañca kappasatāni āyuppamāṇaṃ. Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati. Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati. Ayaṃ kho, bhikkhave, viseso [Pg.445] ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā sati. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmi’’nti. Pañcamaṃ.

“Furthermore, monks, here a certain person dwells pervading one direction with a mind accompanied by compassion… with a mind accompanied by appreciative joy… with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, and across; everywhere, to all as to himself, he dwells pervading the entire world with a mind accompanied by equanimity—vast, exalted, immeasurable, without enmity, and without ill will. He savors it, desires it, and finds satisfaction in it. Established therein, intent on it, dwelling in it frequently, not having fallen away from it, when he dies, he is reborn in the company of the devas of Streaming Radiance. The lifespan of the devas of Streaming Radiance, monks, is two eons… He is reborn in the company of the devas of Refulgent Glory. The lifespan of the devas of Refulgent Glory, monks, is four eons… He is reborn in the company of the devas of Great Fruit. The lifespan of the devas of Great Fruit, monks, is five hundred eons. There, an uninstructed worldling remains for the full lifespan, exhausts all of that lifespan, and then goes to hell, the animal realm, or the realm of afflicted spirits. But a disciple of the Blessed One, having remained there for the full lifespan, exhausts all of that lifespan, and attains final Nibbāna in that very existence. This, monks, is the distinction, this the special quality, this the difference between the instructed noble disciple and the uninstructed worldling, that is, when there is a destination and rebirth. These, monks, are the four kinds of persons found existing in the world.”

6. Dutiyamettāsuttaṃ

6. The Second Discourse on Loving-Kindness

126. ‘‘Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, ekacco puggalo mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So kāyassa bhedā paraṃ maraṇā suddhāvāsānaṃ devānaṃ sahabyataṃ upapajjati. Ayaṃ, bhikkhave, upapatti asādhāraṇā puthujjanehi.

126. “Monks, these four kinds of persons are found existing in the world. Which four? Here, monks, a certain person dwells pervading one direction with a mind accompanied by loving-kindness, likewise the second, likewise the third, and likewise the fourth. Thus above, below, and across; everywhere, to all as to himself, he dwells pervading the entire world with a mind accompanied by loving-kindness—vast, exalted, immeasurable, without enmity, and without ill will. Whatever phenomena are there included in form, feeling, perception, formations, and consciousness, he thoroughly sees those phenomena as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, and as not-self. With the breakup of the body, after death, he is reborn in the company of the devas of the Pure Abodes. This, monks, is a rebirth not shared with worldlings.

‘‘Puna caparaṃ, bhikkhave, idhekacco puggalo karuṇā…pe… muditā…pe… upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So kāyassa bhedā paraṃ maraṇā suddhāvāsānaṃ devānaṃ sahabyataṃ upapajjati. Ayaṃ, bhikkhave, upapatti asādhāraṇā puthujjanehi. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmi’’nti. Chaṭṭhaṃ.

“Furthermore, monks, here a certain person dwells pervading one direction with a mind accompanied by compassion… with appreciative joy… with equanimity, likewise the second, likewise the third, and likewise the fourth. Thus above, below, and across; everywhere, to all as to himself, he dwells pervading the entire world with a mind accompanied by equanimity—vast, exalted, immeasurable, without enmity, and without ill will. Whatever phenomena are there included in form, feeling, perception, formations, and consciousness, he thoroughly sees those phenomena as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, and as not-self. With the breakup of the body, after death, he is reborn in the company of the devas of the Pure Abodes. This, monks, is a rebirth not shared with worldlings. These, monks, are the four kinds of persons found existing in the world.”

7. Paṭhamatathāgataacchariyasuttaṃ

7. The First Discourse on the Marvelous and Wonderful Qualities of the Tathāgata

127. ‘‘Tathāgatassa[Pg.446], bhikkhave, arahato sammāsambuddhassa pātubhāvā cattāro acchariyā abbhutā dhammā pātubhavanti. Katame cattāro? Yadā, bhikkhave, bodhisatto tusitā kāyā cavitvā sato sampajāno mātukucchiṃ okkamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Yāpi tā lokantarikā aghā asaṃvutā andhakārā andhakāratimisā yatthapimesaṃ candimasūriyānaṃ evaṃmahiddhikānaṃ evaṃmahānubhāvānaṃ ābhā nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṃ sañjānanti – ‘aññepi kira, bho, santi sattā idhūpapannā’ti. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṃ paṭhamo acchariyo abbhuto dhammo pātubhavati.

127. “Monks, with the appearance of the Tathāgata, the Arahant, the Perfectly Enlightened One, four marvelous and unprecedented phenomena appear. What are the four? When, monks, the Bodhisatta passes away from the Tusita host and descends into his mother’s womb, mindful and clearly comprehending, then an immeasurable, splendid radiance appears in the world with its devas, Māras, and Brahmās, in this generation with its ascetics and brahmins, its devas and humans—surpassing the divine power of the devas. Even in those world-interstices which are desolate, uncovered, dark, and filled with blinding darkness, where the light of even this moon and sun, so mighty and powerful, does not penetrate, there too an immeasurable, splendid radiance appears, surpassing the divine power of the devas. And the beings reborn there recognize one another by that light, thinking, ‘Sirs, it seems there are other beings reborn here too!’ Monks, with the appearance of the Tathāgata, the Arahant, the Perfectly Enlightened One, this is the first marvelous and unprecedented phenomenon that appears.

‘‘Puna caparaṃ, bhikkhave, yadā bodhisatto sato sampajāno mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Yāpi tā lokantarikā aghā asaṃvutā andhakārā andhakāratimisā yatthapimesaṃ candimasūriyānaṃ evaṃmahiddhikānaṃ evaṃmahānubhāvānaṃ ābhā nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṃ sañjānanti – ‘aññepi kira, bho, santi sattā idhūpapannā’ti. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṃ dutiyo acchariyo abbhuto dhammo pātubhavati.

“Furthermore, monks, when the Bodhisatta, mindful and clearly comprehending, emerges from his mother’s womb, then an immeasurable, splendid radiance appears in the world with its devas, Māras, and Brahmās, in this generation with its ascetics and brahmins, its devas and humans—surpassing the divine power of the devas. Even in those world-interstices which are vast, uncovered, dark, and filled with blinding darkness, where the light of even this moon and sun, so mighty and powerful, does not penetrate, there too an immeasurable, splendid radiance appears, surpassing the divine power of the devas. And the beings reborn there recognize one another by that light, thinking, ‘Sirs, it seems there are other beings reborn here too!’ Monks, with the appearance of the Tathāgata, the Arahant, the Perfectly Enlightened One, this is the second marvelous and unprecedented phenomenon that appears.

‘‘Puna caparaṃ, bhikkhave, yadā tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso [Pg.447] pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Yāpi tā lokantarikā aghā asaṃvutā andhakārā andhakāratimisā yatthapimesaṃ candimasūriyānaṃ evaṃmahiddhikānaṃ evaṃmahānubhāvānaṃ ābhā nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṃ sañjānanti – ‘aññepi kira, bho, santi sattā idhūpapannā’ti. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṃ tatiyo acchariyo abbhuto dhammo pātubhavati.

“Furthermore, monks, when the Tathāgata awakens to the unsurpassed perfect enlightenment, then an immeasurable, splendid radiance appears in the world with its devas, Māras, and Brahmās, in this generation with its ascetics and brahmins, its devas and humans—surpassing the divine power of the devas. Even in those world-interstices which are vast, uncovered, dark, and filled with blinding darkness, where the light of even this moon and sun, so mighty and powerful, does not penetrate, there too an immeasurable, splendid radiance appears, surpassing the divine power of the devas. And the beings reborn there recognize one another by that light, thinking, ‘Sirs, it seems there are other beings reborn here too!’ Monks, with the appearance of the Tathāgata, the Arahant, the Perfectly Enlightened One, this is the third marvelous and unprecedented phenomenon that appears.

‘‘Puna caparaṃ, bhikkhave, yadā tathāgato anuttaraṃ dhammacakkaṃ pavatteti, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Yāpi tā lokantarikā aghā asaṃvutā andhakārā andhakāratimisā yatthapimesaṃ candimasūriyānaṃ evaṃmahiddhikānaṃ evaṃmahānubhāvānaṃ ābhā nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ. Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṃ sañjānanti – ‘aññepi kira, bho, santi sattā idhūpapannā’ti. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṃ catuttho acchariyo abbhuto dhammo pātubhavati. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ime cattāro acchariyā abbhutā dhammā pātubhavantī’’ti. Sattamaṃ.

“Furthermore, monks, when the Tathāgata sets rolling the unsurpassed Wheel of Dhamma, then an immeasurable, splendid radiance appears in the world with its devas, Māras, and Brahmās, in this generation with its ascetics and brahmins, its devas and humans—surpassing the divine power of the devas. Even in those world-interstices which are vast, uncovered, dark, and filled with blinding darkness, where the light of even this moon and sun, so mighty and powerful, does not penetrate, there too an immeasurable, splendid radiance appears, surpassing the divine power of the devas. And the beings reborn there recognize one another by that light, thinking, ‘Sirs, it seems there are other beings reborn here too!’ Monks, with the appearance of the Tathāgata, the Arahant, the Perfectly Enlightened One, this is the fourth marvelous and unprecedented phenomenon that appears. Monks, with the appearance of the Tathāgata, the Arahant, the Perfectly Enlightened One, these four marvelous and unprecedented phenomena appear.” Seventh.

8. Dutiyatathāgataacchariyasuttaṃ

8. The Second Discourse on the Tathāgata's Marvels

128. ‘‘Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā cattāro acchariyā abbhutā dhammā pātubhavanti. Katame cattāro? Ālayārāmā, bhikkhave, pajā ālayaratā ālayasammuditā; sā tathāgatena anālaye dhamme desiyamāne sussūsati sotaṃ odahati aññā cittaṃ upaṭṭhapeti. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṃ paṭhamo acchariyo abbhuto dhammo pātubhavati.

128. “Monks, with the appearance of the Tathāgata, the Arahant, the Perfectly Enlightened One, four astounding and unprecedented phenomena appear. What are the four? Monks, the populace delights in attachment, is fond of attachment, rejoices in attachment. When the Dhamma of non-attachment is taught by the Tathāgata, that populace desires to listen, lends ear, and applies the mind to understanding. Monks, with the appearance of the Tathāgata, the Arahant, the Perfectly Enlightened One, this first astounding and unprecedented phenomenon appears.

‘‘Mānārāmā[Pg.448], bhikkhave, pajā mānaratā mānasammuditā. Sā tathāgatena mānavinaye dhamme desiyamāne sussūsati sotaṃ odahati aññā cittaṃ upaṭṭhapeti. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṃ dutiyo acchariyo abbhuto dhammo pātubhavati.

“Monks, the populace delights in conceit, is fond of conceit, rejoices in conceit. When the Dhamma for the subduing of conceit is taught by the Tathāgata, that populace desires to listen, lends ear, and applies the mind to understanding. Monks, with the appearance of the Tathāgata, the Arahant, the Perfectly Enlightened One, this second astounding and unprecedented phenomenon appears.

‘‘Anupasamārāmā, bhikkhave, pajā anupasamaratā anupasamasammuditā. Sā tathāgatena opasamike dhamme desiyamāne sussūsati sotaṃ odahati aññā cittaṃ upaṭṭhapeti. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṃ tatiyo acchariyo abbhuto dhammo pātubhavati.

“Monks, the populace delights in non-pacification, is fond of non-pacification, rejoices in non-pacification. When the Dhamma conducive to pacification is taught by the Tathāgata, that populace desires to listen, lends ear, and applies the mind to understanding. Monks, with the appearance of the Tathāgata, the Arahant, the Perfectly Enlightened One, this third astounding and unprecedented phenomenon appears.

‘‘Avijjāgatā, bhikkhave, pajā aṇḍabhūtā pariyonaddhā. Sā tathāgatena avijjāvinaye dhamme desiyamāne sussūsati sotaṃ odahati aññā cittaṃ upaṭṭhapeti. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṃ catuttho acchariyo abbhuto dhammo pātubhavati. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ime cattāro acchariyā abbhutā dhammā pātubhavantī’’ti. Aṭṭhamaṃ.

“Monks, the populace has gone into ignorance, is enclosed as in an eggshell, enshrouded. When the Dhamma for the subduing of ignorance is taught by the Tathāgata, that populace desires to listen, lends ear, and applies the mind to understanding. Monks, with the appearance of the Tathāgata, the Arahant, the Perfectly Enlightened One, this fourth astounding and unprecedented phenomenon appears. Monks, with the appearance of the Tathāgata, the Arahant, the Perfectly Enlightened One, these four astounding and unprecedented phenomena appear.” Eighth.

9. Ānandaacchariyasuttaṃ

9. The Discourse on Ānanda's Marvels

129. ‘‘Cattārome, bhikkhave, acchariyā abbhutā dhammā ānande. Katame cattāro? Sace, bhikkhave, bhikkhuparisā ānandaṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti. Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, bhikkhuparisā hoti, atha ānando tuṇhī bhavati.

129. “Monks, there are these four astounding and unprecedented phenomena in Ānanda. What are the four? If, monks, an assembly of monks approaches Ānanda for a sight of him, it becomes pleased in mind just by the sight. And if Ānanda speaks the Dhamma there, it becomes pleased in mind by his speech as well. The assembly of monks remains unsatiated, monks, and then Ānanda becomes silent.

‘‘Sace, bhikkhave, bhikkhuniparisā ānandaṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti. Tattha ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, bhikkhuniparisā hoti, atha ānando tuṇhī bhavati.

If, monks, an assembly of nuns approaches Ānanda to see him, it becomes pleased in mind just by seeing him. And if Ānanda speaks the Dhamma there, it becomes pleased in mind by his speech as well. The assembly of nuns remains unsatiated, monks, and then Ānanda becomes silent.

‘‘Sace, bhikkhave, upāsakaparisā ānandaṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti. Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi [Pg.449] sā attamanā hoti. Atittāva, bhikkhave, upāsakaparisā hoti, atha ānando tuṇhī bhavati.

If, monks, an assembly of male lay followers approaches Ānanda to see him, it becomes pleased in mind just by seeing him. And if Ānanda speaks the Dhamma there, it becomes pleased in mind by his speech as well. The assembly of male lay followers remains unsatiated, monks, and then Ānanda becomes silent.

‘‘Sace, bhikkhave, upāsikāparisā ānandaṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti. Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, upāsikāparisā hoti, atha ānando tuṇhī bhavati. Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande’’ti. Navamaṃ.

If, monks, an assembly of female lay followers approaches Ānanda to see him, it becomes pleased in mind just by seeing him. And if Ānanda speaks the Dhamma there, it becomes pleased in mind by his speech as well. The assembly of female lay followers remains unsatiated, monks, and then Ānanda becomes silent. Indeed, monks, these are the four astounding and unprecedented phenomena in Ānanda. Ninth.

10. Cakkavattiacchariyasuttaṃ

10. The Discourse on the Astounding Qualities of a Wheel-Turning Monarch

130. ‘‘Cattārome, bhikkhave, acchariyā abbhutā dhammā raññe cakkavattimhi. Katame cattāro? Sace, bhikkhave, khattiyaparisā rājānaṃ cakkavattiṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti. Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, khattiyaparisā hoti, atha rājā cakkavattī tuṇhī bhavati.

130. Monks, there are these four astounding and unprecedented phenomena in a wheel-turning monarch. What four? If, monks, an assembly of nobles approaches the wheel-turning monarch for an audience, they are delighted just by seeing him. And if the wheel-turning monarch speaks, they are delighted by his speech. The assembly of nobles, monks, remains unsated, and then the wheel-turning monarch becomes silent.

‘‘Sace, bhikkhave, brāhmaṇaparisā rājānaṃ cakkavattiṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti. Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, brāhmaṇaparisā hoti, atha rājā cakkavattī tuṇhī bhavati.

If, monks, an assembly of brahmins approaches the wheel-turning monarch for an audience, they are delighted just by seeing him. And if the wheel-turning monarch speaks, they are delighted by his speech. The assembly of brahmins, monks, remains unsated, and then the wheel-turning monarch becomes silent.

‘‘Sace, bhikkhave, gahapatiparisā rājānaṃ cakkavattiṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti. Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, gahapatiparisā hoti, atha rājā cakkavattī tuṇhī bhavati.

If, monks, an assembly of householders approaches the wheel-turning monarch for an audience, they are delighted just by seeing him. And if the wheel-turning monarch speaks, they are delighted by his speech. The assembly of householders, monks, remains unsated, and then the wheel-turning monarch becomes silent.

‘‘Sace, bhikkhave, samaṇaparisā rājānaṃ cakkavattiṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti. Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, samaṇaparisā hoti, atha rājā cakkavattī tuṇhī bhavati. Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā raññe cakkavattimhi.

If, monks, an assembly of ascetics approaches the wheel-turning monarch for an audience, they are delighted just by seeing him. And if the wheel-turning monarch speaks, they are delighted by his speech. The assembly of ascetics, monks, remains unsated, and then the wheel-turning monarch becomes silent. These, monks, are the four astounding and unprecedented phenomena in a wheel-turning monarch.

‘‘Evamevaṃ [Pg.450] kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande. Katame cattāro? Sace, bhikkhave, bhikkhuparisā ānandaṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti. Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, bhikkhuparisā hoti, atha ānando tuṇhī bhavati.

In the same way, monks, there are these four astounding and unprecedented phenomena in Ānanda. What four? If, monks, an assembly of bhikkhus approaches Ānanda for an audience, they are delighted just by seeing him. And if Ānanda speaks the Dhamma, they are delighted by his speech. The assembly of bhikkhus, monks, remains unsated, and then Ānanda becomes silent.

‘‘Sace, bhikkhave, bhikkhuniparisā…pe… sace, bhikkhave, upāsakaparisā…pe… sace, bhikkhave, upāsikāparisā ānandaṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti. Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, upāsikāparisā hoti, atha ānando tuṇhī bhavati. Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande’’ti. Dasamaṃ.

If, monks, an assembly of nuns… if, monks, an assembly of male lay followers… if, monks, an assembly of female lay followers approaches Ānanda for an audience, they are delighted just by seeing him. And if Ānanda speaks the Dhamma, they are delighted by his speech. The assembly of female lay followers, monks, remains unsated, and then Ānanda becomes silent. These, monks, are the four astounding and unprecedented phenomena in Ānanda. Tenth.

Bhayavaggo tatiyo.

The Chapter on Fear, the Third.

Tassuddānaṃ –

The summary:

Attānuvādaūmi ca, dve ca nānā dve ca honti;

Mettā dve ca acchariyā, aparā ca tathā duveti.

Self-reproach and Wave; two on Difference; two on Loving-kindness; two on Astounding Qualities; and another two likewise.

(14) 4. Puggalavaggo

(14) 4. The Chapter on Individuals

1. Saṃyojanasuttaṃ

1. The Discourse on Fetters

131. ‘‘Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, ekaccassa puggalassa orambhāgiyāni saṃyojanāni appahīnāni honti, upapattipaṭilābhiyāni saṃyojanāni appahīnāni honti, bhavapaṭilābhiyāni saṃyojanāni appahīnāni honti.

131. Monks, these four persons are found existing in the world. What are the four? Here, monks, for a certain person the lower fetters are not abandoned, the fetters that lead to rebirth are not abandoned, and the fetters that lead to existence are not abandoned.

‘‘Idha pana, bhikkhave, ekaccassa puggalassa orambhāgiyāni saṃyojanāni pahīnāni honti, upapattipaṭilābhiyāni saṃyojanāni appahīnāni honti, bhavapaṭilābhiyāni saṃyojanāni appahīnāni honti.

Furthermore, monks, for a certain person the lower fetters are abandoned, but the fetters that lead to rebirth are not abandoned, and the fetters that lead to existence are not abandoned.

‘‘Idha [Pg.451] pana, bhikkhave, ekaccassa puggalassa orambhāgiyāni saṃyojanāni pahīnāni honti, upapattipaṭilābhiyāni saṃyojanāni pahīnāni honti, bhavapaṭilābhiyāni saṃyojanāni appahīnāni honti.

Furthermore, monks, for a certain person the lower fetters are abandoned and the fetters that lead to rebirth are abandoned, but the fetters that lead to existence are not abandoned.

‘‘Idha pana, bhikkhave, ekaccassa puggalassa orambhāgiyāni saṃyojanāni pahīnāni honti, upapattipaṭilābhiyāni saṃyojanāni pahīnāni honti, bhavapaṭilābhiyāni saṃyojanāni pahīnāni honti.

Furthermore, monks, for a certain person the lower fetters are abandoned, the fetters that lead to rebirth are abandoned, and the fetters that lead to existence are abandoned.

‘‘Katamassa, bhikkhave, puggalassa orambhāgiyāni saṃyojanāni appahīnāni, upapattipaṭilābhiyāni saṃyojanāni appahīnāni, bhavapaṭilābhiyāni saṃyojanāni appahīnāni? Sakadāgāmissa. Imassa kho, bhikkhave, puggalassa orambhāgiyāni saṃyojanāni appahīnāni, upapattipaṭilābhiyāni saṃyojanāni appahīnāni, bhavapaṭilābhiyāni saṃyojanāni appahīnāni.

Monks, for which person are the lower fetters not abandoned, the fetters that lead to rebirth not abandoned, and the fetters that lead to existence not abandoned? For the once-returner. Indeed, monks, for this person the lower fetters are not abandoned, the fetters that lead to rebirth are not abandoned, and the fetters that lead to existence are not abandoned.

‘‘Katamassa, bhikkhave, puggalassa orambhāgiyāni saṃyojanāni pahīnāni, upapattipaṭilābhiyāni saṃyojanāni appahīnāni, bhavapaṭilābhiyāni saṃyojanāni appahīnāni? Uddhaṃsotassa akaniṭṭhagāmino. Imassa kho, bhikkhave, puggalassa orambhāgiyāni saṃyojanāni pahīnāni, upapattipaṭilābhiyāni saṃyojanāni appahīnāni, bhavapaṭilābhiyāni saṃyojanāni appahīnāni.

“Bhikkhus, for which person are the lower fetters abandoned, but the fetters that lead to rebirth are not abandoned, and the fetters that lead to existence are not abandoned? For the upstream-goer bound for Akaniṭṭha. Indeed, bhikkhus, for this person the lower fetters are abandoned, but the fetters that lead to rebirth are not abandoned, and the fetters that lead to existence are not abandoned.

‘‘Katamassa, bhikkhave, puggalassa orambhāgiyāni saṃyojanāni pahīnāni, upapattipaṭilābhiyāni saṃyojanāni pahīnāni, bhavapaṭilābhiyāni saṃyojanāni appahīnāni? Antarāparinibbāyissa. Imassa kho, bhikkhave, puggalassa orambhāgiyāni saṃyojanāni pahīnāni, upapattipaṭilābhiyāni saṃyojanāni pahīnāni, bhavapaṭilābhiyāni saṃyojanāni appahīnāni.

“Bhikkhus, for which person are the lower fetters abandoned and the fetters that lead to rebirth are abandoned, but the fetters that lead to existence are not abandoned? For one who attains Parinibbāna in the interim. Indeed, bhikkhus, for this person the lower fetters are abandoned and the fetters that lead to rebirth are abandoned, but the fetters that lead to existence are not abandoned.

‘‘Katamassa, bhikkhave, puggalassa orambhāgiyāni saṃyojanāni pahīnāni, upapattipaṭilābhiyāni saṃyojanāni pahīnāni, bhavapaṭilābhiyāni saṃyojanāni pahīnāni? Arahato. Imassa kho, bhikkhave, puggalassa orambhāgiyāni saṃyojanāni pahīnāni, upapattipaṭilābhiyāni saṃyojanāni pahīnāni, bhavapaṭilābhiyāni saṃyojanāni pahīnāni. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmi’’nti. Paṭhamaṃ.

“Bhikkhus, for which person are the lower fetters abandoned, the fetters that lead to rebirth are abandoned, and the fetters that lead to existence are abandoned? For the Arahant. Indeed, bhikkhus, for this person the lower fetters are abandoned, the fetters that lead to rebirth are abandoned, and the fetters that lead to existence are abandoned. Indeed, bhikkhus, these four persons are found existing in the world.” The First.

2. Paṭibhānasuttaṃ

2. The Discourse on Ready Wit

132. ‘‘Cattārome[Pg.452], bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Yuttappaṭibhāno, no muttappaṭibhāno; muttappaṭibhāno, no yuttappaṭibhāno; yuttappaṭibhāno ca muttappaṭibhāno ca; neva yuttappaṭibhāno na muttappaṭibhāno – ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmi’’nti. Dutiyaṃ.

132. “Bhikkhus, these four individuals are found existing in the world. Which four? One whose ready wit is apt, not fluent; one whose ready wit is fluent, not apt; one whose ready wit is both apt and fluent; and one whose ready wit is neither apt nor fluent. These, bhikkhus, are the four individuals found existing in the world.” The Second.

3. Ugghaṭitaññūsuttaṃ

3. The Discourse on One Who Comprehends upon a Brief Utterance

133. ‘‘Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Ugghaṭitaññū, vipañcitaññū, neyyo, padaparamo – ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmi’’nti. Tatiyaṃ.

133. “Bhikkhus, these four individuals are found existing in the world. Which four? One who comprehends upon hearing a brief utterance, one who comprehends after detailed exposition, one who is to be led, and one who is limited to the words. These, bhikkhus, are the four individuals found existing in the world.” The Third.

4. Uṭṭhānaphalasuttaṃ

4. The Discourse on the Fruit of Exertion

134. ‘‘Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Uṭṭhānaphalūpajīvī na kammaphalūpajīvī, kammaphalūpajīvī na uṭṭhānaphalūpajīvī, uṭṭhānaphalūpajīvī ceva kammaphalūpajīvī ca, neva uṭṭhānaphalūpajīvī na kammaphalūpajīvī – ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmi’’nti. Catutthaṃ.

134. “Bhikkhus, these four individuals are found existing in the world. Which four? One who lives by the fruit of exertion but not by the fruit of kamma; one who lives by the fruit of kamma but not by the fruit of exertion; one who lives by both the fruit of exertion and the fruit of kamma; and one who lives by neither the fruit of exertion nor the fruit of kamma. These, bhikkhus, are the four individuals found existing in the world.” The Fourth.

5. Sāvajjasuttaṃ

5. The Discourse on What Is Blameworthy

135. ‘‘Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Sāvajjo, vajjabahulo, appavajjo, anavajjo.

135. “Bhikkhus, these four individuals are found existing in the world. Which four? One who is blameworthy, one who is mostly blameworthy, one who is slightly blameworthy, and one who is blameless.

‘‘Kathañca, bhikkhave, puggalo sāvajjo hoti? Idha, bhikkhave, ekacco puggalo sāvajjena kāyakammena samannāgato hoti, sāvajjena vacīkammena samannāgato hoti, sāvajjena manokammena samannāgato hoti. Evaṃ kho, bhikkhave, puggalo sāvajjo hoti.

“And how, bhikkhus, is an individual blameworthy? Here, bhikkhus, a certain individual is endowed with blameworthy bodily action, endowed with blameworthy verbal action, and endowed with blameworthy mental action. Thus, bhikkhus, an individual is blameworthy.

‘‘Kathañca, bhikkhave, puggalo vajjabahulo hoti? Idha, bhikkhave, ekacco puggalo sāvajjena bahulaṃ kāyakammena samannāgato hoti, appaṃ anavajjena; sāvajjena bahulaṃ vacīkammena samannāgato hoti, appaṃ anavajjena; sāvajjena bahulaṃ manokammena samannāgato hoti, appaṃ anavajjena. Evaṃ kho, bhikkhave, puggalo vajjabahulo hoti.

“And how, bhikkhus, is an individual one who is mostly blameworthy? Here, bhikkhus, a certain individual is mostly endowed with blameworthy bodily action and little with blameless; mostly endowed with blameworthy verbal action and little with blameless; mostly endowed with blameworthy mental action and little with blameless. Thus, bhikkhus, an individual is one who is mostly blameworthy.

‘‘Kathañca[Pg.453], bhikkhave, puggalo appavajjo hoti? Idha, bhikkhave, ekacco puggalo anavajjena bahulaṃ kāyakammena samannāgato hoti, appaṃ sāvajjena; anavajjena bahulaṃ vacīkammena samannāgato hoti, appaṃ sāvajjena; anavajjena bahulaṃ manokammena samannāgato hoti, appaṃ sāvajjena. Evaṃ kho, bhikkhave, puggalo appavajjo hoti.

“And how, bhikkhus, is an individual one who is slightly blameworthy? Here, bhikkhus, a certain individual is mostly endowed with blameless bodily action and little with blameworthy; mostly endowed with blameless verbal action and little with blameworthy; mostly endowed with blameless mental action and little with blameworthy. Thus, bhikkhus, an individual is one who is slightly blameworthy.

‘‘Kathañca, bhikkhave, puggalo anavajjo hoti? Idha, bhikkhave, ekacco puggalo anavajjena kāyakammena samannāgato hoti, anavajjena vacīkammena samannāgato hoti, anavajjena manokammena samannāgato hoti. Evaṃ kho, bhikkhave, puggalo anavajjo hoti. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmi’’nti. Pañcamaṃ.

“And how, bhikkhus, is an individual blameless? Here, bhikkhus, a certain individual is endowed with blameless bodily action, endowed with blameless verbal action, and endowed with blameless mental action. Thus, bhikkhus, an individual is blameless. These, bhikkhus, are the four individuals found existing in the world.” The Fifth.

6. Paṭhamasīlasuttaṃ

6. The First Discourse on Virtue

136. ‘‘Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, ekacco puggalo sīlesu na paripūrakārī hoti, samādhismiṃ na paripūrakārī, paññāya na paripūrakārī.

136. “Bhikkhus, these four individuals are found existing in the world. Which four? Here, bhikkhus, a certain individual is not a fulfiller in virtue, not a fulfiller in concentration, and not a fulfiller in wisdom.

‘‘Idha pana, bhikkhave, ekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ na paripūrakārī, paññāya na paripūrakārī.

“Furthermore, bhikkhus, here a certain individual is a fulfiller in virtue, but not a fulfiller in concentration, and not a fulfiller in wisdom.

‘‘Idha pana, bhikkhave, ekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ paripūrakārī, paññāya na paripūrakārī.

“Furthermore, bhikkhus, here a certain individual is a fulfiller in virtue and a fulfiller in concentration, but not a fulfiller in wisdom.

‘‘Idha pana, bhikkhave, ekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ paripūrakārī, paññāya paripūrakārī. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmi’’nti. Chaṭṭhaṃ.

“Furthermore, bhikkhus, here a certain individual is a fulfiller in virtue, a fulfiller in concentration, and a fulfiller in wisdom. Indeed, bhikkhus, these are the four individuals found existing in the world.” The Sixth.

7. Dutiyasīlasuttaṃ

7. The Second Discourse on Virtue

137. ‘‘Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, ekacco puggalo na sīlagaru hoti na sīlādhipateyyo, na samādhigaru hoti na samādhādhipateyyo, na paññāgaru hoti na paññādhipateyyo.

137. “Monks, these four individuals are found existing in the world. Which four? Here, monks, a certain individual does not revere virtue nor hold it as supreme; does not revere concentration nor hold it as supreme; does not revere wisdom nor hold it as supreme.

‘‘Idha [Pg.454] pana, bhikkhave, ekacco puggalo sīlagaru hoti sīlādhipateyyo, na samādhigaru hoti na samādhādhipateyyo, na paññāgaru hoti na paññādhipateyyo.

“Furthermore, monks, here a certain individual reveres virtue and holds it as supreme, but does not revere concentration nor hold it as supreme, and does not revere wisdom nor hold it as supreme.

‘‘Idha pana, bhikkhave, ekacco puggalo sīlagaru hoti sīlādhipateyyo, samādhigaru hoti samādhādhipateyyo, na paññāgaru hoti na paññādhipateyyo.

“Furthermore, monks, here a certain individual reveres virtue and holds it as supreme, and reveres concentration and holds it as supreme, but does not revere wisdom nor hold it as supreme.

‘‘Idha pana, bhikkhave, ekacco puggalo sīlagaru hoti sīlādhipateyyo, samādhigaru hoti samādhādhipateyyo, paññāgaru hoti paññādhipateyyo. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmi’’nti. Sattamaṃ.

“Furthermore, monks, here a certain individual reveres virtue and holds it as supreme, reveres concentration and holds it as supreme, and reveres wisdom and holds it as supreme. These, monks, are the four individuals found existing in the world.” Seventh.

8. Nikaṭṭhasuttaṃ

8. The Discourse on Remoteness

138. ‘‘Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Nikaṭṭhakāyo anikaṭṭhacitto, anikaṭṭhakāyo nikaṭṭhacitto, anikaṭṭhakāyo ca anikaṭṭhacitto ca, nikaṭṭhakāyo ca nikaṭṭhacitto ca.

138. “Monks, these four individuals are found existing in the world. Which four? One whose body is remote but whose mind is not remote; one whose body is not remote but whose mind is remote; one whose body is not remote and whose mind is not remote; and one whose body is remote and whose mind is remote.

‘‘Kathañca, bhikkhave, puggalo nikaṭṭhakāyo hoti anikaṭṭhacitto? Idha, bhikkhave, ekacco puggalo araññavanapatthāni pantāni senāsanāni paṭisevati. So tattha kāmavitakkampi vitakketi byāpādavitakkampi vitakketi vihiṃsāvitakkampi vitakketi. Evaṃ kho, bhikkhave, puggalo nikaṭṭhakāyo hoti anikaṭṭhacitto.

“And how, monks, is an individual one whose body is remote but whose mind is not remote? Here, monks, a certain individual resorts to remote forest and woodland dwellings. There, he thinks thoughts of sensual desire, thoughts of ill will, and thoughts of cruelty. In this way, monks, an individual is one whose body is remote but whose mind is not remote.

‘‘Kathañca, bhikkhave, puggalo anikaṭṭhakāyo hoti nikaṭṭhacitto? Idha, bhikkhave, ekacco puggalo naheva kho araññavanapatthāni pantāni senāsanāni paṭisevati. So tattha nekkhammavitakkampi vitakketi abyāpādavitakkampi vitakketi avihiṃsāvitakkampi vitakketi. Evaṃ kho, bhikkhave, puggalo anikaṭṭhakāyo hoti nikaṭṭhacitto.

“And how, monks, is an individual one whose body is not remote but whose mind is remote? Here, monks, a certain individual does not resort to remote forest and woodland dwellings. He thinks thoughts of renunciation, thoughts of non-ill will, and thoughts of non-cruelty. In this way, monks, an individual is one whose body is not remote but whose mind is remote.

‘‘Kathañca, bhikkhave, puggalo anikaṭṭhakāyo ca hoti anikaṭṭhacitto ca? Idha, bhikkhave, ekacco puggalo naheva kho araññavanapatthāni pantāni senāsanāni [Pg.455] paṭisevati. So tattha kāmavitakkampi vitakketi byāpādavitakkampi vitakketi vihiṃsāvitakkampi vitakketi. Evaṃ kho, bhikkhave, puggalo anikaṭṭhakāyo ca hoti anikaṭṭhacitto ca.

“And how, monks, is an individual one whose body is not remote and whose mind is not remote? Here, monks, a certain individual does not resort to remote forest and woodland dwellings. There, he thinks thoughts of sensual desire, thoughts of ill will, and thoughts of cruelty. In this way, monks, an individual is one whose body is not remote and whose mind is not remote.

‘‘Kathañca, bhikkhave, puggalo nikaṭṭhakāyo ca hoti nikaṭṭhacitto ca? Idha, bhikkhave, ekacco puggalo araññavanapatthāni pantāni senāsanāni paṭisevati. So tattha nekkhammavitakkampi vitakketi abyāpādavitakkampi vitakketi avihiṃsāvitakkampi vitakketi. Evaṃ kho, bhikkhave, puggalo nikaṭṭhakāyo ca hoti nikaṭṭhacitto ca. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmi’’nti. Aṭṭhamaṃ.

“And how, monks, is an individual one whose body is remote and whose mind is remote? Here, monks, a certain individual resorts to remote forest and woodland dwellings. There, he thinks thoughts of renunciation, thoughts of non-ill will, and thoughts of non-cruelty. In this way, monks, an individual is one whose body is remote and whose mind is remote. These, monks, are the four individuals found existing in the world.” Eighth.

9. Dhammakathikasuttaṃ

9. The Discourse on Dhamma-Preachers

139. ‘‘Cattārome, bhikkhave, dhammakathikā. Katame cattāro? Idha, bhikkhave, ekacco dhammakathiko appañca bhāsati asahitañca; parisā cassa na kusalā hoti sahitāsahitassa. Evarūpo, bhikkhave, dhammakathiko evarūpāya parisāya dhammakathikotveva saṅkhaṃ gacchati.

139. “Monks, there are these four Dhamma-preachers. Which four? Here, monks, a certain Dhamma-preacher speaks little and speaks what is unbeneficial; and his assembly is not skilled in what is beneficial and what is unbeneficial. Such a Dhamma-preacher, monks, for such an assembly, is accounted simply as a Dhamma-preacher.

‘‘Idha pana, bhikkhave, ekacco dhammakathiko appañca bhāsati sahitañca; parisā cassa kusalā hoti sahitāsahitassa. Evarūpo, bhikkhave, dhammakathiko evarūpāya parisāya dhammakathikotveva saṅkhaṃ gacchati.

“Furthermore, monks, here a certain Dhamma-preacher speaks little but speaks what is beneficial; and his assembly is skilled in what is beneficial and what is unbeneficial. Such a Dhamma-preacher, monks, for such an assembly, is accounted simply as a Dhamma-preacher.

‘‘Idha pana, bhikkhave, ekacco dhammakathiko bahuñca bhāsati asahitañca; parisā cassa na kusalā hoti sahitāsahitassa. Evarūpo, bhikkhave, dhammakathiko evarūpāya parisāya dhammakathikotveva saṅkhaṃ gacchati.

“Furthermore, monks, here a certain Dhamma-preacher speaks much but speaks what is unbeneficial; and his assembly is not skilled in what is beneficial and what is unbeneficial. Such a Dhamma-preacher, monks, for such an assembly, is accounted simply as a Dhamma-preacher.

‘‘Idha pana, bhikkhave, ekacco dhammakathiko bahuñca bhāsati sahitañca; parisā cassa kusalā hoti sahitāsahitassa. Evarūpo, bhikkhave, dhammakathiko evarūpāya parisāya dhammakathikotveva saṅkhaṃ gacchati. Ime kho, bhikkhave, cattāro dhammakathikā’’ti. Navamaṃ.

“Furthermore, monks, here a certain Dhamma-preacher speaks much and speaks what is beneficial; and his assembly is skilled in what is beneficial and what is unbeneficial. Such a Dhamma-preacher, monks, for such an assembly, is accounted simply as a Dhamma-preacher. These, monks, are the four Dhamma-preachers.” Ninth.

10. Vādīsuttaṃ

10. The Discourse on Speakers

140. ‘‘Cattārome, bhikkhave, vādī. Katame cattāro? Atthi, bhikkhave, vādī atthato pariyādānaṃ gacchati, no byañjanato; atthi, bhikkhave, vādī byañjanato [Pg.456] pariyādānaṃ gacchati, no atthato; atthi, bhikkhave, vādī atthato ca byañjanato ca pariyādānaṃ gacchati; atthi, bhikkhave, vādī nevatthato no byañjanato pariyādānaṃ gacchati. Ime kho, bhikkhave, cattāro vādī. Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ catūhi paṭisambhidāhi samannāgato atthato vā byañjanato vā pariyādānaṃ gaccheyyā’’ti. Dasamaṃ.

140. “Monks, there are these four speakers. Which four? There is, monks, a speaker who can be refuted regarding the meaning, but not the phrasing; there is, monks, a speaker who can be refuted regarding the phrasing, but not the meaning; there is, monks, a speaker who can be refuted regarding both the meaning and the phrasing; and there is, monks, a speaker who can be refuted regarding neither the meaning nor the phrasing. These, monks, are the four speakers. It is impossible, monks, it cannot occur, that one endowed with the four analytical knowledges could be refuted regarding the meaning or the phrasing.” Tenth.

Puggalavaggo catuttho.

The Fourth Chapter on Persons is concluded.

Tassuddānaṃ –

The summary thereof:

Saṃyojanaṃ paṭibhāno, ugghaṭitaññu uṭṭhānaṃ;

Sāvajjo dve ca sīlāni, nikaṭṭha dhamma vādī cāti.

Fetter, Ready Wit, Quick Understanding, and Effort; Blameworthy, and two on Virtue; Secluded, Dhamma-preacher, and Speaker.

(15) 5. Ābhāvaggo

(15) 5. The Chapter on Brilliance

1. Ābhāsuttaṃ

1. The Discourse on Brilliance

141. ‘‘Catasso imā, bhikkhave, ābhā. Katamā catasso? Candābhā, sūriyābhā, aggābhā, paññābhā – imā kho, bhikkhave, catasso ābhā. Etadaggaṃ, bhikkhave, imāsaṃ catunnaṃ ābhānaṃ yadidaṃ paññābhā’’ti. Paṭhamaṃ.

141. “Bhikkhus, there are these four kinds of brilliance. What four? The brilliance of the moon, the brilliance of the sun, the brilliance of fire, and the brilliance of wisdom. These, Bhikkhus, are the four kinds of brilliance. Of these four kinds of brilliance, Bhikkhus, this is the foremost, namely, the brilliance of wisdom.” First.

2. Pabhāsuttaṃ

2. The Discourse on Radiance

142. ‘‘Catasso imā, bhikkhave, pabhā. Katamā catasso? Candappabhā, sūriyappabhā, aggippabhā, paññāpabhā – imā kho, bhikkhave, catasso pabhā. Etadaggaṃ, bhikkhave, imāsaṃ catunnaṃ pabhānaṃ yadidaṃ paññāpabhā’’ti. Dutiyaṃ.

142. “Bhikkhus, there are these four kinds of radiance. What four? The radiance of the moon, the radiance of the sun, the radiance of fire, and the radiance of wisdom. These, Bhikkhus, are the four kinds of radiance. Of these four kinds of radiance, Bhikkhus, this is the foremost, namely, the radiance of wisdom.” Second.

3. Ālokasuttaṃ

3. The Discourse on Light

143. ‘‘Cattārome, bhikkhave, ālokā. Katame cattāro? Candāloko, sūriyāloko, aggāloko, paññāloko – ime kho, bhikkhave, cattāro ālokā. Etadaggaṃ, bhikkhave, imesaṃ catunnaṃ ālokānaṃ yadidaṃ paññāloko’’ti. Tatiyaṃ.

143. “Bhikkhus, there are these four lights. What four? The light of the moon, the light of the sun, the light of fire, and the light of wisdom. These, Bhikkhus, are the four lights. Of these four lights, Bhikkhus, this is the foremost, namely, the light of wisdom.” Third.

4. Obhāsasuttaṃ

4. The Discourse on Lustre

144. ‘‘Cattārome[Pg.457], bhikkhave, obhāsā. Katame cattāro? Candobhāso, sūriyobhāso, aggobhāso, paññobhāso – ime kho, bhikkhave, cattāro obhāsā. Etadaggaṃ, bhikkhave, imesaṃ catunnaṃ obhāsānaṃ yadidaṃ paññobhāso’’ti. Catutthaṃ.

144. “Bhikkhus, there are these four kinds of lustre. What four? The lustre of the moon, the lustre of the sun, the lustre of fire, and the lustre of wisdom. These, Bhikkhus, are the four kinds of lustre. Of these four kinds of lustre, Bhikkhus, this is the foremost, namely, the lustre of wisdom.” Fourth.

5. Pajjotasuttaṃ

5. The Discourse on Luminosity

145. ‘‘Cattārome, bhikkhave, pajjotā. Katame cattāro? Candapajjoto, sūriyapajjoto, aggipajjoto, paññāpajjoto – ime kho, bhikkhave, cattāro pajjotā. Etadaggaṃ, bhikkhave, imesaṃ catunnaṃ pajjotānaṃ yadidaṃ paññāpajjoto’’ti. Pañcamaṃ.

145. “Bhikkhus, there are these four kinds of luminosity. What four? The luminosity of the moon, the luminosity of the sun, the luminosity of fire, and the luminosity of wisdom. These, Bhikkhus, are the four kinds of luminosity. Of these four kinds of luminosity, Bhikkhus, this is the foremost, namely, the luminosity of wisdom.” Fifth.

6. Paṭhamakālasuttaṃ

6. The First Discourse on Opportune Moments

146. ‘‘Cattārome, bhikkhave, kālā. Katame cattāro? Kālena dhammassavanaṃ, kālena dhammasākacchā, kālena sammasanā, kālena vipassanā – ime kho, bhikkhave, cattāro kālā’’ti. Chaṭṭhaṃ.

146. “Bhikkhus, there are these four opportune moments. What four? Listening to the Dhamma at an opportune moment; discussion of the Dhamma at an opportune moment; contemplation at an opportune moment; and insight at an opportune moment. These, Bhikkhus, are the four opportune moments.” Sixth.

7. Dutiyakālasuttaṃ

7. The Second Discourse on Opportune Moments

147. ‘‘Cattārome, bhikkhave, kālā sammā bhāviyamānā sammā anuparivattiyamānā anupubbena āsavānaṃ khayaṃ pāpenti. Katame cattāro? Kālena dhammassavanaṃ, kālena dhammasākacchā, kālena sammasanā, kālena vipassanā – ime kho, bhikkhave, cattāro kālā sammā bhāviyamānā sammā anuparivattiyamānā anupubbena āsavānaṃ khayaṃ pāpenti.

147. “Bhikkhus, these four opportune moments, when rightly developed and rightly cultivated, lead sequentially to the destruction of the taints. What four? Listening to the Dhamma at an opportune moment; discussion of the Dhamma at an opportune moment; contemplation at an opportune moment; and insight at an opportune moment. These, Bhikkhus, are the four opportune moments that, when rightly developed and rightly cultivated, lead sequentially to the destruction of the taints.

‘‘Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṃ udakaṃ yathāninnaṃ pavattamānaṃ pabbatakandarapadarasākhā paripūreti; pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti; kusobbhā paripūrā mahāsobbhe paripūrenti; mahāsobbhā paripūrā kunnadiyo paripūrenti; kunnadiyo [Pg.458] paripūrā mahānadiyo paripūrenti; mahānadiyo paripūrā samuddaṃ paripūrenti. Evamevaṃ kho, bhikkhave, ime cattāro kālā sammā bhāviyamānā sammā anuparivattiyamānā anupubbena āsavānaṃ khayaṃ pāpentī’’ti. Sattamaṃ.

“Just as, Bhikkhus, when the sky rains with large drops upon a mountain top, that water, flowing down the slope, fills the mountain clefts, gullies, and valleys. The mountain clefts, gullies, and valleys, being full, fill the small pools; the small pools, being full, fill the large pools; the large pools, being full, fill the small rivers; the small rivers, being full, fill the great rivers; the great rivers, being full, fill the ocean. In the very same way, Bhikkhus, these four opportune moments, when rightly developed and rightly cultivated, lead sequentially to the destruction of the taints.” Seventh.

8. Duccaritasuttaṃ

8. The Discourse on Misconduct

148. ‘‘Cattārimāni, bhikkhave, vacīduccaritāni. Katamāni cattāri? Musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo – imāni kho, bhikkhave, cattāri vacīduccaritānī’’ti. Aṭṭhamaṃ.

148. “Bhikkhus, there are these four kinds of verbal misconduct. What four? False speech, divisive speech, harsh speech, and frivolous chatter. These, Bhikkhus, are the four kinds of verbal misconduct.” Eighth.

9. Sucaritasuttaṃ

9. The Discourse on Good Conduct

149. ‘‘Cattārimāni, bhikkhave, vacīsucaritāni. Katamāni cattāri? Saccavācā, apisuṇā vācā, saṇhā vācā, mantabhāsā – imāni kho, bhikkhave, cattāri vacīsucaritānī’’ti. Navamaṃ.

149. “Bhikkhus, there are these four kinds of good verbal conduct. What four? Truthful speech, non-divisive speech, gentle speech, and wise speech. These, Bhikkhus, are the four kinds of good verbal conduct.” Ninth.

10. Sārasuttaṃ

10. The Discourse on the Essences

150. ‘‘Cattārome, bhikkhave, sārā. Katame cattāro? Sīlasāro, samādhisāro, paññāsāro, vimuttisāro – ime kho, bhikkhave, cattāro sārā’’ti. Dasamaṃ.

150. “Bhikkhus, there are these four essences. What four? The essence of virtue, the essence of concentration, the essence of wisdom, and the essence of liberation. These, Bhikkhus, are the four essences.” Tenth.

Ābhāvaggo pañcamo.

The Ābhā Chapter, the fifth.

Tassuddānaṃ –

Its summary verse:

Ābhā pabhā ca ālokā, obhāsā ceva pajjotā;

Dve kālā caritā dve ca, honti sārena te dasāti.

Brilliance, Radiance, and Light; Lustre and Luminosity; two on Opportune Moments, and two on Conduct; with the one on Essence, they are ten.

Tatiyapaṇṇāsakaṃ samattaṃ.

The Third Fifty is complete.

4. Catutthapaṇṇāsakaṃ

4. The Fourth Fifty

(16) 1. Indriyavaggo

(16) 1. The Chapter on the Faculties

1. Indriyasuttaṃ

1. The Discourse on the Faculties

151. ‘‘Cattārimāni[Pg.459], bhikkhave, indriyāni. Katamāni cattāri? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ – imāni kho, bhikkhave, cattāri indriyānī’’ti. Paṭhamaṃ.

151. “Bhikkhus, there are these four faculties. What four? The faculty of faith, the faculty of energy, the faculty of mindfulness, and the faculty of concentration. These, Bhikkhus, are the four faculties.” First.

2. Saddhābalasuttaṃ

2. The Discourse on the Power of Faith

152. ‘‘Cattārimāni, bhikkhave, balāni. Katamāni cattāri? Saddhābalaṃ, vīriyabalaṃ, satibalaṃ, samādhibalaṃ – imāni kho, bhikkhave, cattāri balānī’’ti. Dutiyaṃ.

152. “Bhikkhus, there are these four powers. What four? The power of faith, the power of energy, the power of mindfulness, and the power of concentration. These, Bhikkhus, are the four powers.” Second.

3. Paññābalasuttaṃ

3. The Discourse on the Power of Wisdom

153. ‘‘Cattārimāni, bhikkhave, balāni. Katamāni cattāri? Paññābalaṃ, vīriyabalaṃ, anavajjabalaṃ, saṅgahabalaṃ – imāni kho, bhikkhave, cattāri balānī’’ti. Tatiyaṃ.

153. “Bhikkhus, there are these four powers. What four? The power of wisdom, the power of energy, the power of blamelessness, and the power of beneficence. These, Bhikkhus, are the four powers.” Third.

4. Satibalasuttaṃ

4. The Discourse on the Power of Mindfulness

154. ‘‘Cattārimāni, bhikkhave, balāni. Katamāni cattāri? Satibalaṃ, samādhibalaṃ, anavajjabalaṃ, saṅgahabalaṃ – imāni kho, bhikkhave, cattāri balānī’’ti. Catutthaṃ.

154. “Bhikkhus, there are these four powers. What four? The power of mindfulness, the power of concentration, the power of blamelessness, and the power of beneficence. These, Bhikkhus, are the four powers.” Fourth.

5. Paṭisaṅkhānabalasuttaṃ

5. The Discourse on the Power of Reflection

155. ‘‘Cattārimāni, bhikkhave, balāni. Katamāni cattāri? Paṭisaṅkhānabalaṃ, bhāvanābalaṃ, anavajjabalaṃ, saṅgahabalaṃ – imāni kho, bhikkhave, cattāri balānī’’ti. Pañcamaṃ.

155. “Bhikkhus, there are these four powers. What four? The power of reflection, the power of cultivation, the power of blamelessness, and the power of beneficence. These, Bhikkhus, are the four powers.” Fifth.

6. Kappasuttaṃ

6. The Discourse on the Eon

156. ‘‘Cattārimāni[Pg.460], bhikkhave, kappassa asaṅkhyeyyāni. Katamāni cattāri? Yadā, bhikkhave, kappo saṃvaṭṭati, taṃ na sukaraṃ saṅkhātuṃ – ettakāni vassānīti vā, ettakāni vassasatānīti vā, ettakāni vassasahassānīti vā, ettakāni vassasatasahassānīti vā.

156. “Bhikkhus, there are these four incalculables of an eon. What four? When, Bhikkhus, an eon dissolves, it is not easy to calculate its duration, saying: ‘It is so many years,’ or ‘so many hundreds of years,’ or ‘so many thousands of years,’ or ‘so many hundreds of thousands of years.’

‘‘Yadā, bhikkhave, kappo saṃvaṭṭo tiṭṭhati, taṃ na sukaraṃ saṅkhātuṃ – ettakāni vassānīti vā, ettakāni vassasatānīti vā, ettakāni vassasahassānīti vā, ettakāni vassasatasahassānīti vā.

When, monks, the eon remains in a state of dissolution, it is not easy to calculate it, thinking: ‘It is so many years,’ or ‘It is so many hundreds of years,’ or ‘It is so many thousands of years,’ or ‘It is so many hundreds of thousands of years.’

‘‘Yadā, bhikkhave, kappo vivaṭṭati, taṃ na sukaraṃ saṅkhātuṃ – ettakāni vassānīti vā, ettakāni vassasatānīti vā, ettakāni vassasahassānīti vā, ettakāni vassasatasahassānīti vā.

When, monks, an eon evolves, it is not easy to calculate it, thinking: ‘It is so many years,’ or ‘It is so many hundreds of years,’ or ‘It is so many thousands of years,’ or ‘It is so many hundreds of thousands of years.’

‘‘Yadā, bhikkhave, kappo vivaṭṭo tiṭṭhati, taṃ na sukaraṃ saṅkhātuṃ – ettakāni vassānīti vā, ettakāni vassasatānīti vā, ettakāni vassasahassānīti vā, ettakāni vassasatasahassānīti vā. Imāni kho, bhikkhave, cattāri kappassa asaṅkhyeyyānī’’ti. Chaṭṭhaṃ.

When, monks, the eon remains in a state of evolution, it is not easy to calculate it, thinking: ‘It is so many years,’ or ‘It is so many hundreds of years,’ or ‘It is so many thousands of years,’ or ‘It is so many hundreds of thousands of years.’ Indeed, monks, these are the four incalculables of an eon.

7. Rogasuttaṃ

7. The Discourse on Diseases

157. ‘‘Dveme, bhikkhave, rogā. Katame dve? Kāyiko ca rogo cetasiko ca rogo. Dissanti, bhikkhave, sattā kāyikena rogena ekampi vassaṃ ārogyaṃ paṭijānamānā, dvepi vassāni ārogyaṃ paṭijānamānā, tīṇipi vassāni ārogyaṃ paṭijānamānā, cattāripi vassāni ārogyaṃ paṭijānamānā, pañcapi vassāni ārogyaṃ paṭijānamānā, dasapi vassāni ārogyaṃ paṭijānamānā, vīsatipi vassāni ārogyaṃ paṭijānamānā, tiṃsampi vassāni ārogyaṃ paṭijānamānā, cattārīsampi vassāni ārogyaṃ paṭijānamānā, paññāsampi vassāni ārogyaṃ paṭijānamānā, vassasatampi, bhiyyopi ārogyaṃ paṭijānamānā. Te, bhikkhave, sattā sudullabhā lokasmiṃ ye cetasikena rogena muhuttampi ārogyaṃ paṭijānanti, aññatra khīṇāsavehi.

157. Monks, there are these two diseases. What are the two? Bodily disease and mental disease. Monks, beings are seen who claim to be free from bodily disease for one year, for two years, for three years, for four years, for five years, for ten years, for twenty years, for thirty years, for forty years, for fifty years, for a hundred years, and even longer. But, monks, those beings in the world who claim to be free from mental disease even for a moment are very rare, except for those whose taints are destroyed.

‘‘Cattārome[Pg.461], bhikkhave, pabbajitassa rogā. Katame cattāro? Idha, bhikkhave, bhikkhu mahiccho hoti vighātavā asantuṭṭho itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. So mahiccho samāno vighātavā asantuṭṭho itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena pāpikaṃ icchaṃ paṇidahati anavaññappaṭilābhāya lābhasakkārasilokappaṭilābhāya. So uṭṭhahati ghaṭati vāyamati anavaññappaṭilābhāya lābhasakkārasilokappaṭilābhāya. So saṅkhāya kulāni upasaṅkamati, saṅkhāya nisīdati, saṅkhāya dhammaṃ bhāsati, saṅkhāya uccārapassāvaṃ sandhāreti. Ime kho, bhikkhave, cattāro pabbajitassa rogā.

Monks, there are these four diseases of one who has gone forth. What are the four? Here, monks, a monk has great desires, is vexed, and is discontented with whatever robes, almsfood, lodging, and medicinal requisites for the sick he receives. Being of great desire, vexed, and discontented with whatever robes, almsfood, lodging, and medicinal requisites for the sick, he sets up an evil desire for the sake of gaining non-disparagement and for the sake of gaining offerings, honor, and fame. He strives, endeavors, and exerts himself for the sake of gaining non-disparagement and for the sake of gaining offerings, honor, and fame. He calculatingly approaches families, calculatingly sits, calculatingly speaks the Dhamma, and calculatingly holds back his urine and feces. Indeed, monks, these are the four diseases of one who has gone forth.

‘‘Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ – ‘na mahicchā bhavissāma vighātavanto asantuṭṭhā itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena, na pāpikaṃ icchaṃ paṇidahissāma anavaññappaṭilābhāya lābhasakkārasilokappaṭilābhāya, na uṭṭhahissāma na ghaṭessāma na vāyamissāma anavaññappaṭilābhāya lābhasakkārasilokappaṭilābhāya, khamā bhavissāma sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātikā bhavissāmā’ti. Evañhi vo, bhikkhave, sikkhitabba’’nti. Sattamaṃ.

Therefore, monks, you should train in this way: ‘We will not be of great desire, nor vexed, but content with whatever robes, almsfood, lodgings, and medicinal requisites for the sick we receive. We will not set up an evil desire for the sake of gaining non-disparagement and for the sake of gaining offerings, honor, and fame. We will not strive, endeavor, or exert ourselves for the sake of gaining non-disparagement and for the sake of gaining offerings, honor, and fame. We will be patient with cold and heat, with hunger and thirst, with the touch of gadflies, mosquitoes, wind, sun, and creeping things, and with ill-spoken, unwelcome paths of speech. We will be of a nature to endure arisen bodily feelings that are painful, sharp, harsh, piercing, disagreeable, unpleasant, and life-threatening.’ Thus indeed, monks, should you train.

8. Parihānisuttaṃ

8. The Discourse on Decline

158. Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

158. At that time, the Venerable Sāriputta addressed the monks: “Friends, monks.” “Friend,” those monks replied to the Venerable Sāriputta. The Venerable Sāriputta said this:

‘‘Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā cattāro dhamme attani samanupassati, niṭṭhamettha gantabbaṃ – ‘parihāyāmi kusalehi dhammehi’. Parihānametaṃ vuttaṃ bhagavatā. Katame cattāro? Rāgavepullattaṃ, dosavepullattaṃ, mohavepullattaṃ, gambhīresu kho panassa ṭhānāṭhānesu paññācakkhu [Pg.462] na kamati. Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā ime cattāro dhamme attani samanupassati, niṭṭhamettha gantabbaṃ – ‘parihāyāmi kusalehi dhammehi’. Parihānametaṃ vuttaṃ bhagavatā.

“Friends, if any monk or nun sees four qualities in themselves, they should come to the conclusion: ‘I am declining in wholesome qualities.’ This has been declared by the Blessed One as decline. What four? Abundance of lust, abundance of hatred, abundance of delusion; and for that person, the eye of wisdom does not penetrate into profound causes and non-causes. Friends, if any monk or nun sees these four qualities in themselves, they should come to the conclusion: ‘I am declining in wholesome qualities.’ This has been declared by the Blessed One as decline.”

‘‘Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā cattāro dhamme attani samanupassati, niṭṭhamettha gantabbaṃ – ‘na parihāyāmi kusalehi dhammehi’. Aparihānametaṃ vuttaṃ bhagavatā. Katame cattāro? Rāgatanuttaṃ, dosatanuttaṃ, mohatanuttaṃ, gambhīresu kho panassa ṭhānāṭhānesu paññācakkhu kamati. Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā ime cattāro dhamme attani samanupassati, niṭṭhamettha gantabbaṃ – ‘na parihāyāmi kusalehi dhammehi’. Aparihānametaṃ vuttaṃ bhagavatā’’ti. Aṭṭhamaṃ.

“Friends, if any monk or nun sees four qualities in themselves, they should come to the conclusion: ‘I am not declining in wholesome qualities.’ This has been declared by the Blessed One as non-decline. What four? The attenuation of lust, the attenuation of hatred, the attenuation of delusion; and for that person, the eye of wisdom penetrates into profound causes and non-causes. Friends, if any monk or nun sees these four qualities in themselves, they should come to the conclusion: ‘I am not declining in wholesome qualities.’ This has been declared by the Blessed One as non-decline.”

9. Bhikkhunīsuttaṃ

9. The Discourse concerning a Nun

159. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme. Atha kho aññatarā bhikkhunī aññataraṃ purisaṃ āmantesi – ‘‘ehi tvaṃ, ambho purisa, yenayyo ānando tenupasaṅkama; upasaṅkamitvā mama vacanena ayyassa ānandassa pāde sirasā vanda – ‘itthannāmā, bhante, bhikkhunī ābādhikinī dukkhitā bāḷhagilānā. Sā ayyassa ānandassa pāde sirasā vandatī’ti. Evañca vadehi – ‘sādhu kira, bhante, ayyo ānando yena bhikkhunupassayo yena sā bhikkhunī tenupasaṅkamatu anukampaṃ upādāyā’’’ti. ‘‘Evaṃ, ayye’’ti kho so puriso tassā bhikkhuniyā paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso āyasmantaṃ ānandaṃ etadavoca –

159. Thus have I heard. At one time the Venerable Ānanda was dwelling at Kosambī in Ghosita’s Park. Then a certain bhikkhunī addressed a certain man: “Come, good man, go to the Venerable Ānanda, approach him, and with my words bow with your head at the Venerable Ānanda’s feet, saying: ‘Venerable sir, the bhikkhunī of such-and-such a name is sick, afflicted, and gravely ill. She bows with her head at the Venerable Ānanda’s feet.’ And also say this: ‘It would be good, venerable sir, if the Venerable Ānanda would approach the bhikkhunīs’ quarters, where that bhikkhunī is, out of compassion.’” “Yes, venerable lady,” that man replied to that bhikkhunī, and having assented, he went to the Venerable Ānanda, approached him, paid homage, and sat down to one side. Seated to one side, that man said this to the Venerable Ānanda:

‘‘Itthannāmā, bhante, bhikkhunī ābādhikinī dukkhitā bāḷhagilānā. Sā āyasmato ānandassa pāde sirasā vandati, evañca vadeti – ‘sādhu kira, bhante, āyasmā ānando yena bhikkhunupassayo yena sā bhikkhunī tenupasaṅkamatu anukampaṃ upādāyā’’’ti. Adhivāsesi kho āyasmā ānando tuṇhībhāvena.

“Venerable sir, the bhikkhunī of such-and-such a name is sick, afflicted, and gravely ill. She bows with her head at the Venerable Ānanda’s feet and also says this: ‘It would be good, venerable sir, if the Venerable Ānanda would approach the bhikkhunīs’ quarters, where that bhikkhunī is, out of compassion.’” The Venerable Ānanda consented through silence.

Atha [Pg.463] kho āyasmā ānando nivāsetvā pattacīvaramādāya yena bhikkhunupassayo yena sā bhikkhunī tenupasaṅkami. Addasā kho sā bhikkhunī āyasmantaṃ ānandaṃ dūratova āgacchantaṃ. Disvā sasīsaṃ pārupitvā mañcake nipajji. Atha kho āyasmā ānando yena sā bhikkhunī tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā ānando taṃ bhikkhuniṃ etadavoca –

Then the Venerable Ānanda, having dressed and taking his bowl and robe, approached the bhikkhunīs’ quarters, where that bhikkhunī was. That bhikkhunī saw the Venerable Ānanda coming from afar. Seeing him, she covered herself including her head and lay down on the couch. Then the Venerable Ānanda approached that bhikkhunī and sat down on the prepared seat. Having sat down, the Venerable Ānanda said this to that bhikkhunī:

‘‘Āhārasambhūto ayaṃ, bhagini, kāyo āhāraṃ nissāya. Āhāro pahātabbo. Taṇhāsambhūto ayaṃ, bhagini, kāyo taṇhaṃ nissāya. Taṇhā pahātabbā. Mānasambhūto ayaṃ, bhagini, kāyo mānaṃ nissāya. Māno pahātabbo. Methunasambhūto ayaṃ, bhagini, kāyo. Methune ca setughāto vutto bhagavatā.

“Sister, this body is produced from nutriment; by relying on nutriment, nutriment is to be abandoned. This body, sister, is produced from craving; by relying on craving, craving is to be abandoned. This body, sister, is produced from conceit; by relying on conceit, conceit is to be abandoned. This body, sister, is produced from sexual intercourse. And regarding sexual intercourse, the Blessed One has spoken of destroying the bridge.

‘‘‘Āhārasambhūto ayaṃ, bhagini, kāyo āhāraṃ nissāya. Āhāro pahātabbo’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhagini, bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti – ‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi. Yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti. So aparena samayena āhāraṃ nissāya āhāraṃ pajahati. ‘Āhārasambhūto ayaṃ, bhagini, kāyo āhāraṃ nissāya. Āhāro pahātabbo’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘This body, sister, is produced from nutriment; by relying on nutriment, nutriment is to be abandoned.’ Thus it was said. And with reference to what was this said? Here, sister, a bhikkhu, reflecting appropriately, partakes of nutriment: ‘Not for amusement, not for intoxication, not for beautification, not for adornment, but only for the maintenance and sustenance of this body, for relief from affliction, and for the support of the holy life, thinking: “Thus I shall ward off old feelings and not give rise to new feelings. And I shall have sustenance, be blameless, and dwell at ease.”’ At a later time, by relying on nutriment, he abandons nutriment. ‘This body, sister, is produced from nutriment; by relying on nutriment, nutriment is to be abandoned.’—it is with reference to this that this was said.

‘‘‘Taṇhāsambhūto ayaṃ, bhagini, kāyo taṇhaṃ nissāya. Taṇhā pahātabbā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhagini, bhikkhu suṇāti – ‘itthannāmo kira bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti. Tassa evaṃ hoti – ‘kudāssu nāma ahampi āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissāmī’ti! So aparena samayena taṇhaṃ nissāya taṇhaṃ pajahati. ‘Taṇhāsambhūto ayaṃ, bhagini, kāyo taṇhaṃ nissāya. Taṇhā pahātabbā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘This body, sister, is produced from craving; by relying on craving, craving is to be abandoned.’ Thus it was said. And with reference to what was this said? Here, sister, a bhikkhu hears: ‘The bhikkhu of such-and-such a name, it seems, through the destruction of the taints, has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having attained it, dwells therein.’ It occurs to him: ‘When shall I, too, through the destruction of the taints, realize for myself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having attained it, dwell therein?’ At a later time, by relying on craving, he abandons craving. ‘This body, sister, is produced from craving; by relying on craving, craving is to be abandoned.’—it is with reference to this that this was said.

‘‘‘Mānasambhūto [Pg.464] ayaṃ, bhagini, kāyo mānaṃ nissāya. Māno pahātabbo’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhagini, bhikkhu suṇāti – ‘itthannāmo kira bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti. Tassa evaṃ hoti – ‘so hi nāma āyasmā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati; kimaṅgaṃ panāha’nti! So aparena samayena mānaṃ nissāya mānaṃ pajahati. ‘Mānasambhūto ayaṃ, bhagini, kāyo mānaṃ nissāya. Māno pahātabbo’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“‘This body, sister, is produced from conceit; by relying on conceit, conceit is to be abandoned.’ Thus it was said. And with reference to what was this said? Here, sister, a bhikkhu hears: ‘The bhikkhu of such-and-such a name, it seems, through the destruction of the taints, has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having attained it, dwells therein.’ It occurs to him: ‘That venerable one, it seems, through the destruction of the taints, has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having attained it, dwells therein; so why should not I?’ At a later time, by relying on conceit, he abandons conceit. ‘This body, sister, is produced from conceit; by relying on conceit, conceit is to be abandoned.’—it is with reference to this that this was said.

‘‘Methunasambhūto ayaṃ, bhagini, kāyo. Methune ca setughāto vutto bhagavatā’’ti.

“This body, sister, is produced from sexual intercourse. And regarding sexual intercourse, the Blessed One has spoken of destroying the bridge.”

Atha kho sā bhikkhunī mañcakā vuṭṭhahitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā āyasmato ānandassa pādesu sirasā nipatitvā āyasmantaṃ ānandaṃ etadavoca – ‘‘accayo maṃ, bhante, accagamā, yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yāhaṃ evamakāsiṃ. Tassā me, bhante, ayyo ānando accayaṃ accayato paṭiggaṇhātu, āyatiṃ saṃvarāyā’’ti. ‘‘Taggha taṃ, bhagini, accayo accagamā, yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yā tvaṃ evamakāsi. Yato ca kho tvaṃ, bhagini, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma. Vuddhi hesā, bhagini, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti āyatiṃ saṃvaraṃ āpajjatī’’ti. Navamaṃ.

Then that bhikkhunī rose from her couch, arranged her upper robe over one shoulder, and prostrated herself with her head at the Venerable Ānanda’s feet, saying: “Venerable sir, a transgression has overcome me, in that I was so foolish, so deluded, so unskillful as to act in such a way. May the Venerable Ānanda accept my transgression as a transgression for the sake of future restraint.” “Indeed, sister, a transgression has overcome you, in that you were so foolish, so deluded, so unskillful as to act in such a way. But since you see your transgression as a transgression and make amends for it in accordance with the Dhamma, we accept it. For it is growth in the Noble One’s Discipline when one sees one’s transgression as a transgression, makes amends for it in accordance with the Dhamma, and undertakes future restraint.” Ninth.

10. Sugatavinayasuttaṃ

10. The Discourse on the Discipline of the Sugata

160. ‘‘Sugato vā, bhikkhave, loke tiṭṭhamāno sugatavinayo vā tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.

160. “Bhikkhus, whether the Sugata is present in the world, or the Sugata’s Discipline, that is for the welfare of many people, for the happiness of many people, out of compassion for the world, for the benefit, welfare, and happiness of devas and humans.”

‘‘Katamo ca, bhikkhave, sugato? Idha, bhikkhave, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro [Pg.465] purisadammasārathi satthā devamanussānaṃ buddho bhagavā. Ayaṃ, bhikkhave, sugato.

“And what, bhikkhus, is the Sugata? Here, bhikkhus, a Tathāgata arises in the world, an Arahant, a Perfectly Self-Enlightened One, accomplished in knowledge and conduct, a Sugata, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Buddha, the Blessed One. This, bhikkhus, is the Sugata.”

‘‘Katamo ca, bhikkhave, sugatavinayo? So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Ayaṃ, bhikkhave, sugatavinayo. Evaṃ sugato vā, bhikkhave, loke tiṭṭhamāno sugatavinayo vā tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānanti.

“And what, bhikkhus, is the Sugata’s Discipline? He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and its phrasing, and he proclaims the holy life that is entirely complete and utterly pure. This, bhikkhus, is the Sugata’s Discipline. Thus, bhikkhus, whether the Sugata is present in the world or the Sugata’s Discipline, that is for the welfare of many people, for the happiness of many people, out of compassion for the world, for the benefit, welfare, and happiness of devas and humans.”

‘‘Cattārome, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṃvattanti. Katame cattāro? Idha, bhikkhave, bhikkhū duggahitaṃ suttantaṃ pariyāpuṇanti dunnikkhittehi padabyañjanehi. Dunnikkhittassa, bhikkhave, padabyañjanassa atthopi dunnayo hoti. Ayaṃ, bhikkhave, paṭhamo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.

“Bhikkhus, these four things lead to the confusion and disappearance of the good Dhamma. What four? Here, bhikkhus, bhikkhus learn discourses that are poorly grasped, with words and phrasing that are poorly arranged. When the words and phrasing are poorly arranged, the meaning is also difficult to understand. This, bhikkhus, is the first thing that leads to the confusion and disappearance of the good Dhamma.”

‘‘Puna caparaṃ, bhikkhave, bhikkhū dubbacā honti dovacassakaraṇehi dhammehi samannāgatā akkhamā appadakkhiṇaggāhino anusāsaniṃ. Ayaṃ, bhikkhave, dutiyo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.

“Furthermore, bhikkhus, bhikkhus are difficult to admonish, endowed with qualities that make them difficult to admonish, impatient, and not receiving instruction respectfully. This, bhikkhus, is the second thing that leads to the confusion and disappearance of the good Dhamma.”

‘‘Puna caparaṃ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te na sakkaccaṃ suttantaṃ paraṃ vācenti. Tesaṃ accayena chinnamūlako suttanto hoti appaṭisaraṇo. Ayaṃ, bhikkhave, tatiyo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.

“Furthermore, bhikkhus, those bhikkhus who are learned, who have received the traditions, who are bearers of the Dhamma, the Vinaya, and the Mātikās, do not respectfully teach the discourses to others. With their passing, the discourses become cut off at the root, without a refuge. This, bhikkhus, is the third thing that leads to the confusion and disappearance of the good Dhamma.”

‘‘Puna caparaṃ, bhikkhave, therā bhikkhū bāhulikā honti sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, na vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjati. Sāpi hoti bāhulikā sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Ayaṃ, bhikkhave, catuttho dhammo saddhammassa sammosāya antaradhānāya saṃvattati. Ime kho, bhikkhave, cattāro dhammā saddhammassa sammosāya antaradhānāya saṃvattantī’’ti.

“Furthermore, bhikkhus, elder bhikkhus are given to abundance and are lax, foremost in backsliding, having cast off the burden of seclusion. They do not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized. The later generation follows their example. They too become given to abundance and are lax, foremost in backsliding, having cast off the burden of seclusion. They do not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized. This, bhikkhus, is the fourth thing that leads to the confusion and disappearance of the good Dhamma. These, bhikkhus, are the four things that lead to the confusion and disappearance of the good Dhamma.”

‘‘Cattārome[Pg.466], bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti. Katame cattāro? Idha, bhikkhave, bhikkhū suggahitaṃ suttantaṃ pariyāpuṇanti sunikkhittehi padabyañjanehi. Sunikkhittassa, bhikkhave, padabyañjanassa atthopi sunayo hoti. Ayaṃ, bhikkhave, paṭhamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.

“Bhikkhus, these four things lead to the stability, non-confusion, and non-disappearance of the good Dhamma. What four? Here, bhikkhus, bhikkhus learn discourses that are well grasped, with words and phrasing that are well arranged. When the words and phrasing are well arranged, the meaning is also easy to understand. This, bhikkhus, is the first thing that leads to the stability, non-confusion, and non-disappearance of the good Dhamma.”

‘‘Puna caparaṃ, bhikkhave, bhikkhū suvacā honti sovacassakaraṇehi dhammehi samannāgatā khamā padakkhiṇaggāhino anusāsaniṃ. Ayaṃ, bhikkhave, dutiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.

“Furthermore, bhikkhus, bhikkhus are easy to admonish, endowed with qualities that make them easy to admonish, patient, and receive instruction respectfully. This, bhikkhus, is the second thing that leads to the stability, non-confusion, and non-disappearance of the good Dhamma.”

‘‘Puna caparaṃ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te sakkaccaṃ suttantaṃ paraṃ vācenti. Tesaṃ accayena nacchinnamūlako suttanto hoti sappaṭisaraṇo. Ayaṃ, bhikkhave, tatiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.

“Furthermore, bhikkhus, those bhikkhus who are learned, who have received the traditions, who are bearers of the Dhamma, the Vinaya, and the Mātikās, respectfully teach the discourses to others. With their passing, the discourses are not cut off at the root; they have a refuge. This, bhikkhus, is the third thing that leads to the stability, non-confusion, and non-disappearance of the good Dhamma.”

‘‘Puna caparaṃ, bhikkhave, therā bhikkhū na bāhulikā honti na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjati. Sāpi hoti na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Ayaṃ, bhikkhave, catuttho dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati. Ime kho, bhikkhave, cattāro dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattantī’’ti. Dasamaṃ.

Furthermore, Bhikkhus, the elder bhikkhus are not given to abundance and are not lax; they have laid down the burden in what leads to decline and are foremost in seclusion. They arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized. The later generation follows their example. They too are not given to abundance and are not lax; they have laid down the burden in what leads to decline and are foremost in seclusion. They arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized. This, Bhikkhus, is the fourth quality that conduces to the stability, non-confusion, and non-disappearance of the good Dhamma. These, indeed, Bhikkhus, are the four qualities that conduce to the stability, non-confusion, and non-disappearance of the good Dhamma.” The tenth.

Indriyavaggo paṭhamo.

The First Chapter on the Faculties.

Tassuddānaṃ –

The summary:

Indriyāni saddhā paññā, sati saṅkhānapañcamaṃ;

Kappo rogo parihāni, bhikkhunī sugatena cāti.

Faculties, faith, wisdom, mindfulness, and exertion as the fifth; an eon, disease, decline, a bhikkhunī, and by the Sugata.

(17) 2. Paṭipadāvaggo

(17) 2. The Chapter on the Course of Practice

1. Saṃkhittasuttaṃ

1. The Brief Discourse

161. ‘‘Catasso [Pg.467] imā, bhikkhave, paṭipadā. Katamā catasso? Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā – imā kho, bhikkhave, catasso paṭipadā’’ti. Paṭhamaṃ.

161. “Bhikkhus, there are these four courses of practice. What four? The painful course of practice with slow direct knowledge; the painful course of practice with quick direct knowledge; the pleasant course of practice with slow direct knowledge; and the pleasant course of practice with quick direct knowledge. These, indeed, Bhikkhus, are the four courses of practice.” The first.

2. Vitthārasuttaṃ

2. The Detailed Discourse

162. ‘‘Catasso imā, bhikkhave, paṭipadā. Katamā catasso? Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā.

162. “Bhikkhus, there are these four courses of practice. What four? The difficult course of practice with slow direct knowledge, the difficult course of practice with quick direct knowledge, the pleasant course of practice with slow direct knowledge, and the pleasant course of practice with quick direct knowledge.

‘‘Katamā ca, bhikkhave, dukkhā paṭipadā dandhābhiññā? Idha, bhikkhave, ekacco pakatiyāpi tibbarāgajātiko hoti, abhikkhaṇaṃ rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Pakatiyāpi tibbadosajātiko hoti, abhikkhaṇaṃ dosajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Pakatiyāpi tibbamohajātiko hoti, abhikkhaṇaṃ mohajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Tassimāni pañcindriyāni mudūni pātubhavanti – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. So imesaṃ pañcannaṃ indriyānaṃ muduttā dandhaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya. Ayaṃ vuccati, bhikkhave, dukkhā paṭipadā dandhābhiññā.

“And what, Bhikkhus, is the difficult course of practice with slow direct knowledge? Here, Bhikkhus, a certain person is by nature of strong passion; he frequently experiences bodily pain and mental displeasure born of passion. He is by nature of strong aversion; he frequently experiences bodily pain and mental displeasure born of aversion. He is by nature of strong delusion; he frequently experiences bodily pain and mental displeasure born of delusion. For him, these five faculties arise as weak: the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. Due to the weakness of these five faculties, he slowly attains the immediate concentration for the destruction of the cankers. This, Bhikkhus, is called the difficult course of practice with slow direct knowledge.

‘‘Katamā ca, bhikkhave, dukkhā paṭipadā khippābhiññā? Idha, bhikkhave, ekacco pakatiyāpi tibbarāgajātiko hoti, abhikkhaṇaṃ rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Pakatiyāpi tibbadosajātiko hoti, abhikkhaṇaṃ dosajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Pakatiyāpi tibbamohajātiko hoti, abhikkhaṇaṃ mohajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Tassimāni pañcindriyāni adhimattāni pātubhavanti – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. So imesaṃ pañcannaṃ indriyānaṃ adhimattattā khippaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya. Ayaṃ vuccati, bhikkhave, dukkhā paṭipadā khippābhiññā.

“And what, Bhikkhus, is the difficult course of practice with quick direct knowledge? Here, Bhikkhus, a certain person is by nature of strong passion; he frequently experiences bodily pain and mental displeasure born of passion. He is by nature of strong aversion; he frequently experiences bodily pain and mental displeasure born of aversion. He is by nature of strong delusion; he frequently experiences bodily pain and mental displeasure born of delusion. For him, these five faculties arise as strong: the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. Due to the strength of these five faculties, he quickly attains the immediate concentration for the destruction of the cankers. This, Bhikkhus, is called the difficult course of practice with quick direct knowledge.

‘‘Katamā ca, bhikkhave, sukhā paṭipadā dandhābhiññā? Idha, bhikkhave, ekacco pakatiyāpi na tibbarāgajātiko hoti, nābhikkhaṇaṃ rāgajaṃ dukkhaṃ domanassaṃ [Pg.468] paṭisaṃvedeti. Pakatiyāpi na tibbadosajātiko hoti, nābhikkhaṇaṃ dosajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Pakatiyāpi na tibbamohajātiko hoti, nābhikkhaṇaṃ mohajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Tassimāni pañcindriyāni mudūni pātubhavanti – saddhindriyaṃ…pe… paññindriyaṃ. So imesaṃ pañcannaṃ indriyānaṃ muduttā dandhaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya. Ayaṃ vuccati, bhikkhave, sukhā paṭipadā dandhābhiññā.

“And what, Bhikkhus, is the pleasant course of practice with slow direct knowledge? Here, Bhikkhus, a certain person is by nature not of strong passion; he does not frequently experience bodily pain and mental displeasure born of passion. He is by nature not of strong aversion; he does not frequently experience bodily pain and mental displeasure born of aversion. He is by nature not of strong delusion; he does not frequently experience bodily pain and mental displeasure born of delusion. For him, these five faculties arise as weak: the faculty of faith… and so on… the faculty of wisdom. Due to the weakness of these five faculties, he slowly attains the immediate concentration for the destruction of the cankers. This, Bhikkhus, is called the pleasant course of practice with slow direct knowledge.

‘‘Katamā ca, bhikkhave, sukhā paṭipadā khippābhiññā? Idha, bhikkhave, ekacco pakatiyāpi na tibbarāgajātiko hoti, nābhikkhaṇaṃ rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Pakatiyāpi na tibbadosajātiko hoti, nābhikkhaṇaṃ dosajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Pakatiyāpi na tibbamohajātiko hoti, nābhikkhaṇaṃ mohajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti. Tassimāni pañcindriyāni adhimattāni pātubhavanti – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. So imesaṃ pañcannaṃ indriyānaṃ adhimattattā khippaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya. Ayaṃ vuccati, bhikkhave, sukhā paṭipadā khippābhiññā. Imā kho, bhikkhave, catasso paṭipadā’’ti. Dutiyaṃ.

“And what, Bhikkhus, is the pleasant course of practice with quick direct knowledge? Here, Bhikkhus, a certain person is by nature not of strong passion; he does not frequently experience bodily pain and mental displeasure born of passion. He is by nature not of strong aversion; he does not frequently experience bodily pain and mental displeasure born of aversion. He is by nature not of strong delusion; he does not frequently experience bodily pain and mental displeasure born of delusion. For him, these five faculties arise as strong: the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. Due to the strength of these five faculties, he quickly attains the immediate concentration for the destruction of the cankers. This, Bhikkhus, is called the pleasant course of practice with quick direct knowledge. These, indeed, Bhikkhus, are the four courses of practice.” The second.

3. Asubhasuttaṃ

3. The Discourse on the Unattractive

163. ‘‘Catasso imā, bhikkhave, paṭipadā. Katamā catasso? Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā.

163. “Bhikkhus, there are these four courses of practice. What four? The difficult course of practice with slow direct knowledge, the difficult course of practice with quick direct knowledge, the pleasant course of practice with slow direct knowledge, and the pleasant course of practice with quick direct knowledge.”

‘‘Katamā ca, bhikkhave, dukkhā paṭipadā dandhābhiññā? Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī; maraṇasaññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti. So imāni pañca sekhabalāni upanissāya viharati – saddhābalaṃ, hiribalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ. Tassimāni pañcindriyāni mudūni pātubhavanti – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. So imesaṃ pañcannaṃ indriyānaṃ muduttā dandhaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya. Ayaṃ vuccati, bhikkhave, dukkhā paṭipadā dandhābhiññā.

“And what, bhikkhus, is the difficult practice with slow higher knowledge? Here, bhikkhus, a bhikkhu dwells contemplating unattractiveness in the body, perceiving repulsiveness in food, perceiving non-delight in the entire world, contemplating impermanence in all conditioned phenomena; and the perception of death is well established in him internally. He dwells relying on these five powers of one in training—the power of faith, the power of moral shame, the power of moral dread, the power of energy, and the power of wisdom. For him, these five faculties arise as weak—the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. Due to the weakness of these five faculties, he slowly attains the immediate concentration for the destruction of the taints. This, bhikkhus, is called the difficult practice with slow higher knowledge.”

‘‘Katamā [Pg.469] ca, bhikkhave, dukkhā paṭipadā khippābhiññā? Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī; maraṇasaññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti. So imāni pañca sekhabalāni upanissāya viharati – saddhābalaṃ…pe… paññābalaṃ. Tassimāni pañcindriyāni adhimattāni pātubhavanti – saddhindriyaṃ…pe… paññindriyaṃ. So imesaṃ pañcannaṃ indriyānaṃ adhimattattā khippaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya. Ayaṃ vuccati, bhikkhave, dukkhā paṭipadā khippābhiññā.

“And what, bhikkhus, is the difficult practice with quick higher knowledge? Here, bhikkhus, a bhikkhu dwells contemplating unattractiveness in the body, perceiving repulsiveness in food, perceiving non-delight in the entire world, contemplating impermanence in all conditioned phenomena; and the perception of death is well established in him internally. He dwells relying on these five powers of one in training—the power of faith… and the power of wisdom. For him, these five faculties arise as sharp—the faculty of faith… and the faculty of wisdom. Due to the sharpness of these five faculties, he quickly attains the immediate concentration for the destruction of the taints. This, bhikkhus, is called the difficult practice with quick higher knowledge.”

‘‘Katamā ca, bhikkhave, sukhā paṭipadā dandhābhiññā? Idha bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati; vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati; pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti – ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. So imāni pañca sekhabalāni upanissāya viharati – saddhābalaṃ…pe… paññābalaṃ. Tassimāni pañcindriyāni mudūni pātubhavanti – saddhindriyaṃ…pe… paññindriyaṃ. So imesaṃ pañcannaṃ indriyānaṃ muduttā dandhaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya. Ayaṃ vuccati, bhikkhave, sukhā paṭipadā dandhābhiññā.

“And what, bhikkhus, is the pleasant practice with slow direct knowledge? Here, bhikkhus, a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, enters and abides in the first jhāna, which is accompanied by initial application and sustained application, with rapture and pleasure born of seclusion. With the stilling of initial and sustained application, he enters and abides in the second jhāna, which has internal confidence and unification of mind, is without initial and sustained application, and has rapture and pleasure born of concentration. With the fading away of rapture, he abides in equanimity, and mindful and fully aware, he experiences pleasure with the body; he enters and abides in the third jhāna, of which the noble ones declare: ‘Equanimous and mindful, one has a pleasant abiding.’ With the abandoning of pleasure and pain, and with the previous passing away of joy and displeasure, he enters and abides in the fourth jhāna, which is neither-painful-nor-pleasant and has purity of mindfulness due to equanimity. He dwells relying on these five powers of one in training—the power of faith … the power of wisdom. For him, these five faculties arise as weak—the faculty of faith … the faculty of wisdom. Due to the weakness of these five faculties, he slowly attains the immediate concentration for the destruction of the taints. This, bhikkhus, is called the pleasant practice with slow direct knowledge.”

‘‘Katamā ca, bhikkhave, sukhā paṭipadā khippābhiññā? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. So imāni pañca sekhabalāni upanissāya viharati – saddhābalaṃ, hiribalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ. Tassimāni pañcindriyāni adhimattāni pātubhavanti – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. So imesaṃ pañcannaṃ indriyānaṃ adhimattattā khippaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya. Ayaṃ vuccati, bhikkhave, sukhā paṭipadā khippābhiññā. Imā kho, bhikkhave, catasso paṭipadā’’ti. Tatiyaṃ.

“And what, bhikkhus, is the pleasant practice with quick higher knowledge? Here, bhikkhus, a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, enters and abides in the first jhāna… the second jhāna… the third jhāna… the fourth jhāna. He dwells relying on these five powers of one in training—the power of faith, the power of moral shame, the power of moral dread, the power of energy, and the power of wisdom. For him, these five faculties arise as sharp—the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. Due to the sharpness of these five faculties, he quickly attains the immediate concentration for the destruction of the taints. This, bhikkhus, is called the pleasant practice with quick higher knowledge. These, bhikkhus, are indeed the four practices.” The third.

4. Paṭhamakhamasuttaṃ

4. The First Discourse on Forbearance

164. ‘‘Catasso [Pg.470] imā, bhikkhave, paṭipadā. Katamā catasso? Akkhamā paṭipadā, khamā paṭipadā, damā paṭipadā, samā paṭipadā. Katamā ca, bhikkhave, akkhamā paṭipadā? Idha, bhikkhave, ekacco akkosantaṃ paccakkosati, rosantaṃ paṭirosati, bhaṇḍantaṃ paṭibhaṇḍati. Ayaṃ vuccati, bhikkhave, akkhamā paṭipadā.

164. “Bhikkhus, there are these four practices. What four? The practice of non-forbearance, the practice of forbearance, the practice of taming, and the practice of calming. And what, bhikkhus, is the practice of non-forbearance? Here, bhikkhus, a certain person, when abused, abuses in return; when provoked, provokes in return; when quarreled with, quarrels in return. This, bhikkhus, is called the practice of non-forbearance.”

‘‘Katamā ca, bhikkhave, khamā paṭipadā? Idha, bhikkhave, ekacco akkosantaṃ na paccakkosati, rosantaṃ na paṭirosati, bhaṇḍantaṃ na paṭibhaṇḍati. Ayaṃ vuccati, bhikkhave, khamā paṭipadā.

“And what, bhikkhus, is the practice of forbearance? Here, bhikkhus, a certain person, when abused, does not abuse in return; when provoked, does not provoke in return; when quarreled with, does not quarrel in return. This, bhikkhus, is called the practice of forbearance.”

‘‘Katamā ca, bhikkhave, damā paṭipadā? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī; yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ; cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī; yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ; manindriye saṃvaraṃ āpajjati. Ayaṃ vuccati, bhikkhave, damā paṭipadā.

“And what, monks, is the practice of taming? Here, monks, a bhikkhu, seeing a form with the eye, does not grasp at its signs and features. Since, if he were to dwell with the eye faculty unrestrained, evil, unwholesome states of covetousness and displeasure would assail him, he practices for its restraint; he guards the eye faculty; he undertakes the restraint of the eye faculty. Hearing a sound with the ear… smelling an odor with the nose… tasting a flavor with the tongue… touching a tangible with the body… cognizing a mental object with the mind, he does not grasp at its signs and features. Since, if he were to dwell with the mind faculty unrestrained, evil, unwholesome states of covetousness and displeasure would assail him, he practices for its restraint; he guards the mind faculty; he undertakes the restraint of the mind faculty. This, monks, is called the practice of taming.”

‘‘Katamā ca, bhikkhave, samā paṭipadā? Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti sameti byantīkaroti anabhāvaṃ gameti; uppannaṃ byāpādavitakkaṃ…pe… uppannaṃ vihiṃsāvitakkaṃ… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti sameti byantīkaroti anabhāvaṃ gameti. Ayaṃ vuccati, bhikkhave, samā paṭipadā. Imā kho, bhikkhave, catasso paṭipadā’’ti. Catutthaṃ.

“And what, monks, is the practice of calming? Here, monks, a bhikkhu does not tolerate an arisen sensual thought but abandons it, dispels it, pacifies it, brings it to an end, and makes it vanish. He does not tolerate an arisen thought of ill will… an arisen thought of harming… He does not tolerate any arisen evil unwholesome states but abandons them, dispels them, pacifies them, brings them to an end, and makes them vanish. This, monks, is called the practice of calming. Indeed, monks, these are the four practices.” Fourth.

5. Dutiyakhamasuttaṃ

5. The Second Discourse on Endurance

165. ‘‘Catasso imā, bhikkhave, paṭipadā. Katamā catasso? Akkhamā paṭipadā, khamā paṭipadā, damā paṭipadā, samā paṭipadā.

165. “Monks, there are these four practices. What four? The practice of non-endurance, the practice of endurance, the practice of taming, and the practice of calming.

‘‘Katamā [Pg.471] ca, bhikkhave, akkhamā paṭipadā? Idha, bhikkhave, ekacco akkhamo hoti sītassa uṇhassa jighacchāya pipāsāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ anadhivāsakajātiko hoti. Ayaṃ vuccati, bhikkhave, akkhamā paṭipadā.

“And what, monks, is the practice of non-endurance? Here, monks, a certain person is unable to endure cold, heat, hunger, and thirst; the touch of gadflies, mosquitoes, wind, sun, and creeping things; ill-spoken, unwelcome ways of speech; and is not of a nature to endure arisen bodily feelings that are painful, sharp, harsh, piercing, unpleasant, disagreeable, and life-threatening. This, monks, is called the practice of non-endurance.

‘‘Katamā ca, bhikkhave, khamā paṭipadā? Idha, bhikkhave, ekacco khamo hoti sītassa uṇhassa jighacchāya pipāsāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti. Ayaṃ vuccati, bhikkhave, khamā paṭipadā.

“And what, monks, is the practice of endurance? Here, monks, a certain person is able to endure cold, heat, hunger, and thirst; the touch of gadflies, mosquitoes, wind, sun, and creeping things; ill-spoken, unwelcome ways of speech; and is of a nature to endure arisen bodily feelings that are painful, sharp, harsh, piercing, unpleasant, disagreeable, and life-threatening. This, monks, is called the practice of endurance.”

‘‘Katamā ca, bhikkhave, damā paṭipadā? Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti…pe… sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī; yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ; manindriye saṃvaraṃ āpajjati. Ayaṃ vuccati, bhikkhave, damā paṭipadā.

“And what, monks, is the practice of taming? Here, monks, a bhikkhu, having seen a form with the eye, is not one who grasps the signs or the secondary characteristics… Having heard a sound with the ear… Having smelled an odor with the nose… Having tasted a flavor with the tongue… Having felt a tangible object with the body… Having cognized a mental object with the mind, he is not one who grasps the signs or the secondary characteristics. Inasmuch as evil, unwholesome states of covetousness and displeasure might flow in upon one who dwells with the mind faculty unrestrained, he practices for its restraint; he guards the mind faculty; he undertakes the restraint of the mind faculty. This, monks, is called the practice of taming.”

‘‘Katamā ca, bhikkhave, samā paṭipadā? Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti sameti byantīkaroti anabhāvaṃ gameti, uppannaṃ byāpādavitakkaṃ…pe… uppannaṃ vihiṃsāvitakkaṃ… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti sameti byantīkaroti anabhāvaṃ gameti. Ayaṃ vuccati, bhikkhave, samā paṭipadā. Imā kho, bhikkhave, catasso paṭipadā’’ti. Pañcamaṃ.

“And what, monks, is the practice of calming? Here, monks, a bhikkhu does not tolerate an arisen sensual thought, but abandons it, dispels it, pacifies it, brings it to an end, and causes it to go to non-existence. He does not tolerate an arisen thought of ill will… an arisen thought of harming… He does not tolerate any arisen evil, unwholesome states, but abandons them, dispels them, pacifies them, brings them to an end, and causes them to go to non-existence. This, monks, is called the practice of calming. Indeed, monks, these are the four practices.” Fifth.

6. Ubhayasuttaṃ

6. The Discourse on Both

166. ‘‘Catasso imā, bhikkhave, paṭipadā. Katamā catasso? Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā.

166. “Monks, there are these four practices. What four? The painful practice with slow direct knowledge, the painful practice with quick direct knowledge, the pleasant practice with slow direct knowledge, and the pleasant practice with quick direct knowledge.

‘‘Tatra[Pg.472], bhikkhave, yāyaṃ paṭipadā dukkhā dandhābhiññā, ayaṃ, bhikkhave, paṭipadā ubhayeneva hīnā akkhāyati. Yampāyaṃ paṭipadā dukkhā, imināpāyaṃ hīnā akkhāyati; yampāyaṃ paṭipadā dandhā, imināpāyaṃ hīnā akkhāyati. Ayaṃ, bhikkhave, paṭipadā ubhayeneva hīnā akkhāyati.

“Among these, monks, that practice which is painful and with slow direct knowledge is declared to be inferior in both respects. Because this practice is painful, it is declared to be inferior; and because it is slow, it is declared to be inferior. This practice, monks, is declared to be inferior in both respects.

‘‘Tatra, bhikkhave, yāyaṃ paṭipadā dukkhā khippābhiññā, ayaṃ, bhikkhave, paṭipadā dukkhattā hīnā akkhāyati.

“Among these, monks, that practice which is painful and with quick direct knowledge is declared to be inferior because of its painfulness.

‘‘Tatra, bhikkhave, yāyaṃ paṭipadā sukhā dandhābhiññā, ayaṃ, bhikkhave, paṭipadā dandhattā hīnā akkhāyati.

“Among these, monks, that practice which is pleasant and with slow direct knowledge is declared to be inferior because of its slowness.

‘‘Tatra, bhikkhave, yāyaṃ paṭipadā sukhā khippābhiññā, ayaṃ, bhikkhave, paṭipadā ubhayeneva paṇītā akkhāyati. Yampāyaṃ paṭipadā sukhā, imināpāyaṃ paṇītā akkhāyati; yampāyaṃ paṭipadā khippā, imināpāyaṃ paṇītā akkhāyati. Ayaṃ, bhikkhave, paṭipadā ubhayeneva paṇītā akkhāyati. Imā kho, bhikkhave, catasso paṭipadā’’ti. Chaṭṭhaṃ.

“Among these, monks, that practice which is pleasant and with quick direct knowledge—this practice, monks, is declared to be excellent in both respects. Because this practice is pleasant, it is declared to be excellent; and because this practice is quick, it is declared to be excellent. This practice, monks, is declared to be excellent in both respects. These, monks, are indeed the four practices.” Sixth.

7. Mahāmoggallānasuttaṃ

7. The Discourse on Mahāmoggallāna

167. Atha kho āyasmā sāriputto yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahāmoggallānena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ mahāmoggallānaṃ etadavoca –

167. Then the Venerable Sāriputta went to the Venerable Mahāmoggallāna; on arrival, he exchanged courteous greetings with the Venerable Mahāmoggallāna. When this courteous and memorable conversation was concluded, he sat down to one side. As he was sitting there, the Venerable Sāriputta said this to the Venerable Mahāmoggallāna:

‘‘Catasso imā, āvuso moggallāna, paṭipadā. Katamā catasso? Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā. Imā kho, āvuso, catasso paṭipadā[Pg.473]. Imāsaṃ, āvuso, catunnaṃ paṭipadānaṃ katamaṃ te paṭipadaṃ āgamma anupādāya āsavehi cittaṃ vimutta’’nti?

“Friend Moggallāna, there are these four practices. What four? The painful practice with slow direct knowledge, the painful practice with quick direct knowledge, the pleasant practice with slow direct knowledge, and the pleasant practice with quick direct knowledge. These, friend, are the four practices. Among these four practices, by relying on which practice was your mind liberated from the taints without clinging?”

‘‘Catasso imā, āvuso sāriputta, paṭipadā. Katamā catasso? Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā. Imā kho, āvuso, catasso paṭipadā[Pg.473]. Imāsaṃ, āvuso, catunnaṃ paṭipadānaṃ yāyaṃ paṭipadā dukkhā khippābhiññā, imaṃ me paṭipadaṃ āgamma anupādāya āsavehi cittaṃ vimutta’’nti. Sattamaṃ.

“Friend Sāriputta, there are these four practices. What four? The painful practice with slow direct knowledge, the painful practice with quick direct knowledge, the pleasant practice with slow direct knowledge, and the pleasant practice with quick direct knowledge. These, friend, are the four practices. Among these four practices, by relying on the painful practice with quick direct knowledge, my mind was liberated from the taints without clinging.” The seventh.

8. Sāriputtasuttaṃ

8. The Discourse to Sāriputta

168. Atha kho āyasmā mahāmoggallāno yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahāmoggallāno āyasmantaṃ sāriputtaṃ etadavoca –

168. Then the Venerable Mahāmoggallāna went to the Venerable Sāriputta; on arrival, he exchanged courteous greetings with the Venerable Sāriputta. When this courteous and memorable conversation was concluded, he sat down to one side. As he was sitting there, the Venerable Mahāmoggallāna said this to the Venerable Sāriputta:

‘‘Catasso imā, āvuso sāriputta, paṭipadā. Katamā catasso? Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā. Imā kho, āvuso, catasso paṭipadā. Imāsaṃ, āvuso, catunnaṃ paṭipadānaṃ katamaṃ te paṭipadaṃ āgamma anupādāya āsavehi cittaṃ vimutta’’nti?

“Friend Sāriputta, there are these four practices. What four? The painful practice with slow direct knowledge, the painful practice with quick direct knowledge, the pleasant practice with slow direct knowledge, and the pleasant practice with quick direct knowledge. These, friend, are the four practices. Among these four practices, by relying on which practice was your mind liberated from the taints without clinging?”

‘‘Catasso imā, āvuso moggallāna, paṭipadā. Katamā catasso? Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā. Imā kho, āvuso, catasso paṭipadā. Imāsaṃ, āvuso, catunnaṃ paṭipadānaṃ yāyaṃ paṭipadā sukhā khippābhiññā, imaṃ me paṭipadaṃ āgamma anupādāya āsavehi cittaṃ vimutta’’nti. Aṭṭhamaṃ.

“Friend Moggallāna, there are these four practices. What four? The painful practice with slow direct knowledge, the painful practice with quick direct knowledge, the pleasant practice with slow direct knowledge, and the pleasant practice with quick direct knowledge. These, friend, are the four practices. Among these four practices, by relying on the pleasant practice with quick direct knowledge, my mind was liberated from the taints without clinging.” The eighth.

9. Sasaṅkhārasuttaṃ

9. The Discourse on Exertion

169. ‘‘Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, ekacco puggalo diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti. Idha pana, bhikkhave, ekacco puggalo kāyassa bhedā sasaṅkhāraparinibbāyī hoti. Idha pana, bhikkhave, ekacco puggalo diṭṭheva dhamme asaṅkhāraparinibbāyī hoti. Idha pana, bhikkhave, ekacco puggalo kāyassa bhedā asaṅkhāraparinibbāyī hoti.

169. “Monks, these four persons are found existing in the world. What four? Here, monks, a certain person attains final extinguishment with exertion in this very life. Here, monks, a certain person attains final extinguishment with exertion after the breakup of the body. Here, monks, a certain person attains final extinguishment without exertion in this very life. Here, monks, a certain person attains final extinguishment without exertion after the breakup of the body.

‘‘Kathañca, bhikkhave, puggalo diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti? Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī. Maraṇasaññā [Pg.474] kho panassa ajjhattaṃ sūpaṭṭhitā hoti. So imāni pañca sekhabalāni upanissāya viharati – saddhābalaṃ, hiribalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ. Tassimāni pañcindriyāni adhimattāni pātubhavanti – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. So imesaṃ pañcannaṃ indriyānaṃ adhimattattā diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti. Evaṃ kho, bhikkhave, puggalo diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti.

“And how, monks, does a person attain final extinguishment with exertion in this very life? Here, monks, a bhikkhu dwells contemplating the unattractive in the body, perceiving repulsiveness in food, perceiving non-delight in the whole world, and contemplating impermanence in all formations. The perception of death is well established in him internally. He dwells relying on these five powers of a trainee: the power of faith, the power of moral shame, the power of moral dread, the power of energy, and the power of wisdom. For him, these five faculties arise as pre-eminent: the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. Because of the pre-eminence of these five faculties, he attains final extinguishment with exertion in this very life. In this way, monks, a person attains final extinguishment with exertion in this very life.

‘‘Kathañca, bhikkhave, puggalo kāyassa bhedā sasaṅkhāraparinibbāyī hoti? Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī. Maraṇasaññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti. So imāni pañca sekhabalāni upanissāya viharati – saddhābalaṃ, hiribalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ. Tassimāni pañcindriyāni mudūni pātubhavanti – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. So imesaṃ pañcannaṃ indriyānaṃ muduttā kāyassa bhedā sasaṅkhāraparinibbāyī hoti. Evaṃ kho, bhikkhave, puggalo kāyassa bhedā sasaṅkhāraparinibbāyī hoti.

“And how, monks, does a person attain final extinguishment with exertion after the breakup of the body? Here, monks, a bhikkhu dwells contemplating the unattractive in the body, perceiving repulsiveness in food, perceiving non-delight in the whole world, and contemplating impermanence in all formations. The perception of death is well established in him internally. He dwells relying on these five powers of a trainee: the power of faith, the power of moral shame, the power of moral dread, the power of energy, and the power of wisdom. For him, these five faculties arise as weak: the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. Because of the weakness of these five faculties, he attains final extinguishment with exertion after the breakup of the body. In this way, monks, a person attains final extinguishment with exertion after the breakup of the body.

‘‘Kathañca, bhikkhave, puggalo diṭṭheva dhamme asaṅkhāraparinibbāyī hoti? Idha, bhikkhave, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. So imāni pañca sekhabalāni upanissāya viharati – saddhābalaṃ…pe… paññābalaṃ. Tassimāni pañcindriyāni adhimattāni pātubhavanti – saddhindriyaṃ…pe… paññindriyaṃ. So imesaṃ pañcannaṃ indriyānaṃ adhimattattā diṭṭheva dhamme asaṅkhāraparinibbāyī hoti. Evaṃ kho, bhikkhave, puggalo diṭṭheva dhamme asaṅkhāraparinibbāyī hoti.

“And how, monks, is a person one who attains Parinibbāna without exertion in this very life? Here, monks, a bhikkhu, quite secluded from sensual pleasures… enters and dwells in the first jhāna… the second jhāna… the third jhāna… the fourth jhāna. He dwells relying on these five powers of a trainee: the power of faith… the power of wisdom. For him, these five faculties arise as pre-eminent: the faculty of faith… the faculty of wisdom. Because of the pre-eminence of these five faculties, he is one who attains Parinibbāna without exertion in this very life. In this way, monks, a person is one who attains Parinibbāna without exertion in this very life.

‘‘Kathañca, bhikkhave, puggalo kāyassa bhedā asaṅkhāraparinibbāyī hoti? Idha, bhikkhave, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. So imāni pañca sekhabalāni upanissāya viharati – saddhābalaṃ, hiribalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ. Tassimāni pañcindriyāni…pe… paññindriyaṃ. So imesaṃ pañcannaṃ indriyānaṃ muduttā kāyassa bhedā asaṅkhāraparinibbāyī hoti. Evaṃ kho, bhikkhave, puggalo kāyassa bhedā asaṅkhāraparinibbāyī hoti. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmi’’nti. Navamaṃ.

“And how, monks, is a person one who attains Parinibbāna without exertion after the breakup of the body? Here, monks, a bhikkhu, quite secluded from sensual pleasures… enters and dwells in the first jhāna… the second jhāna… the third jhāna… the fourth jhāna. He dwells relying on these five powers of a trainee: the power of faith, the power of moral shame, the power of moral dread, the power of energy, and the power of wisdom. For him, these five faculties arise… the faculty of wisdom. Because of the weakness of these five faculties, he is one who attains Parinibbāna without exertion after the breakup of the body. In this way, monks, a person is one who attains Parinibbāna without exertion after the breakup of the body. Indeed, monks, these are the four persons found existing in the world.” The Ninth.

10. Yuganaddhasuttaṃ

10. The Discourse on Tandem

170. Evaṃ [Pg.475] me sutaṃ – ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme. Tatra kho āyasmā ānando bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. Āyasmā ānando etadavoca –

170. Thus have I heard. At one time the Venerable Ānanda was dwelling at Kosambī in Ghosita’s Park. There the Venerable Ānanda addressed the monks: "Friends, monks!" "Friend," those monks responded to the Venerable Ānanda. The Venerable Ānanda said this:

‘‘Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattappattiṃ byākaroti, sabbo so catūhi maggehi, etesaṃ vā aññatarena.

“Friends, any monk or nun who declares the attainment of arahantship in my presence, all do so by means of the four paths, or by one of them.

‘‘Katamehi catūhi? Idha, āvuso, bhikkhu samathapubbaṅgamaṃ vipassanaṃ bhāveti. Tassa samathapubbaṅgamaṃ vipassanaṃ bhāvayato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni pahīyanti, anusayā byantīhonti.

“What are the four? Here, friends, a monk develops insight preceded by serenity. As he develops insight preceded by serenity, the path arises. He cultivates, develops, and practices that path extensively. As he cultivates, develops, and practices that path extensively, his fetters are abandoned, and his underlying tendencies are brought to an end.

‘‘Puna caparaṃ, āvuso, bhikkhu vipassanāpubbaṅgamaṃ samathaṃ bhāveti. Tassa vipassanāpubbaṅgamaṃ samathaṃ bhāvayato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni pahīyanti, anusayā byantīhonti.

“Furthermore, friends, a monk develops serenity preceded by insight. As he develops serenity preceded by insight, the path arises. He cultivates, develops, and practices that path extensively. As he cultivates, develops, and practices that path extensively, his fetters are abandoned, and his underlying tendencies are brought to an end.

‘‘Puna caparaṃ, āvuso, bhikkhu samathavipassanaṃ yuganaddhaṃ bhāveti. Tassa samathavipassanaṃ yuganaddhaṃ bhāvayato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni pahīyanti, anusayā byantīhonti.

“Furthermore, friends, a monk develops serenity and insight in tandem. As he develops serenity and insight in tandem, the path arises. He cultivates, develops, and practices that path extensively. As he cultivates, develops, and practices that path extensively, his fetters are abandoned, and his underlying tendencies are brought to an end.

‘‘Puna caparaṃ, āvuso, bhikkhuno dhammuddhaccaviggahitaṃ mānasaṃ hoti. Hoti so, āvuso, samayo yaṃ taṃ cittaṃ ajjhattameva santiṭṭhati sannisīdati ekodi hoti samādhiyati. Tassa maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato [Pg.476] bahulīkaroto saṃyojanāni pahīyanti, anusayā byantīhonti.

“Furthermore, friends, a monk’s mind is seized by agitation concerning the Dhamma. There comes a time, friends, when that mind internally becomes steady, settles down, unified, and concentrated. For him, the path arises. He cultivates, develops, and practices that path extensively. As he cultivates, develops, and practices that path extensively, his fetters are abandoned, and his underlying tendencies are brought to an end.

‘‘Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattappattiṃ byākaroti, sabbo so imehi catūhi maggehi, etesaṃ vā aññatarenā’’ti. Dasamaṃ.

“Any monk or nun, friends, who declares the attainment of arahantship in my presence, all do so by way of these four paths, or by one of them.” The Tenth.

Paṭipadāvaggo dutiyo.

The Second Chapter on the Path.

Tassuddānaṃ –

The summary:

Saṃkhittaṃ vitthārāsubhaṃ, dve khamā ubhayena ca;

Moggallāno sāriputto, sasaṅkhāraṃ yuganaddhena cāti.

Brief, expanded, repulsive, two on forbearance, and by both; Moggallāna, Sāriputta, with prompting, and with tandem.

(18) 3. Sañcetaniyavaggo

(18) 3. The Chapter on Volition

1. Cetanāsuttaṃ

1. The Discourse on Volition

171. ‘‘Kāye vā, bhikkhave, sati kāyasañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ. Vācāya vā, bhikkhave, sati vacīsañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ. Mane vā, bhikkhave, sati manosañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ avijjāpaccayāva.

171. “Monks, when there is the body, pleasure and pain arise internally on account of bodily volition. When there is speech, pleasure and pain arise internally on account of verbal volition. When there is the mind, pleasure and pain arise internally on account of mental volition—and this is conditioned by ignorance alone.

‘‘Sāmaṃ vā taṃ, bhikkhave, kāyasaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. Pare vāssa taṃ, bhikkhave, kāyasaṅkhāraṃ abhisaṅkharonti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. Sampajāno vā taṃ, bhikkhave, kāyasaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ. Asampajāno vā taṃ, bhikkhave, kāyasaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.

“Monks, one oneself fabricates that bodily formation, conditioned by which pleasure and pain arise internally for him. Or others fabricate that bodily formation for him, conditioned by which pleasure and pain arise internally for him. Or one fabricates that bodily formation with clear comprehension, conditioned by which pleasure and pain arise internally for him. Or one fabricates that bodily formation without clear comprehension, conditioned by which pleasure and pain arise internally for him.

‘‘Sāmaṃ vā taṃ, bhikkhave, vacīsaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ; pare vāssa taṃ, bhikkhave, vacīsaṅkhāraṃ abhisaṅkharonti; yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ; sampajāno vā taṃ, bhikkhave, vacīsaṅkhāraṃ [Pg.477] abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ; asampajāno vā taṃ, bhikkhave, vacīsaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.

O monks, one oneself fabricates that verbal formation, conditioned by which pleasure and pain arise internally for him; or others fabricate that verbal formation for him, conditioned by which pleasure and pain arise internally for him; or one fabricates that verbal formation with clear comprehension, conditioned by which pleasure and pain arise internally for him; or one fabricates that verbal formation without clear comprehension, conditioned by which pleasure and pain arise internally for him.

‘‘Sāmaṃ vā taṃ, bhikkhave, manosaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ; pare vāssa taṃ, bhikkhave, manosaṅkhāraṃ abhisaṅkharonti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ; sampajāno vā taṃ, bhikkhave, manosaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ; asampajāno vā taṃ, bhikkhave, manosaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.

O monks, one oneself fabricates that mental formation, conditioned by which pleasure and pain arise internally for him; or others fabricate that mental formation for him, conditioned by which pleasure and pain arise internally for him; or one fabricates that mental formation with clear comprehension, conditioned by which pleasure and pain arise internally for him; or one fabricates that mental formation without clear comprehension, conditioned by which pleasure and pain arise internally for him.

‘‘Imesu, bhikkhave, dhammesu avijjā anupatitā, avijjāyatveva asesavirāganirodhā so kāyo na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ, sā vācā na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ, so mano na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ, khettaṃ taṃ na hoti…pe… vatthuṃ taṃ na hoti…pe… āyatanaṃ taṃ na hoti…pe… adhikaraṇaṃ taṃ na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkha’’nti.

O monks, in these phenomena, ignorance is involved. But with the remainderless fading away and cessation of that very ignorance, that bodily formation no longer exists, conditioned by which pleasure and pain arise internally for him; that verbal formation no longer exists, conditioned by which pleasure and pain arise internally for him; that mental formation no longer exists, conditioned by which pleasure and pain arise internally for him; that field no longer exists… that ground no longer exists… that basis no longer exists… that foundation no longer exists, conditioned by which pleasure and pain arise internally for him.

‘‘Cattārome, bhikkhave, attabhāvapaṭilābhā. Katame cattāro? Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanā kamati, no parasañcetanā. Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe parasañcetanā kamati, no attasañcetanā. Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanā ca kamati parasañcetanā ca. Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe nevattasañcetanā kamati, no parasañcetanā. Ime kho, bhikkhave, cattāro attabhāvapaṭilābhā’’ti.

O monks, there are these four acquisitions of individual existence. What four? There is, O monks, an acquisition of individual existence wherein one's own volition is operative, but not another's volition. There is, O monks, an acquisition of individual existence wherein another's volition is operative, but not one's own volition. There is, O monks, an acquisition of individual existence wherein both one's own volition and another's volition are operative. There is, O monks, an acquisition of individual existence wherein neither one's own volition nor another's volition is operative. These, O monks, are the four acquisitions of individual existence.

Evaṃ vutte āyasmā sāriputto bhagavantaṃ etadavoca – ‘‘imassa kho ahaṃ, bhante, bhagavatā saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi – ‘tatra, bhante, yāyaṃ attabhāvapaṭilābho yasmiṃ attabhāvapaṭilābhe attasañcetanā kamati no parasañcetanā, attasañcetanāhetu tesaṃ sattānaṃ tamhā kāyā cuti hoti. Tatra, bhante, yāyaṃ attabhāvapaṭilābho [Pg.478] yasmiṃ attabhāvapaṭilābhe parasañcetanā kamati no attasañcetanā, parasañcetanāhetu tesaṃ sattānaṃ tamhā kāyā cuti hoti. Tatra, bhante, yāyaṃ attabhāvapaṭilābho yasmiṃ attabhāvapaṭilābhe attasañcetanā ca kamati parasañcetanā ca, attasañcetanā ca parasañcetanā ca hetu tesaṃ sattānaṃ tamhā kāyā cuti hoti. Tatra, bhante, yāyaṃ attabhāvapaṭilābho yasmiṃ attabhāvapaṭilābhe neva attasañcetanā kamati no parasañcetanā, katame tena devā daṭṭhabbā’’’ti? ‘‘Nevasaññānāsaññāyatanūpagā, sāriputta, devā tena daṭṭhabbā’’ti.

When this was said, the Venerable Sāriputta said this to the Blessed One: 'Venerable Sir, I understand the meaning of this brief statement made by the Blessed One in detail thus: "Venerable Sir, regarding that acquisition of individual existence wherein one's own volition is operative but not another's volition, it is due to the cause of their own volition that those beings pass away from that body. Venerable Sir, regarding that acquisition of individual existence wherein another's volition is operative but not one's own volition, it is due to the cause of another's volition that those beings pass away from that body. Venerable Sir, regarding that acquisition of individual existence wherein both one's own volition and another's volition are operative, it is due to the cause of both their own volition and another's volition that those beings pass away from that body. Venerable Sir, regarding that acquisition of individual existence wherein neither one's own volition nor another's volition is operative, what devas are to be understood thereby?"' 'Sāriputta, the devas who have reached the sphere of neither-perception-nor-non-perception are to be understood thereby.'

‘‘Ko nu kho, bhante, hetu ko paccayo, yena midhekacce sattā tamhā kāyā cutā āgāmino honti āgantāro itthattaṃ? Ko pana, bhante, hetu ko paccayo, yena midhekacce sattā tamhā kāyā cutā anāgāmino honti anāgantāro itthatta’’nti? ‘‘Idha, sāriputta, ekaccassa puggalassa orambhāgiyāni saṃyojanāni appahīnāni honti, so diṭṭheva dhamme nevasaññānāsaññāyatanaṃ upasampajja viharati. So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati; tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjati. So tato cuto āgāmī hoti āgantā itthattaṃ.

“Venerable Sir, what is the cause, what is the condition, whereby some beings here, having passed away from that body, become comers, those who are wont to come to this state of existence? And what, Venerable Sir, is the cause, what is the condition, whereby some beings here, having passed away from that body, become non-comers, those who are not wont to come to this state of existence?” “Here, Sāriputta, for a certain person, the lower fetters are not abandoned. In this very life, he attains and abides in the sphere of neither-perception-nor-non-perception. He delights in it, desires it, and reaches satisfaction through it. Being established therein, intent upon that, abiding frequently therein, not having fallen away, when he dies, he is reborn into the company of the devas who have reached the sphere of neither-perception-nor-non-perception. Having passed away from there, he becomes a comer, one who is wont to come to this state of existence.

‘‘Idha pana, sāriputta, ekaccassa puggalassa orambhāgiyāni saṃyojanāni pahīnāni honti, so diṭṭheva dhamme nevasaññānāsaññāyatanaṃ upasampajja viharati. So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati; tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjati. So tato cuto anāgāmī hoti anāgantā itthattaṃ.

“Furthermore, Sāriputta, here a certain person has abandoned the lower fetters. In this very life, he attains and abides in the sphere of neither-perception-nor-non-perception. He delights in it, desires it, and reaches satisfaction through it. Being established therein, intent upon that, abiding frequently therein, not having fallen away, when he dies, he is reborn into the company of the devas who have reached the sphere of neither-perception-nor-non-perception. Having passed away from there, he becomes a non-comer, one who is not wont to come to this state of existence.

‘‘Ayaṃ kho, sāriputta, hetu ayaṃ paccayo, yena midhekacce sattā tamhā kāyā cutā āgāmino honti āgantāro itthattaṃ. Ayaṃ pana, sāriputta, hetu ayaṃ paccayo, yena midhekacce sattā tamhā kāyā cutā anāgāmino honti anāgantāro itthatta’’nti. Paṭhamaṃ.

“This, Sāriputta, is the cause, this is the condition, whereby some beings here, having passed away from that body, become comers, those who are wont to come to this state of existence. And this, Sāriputta, is the cause, this is the condition, whereby some beings here, having passed away from that body, become non-comers, those who are not wont to come to this state of existence.” The first.

2. Vibhattisuttaṃ

2. The Discourse on Analysis

172. Tatra [Pg.479] kho āyasmā sāriputto bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

172. Then the Venerable Sāriputta addressed the monks: “Friends, monks!” “Friend!” those monks replied to the Venerable Sāriputta. The Venerable Sāriputta said this:

‘‘Addhamāsūpasampannena me, āvuso, atthapaṭisambhidā sacchikatā odhiso byañjanaso. Tamahaṃ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi. Yassa kho panassa kaṅkhā vā vimati vā, so maṃ pañhena. Ahaṃ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṃ sukusalo.

“Friends, having been ordained for half a month, I have realized the analytical knowledge of meaning, in its scope and by its phrasing. That I declare, teach, proclaim, establish, reveal, analyze, and make plain in many ways. If anyone has any doubt or uncertainty, let him approach me with a question; I will satisfy his mind with an explanation. Our teacher, who is very skilled in the doctrines, is present before us.

‘‘Addhamāsūpasampannena me, āvuso, dhammapaṭisambhidā sacchikatā odhiso byañjanaso. Tamahaṃ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi. Yassa kho panassa kaṅkhā vā vimati vā, so maṃ pañhena. Ahaṃ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṃ sukusalo.

“Friends, having been ordained for half a month, I have realized the analytical knowledge of the doctrine, in its scope and by its phrasing. That I declare, teach, proclaim, establish, reveal, analyze, and make plain in many ways. If anyone has any doubt or uncertainty, let him approach me with a question; I will satisfy his mind with an explanation. Our teacher, who is very skilled in the doctrines, is present before us.

‘‘Addhamāsūpasampannena me, āvuso, niruttipaṭisambhidā sacchikatā odhiso byañjanaso. Tamahaṃ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi. Yassa kho panassa kaṅkhā vā vimati vā, so maṃ pañhena. Ahaṃ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṃ sukusalo.

“Friends, having been ordained for half a month, I have realized the analytical knowledge of language, in its scope and by its phrasing. That I declare, teach, proclaim, establish, reveal, analyze, and make plain in many ways. If anyone has any doubt or uncertainty, let him approach me with a question; I will satisfy his mind with an explanation. Our teacher, who is very skilled in the doctrines, is present before us.

‘‘Addhamāsūpasampannena me, āvuso, paṭibhānapaṭisambhidā sacchikatā odhiso byañjanaso. Tamahaṃ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi. Yassa kho panassa kaṅkhā vā vimati vā, so maṃ pañhena. Ahaṃ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṃ sukusalo’’ti. Dutiyaṃ.

“Friends, having been ordained for half a month, I have realized the analytical knowledge of ready wit, in its scope and by its phrasing. That I declare, teach, proclaim, establish, reveal, analyze, and make plain in many ways. If anyone has any doubt or uncertainty, let him approach me with a question; I will satisfy his mind with an explanation. Our teacher, who is very skilled in the doctrines, is present before us.” Second.

3. Mahākoṭṭhikasuttaṃ

3. The Discourse with Mahākoṭṭhika

173. Atha kho āyasmā mahākoṭṭhiko yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ [Pg.480] nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca –

173. Then the Venerable Mahākoṭṭhika went to the Venerable Sāriputta. Having gone, he exchanged greetings with the Venerable Sāriputta. Having concluded a gladdening and memorable conversation, he sat down to one side. Seated to one side, the Venerable Mahākoṭṭhika said this to the Venerable Sāriputta:

‘‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī’’ti?

“Friend, with the remainderless fading away and cessation of the six bases for contact, is there anything else?”

‘‘Mā hevaṃ, āvuso’’.

“Do not say so, friend.”

‘‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī’’ti?

“Friend, with the remainderless fading away and cessation of the six bases for contact, is there nothing else?”

‘‘Mā hevaṃ, āvuso’’.

“Do not say so, friend.”

‘‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī’’ti?

“Friend, with the remainderless fading away and cessation of the six bases for contact, is there both something else and nothing else?”

‘‘Mā hevaṃ, āvuso’’.

“Do not say so, friend.”

‘‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī’’ti?

“Friend, with the remainderless fading away and cessation of the six bases for contact, is there neither something else nor nothing else?”

‘‘Mā hevaṃ, āvuso’’.

“Do not say so, friend.”

‘‘‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī’ti, iti puṭṭho samāno ‘mā hevaṃ, āvuso’ti vadesi. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī’ti, iti puṭṭho samāno – ‘mā hevaṃ, āvuso’ti vadesi. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī’ti, iti puṭṭho samāno – ‘mā hevaṃ, āvuso’ti vadesi. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī’ti, iti puṭṭho samāno – ‘mā hevaṃ, āvuso’ti vadesi. Yathā kathaṃ pana, āvuso, imassa bhāsitassa attho daṭṭhabbo’’ti?

“Friend, when I asked: ‘With the remainderless fading away and cessation of the six bases for contact, is there anything else?’, you said: ‘Do not say so, friend.’ When I asked: ‘With the remainderless fading away and cessation of the six bases for contact, is there nothing else?’, you said: ‘Do not say so, friend.’ When I asked: ‘With the remainderless fading away and cessation of the six bases for contact, is there both something else and nothing else?’, you said: ‘Do not say so, friend.’ When I asked: ‘With the remainderless fading away and cessation of the six bases for contact, is there neither something else nor nothing else?’, you said: ‘Do not say so, friend.’ How then, friend, is the meaning of this statement to be understood?”

‘‘‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti. Yāvatā, āvuso, channaṃ phassāyatanānaṃ gati tāvatā papañcassa gati; yāvatā papañcassa gati tāvatā channaṃ phassāyatanānaṃ gati. Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā papañcanirodho papañcavūpasamo’’ti. Tatiyaṃ.

“Friend, one who says, ‘With the remainderless fading away and cessation of the six bases for contact, there is something else,’ proliferates what is beyond proliferation. One who says, ‘With the remainderless fading away and cessation of the six bases for contact, there is nothing else,’ proliferates what is beyond proliferation. One who says, ‘With the remainderless fading away and cessation of the six bases for contact, there is both something else and nothing else,’ proliferates what is beyond proliferation. One who says, ‘With the remainderless fading away and cessation of the six bases for contact, there is neither something else nor nothing else,’ proliferates what is beyond proliferation. Friend, as far as the range of the six bases for contact extends, so far extends the range of proliferation; as far as the range of proliferation extends, so far extends the range of the six bases for contact. With the remainderless fading away and cessation of the six bases for contact comes the cessation of proliferation, the stilling of proliferation.” Third.

4. Ānandasuttaṃ

4. The Discourse with Ānanda

174. Atha kho āyasmā ānando yenāyasmā mahākoṭṭhiko tenupasaṅkami; upasaṅkamitvā āyasmatā mahākoṭṭhikena saddhiṃ [Pg.481] sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando āyasmantaṃ mahākoṭṭhikaṃ etadavoca –

174. Then the Venerable Ānanda went to the Venerable Mahākoṭṭhika. Having gone, he exchanged greetings with the Venerable Mahākoṭṭhika. Having concluded a gladdening and memorable conversation, he sat down to one side. Seated to one side, the Venerable Ānanda said this to the Venerable Mahākoṭṭhika:

‘‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī’’ti?

“Friend, with the remainderless fading away and cessation of the six bases for contact, is there anything else?”

‘‘Mā hevaṃ, āvuso’’.

“Do not say so, friend.”

‘‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī’’ti?

“Friend, with the remainderless fading away and cessation of the six bases for contact, is there nothing else?”

‘‘Mā hevaṃ, āvuso’’.

“Do not say so, friend.”

‘‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī’’ti?

“Friend, with the remainderless fading away and cessation of the six bases for contact, is there both something else and nothing else?”

‘‘Mā hevaṃ, āvuso’’.

“Do not say so, friend.”

‘‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī’’ti?

“Friend, with the remainderless fading away and cessation of the six bases for contact, is there neither something else nor nothing else?”

‘‘Mā hevaṃ, āvuso’’.

“Do not say so, friend.”

‘‘‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī’ti, iti puṭṭho samāno – ‘mā hevaṃ, āvuso’ti vadesi. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī’ti, iti puṭṭho samāno – ‘mā hevaṃ, āvuso’ti vadesi. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī’ti, iti puṭṭho samāno – ‘mā hevaṃ, āvuso’ti vadesi. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī’ti, iti puṭṭho samāno – ‘mā hevaṃ, āvuso’ti vadesi. Yathā kathaṃ panāvuso, imassa bhāsitassa attho daṭṭhabbo’’ti?

“Friend, when I asked, ‘With the remainderless fading away and cessation of the six bases for contact, is there anything else?’ you said, ‘Do not say so, friend.’ When I asked, ‘With the remainderless fading away and cessation of the six bases for contact, is there nothing else?’ you said, ‘Do not say so, friend.’ When I asked, ‘With the remainderless fading away and cessation of the six bases for contact, is there both something else and nothing else?’ you said, ‘Do not say so, friend.’ When I asked, ‘With the remainderless fading away and cessation of the six bases for contact, is there neither something else nor nothing else?’ you said, ‘Do not say so, friend.’ How then, friend, is the meaning of this statement to be understood?”

‘‘‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti. ‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti. Yāvatā, āvuso, channaṃ phassāyatanānaṃ gati tāvatā papañcassa gati. Yāvatā papañcassa gati tāvatā channaṃ phassāyatanānaṃ gati. Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā papañcanirodho papañcavūpasamo’’ti. Catutthaṃ.

“Friend, one who says, ‘With the remainderless fading away and cessation of the six bases for contact, there is something else,’ proliferates about that which is beyond proliferation. One who says, ‘With the remainderless fading away and cessation of the six bases for contact, there is nothing else,’ proliferates about that which is beyond proliferation. One who says, ‘With the remainderless fading away and cessation of the six bases for contact, there is both something else and nothing else,’ proliferates about that which is beyond proliferation. One who says, ‘With the remainderless fading away and cessation of the six bases for contact, there is neither something else nor nothing else,’ proliferates about that which is beyond proliferation. Friend, as far as the range of the six bases for contact extends, so far extends the range of proliferation. As far as the range of proliferation extends, so far extends the range of the six bases for contact. With the remainderless fading away and cessation of the six bases for contact, there is the cessation of proliferation, the stilling of proliferation.” Fourth.

5. Upavāṇasuttaṃ

5. The Discourse with Upavāṇa

175. Atha [Pg.482] kho āyasmā upavāṇo yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā upavāṇo āyasmantaṃ sāriputtaṃ etadavoca –

175. Then the Venerable Upavāṇa approached the Venerable Sāriputta. Having approached, he exchanged joyful greetings with the Venerable Sāriputta. After concluding the joyful and memorable talk, he sat down to one side. Seated to one side, the Venerable Upavāṇa said this to the Venerable Sāriputta:

‘‘Kiṃ nu kho, āvuso sāriputta, vijjāyantakaro hotī’’ti?

“Friend Sāriputta, does one make an end through knowledge?”

‘‘No hidaṃ, āvuso’’.

“This is not so, friend.”

‘‘Kiṃ panāvuso sāriputta, caraṇenantakaro hotī’’ti?

“Then, friend Sāriputta, does one make an end through conduct?”

‘‘No hidaṃ, āvuso’’.

“This is not so, friend.”

‘‘Kiṃ panāvuso sāriputta, vijjācaraṇenantakaro hotī’’ti?

“Then, friend Sāriputta, does one make an end through knowledge and conduct?”

‘‘No hidaṃ, āvuso’’.

“This is not so, friend.”

‘‘Kiṃ panāvuso sāriputta, aññatra vijjācaraṇenantakaro hotī’’ti?

“Then, friend Sāriputta, does one make an end apart from knowledge and conduct?”

‘‘No hidaṃ, āvuso’’.

“This is not so, friend.”

‘‘‘Kiṃ nu kho, āvuso sāriputta, vijjāyantakaro hotī’ti, iti puṭṭho samāno – ‘no hidaṃ, āvuso’ti vadesi. ‘Kiṃ panāvuso sāriputta, caraṇenantakaro hotī’ti, iti puṭṭho samāno – ‘no hidaṃ, āvuso’ti vadesi. ‘Kiṃ panāvuso sāriputta, vijjācaraṇenantakaro hotī’ti, iti puṭṭho samāno – ‘no hidaṃ, āvuso’ti vadesi. ‘Kiṃ panāvuso sāriputta, aññatra vijjācaraṇenantakaro hotī’ti, iti puṭṭho samāno – ‘no hidaṃ, āvuso’ti vadesi. Yathā kathaṃ panāvuso, antakaro hotī’’ti?

“Friend Sāriputta, when asked: ‘Does one make an end through knowledge?’ you say: ‘This is not so, friend.’ When asked: ‘Then, does one make an end through conduct?’ you say: ‘This is not so, friend.’ When asked: ‘Then, does one make an end through knowledge and conduct?’ you say: ‘This is not so, friend.’ When asked: ‘Then, does one make an end apart from knowledge and conduct?’ you say: ‘This is not so, friend.’ How then, friend, does one make an end?”

‘‘Vijjāya ce, āvuso, antakaro abhavissa, saupādānova samāno antakaro abhavissa. Caraṇena ce, āvuso, antakaro abhavissa, saupādānova samāno antakaro abhavissa. Vijjācaraṇena ce, āvuso, antakaro abhavissa, saupādānova samāno antakaro abhavissa. Aññatra vijjācaraṇena ce, āvuso, antakaro abhavissa, puthujjano antakaro abhavissa. Puthujjano hi, āvuso, aññatra vijjācaraṇena. Caraṇavipanno kho, āvuso, yathābhūtaṃ na jānāti na passati. Caraṇasampanno yathābhūtaṃ jānāti passati. Yathābhūtaṃ jānaṃ passaṃ antakaro hotī’’ti. Pañcamaṃ.

“Friend, if one were to make an end through knowledge, one would make an end while still having clinging. If one were to make an end through conduct, one would make an end while still having clinging. If one were to make an end through knowledge and conduct, one would make an end while still having clinging. If one were to make an end apart from knowledge and conduct, an ordinary person would make an end. For, friend, an ordinary person is apart from knowledge and conduct. Indeed, friend, one deficient in conduct does not know and see things as they really are. One accomplished in conduct knows and sees things as they really are. Knowing and seeing things as they really are, one makes an end.” Fifth.

6. Āyācanasuttaṃ

6. The Discourse on Aspiration

176. ‘‘Saddho, bhikkhave, bhikkhu evaṃ sammā āyācamāno āyāceyya – ‘tādiso homi yādisā sāriputtamoggallānā’ti. Esā, bhikkhave[Pg.483], tulā etaṃ pamāṇaṃ mama sāvakānaṃ bhikkhūnaṃ, yadidaṃ sāriputtamoggallānā.

176. “A faithful bhikkhu, bhikkhus, rightly making an aspiration, should aspire thus: ‘May I be like Sāriputta and Moggallāna.’ This, bhikkhus, is the balance, this is the measure for my bhikkhu disciples, namely, Sāriputta and Moggallāna.

‘‘Saddhā, bhikkhave, bhikkhunī evaṃ sammā āyācamānā āyāceyya – ‘tādisā homi yādisā khemā ca bhikkhunī uppalavaṇṇā cā’ti. Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvikānaṃ bhikkhunīnaṃ, yadidaṃ khemā ca bhikkhunī uppalavaṇṇā ca.

“A faithful bhikkhunī, bhikkhus, rightly making an aspiration, should aspire thus: ‘May I be like the bhikkhunī Khemā and Uppalavaṇṇā.’ This, bhikkhus, is the balance, this is the measure for my bhikkhunī disciples, namely, the bhikkhunī Khemā and Uppalavaṇṇā.

‘‘Saddho, bhikkhave, upāsako evaṃ sammā āyācamāno āyāceyya – ‘tādiso homi yādiso citto ca gahapati hatthako ca āḷavako’ti. Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvakānaṃ upāsakānaṃ, yadidaṃ citto ca gahapati hatthako ca āḷavako.

“A faithful male lay follower, bhikkhus, rightly making an aspiration, should aspire thus: ‘May I be like Citta the householder and Hatthaka of Āḷavī.’ This, bhikkhus, is the balance, this is the measure for my male lay follower disciples, namely, Citta the householder and Hatthaka of Āḷavī.

‘‘Saddhā, bhikkhave, upāsikā evaṃ sammā āyācamānā āyāceyya – ‘tādisā homi yādisā khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā’ti. Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvikānaṃ upāsikānaṃ, yadidaṃ khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā’’ti. Chaṭṭhaṃ.

“A faithful female lay follower, bhikkhus, rightly making an aspiration, should aspire thus: ‘May I be like the female lay follower Khujjuttarā and Nandamātā of Veḷukaṇṭakī.’ This, bhikkhus, is the balance, this is the measure for my female lay follower disciples, namely, the female lay follower Khujjuttarā and Nandamātā of Veḷukaṇṭakī.” Sixth.

7. Rāhulasuttaṃ

7. The Discourse to Rāhula

177. Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ rāhulaṃ bhagavā etadavoca –

177. Then the Venerable Rāhula approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One said this to the Venerable Rāhula as he was sitting to one side:

‘‘Yā ca, rāhula, ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu, pathavīdhāturevesā. ‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti, evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṃ virājeti.

“Rāhula, whatever internal earth element there is and whatever external earth element there is, are simply the earth element. This should be seen as it actually is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’ Seeing it thus as it actually is with right wisdom, one becomes disenchanted with the earth element, and one’s mind becomes dispassionate toward the earth element.”

‘‘Yā ca, rāhula, ajjhattikā āpodhātu yā ca bāhirā āpodhātu, āpodhāturevesā. ‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti, evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṃ virājeti.

“Rāhula, whatever internal water element there is and whatever external water element there is, are simply the water element. This should be seen as it actually is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’ Seeing it thus as it actually is with right wisdom, one becomes disenchanted with the water element, and one’s mind becomes dispassionate toward the water element.”

‘‘Yā [Pg.484] ca, rāhula, ajjhattikā tejodhātu yā ca bāhirā tejodhātu, tejodhāturevesā. ‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti, evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṃ virājeti.

“Rāhula, whatever internal fire element there is and whatever external fire element there is, are simply the fire element. This should be seen as it actually is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’ Seeing it thus as it actually is with right wisdom, one becomes disenchanted with the fire element, and one’s mind becomes dispassionate toward the fire element.”

‘‘Yā ca, rāhula, ajjhattikā vāyodhātu yā ca bāhirā vāyodhātu, vāyodhāturevesā. ‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti, evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Evametaṃ yathābhūtaṃ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṃ virājeti.

“Rāhula, whatever internal air element there is and whatever external air element there is, are simply the air element. This should be seen as it actually is with right wisdom thus: ‘This is not mine, this I am not, this is not my self.’ Seeing it thus as it actually is with right wisdom, one becomes disenchanted with the air element, and one’s mind becomes dispassionate toward the air element.”

‘‘Yato kho, rāhula, bhikkhu imāsu catūsu dhātūsu nevattānaṃ na attaniyaṃ samanupassati, ayaṃ vuccati, rāhula, bhikkhu acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’’ti. Sattamaṃ.

“When, Rāhula, a bhikkhu does not regard these four elements as self or as belonging to self, he is called, Rāhula, a bhikkhu who has cut off craving, overcome the fetters, and by rightly comprehending conceit, has made an end of suffering.” Seventh.

8. Jambālīsuttaṃ

8. Jambālī Sutta

178. ‘‘Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati. So sakkāyanirodhaṃ manasi karoti. Tassa sakkāyanirodhaṃ manasi karoto sakkāyanirodhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. Tassa kho evaṃ, bhikkhave, bhikkhuno na sakkāyanirodho pāṭikaṅkho. Seyyathāpi, bhikkhave, puriso lepagatena hatthena sākhaṃ gaṇheyya, tassa so hattho sajjeyyapi gaṇheyyapi bajjheyyapi ; evamevaṃ kho, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati. So sakkāyanirodhaṃ manasi karoti. Tassa sakkāyanirodhaṃ manasi karoto sakkāyanirodhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. Tassa kho evaṃ, bhikkhave, bhikkhuno na sakkāyanirodho pāṭikaṅkho.

178. “Bhikkhus, these four persons are evidently existing in the world. Which four? Here, Bhikkhus, a bhikkhu attains and dwells in a certain peaceful liberation of mind. He attends to the cessation of identity. As he attends to the cessation of identity, his mind does not enter into, does not become clear, does not become established, and is not resolved upon it. For such a bhikkhu, Bhikkhus, the cessation of identity is not to be expected. Just as, Bhikkhus, a man with a hand smeared with a sticky substance would grasp a branch, and his hand would stick to it, cling to it, and be bound by it; even so, Bhikkhus, a bhikkhu attains and dwells in a certain peaceful liberation of mind. He attends to the cessation of identity. As he attends to the cessation of identity, his mind does not enter into, does not become clear, does not become established, and is not resolved upon it. For such a bhikkhu, Bhikkhus, the cessation of identity is not to be expected.”

‘‘Idha [Pg.485] pana, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati. So sakkāyanirodhaṃ manasi karoti. Tassa sakkāyanirodhaṃ manasi karoto sakkāyanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. Tassa kho evaṃ, bhikkhave, bhikkhuno sakkāyanirodho pāṭikaṅkho. Seyyathāpi, bhikkhave, puriso suddhena hatthena sākhaṃ gaṇheyya, tassa so hattho neva sajjeyya na gaṇheyya na bajjheyya; evamevaṃ kho, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati. So sakkāyanirodhaṃ manasi karoti. Tassa sakkāyanirodhaṃ manasi karoto sakkāyanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. Tassa kho evaṃ, bhikkhave, bhikkhuno sakkāyanirodho pāṭikaṅkho.

“Furthermore, here, Bhikkhus, a bhikkhu attains and dwells in a certain peaceful liberation of mind. He attends to the cessation of identity. As he attends to the cessation of identity, his mind enters into, becomes clear, becomes established, and is resolved upon it. For such a bhikkhu, Bhikkhus, the cessation of identity is to be expected. Just as, Bhikkhus, a man with a clean hand would grasp a branch, and his hand would neither stick to it, nor cling to it, nor be bound by it; even so, Bhikkhus, a bhikkhu attains and dwells in a certain peaceful liberation of mind. He attends to the cessation of identity. As he attends to the cessation of identity, his mind enters into, becomes clear, becomes established, and is resolved upon it. For such a bhikkhu, Bhikkhus, the cessation of identity is to be expected.”

‘‘Idha pana, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati. So avijjāppabhedaṃ manasi karoti. Tassa avijjāppabhedaṃ manasi karoto avijjāppabhede cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. Tassa kho evaṃ, bhikkhave, bhikkhuno na avijjāppabhedo pāṭikaṅkho. Seyyathāpi, bhikkhave, jambālī anekavassagaṇikā. Tassā puriso yāni ceva āyamukhāni tāni pidaheyya, yāni ca apāyamukhāni tāni vivareyya, devo ca na sammā dhāraṃ anuppaveccheyya. Evañhi tassā, bhikkhave, jambāliyā na āḷippabhedo pāṭikaṅkho. Evamevaṃ kho, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati. So avijjāppabhedaṃ manasi karoti. Tassa avijjāppabhedaṃ manasi karoto avijjāppabhede cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. Tassa kho evaṃ, bhikkhave, bhikkhuno na avijjāppabhedo pāṭikaṅkho.

“Furthermore, here, Bhikkhus, a bhikkhu attains and dwells in a certain peaceful liberation of mind. He attends to the breaking of ignorance. As he attends to the breaking of ignorance, his mind does not enter into, does not become clear, does not become established, and is not resolved upon it. For such a bhikkhu, Bhikkhus, the breaking of ignorance is not to be expected. Just as, Bhikkhus, there might be a cesspool that has existed for many years. A man might close its inlets and open its outlets, and the sky-god might not send down a proper stream of rain. Thus, for that cesspool, Bhikkhus, the breaking of its embankment is not to be expected. Even so, Bhikkhus, a bhikkhu attains and dwells in a certain peaceful liberation of mind. He attends to the breaking of ignorance. As he attends to the breaking of ignorance, his mind does not enter into, does not become clear, does not become established, and is not resolved upon it. For such a bhikkhu, Bhikkhus, the breaking of ignorance is not to be expected.”

‘‘Idha pana, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati. So avijjāppabhedaṃ manasi karoti. Tassa avijjāppabhedaṃ manasi karoto avijjāppabhede cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. Tassa kho evaṃ, bhikkhave, bhikkhuno avijjāppabhedo pāṭikaṅkho. Seyyathāpi, bhikkhave, jambālī anekavassagaṇikā. Tassā puriso yāni ceva āyamukhāni tāni vivareyya, yāni ca apāyamukhāni tāni pidaheyya, devo ca sammā dhāraṃ anuppaveccheyya. Evañhi tassā, bhikkhave, jambāliyā āḷippabhedo pāṭikaṅkho. Evamevaṃ kho, bhikkhave, bhikkhu aññataraṃ [Pg.486] santaṃ cetovimuttiṃ upasampajja viharati. So avijjāppabhedaṃ manasi karoti. Tassa avijjāppabhedaṃ manasi karoto avijjāppabhede cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati. Tassa kho evaṃ, bhikkhave, bhikkhuno avijjāppabhedo pāṭikaṅkho. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmi’’nti. Aṭṭhamaṃ.

“Furthermore, bhikkhus, a bhikkhu here attains and dwells in a certain peaceful liberation of mind. He attends to the breaking through of ignorance. As he attends to the breaking through of ignorance, his mind enters into it, becomes clear, becomes established, and is resolved upon it. For such a bhikkhu, bhikkhus, the breaking through of ignorance is to be expected. Suppose, bhikkhus, there was a large pond that has existed for many years. A man might open its inlets and close its outlets, and the sky might provide a steady downpour. Thus, for that large pond, bhikkhus, the breaking of its embankment is to be expected. Even so, bhikkhus, a bhikkhu attains and dwells in a certain peaceful liberation of mind. He attends to the breaking through of ignorance. As he attends to the breaking through of ignorance, his mind enters into it, becomes clear, becomes established, and is resolved upon it. For such a bhikkhu, bhikkhus, the breaking through of ignorance is to be expected. These, bhikkhus, are the four persons who are found existing in the world.” The Eighth.

9. Nibbānasuttaṃ

9. The Discourse on Nibbāna

179. Atha kho āyasmā ānando yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando āyasmantaṃ sāriputtaṃ etadavoca – ‘‘ko nu kho, āvuso sāriputta, hetu ko paccayo, yena midhekacce sattā diṭṭheva dhamme na parinibbāyantī’’ti?

179. Then the Venerable Ānanda approached the Venerable Sāriputta. Having approached, he exchanged greetings with the Venerable Sāriputta. After concluding their courteous and memorable talk, he sat down to one side. Seated thus, the Venerable Ānanda said this to the Venerable Sāriputta: ‘Friend Sāriputta, what is the cause, what is the condition, whereby some beings here do not attain Parinibbāna in this very life?’”

‘‘Idhāvuso ānanda, sattā imā hānabhāgiyā saññāti yathābhūtaṃ nappajānanti, imā ṭhitibhāgiyā saññāti yathābhūtaṃ nappajānanti, imā visesabhāgiyā saññāti yathābhūtaṃ nappajānanti, imā nibbedhabhāgiyā saññāti yathābhūtaṃ nappajānanti. Ayaṃ kho, āvuso ānanda, hetu ayaṃ paccayo, yena midhekacce sattā diṭṭheva dhamme na parinibbāyantī’’ti.

“‘Here, friend Ānanda, beings do not understand as it really is: ‘These are perceptions that partake of decline.’ They do not understand as it really is: ‘These are perceptions that partake of stability.’ They do not understand as it really is: ‘These are perceptions that partake of distinction.’ They do not understand as it really is: ‘These are perceptions that partake of penetration.’ This, friend Ānanda, is the cause, this is the condition, whereby some beings here do not attain Parinibbāna in this very life.’”

‘‘Ko panāvuso sāriputta, hetu ko paccayo, yena midhekacce sattā diṭṭheva dhamme parinibbāyantī’’ti? ‘‘Idhāvuso ānanda, sattā imā hānabhāgiyā saññāti yathābhūtaṃ pajānanti, imā ṭhitibhāgiyā saññāti yathābhūtaṃ pajānanti, imā visesabhāgiyā saññāti yathābhūtaṃ pajānanti, imā nibbedhabhāgiyā saññāti yathābhūtaṃ pajānanti. Ayaṃ kho, āvuso ānanda, hetu ayaṃ paccayo, yena midhekacce sattā diṭṭheva dhamme parinibbāyantī’’ti. Navamaṃ.

“‘But what, friend Sāriputta, is the cause, what is the condition, whereby some beings here attain Parinibbāna in this very life?’ ‘Here, friend Ānanda, beings understand as it really is: ‘These are perceptions that partake of decline.’ They understand as it really is: ‘These are perceptions that partake of stability.’ They understand as it really is: ‘These are perceptions that partake of distinction.’ They understand as it really is: ‘These are perceptions that partake of penetration.’ This, friend Ānanda, is the cause, this is the condition, whereby some beings here attain Parinibbāna in this very life.’ The Ninth.

10. Mahāpadesasuttaṃ

10. The Discourse on the Great References

180. Ekaṃ samayaṃ bhagavā bhoganagare viharati ānandacetiye. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū [Pg.487] bhagavato paccassosuṃ. Bhagavā etadavoca – ‘‘cattārome, bhikkhave, mahāpadese desessāmi, taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

180. On one occasion, the Blessed One was dwelling in Bhoganagara at the Ānanda Cetiya. There, the Blessed One addressed the bhikkhus: “Bhikkhus.” “Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this: “Bhikkhus, I will teach you the four great references. Listen to it, pay close attention; I will speak.” “Very well, venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:

‘‘Katame, bhikkhave, cattāro mahāpadesā? Idha, bhikkhave, bhikkhu evaṃ vadeyya – ‘sammukhā metaṃ, āvuso, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsana’nti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṃ – ‘addhā, idaṃ na ceva tassa bhagavato vacanaṃ arahato sammāsambuddhassa; imassa ca bhikkhuno duggahita’nti. Iti hetaṃ, bhikkhave, chaḍḍeyyātha.

“‘What, bhikkhus, are the four great references? Here, bhikkhus, a bhikkhu might say: ‘Friends, I have heard this in the presence of the Blessed One, I have received it in his presence: this is the Dhamma, this is the Vinaya, this is the Teacher’s teaching.’ Bhikkhus, that bhikkhu’s statement should neither be approved of nor rejected. Without approving or rejecting it, those words and phrases should be carefully learned and checked against the Suttas and compared with the Vinaya. If, when checked against the Suttas and compared with the Vinaya, they are not found in the Suttas and do not align with the Vinaya, you should come to this conclusion: ‘Assuredly, this is not the word of the Blessed One, the Arahant, the Perfectly Enlightened One; and it has been wrongly grasped by this bhikkhu.’ Thus, bhikkhus, you should reject it.

‘‘Idha pana, bhikkhave, bhikkhu evaṃ vadeyya – ‘sammukhā metaṃ, āvuso, bhagavato sutaṃ sammukhā paṭiggahitaṃ – ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsana’nti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṃ – ‘addhā, idaṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa; imassa ca bhikkhuno suggahita’nti. Idaṃ, bhikkhave, paṭhamaṃ mahāpadesaṃ dhāreyyātha.

“‘Again, bhikkhus, a bhikkhu might say: ‘Friends, I have heard this in the presence of the Blessed One, I have received it in his presence: this is the Dhamma, this is the Vinaya, this is the Teacher’s teaching.’ Bhikkhus, that bhikkhu’s statement should neither be approved of nor rejected. Without approving or rejecting it, those words and phrases should be carefully learned and checked against the Suttas and compared with the Vinaya. If, when checked against the Suttas and compared with the Vinaya, they are found in the Suttas and align with the Vinaya, you should come to this conclusion: ‘Assuredly, this is the word of the Blessed One, the Arahant, the Perfectly Enlightened One; and it has been well grasped by this bhikkhu.’ Bhikkhus, you should bear in mind this first great reference.

‘‘Idha pana, bhikkhave, bhikkhu evaṃ vadeyya – ‘asukasmiṃ nāma āvāse saṅgho viharati sathero sapāmokkho. Tassa me saṅghassa sammukhā sutaṃ sammukhā paṭiggahitaṃ – ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsana’nti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā [Pg.488] appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṃ – ‘addhā, idaṃ na ceva tassa bhagavato vacanaṃ arahato sammāsambuddhassa; tassa ca saṅghassa duggahita’nti. Iti hetaṃ, bhikkhave, chaḍḍeyyātha.

Again, monks, a monk might say this: ‘In a certain residence, a Saṅgha dwells with its elders and leaders. From the presence of that Saṅgha I have heard this, in its presence I have received this: “This is the Dhamma, this is the Vinaya, this is the Teacher’s teaching.”’ Monks, the statement of that monk should neither be approved of nor rejected. Without approving and without rejecting, having learned those words and phrases well, they should be checked against the Sutta and verified in the Vinaya. If, when being checked against the Sutta and verified in the Vinaya, they are neither found in the Sutta nor seen in the Vinaya, this conclusion should be reached: ‘Assuredly, this is not the word of the Blessed One, the Arahant, the Perfectly Enlightened One; and it has been wrongly grasped by that Saṅgha.’ Thus, monks, you should reject it.

‘‘Idha pana, bhikkhave, bhikkhu evaṃ vadeyya – ‘asukasmiṃ nāma āvāse saṅgho viharati sathero sapāmokkho. Tassa me saṅghassa sammukhā sutaṃ sammukhā paṭiggahitaṃ – ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsana’nti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. Tāni ce sutte otāriyamānāni, vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṃ – ‘addhā, idaṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa; tassa ca saṅghassa suggahita’nti. Idaṃ, bhikkhave, dutiyaṃ mahāpadesaṃ dhāreyyātha.

Again, monks, a monk might say this: ‘In a certain residence, a Saṅgha dwells with its elders and leaders. From the presence of that Saṅgha I have heard this, in its presence I have received this: “This is the Dhamma, this is the Vinaya, this is the Teacher’s teaching.”’ Monks, the statement of that monk should neither be approved of nor rejected. Without approving and without rejecting, having learned those words and phrases well, they should be checked against the Sutta and verified in the Vinaya. If, when being checked against the Sutta and verified in the Vinaya, they are found in the Sutta and are seen in the Vinaya, this conclusion should be reached: ‘Assuredly, this is the word of the Blessed One, the Arahant, the Perfectly Enlightened One; and it has been well-grasped by that Saṅgha.’ This, monks, is the second Great Reference that you should bear in mind.

‘‘Idha pana, bhikkhave, bhikkhu evaṃ vadeyya – ‘asukasmiṃ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā. Tesaṃ me therānaṃ sammukhā sutaṃ sammukhā paṭiggahitaṃ – ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsana’nti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṃ – ‘addhā, idaṃ na ceva tassa bhagavato vacanaṃ arahato sammāsambuddhassa; tesañca therānaṃ duggahita’nti. Iti hetaṃ, bhikkhave, chaḍḍeyyātha.

Again, monks, a monk might say this: ‘In a certain residence, many elder monks are dwelling who are very learned, who have mastered the traditions, who are upholders of the Dhamma, upholders of the Vinaya, and upholders of the Mātikā. From the presence of those elders I have heard this, in their presence I have received this: “This is the Dhamma, this is the Vinaya, this is the Teacher’s teaching.”’ Monks, the statement of that monk should neither be approved of nor rejected. Without approving and without rejecting, having learned those words and phrases well, they should be checked against the Sutta and verified in the Vinaya. If, when being checked against the Sutta and verified in the Vinaya, they are neither found in the Sutta nor seen in the Vinaya, this conclusion should be reached: ‘Assuredly, this is not the word of the Blessed One, the Arahant, the Perfectly Enlightened One; and it has been wrongly grasped by those elders.’ Thus, monks, you should reject it.

‘‘Idha pana, bhikkhave, bhikkhu evaṃ vadeyya – ‘asukasmiṃ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā. Tesaṃ me therānaṃ sammukhā sutaṃ sammukhā paṭiggahitaṃ – ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsana’nti. Tassa, bhikkhave[Pg.489], bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṃ – ‘addhā, idaṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa; tesañca therānaṃ suggahita’nti. Idaṃ, bhikkhave, tatiyaṃ mahāpadesaṃ dhāreyyātha.

Again, monks, a monk might say this: ‘In a certain residence, many elder monks are dwelling who are very learned, who have mastered the traditions, who are upholders of the Dhamma, upholders of the Vinaya, and upholders of the Mātikā. From the presence of those elders I have heard this, in their presence I have received this: “This is the Dhamma, this is the Vinaya, this is the Teacher’s teaching.”’ Monks, the statement of that monk should neither be approved of nor rejected. Without approving and without rejecting, having learned those words and phrases well, they should be checked against the Sutta and verified in the Vinaya. If, when being checked against the Sutta and verified in the Vinaya, they are found in the Sutta and are seen in the Vinaya, this conclusion should be reached: ‘Assuredly, this is the word of the Blessed One, the Arahant, the Perfectly Enlightened One; and it has been well-grasped by those elders.’ This, monks, is the third Great Reference that you should bear in mind.

‘‘Idha pana, bhikkhave, bhikkhu evaṃ vadeyya – ‘asukasmiṃ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo. Tassa me therassa sammukhā sutaṃ sammukhā paṭiggahitaṃ – ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsana’nti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṃ – ‘addhā, idaṃ na ceva tassa bhagavato vacanaṃ arahato sammāsambuddhassa; tassa ca therassa duggahita’nti. Iti hetaṃ, bhikkhave, chaḍḍeyyātha.

Again, monks, a monk might say this: ‘In a certain residence, a single elder monk is dwelling who is very learned, who has mastered the traditions, who is an upholder of the Dhamma, an upholder of the Vinaya, and an upholder of the Mātikā. From the presence of that elder I have heard this, in his presence I have received this: “This is the Dhamma, this is the Vinaya, this is the Teacher’s teaching.”’ Monks, the statement of that monk should neither be approved of nor rejected. Without approving and without rejecting, having learned those words and phrases well, they should be checked against the Sutta and verified in the Vinaya. If, when being checked against the Sutta and verified in the Vinaya, they are neither found in the Sutta nor seen in the Vinaya, this conclusion should be reached: ‘Assuredly, this is not the word of the Blessed One, the Arahant, the Perfectly Enlightened One; and it has been wrongly grasped by that elder.’ Thus, monks, you should reject it.

‘‘Idha pana, bhikkhave, bhikkhu evaṃ vadeyya – ‘asukasmiṃ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo. Tassa me therassa sammukhā sutaṃ sammukhā paṭiggahitaṃ – ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsana’nti. Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṃ – ‘addhā, idaṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa; tassa ca therassa suggahita’nti. Idaṃ, bhikkhave, catutthaṃ mahāpadesaṃ dhāreyyātha. Ime kho, bhikkhave, cattāro mahāpadesā’’ti. Dasamaṃ.

“Furthermore, Bhikkhus, a bhikkhu might say this: ‘In a certain monastery, there resides an elder bhikkhu who is learned, has mastered the scriptural tradition, is a bearer of the Dhamma, a bearer of the Vinaya, and a bearer of the Mātikās. I have heard this from that elder in his very presence, I have received it in his very presence: “This is the Dhamma, this is the Vinaya, this is the Teacher’s Dispensation.”’ Bhikkhus, the statement of that bhikkhu should neither be approved of nor scorned. Without approving or scorning, those words and phrases should be carefully learned, then checked against the Suttas and compared with the Vinaya. If, when being checked against the Suttas and compared with the Vinaya, they are found in the Suttas and correspond with the Vinaya, you should come to this conclusion: ‘Assuredly, this is the word of the Blessed One, the Arahant, the Perfectly Enlightened One, and it has been well-grasped by that elder.’ Bhikkhus, you should bear in mind this fourth Great Standard. These, Bhikkhus, are the four Great Standards.” Tenth.

Sañcetaniyavaggo tatiyo.

The Chapter on Intention, the Third.

Tassuddānaṃ –

The Summary:

Cetanā [Pg.490] vibhatti koṭṭhiko, ānando upavāṇapañcamaṃ;

Āyācana-rāhula-jambālī, nibbānaṃ mahāpadesenāti.

Intention, Analysis, Koṭṭhika, Ānanda, and Upavāṇa as the fifth; Request, Rāhula, Jambālī, Nibbāna, and with the Great Standards.

(19) 4. Brāhmaṇavaggo

(19) 4. The Chapter on Brahmins

1. Yodhājīvasuttaṃ

1. The Discourse on the Warrior

181. ‘‘Catūhi, bhikkhave, aṅgehi samannāgato yodhājīvo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati. Katamehi catūhi? Idha, bhikkhave, yodhājīvo ṭhānakusalo ca hoti, dūrepātī ca, akkhaṇavedhī ca, mahato ca kāyassa padāletā. Imehi kho, bhikkhave, catūhi aṅgehi samannāgato yodhājīvo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati. Evamevaṃ kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. Katamehi catūhi? Idha, bhikkhave, bhikkhu ṭhānakusalo ca hoti, dūrepātī ca, akkhaṇavedhī ca, mahato ca kāyassa padāletā.

181. “Bhikkhus, a warrior endowed with four factors is worthy of a king, fit for a king's use, and is reckoned as a limb of the king. What four? Here, Bhikkhus, a warrior is skilled in position, a long-range shot, a moment-piercer, and a shatterer of a great body. Bhikkhus, a warrior endowed with these four factors is worthy of a king, fit for a king's use, and is reckoned as a limb of the king. In the same way, Bhikkhus, a bhikkhu endowed with four qualities is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world. What four? Here, Bhikkhus, a bhikkhu is skilled in position, a long-range shot, a moment-piercer, and a shatterer of a great body.

‘‘Kathañca, bhikkhave, bhikkhu ṭhānakusalo hoti? Idha, bhikkhave, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu. Evaṃ kho, bhikkhave, bhikkhu ṭhānakusalo hoti.

“And how, Bhikkhus, is a bhikkhu skilled in position? Here, Bhikkhus, a bhikkhu is virtuous… he trains by undertaking the training rules. It is in this way, Bhikkhus, that a bhikkhu is skilled in position.

‘‘Kathañca, bhikkhave, bhikkhu dūrepātī hoti? Idha, bhikkhave, bhikkhu yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Yā kāci vedanā…pe… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Evaṃ kho, bhikkhave, bhikkhu dūrepātī hoti.

“And how, Bhikkhus, is a bhikkhu a long-range shot? Here, Bhikkhus, a bhikkhu sees any kind of form whatsoever—past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—all form as it really is with right wisdom: ‘This is not mine, this I am not, this is not my self.’ Any kind of feeling whatsoever… any kind of perception whatsoever… any kind of formations whatsoever… any kind of consciousness whatsoever—past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—all consciousness as it really is with right wisdom: ‘This is not mine, this I am not, this is not my self.’ It is in this way, Bhikkhus, that a bhikkhu is a long-range shot.

‘‘Kathañca[Pg.491], bhikkhave, bhikkhu akkhaṇavedhī hoti? Idha, bhikkhave, bhikkhu ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu akkhaṇavedhī hoti.

“And how, Bhikkhus, is a bhikkhu a moment-piercer? Here, Bhikkhus, a bhikkhu understands as it really is: ‘This is suffering’… ‘This is the path leading to the cessation of suffering.’ It is in this way, Bhikkhus, that a bhikkhu is a moment-piercer.

‘‘Kathañca, bhikkhave, bhikkhu mahato kāyassa padāletā hoti? Idha, bhikkhave, bhikkhu mahantaṃ avijjākkhandhaṃ padāletā. Evaṃ kho, bhikkhave, bhikkhu mahato kāyassa padāletā hoti. Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā’’ti. Paṭhamaṃ.

“And how, Bhikkhus, is a bhikkhu a shatterer of a great body? Here, Bhikkhus, a bhikkhu is a shatterer of the great mass of ignorance. It is in this way, Bhikkhus, that a bhikkhu is a shatterer of a great body. Bhikkhus, a bhikkhu endowed with these four qualities is worthy of offerings… an unsurpassed field of merit for the world.” First.

2. Pāṭibhogasuttaṃ

2. The Discourse on the Guarantor

182. ‘‘Catunnaṃ, bhikkhave, dhammānaṃ natthi koci pāṭibhogo – samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ.

182. “Bhikkhus, there is no one—no ascetic or brahmin, no deva, Māra, or Brahmā, or anyone else in the world—who can be a guarantor for four things.

‘‘Katamesaṃ catunnaṃ? ‘Jarādhammaṃ mā jīrī’ti natthi koci pāṭibhogo – samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ; ‘byādhidhammaṃ mā byādhiyī’ti natthi koci pāṭibhogo – samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ; ‘maraṇadhammaṃ mā mīyī’ti natthi koci pāṭibhogo – samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ; ‘yāni kho pana tāni pubbe attanā katāni pāpakāni kammāni saṃkilesikāni ponobhavikāni sadarāni dukkhavipākāni āyatiṃ jātijarāmaraṇikāni, tesaṃ vipāko mā nibbattī’ti natthi koci pāṭibhogo – samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ.

“For which four? ‘May what is subject to aging not age’—there is no one—no ascetic or brahmin, no deva, Māra, or Brahmā, or anyone else in the world—who can be a guarantor for this. ‘May what is subject to illness not fall ill’—there is no one—no ascetic or brahmin, no deva, Māra, or Brahmā, or anyone else in the world—who can be a guarantor for this. ‘May what is subject to death not die’—there is no one—no ascetic or brahmin, no deva, Māra, or Brahmā, or anyone else in the world—who can be a guarantor for this. ‘May the result of those past evil deeds done by oneself—which are defiling, lead to renewed existence, are distressful, result in suffering, and in the future are conducive to birth, aging, and death—not come to be’—there is no one—no ascetic or brahmin, no deva, Māra, or Brahmā, or anyone else in the world—who can be a guarantor for this.

‘‘Imesaṃ kho, bhikkhave, catunnaṃ dhammānaṃ natthi koci pāṭibhogo – samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmi’’nti. Dutiyaṃ.

“Indeed, Bhikkhus, there is no one—no ascetic or brahmin, no deva, Māra, or Brahmā, or anyone else in the world—who can be a guarantor for these four things.” Second.

3. Sutasuttaṃ

3. The Discourse on What is Heard

183. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho vassakāro brāhmaṇo magadhamahāmatto yena bhagavā [Pg.492] tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṃ etadavoca –

183. At one time the Blessed One was dwelling at Rājagaha, in the Bamboo Grove, the Squirrels’ Feeding Ground. Then Vassakāra the brahmin, a chief minister of Magadha, approached the Blessed One; having approached, he exchanged greetings with the Blessed One. Having concluded this courteous and memorable talk, he sat down to one side. Seated to one side, Vassakāra the brahmin, the chief minister of Magadha, said this to the Blessed One:

‘‘Ahañhi, bho gotama, evaṃvādī evaṃdiṭṭhi – ‘yo koci diṭṭhaṃ bhāsati – evaṃ me diṭṭhanti, natthi tato doso; yo koci sutaṃ bhāsati – evaṃ me sutanti, natthi tato doso; yo koci mutaṃ bhāsati – evaṃ me mutanti, natthi tato doso; yo koci viññātaṃ bhāsati – evaṃ me viññātanti, natthi tato doso’’’ti.

“Master Gotama, I am one who speaks thus, who holds this view: ‘If anyone speaks of what has been seen, saying, “Thus it was seen by me,” there is no fault in that. If anyone speaks of what has been heard, saying, “Thus it was heard by me,” there is no fault in that. If anyone speaks of what has been sensed, saying, “Thus it was sensed by me,” there is no fault in that. If anyone speaks of what has been cognized, saying, “Thus it was cognized by me,” there is no fault in that.’”

‘‘Nāhaṃ, brāhmaṇa, sabbaṃ diṭṭhaṃ bhāsitabbanti vadāmi; na panāhaṃ, brāhmaṇa, sabbaṃ diṭṭhaṃ na bhāsitabbanti vadāmi; nāhaṃ, brāhmaṇa, sabbaṃ sutaṃ bhāsitabbanti vadāmi; na panāhaṃ, brāhmaṇa, sabbaṃ sutaṃ na bhāsitabbanti vadāmi; nāhaṃ, brāhmaṇa, sabbaṃ mutaṃ bhāsitabbanti vadāmi; na panāhaṃ, brāhmaṇa, sabbaṃ mutaṃ na bhāsitabbanti vadāmi; nāhaṃ, brāhmaṇa, sabbaṃ viññātaṃ bhāsitabbanti vadāmi; na panāhaṃ, brāhmaṇa, sabbaṃ viññātaṃ na bhāsitabbanti vadāmi.

“Brahmin, I do not say that everything seen should be spoken; nor, brahmin, do I say that everything seen should not be spoken. Brahmin, I do not say that everything heard should be spoken; nor, brahmin, do I say that everything heard should not be spoken. Brahmin, I do not say that everything sensed should be spoken; nor, brahmin, do I say that everything sensed should not be spoken. Brahmin, I do not say that everything cognized should be spoken; nor, brahmin, do I say that everything cognized should not be spoken.

‘‘Yañhi, brāhmaṇa, diṭṭhaṃ bhāsato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ diṭṭhaṃ na bhāsitabbanti vadāmi. Yañca khvassa, brāhmaṇa, diṭṭhaṃ abhāsato kusalā dhammā parihāyanti, akusalā dhammā abhivaḍḍhanti, evarūpaṃ diṭṭhaṃ bhāsitabbanti vadāmi.

“Brahmin, when, for one who speaks of what is seen, unwholesome states increase and wholesome states decline, I say that such a seen thing should not be spoken. And when, brahmin, for one who does not speak of what is seen, wholesome states decline and unwholesome states increase, I say that such a seen thing should be spoken.

‘‘Yañhi, brāhmaṇa, sutaṃ bhāsato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ sutaṃ na bhāsitabbanti vadāmi. Yañca khvassa, brāhmaṇa, sutaṃ abhāsato kusalā dhammā parihāyanti, akusalā dhammā abhivaḍḍhanti, evarūpaṃ sutaṃ bhāsitabbanti vadāmi.

“Brahmin, when, for one who speaks of what is heard, unwholesome states increase and wholesome states decline, I say that such a heard thing should not be spoken. And when, brahmin, for one who does not speak of what is heard, wholesome states decline and unwholesome states increase, I say that such a heard thing should be spoken.

‘‘Yañhi, brāhmaṇa, mutaṃ bhāsato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ mutaṃ na bhāsitabbanti vadāmi. Yañca khvassa, brāhmaṇa, mutaṃ abhāsato kusalā dhammā parihāyanti, akusalā dhammā abhivaḍḍhanti, evarūpaṃ mutaṃ bhāsitabbanti vadāmi.

“Brahmin, when, for one who speaks of what is sensed, unwholesome states increase and wholesome states decline, I say that such a sensed thing should not be spoken. And when, brahmin, for one who does not speak of what is sensed, wholesome states decline and unwholesome states increase, I say that such a sensed thing should be spoken.

‘‘Yañhi[Pg.493], brāhmaṇa, viññātaṃ bhāsato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ viññātaṃ na bhāsitabbanti vadāmi. Yañca khvassa, brāhmaṇa, viññātaṃ abhāsato kusalā dhammā parihāyanti, akusalā dhammā abhivaḍḍhanti, evarūpaṃ viññātaṃ bhāsitabbanti vadāmī’’ti.

“Brahmin, when, for one who speaks of what is cognized, unwholesome states increase and wholesome states decline, I say that such a cognized thing should not be spoken. And when, brahmin, for one who does not speak of what is cognized, wholesome states decline and unwholesome states increase, I say that such a cognized thing should be spoken.”

Atha kho vassakāro brāhmaṇo magadhamahāmatto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmīti. Tatiyaṃ.

Then Vassakāra the brahmin, the chief minister of Magadha, having delighted in and rejoiced at the Blessed One’s words, rose from his seat and departed. The third.

4. Abhayasuttaṃ

4. The Abhaya Sutta

184. Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca –

184. Then the brahmin Jāṇussoṇi approached the Blessed One; having approached, he exchanged greetings with the Blessed One. Having concluded this courteous and memorable talk, he sat down to one side. Seated to one side, the brahmin Jāṇussoṇi said this to the Blessed One:

‘‘Ahañhi, bho gotama, evaṃvādī evaṃdiṭṭhi – ‘natthi yo maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassā’’’ti. ‘‘Atthi, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṃ āpajjati maraṇassa; atthi pana, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassa.

“Master Gotama, I am one who speaks thus, who holds this view: ‘There is no one who, being subject to death, does not fear and is not terrified of death.’” “Brahmin, there is one who, being subject to death, fears and is terrified of death; but there is also one, brahmin, who, being subject to death, does not fear and is not terrified of death.

‘‘Katamo ca, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṃ āpajjati maraṇassa? Idha, brāhmaṇa, ekacco kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. Tamenaṃ aññataro gāḷho rogātaṅko phusati. Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṃ hoti – ‘piyā vata maṃ kāmā jahissanti, piye cāhaṃ kāme jahissāmī’ti. So socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayaṃ kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṃ āpajjati maraṇassa.

“And which one, brahmin, being subject to death, fears and is terrified of death? Here, brahmin, a certain person is not free from passion for sensual pleasures, has not gotten rid of desire, affection, thirst, burning, and craving for them. Then a severe disease afflicts him. To him, afflicted by that severe disease, it occurs: ‘Indeed, beloved sensual pleasures will abandon me, and I will abandon beloved sensual pleasures.’ He grieves, languishes, laments, beats his breast and weeps, and falls into bewilderment. This, brahmin, is one who, being subject to death, fears and is terrified of death.

‘‘Puna caparaṃ, brāhmaṇa, idhekacco kāye avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. Tamenaṃ aññataro gāḷho rogātaṅko phusati. Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṃ hoti – ‘piyo vata [Pg.494] maṃ kāyo jahissati, piyañcāhaṃ kāyaṃ jahissāmī’ti. So socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayampi kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṃ āpajjati maraṇassa.

“Furthermore, brahmin, here a certain person is not free from passion for the body, has not gotten rid of desire, affection, thirst, burning, and craving for it. Then a severe disease afflicts him. To him, afflicted by that severe disease, it occurs: ‘Indeed, the beloved body will abandon me, and I will abandon the beloved body.’ He grieves, languishes, laments, beats his breast and weeps, and falls into bewilderment. This too, brahmin, is one who, being subject to death, fears and is terrified of death.

‘‘Puna caparaṃ, brāhmaṇa, idhekacco akatakalyāṇo hoti akatakusalo akatabhīruttāṇo katapāpo kataluddo katakibbiso. Tamenaṃ aññataro gāḷho rogātaṅko phusati. Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṃ hoti – ‘akataṃ vata me kalyāṇaṃ, akataṃ kusalaṃ, akataṃ bhīruttāṇaṃ; kataṃ pāpaṃ, kataṃ luddaṃ, kataṃ kibbisaṃ. Yāvatā, bho, akatakalyāṇānaṃ akatakusalānaṃ akatabhīruttāṇānaṃ katapāpānaṃ kataluddānaṃ katakibbisānaṃ gati taṃ gatiṃ pecca gacchāmī’ti. So socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayampi kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṃ āpajjati maraṇassa.

“Furthermore, brahmin, here a certain person has not done what is good, has not done what is wholesome, has not made a protection from fear; he has done what is evil, done what is cruel, done what is corrupt. Then a severe illness afflicts him. When he is afflicted by that severe illness, it occurs to him: ‘Alas, I have not done what is good, not done what is wholesome, not made a protection from fear; I have done what is evil, done what is cruel, done what is corrupt. Whatever destination there is for those who have not done what is good, not done what is wholesome, not made a protection from fear, but have done what is evil, done what is cruel, done what is corrupt—to that destination I will go after death.’ He grieves, becomes weary, laments, beats his breast and wails, and falls into bewilderment. This too, brahmin, is one who, being subject to death, fears and is terrified of death.

‘‘Puna caparaṃ, brāhmaṇa, idhekacco kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme. Tamenaṃ aññataro gāḷho rogātaṅko phusati. Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṃ hoti – ‘kaṅkhī vatamhi vicikicchī aniṭṭhaṅgato saddhamme’ti. So socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati. Ayampi kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṃ āpajjati maraṇassa. Ime kho, brāhmaṇa, cattāro maraṇadhammā samānā bhāyanti, santāsaṃ āpajjanti maraṇassa.

“Furthermore, brahmin, here a certain person is doubtful, perplexed, and has not come to a conclusion in the true Dhamma. Then a severe illness afflicts him. When he is afflicted by that severe illness, it occurs to him: ‘Indeed, I am doubtful, perplexed, and have not come to a conclusion in the true Dhamma.’ He grieves, becomes weary, laments, beats his breast and wails, and falls into bewilderment. This too, brahmin, is one who, being subject to death, fears and is terrified of death. These, brahmin, are the four who, being subject to death, fear and are terrified of death.

‘‘Katamo ca, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassa? Idha, brāhmaṇa, ekacco kāmesu vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho. Tamenaṃ aññataro gāḷho rogātaṅko phusati. Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa na evaṃ hoti – ‘piyā vata maṃ kāmā jahissanti, piye cāhaṃ kāme jahissāmī’ti. So na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayaṃ kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassa.

“And which one, brahmin, being subject to death, does not fear and is not terrified of death? Here, brahmin, a certain person is free from passion for sensual pleasures, with desire departed, affection departed, thirst departed, and craving departed. Then a severe illness afflicts him. When he is afflicted by that severe illness, it does not occur to him: ‘Indeed, beloved sensual pleasures will abandon me, and I will abandon beloved sensual pleasures.’ He does not grieve, does not become weary, does not lament, does not beat his breast and wail, and does not fall into bewilderment. This, brahmin, is one who, being subject to death, does not fear and is not terrified of death.

‘‘Puna [Pg.495] caparaṃ, brāhmaṇa, idhekacco kāye vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho. Tamenaṃ aññataro gāḷho rogātaṅko phusati. Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa na evaṃ hoti – ‘piyo vata maṃ kāyo jahissati, piyañcāhaṃ kāyaṃ jahissāmī’ti. So na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayampi kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassa.

“Furthermore, brahmin, here a certain person is free from passion for the body, with desire departed, affection departed, thirst departed, burning departed, and craving departed. Then a severe illness afflicts him. When he is afflicted by that severe illness, it does not occur to him: ‘Indeed, the beloved body will abandon me, and I will abandon the beloved body.’ He does not grieve, does not become weary, does not lament, does not beat his breast and wail, and does not fall into bewilderment. This too, brahmin, is one who, being subject to death, does not fear and is not terrified of death.

‘‘Puna caparaṃ, brāhmaṇa, idhekacco akatapāpo hoti akataluddo akatakibbiso katakalyāṇo katakusalo katabhīruttāṇo. Tamenaṃ aññataro gāḷho rogātaṅko phusati. Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṃ hoti – ‘akataṃ vata me pāpaṃ, akataṃ luddaṃ, akataṃ kibbisaṃ; kataṃ kalyāṇaṃ, kataṃ kusalaṃ, kataṃ bhīruttāṇaṃ. Yāvatā, bho, akatapāpānaṃ akataluddānaṃ akatakibbisānaṃ katakalyāṇānaṃ katakusalānaṃ katabhīruttāṇānaṃ gati taṃ gatiṃ pecca gacchāmī’ti. So na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayampi kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassa.

“Furthermore, brahmin, here a certain person has not done evil, has not done cruel deeds, has not done corrupt deeds; he has done what is good, has done what is wholesome, has done what provides protection from fear. Then a severe illness afflicts him. When he is afflicted by that severe illness, it occurs to him: ‘Indeed, I have not done evil, have not done cruel deeds, have not done corrupt deeds; I have done what is good, have done what is wholesome, have done what provides protection from fear. Sirs, whatever destination there is for those who have not done evil, have not done cruel deeds, have not done corrupt deeds, who have done good, have done what is wholesome, have done what provides protection from fear—to that destination I will go after death.’ He does not grieve, does not become weary, does not lament, does not beat his breast and wail, and does not fall into bewilderment. This too, brahmin, is one who, being subject to death, does not fear and is not terrified of death.

‘‘Puna caparaṃ, brāhmaṇa, idhekacco akaṅkhī hoti avicikicchī niṭṭhaṅgato saddhamme. Tamenaṃ aññataro gāḷho rogātaṅko phusati. Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṃ hoti – ‘akaṅkhī vatamhi avicikicchī niṭṭhaṅgato saddhamme’ti. So na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. Ayampi kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassa. Ime kho, brāhmaṇa, cattāro maraṇadhammā samānā na bhāyanti, na santāsaṃ āpajjanti maraṇassā’’ti.

“Furthermore, brahmin, here a certain person is without doubt, without perplexity, and has reached a conclusion in the good Dhamma. Then a severe illness afflicts him. When he is afflicted by that severe illness, it occurs to him: ‘Indeed, I am without doubt, without perplexity, and have reached a conclusion in the good Dhamma.’ He does not grieve, does not become weary, does not lament, does not beat his breast and wail, and does not fall into bewilderment. This too, brahmin, is one who, being subject to death, does not fear and is not terrified of death. These, brahmin, are the four who, being subject to death, do not fear and are not terrified of death.”

‘‘Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama…pe… upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Catutthaṃ.

“Excellent, venerable Gotama! Excellent, venerable Gotama! ... May the venerable Gotama remember me as a lay follower who has gone for refuge from this day forth, for as long as life lasts.” The Fourth.

5. Brāhmaṇasaccasuttaṃ

5. The Discourse on the Brahmin's Truths

185. Ekaṃ [Pg.496] samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā sippinikātīre paribbājakārāme paṭivasanti, seyyathidaṃ annabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā. Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena sippinikātīre paribbājakārāmo tenupasaṅkami.

185. On one occasion, the Blessed One was dwelling in Rājagaha on the mountain Gijjhakūṭa. Now at that time, many very well-known wanderers were residing in the wanderers’ park on the bank of the Sippinikā river; that is to say, the wanderer Annabhāra, the wanderer Varadhara, the wanderer Sakuludāyī, and other very well-known wanderers. Then, in the evening, the Blessed One, having arisen from seclusion, approached the wanderers’ park on the bank of the Sippinikā river.

Tena kho pana samayena tesaṃ aññatitthiyānaṃ paribbājakānaṃ sannisinnānaṃ sannipatitānaṃ ayamantarā kathā udapādi – ‘‘itipi brāhmaṇasaccāni, itipi brāhmaṇasaccānī’’ti. Atha kho bhagavā yena te paribbājakā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā te paribbājake etadavoca –

Now at that time, this conversation arose among those wanderers of other persuasions who were sitting together and assembled: ‘For this reason, too, these are the truths of a brahmin; for this reason, too, these are the truths of a brahmin.’ Then the Blessed One approached those wanderers. Having approached, he sat down on the prepared seat. Having sat down, the Blessed One said this to those wanderers:

‘‘Kāya nuttha, paribbājakā, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā’’ti? ‘‘Idha, bho gotama, amhākaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi – ‘itipi brāhmaṇasaccāni, itipi brāhmaṇasaccānī’’’ti.

‘For what topic of conversation, wanderers, are you now sitting together? And what was the conversation in your midst that was interrupted?’ ‘Here, venerable Gotama, as we were sitting together and assembled, this conversation arose among us: “For this reason, too, these are the truths of a brahmin; for this reason, too, these are the truths of a brahmin.”’

‘‘Cattārimāni, paribbājakā, brāhmaṇasaccāni mayā sayaṃ abhiññā sacchikatvā paveditāni. Katamāni cattāri? Idha, paribbājakā, brāhmaṇo evamāha – ‘sabbe pāṇā avajjhā’ti. Iti vadaṃ brāhmaṇo saccaṃ āha, no musā. So tena na samaṇoti maññati, na brāhmaṇoti maññati, na seyyohamasmīti maññati, na sadisohamasmīti maññati, na hīnohamasmīti maññati. Api ca yadeva tattha saccaṃ tadabhiññāya pāṇānaṃyeva anuddayāya anukampāya paṭipanno hoti.

“Wanderers, these four truths of a brahmin have been declared by me after having realized them for myself through direct knowledge. What four? Here, wanderers, a brahmin says thus: ‘All beings are not to be harmed.’ Speaking thus, the brahmin speaks the truth, not falsehood. He does not, on account of that, conceive ‘I am a recluse,’ nor does he conceive ‘I am a brahmin,’ nor does he conceive ‘I am superior,’ nor does he conceive ‘I am equal,’ nor does he conceive ‘I am inferior.’ Rather, having directly known what is true therein, he practices for the sake of sympathy and compassion for beings.

‘‘Puna caparaṃ, paribbājakā, brāhmaṇo evamāha – ‘sabbe kāmā aniccā dukkhā vipariṇāmadhammā’ti. Iti vadaṃ brāhmaṇo saccamāha, no musā. So tena na samaṇoti maññati, na brāhmaṇoti maññati, na seyyohamasmīti maññati, na sadisohamasmīti maññati, na hīnohamasmīti maññati. Api ca yadeva tattha saccaṃ tadabhiññāya kāmānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.

“Furthermore, wanderers, a brahmin says thus: ‘All sensual pleasures are impermanent, suffering, and subject to change.’ Speaking thus, the brahmin speaks the truth, not falsehood. He does not, on account of that, conceive ‘I am a recluse,’ nor does he conceive ‘I am a brahmin,’ nor does he conceive ‘I am superior,’ nor does he conceive ‘I am equal,’ nor does he conceive ‘I am inferior.’ Rather, having directly known what is true therein, he practices for the sake of disenchantment, dispassion, and cessation regarding sensual pleasures themselves.

‘‘Puna [Pg.497] caparaṃ, paribbājakā, brāhmaṇo evamāha – ‘sabbe bhavā aniccā…pe… bhavānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.

“Furthermore, wanderers, a brahmin says thus: ‘All states of existence are impermanent…’ … he practices for the sake of disenchantment, dispassion, and cessation regarding states of existence themselves.

‘‘Puna caparaṃ, paribbājakā, brāhmaṇo evamāha – ‘nāhaṃ kvacani kassaci kiñcanatasmiṃ na ca mama kvacani katthaci kiñcanatatthī’ti. Iti vadaṃ brāhmaṇo saccaṃ āha, no musā. So tena na samaṇoti maññati, na brāhmaṇoti maññati, na seyyohamasmīti maññati, na sadisohamasmīti maññati, na hīnohamasmīti maññati. Api ca yadeva tattha saccaṃ tadabhiññāya ākiñcaññaṃyeva paṭipadaṃ paṭipanno hoti. Imāni kho, paribbājakā, cattāri brāhmaṇasaccāni mayā sayaṃ abhiññā sacchikatvā paveditānī’’ti. Pañcamaṃ.

“Furthermore, wanderers, a brahmin says thus: ‘I am not anything to anyone anywhere, nor is there anything that is mine anywhere.’ Speaking thus, the brahmin speaks the truth, not falsehood. He does not, on account of that, conceive ‘I am a recluse,’ nor does he conceive ‘I am a brahmin,’ nor does he conceive ‘I am superior,’ nor does he conceive ‘I am equal,’ nor does he conceive ‘I am inferior.’ Rather, having directly known what is true therein, he practices the path of nothingness itself. These, wanderers, are the four truths of a brahmin that have been declared by me after having realized them for myself through direct knowledge.” Fifth.

6. Ummaggasuttaṃ

6. The Discourse on Insight

186. Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca – ‘‘kena nu kho, bhante, loko nīyati, kena loko parikassati, kassa ca uppannassa vasaṃ gacchatī’’ti?

186. Then a certain bhikkhu approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, that bhikkhu said to the Blessed One: “By what, venerable sir, is the world led? By what is the world drawn along? And to the power of what that has arisen does it succumb?”

‘‘Sādhu sādhu, bhikkhu! Bhaddako kho te, bhikkhu, ummaggo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā. Evañhi tvaṃ, bhikkhu, pucchasi – ‘kena nu kho, bhante, loko nīyati, kena loko parikassati, kassa ca uppannassa vasaṃ gacchatī’’’ti? ‘‘Evaṃ, bhante’’. ‘‘Cittena kho, bhikkhu, loko nīyati, cittena parikassati, cittassa uppannassa vasaṃ gacchatī’’ti.

“Good, good, bhikkhu! Excellent is your insight, bhikkhu, excellent is your ready wit, and fine is your question. For you ask thus: ‘By what, venerable sir, is the world led? By what is the world drawn along? And to the power of what that has arisen does it succumb?’” “Even so, venerable sir.” “By the mind, bhikkhu, the world is led; by the mind it is drawn along; it succumbs to the power of the mind that has arisen.”

‘‘Sādhu, bhante’’ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttari pañhaṃ apucchi – ‘‘‘bahussuto dhammadharo, bahussuto dhammadharo’ti, bhante, vuccati. Kittāvatā nu kho, bhante, bahussuto dhammadharo hotī’’ti?

“Good, venerable sir,” said that bhikkhu. Having rejoiced and delighted in the Blessed One’s words, he asked the Blessed One a further question: “It is said, venerable sir, ‘One who is learned, a bearer of the Dhamma; one who is learned, a bearer of the Dhamma.’ To what extent, venerable sir, is one learned and a bearer of the Dhamma?”

‘‘Sādhu sādhu, bhikkhu! Bhaddako kho te, bhikkhu ummaggo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā. Evañhi tvaṃ, bhikkhu, pucchasi – ‘bahussuto dhammadharo, bahussuto dhammadharoti, bhante, vuccati. Kittāvatā nu kho, bhante, bahussuto [Pg.498] dhammadharo hotī’’’ti? ‘‘Evaṃ, bhante’’. ‘‘Bahū kho, bhikkhu, mayā dhammā desitā – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthā, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Catuppadāya cepi, bhikkhu, gāthāya atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti bahussuto dhammadharoti alaṃ vacanāyā’’ti.

“Good, good, bhikkhu! Excellent is your insight, bhikkhu, excellent is your ready wit, and fine is your question. For you ask thus: ‘It is said, venerable sir, “One who is learned, a bearer of the Dhamma; one who is learned, a bearer of the Dhamma.” To what extent, venerable sir, is one learned and a bearer of the Dhamma?’” “Even so, venerable sir.” “Many teachings, bhikkhu, have been taught by me: discourses, discourses in mixed prose and verse, expositions, verses, inspired utterances, quotations, birth stories, marvelous accounts, and question-and-answer sessions. Bhikkhu, if one understands the meaning and understands the teaching of even a four-line verse and practices in accordance with the Dhamma, it is enough to call one ‘learned, a bearer of the Dhamma.’”

‘‘Sādhu, bhante’’ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttari pañhaṃ apucchi – ‘‘‘sutavā nibbedhikapañño, sutavā nibbedhikapañño’ti, bhante, vuccati. Kittāvatā nu kho, bhante, sutavā nibbedhikapañño hotī’’ti?

“Good, venerable sir,” that bhikkhu, having rejoiced and delighted in the Blessed One’s words, asked him a further question: “It is said, venerable sir, ‘One who is learned, with penetrating wisdom; one who is learned, with penetrating wisdom.’ To what extent, venerable sir, is one who is learned endowed with penetrating wisdom?”

‘‘Sādhu sādhu, bhikkhu! Bhaddako kho te, bhikkhu, ummaggo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā. Evañhi tvaṃ, bhikkhu, pucchasi – ‘sutavā nibbedhikapañño, sutavā nibbedhikapaññoti, bhante, vuccati. Kittāvatā nu kho, bhante, sutavā nibbedhikapañño hotī’’’ti? ‘‘Evaṃ, bhante’’. ‘‘Idha, bhikkhu, bhikkhuno ‘idaṃ dukkha’nti sutaṃ hoti, paññāya cassa atthaṃ ativijjha passati; ‘ayaṃ dukkhasamudayo’ti sutaṃ hoti, paññāya cassa atthaṃ ativijjha passati; ‘ayaṃ dukkhanirodho’ti sutaṃ hoti, paññāya cassa atthaṃ ativijjha passati; ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti sutaṃ hoti, paññāya cassa atthaṃ ativijjha passati. Evaṃ kho, bhikkhu, sutavā nibbedhikapañño hotī’’ti.

“Good, good, bhikkhu! Excellent is your inquiry, bhikkhu, excellent is your ready wit, and beautiful is your question. For you ask thus: ‘It is said, venerable sir, “One who is learned, with penetrating wisdom; one who is learned, with penetrating wisdom.” To what extent, venerable sir, is one who is learned endowed with penetrating wisdom?’” “Even so, venerable sir.” “Here, bhikkhu, a bhikkhu has heard, ‘This is suffering,’ and with wisdom he penetrates and sees its meaning. He has heard, ‘This is the origin of suffering,’ and with wisdom he penetrates and sees its meaning. He has heard, ‘This is the cessation of suffering,’ and with wisdom he penetrates and sees its meaning. He has heard, ‘This is the path leading to the cessation of suffering,’ and with wisdom he penetrates and sees its meaning. In this way, bhikkhu, one who is learned is endowed with penetrating wisdom.”

‘‘Sādhu, bhante’’ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttari pañhaṃ apucchi – ‘‘‘paṇḍito mahāpañño, paṇḍito mahāpañño’ti, bhante, vuccati. Kittāvatā nu kho, bhante, paṇḍito mahāpañño hotī’’ti?

“Good, venerable sir,” that bhikkhu, having rejoiced and delighted in the Blessed One’s words, asked the Blessed One a further question: “It is said, venerable sir, ‘One who is wise, of great wisdom; one who is wise, of great wisdom.’ To what extent, venerable sir, is one wise and of great wisdom?”

‘‘Sādhu sādhu bhikkhu! Bhaddako kho te, bhikkhu, ummaggo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā. Evañhi tvaṃ bhikkhu pucchasi – ‘paṇḍito mahāpañño, paṇḍito mahāpaññoti, bhante, vuccati. Kittāvatā nu kho, bhante, paṇḍito mahāpañño hotī’’’ti? ‘‘Evaṃ, bhante’’. ‘‘Idha, bhikkhu, paṇḍito mahāpañño nevattabyābādhāya ceteti na parabyābādhāya ceteti na [Pg.499] ubhayabyābādhāya ceteti attahitaparahitaubhayahitasabbalokahitameva cintayamāno cinteti. Evaṃ kho, bhikkhu, paṇḍito mahāpañño hotī’’ti. Chaṭṭhaṃ.

“Good, good, bhikkhu! Excellent is your inquiry, bhikkhu, excellent is your ready wit, and beautiful is your question. For you ask thus: ‘It is said, venerable sir, “One who is wise, of great wisdom; one who is wise, of great wisdom.” To what extent, venerable sir, is one wise and of great wisdom?’” “Even so, venerable sir.” “Here, bhikkhu, one who is wise and of great wisdom does not intend for his own affliction, nor for the affliction of others, nor for the affliction of both; but thinking, he thinks only of what is beneficial for himself, for others, for both, and for the welfare of the entire world. In this way, bhikkhu, one is wise and of great wisdom.” Sixth.

7. Vassakārasuttaṃ

7. The Discourse to Vassakāra

187. Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho vassakāro brāhmaṇo magadhamahāmatto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṃ etadavoca –

187. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Feeding Place. Then the brahmin Vassakāra, the chief minister of Magadha, approached the Blessed One; having approached, he exchanged greetings with the Blessed One. When they had exchanged courteous and amiable greetings, he sat down to one side. Sitting to one side, the brahmin Vassakāra, the chief minister of Magadha, said this to the Blessed One:

‘‘Jāneyya nu kho, bho gotama, asappuriso asappurisaṃ – ‘asappuriso ayaṃ bhava’’’nti? ‘‘Aṭṭhānaṃ kho etaṃ, brāhmaṇa, anavakāso yaṃ asappuriso asappurisaṃ jāneyya – ‘asappuriso ayaṃ bhava’’’nti. ‘‘Jāneyya pana, bho gotama, asappuriso sappurisaṃ – ‘sappuriso ayaṃ bhava’’’nti? ‘‘Etampi kho, brāhmaṇa, aṭṭhānaṃ anavakāso yaṃ asappuriso sappurisaṃ jāneyya – ‘sappuriso ayaṃ bhava’’’nti. ‘‘Jāneyya nu kho, bho gotama, sappuriso sappurisaṃ – ‘sappuriso ayaṃ bhava’’’nti? ‘‘Ṭhānaṃ kho etaṃ, brāhmaṇa, vijjati yaṃ sappuriso sappurisaṃ jāneyya – ‘sappuriso ayaṃ bhava’’’nti. ‘‘Jāneyya pana, bho gotama, sappuriso asappurisaṃ – ‘asappuriso ayaṃ bhava’’’nti? ‘‘Etampi kho, brāhmaṇa, ṭhānaṃ vijjati yaṃ sappuriso asappurisaṃ jāneyya – ‘asappuriso ayaṃ bhava’’’nti.

“Venerable Gotama, could an unvirtuous person know another unvirtuous person: ‘This person is unvirtuous’?” “It is impossible, brahmin, it cannot happen that an unvirtuous person would know another unvirtuous person: ‘This person is unvirtuous.’ “Then, Venerable Gotama, could an unvirtuous person know a virtuous person: ‘This person is virtuous’?” “This too, brahmin, is impossible, it cannot happen that an unvirtuous person would know a virtuous person: ‘This person is virtuous.’ “Venerable Gotama, could a virtuous person know another virtuous person: ‘This person is virtuous’?” “It is possible, brahmin, it can happen that a virtuous person would know another virtuous person: ‘This person is virtuous.’ “Then, Venerable Gotama, could a virtuous person know an unvirtuous person: ‘This person is unvirtuous’?” “This too, brahmin, is possible, it can happen that a virtuous person would know an unvirtuous person: ‘This person is unvirtuous.’”

‘‘Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama! Yāva subhāsitaṃ cidaṃ, bhotā gotamena – ‘aṭṭhānaṃ kho etaṃ, brāhmaṇa, anavakāso yaṃ asappuriso asappurisaṃ jāneyya – asappuriso ayaṃ bhavanti. Etampi kho, brāhmaṇa, aṭṭhānaṃ anavakāso yaṃ asappuriso sappurisaṃ jāneyya – sappuriso ayaṃ bhavanti. Ṭhānaṃ kho etaṃ, brāhmaṇa, vijjati yaṃ sappuriso sappurisaṃ jāneyya – sappuriso ayaṃ bhavanti. Etampi kho, brāhmaṇa, ṭhānaṃ vijjati yaṃ sappuriso asappurisaṃ jāneyya – asappuriso ayaṃ bhava’’’nti.

“Wonderful, Venerable Gotama, amazing, Venerable Gotama! How well this has been spoken by the Venerable Gotama: ‘It is impossible, brahmin, it cannot happen that an unvirtuous person would know another unvirtuous person: “This person is unvirtuous.” This too, brahmin, is impossible, it cannot happen that an unvirtuous person would know a virtuous person: “This person is virtuous.” It is possible, brahmin, it can happen that a virtuous person would know another virtuous person: “This person is virtuous.” This too, brahmin, is possible, it can happen that a virtuous person would know an unvirtuous person: “This person is unvirtuous.”’”

‘‘Ekamidaṃ, bho gotama, samayaṃ todeyyassa brāhmaṇassa parisati parūpārambhaṃ vattenti – ‘bālo ayaṃ rājā eḷeyyo samaṇe rāmaputte abhippasanno, samaṇe ca pana rāmaputte evarūpaṃ paramanipaccakāraṃ karoti, yadidaṃ [Pg.500] abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikamma’nti. Imepi rañño eḷeyyassa parihārakā bālā – yamako moggallo uggo nāvindakī gandhabbo aggivesso, ye samaṇe rāmaputte abhippasannā, samaṇe ca pana rāmaputte evarūpaṃ paramanipaccakāraṃ karonti, yadidaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammanti. Tyāssudaṃ todeyyo brāhmaṇo iminā nayena neti. Taṃ kiṃ maññanti, bhonto, paṇḍito rājā eḷeyyo karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasataro’ti? ‘Evaṃ, bho, paṇḍito rājā eḷeyyo karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasataro’’’ti.

“Once, Venerable Gotama, in the assembly of the brahmin Todeyya, they were speaking disparagingly: ‘This King Eḷeyya is foolish, being deeply confident in the ascetic Rāmaputta. And he shows the ascetic Rāmaputta such supreme respect, namely, saluting, rising up, joining the palms, and performing proper services. These attendants of King Eḷeyya are also foolish—Yamaka, Moggalla, Ugga, Nāvindakī, Gandhabba, and Aggivessa—who are deeply confident in the ascetic Rāmaputta, and show the ascetic Rāmaputta such supreme respect, namely, saluting, rising up, joining the palms, and performing proper services.’ Then the brahmin Todeyya guided them in this way, saying: ‘What do you think, sirs? Is King Eḷeyya wise, in matters of action and judgment, and in matters of speech and declaration, more capable than those who are capable?’ They replied: ‘Yes, sir, King Eḷeyya is wise, in matters of action and judgment, and in matters of speech and declaration, more capable than those who are capable.’”

‘‘Yasmā ca kho, bho, samaṇo rāmaputto raññā eḷeyyena paṇḍitena paṇḍitataro karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarena alamatthadasataro, tasmā rājā eḷeyyo samaṇe rāmaputte abhippasanno, samaṇe ca pana rāmaputte evarūpaṃ paramanipaccakāraṃ karoti, yadidaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ’’.

“Sirs, because the ascetic Rāmaputta is wiser than the wise King Eḷeyya, and in matters of action and judgment, and in matters of speech and declaration, is more capable of discerning the meaning than the most capable, therefore King Eḷeyya has great faith in the ascetic Rāmaputta. Moreover, he shows the ascetic Rāmaputta the highest form of humility, that is to say, paying homage, rising up for him, joining his palms in reverence, and performing respectful services.”

‘‘Taṃ kiṃ maññanti, bhonto, paṇḍitā rañño eḷeyyassa parihārakā – yamako moggallo uggo nāvindakī gandhabbo aggivesso, karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasatarāti? ‘Evaṃ, bho, paṇḍitā rañño eḷeyyassa parihārakā – yamako moggallo uggo nāvindakī gandhabbo aggivesso, karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasatarā’’’ti.

“What do you think, sirs? Are Yamaka, Moggalla, Ugga, Nāvindakī, Gandhabba, and Aggivessa—the wise attendants of King Eḷeyya—more capable of discerning the meaning than the most capable in matters of action and judgment, and in matters of speech and declaration?’ ‘Yes, sir. Yamaka, Moggalla, Ugga, Nāvindakī, Gandhabba, and Aggivessa—the wise attendants of King Eḷeyya—are more capable of discerning the meaning than the most capable in matters of action and judgment, and in matters of speech and declaration.’”

‘‘Yasmā ca kho, bho, samaṇo rāmaputto rañño eḷeyyassa parihārakehi paṇḍitehi paṇḍitataro karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasataro, tasmā rañño eḷeyyassa parihārakā samaṇe rāmaputte abhippasannā; samaṇe ca pana rāmaputte evarūpaṃ paramanipaccakāraṃ karonti, yadidaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikamma’’nti.

“Sirs, because the ascetic Rāmaputta is wiser than the wise attendants of King Eḷeyya, and in matters of action and judgment, and in matters of speech and declaration, is more capable of discerning the meaning than the most capable, therefore the attendants of King Eḷeyya have great faith in the ascetic Rāmaputta. Moreover, they show the ascetic Rāmaputta the highest form of humility, that is to say, paying homage, rising up for him, joining his palms in reverence, and performing respectful services.”

‘‘Acchariyaṃ, bho, gotama, abbhutaṃ, bho gotama! Yāva subhāsitaṃ cidaṃ bhotā gotamena – ‘aṭṭhānaṃ kho etaṃ, brāhmaṇa, anavakāso yaṃ asappuriso [Pg.501] asappurisaṃ jāneyya – asappuriso ayaṃ bhavanti. Etampi kho, brāhmaṇa, aṭṭhānaṃ anavakāso yaṃ asappuriso sappurisaṃ jāneyya – sappuriso ayaṃ bhavanti. Ṭhānaṃ kho etaṃ, brāhmaṇa, vijjati yaṃ sappuriso sappurisaṃ jāneyya – sappuriso ayaṃ bhavanti. Etampi kho, brāhmaṇa, ṭhānaṃ vijjati yaṃ sappuriso asappurisaṃ jāneyya – asappuriso ayaṃ bhava’nti. Handa ca dāni mayaṃ, bho gotama, gacchāma. Bahukiccā mayaṃ bahukaraṇīyā’’ti. ‘‘Yassadāni tvaṃ, brāhmaṇa, kālaṃ maññasī’’ti. Atha kho vassakāro brāhmaṇo magadhamahāmatto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmīti. Sattamaṃ.

“It is wonderful, Venerable Gotama, it is amazing! How well this has been spoken by the Venerable Gotama: ‘It is impossible, brahmin, it cannot be that an unvirtuous person would know another unvirtuous person, thinking: “This person is unvirtuous.” And this too, brahmin, it is impossible, it cannot be that an unvirtuous person would know a virtuous person, thinking: “This person is virtuous.” But it is possible, brahmin, it can be that a virtuous person would know another virtuous person, thinking: “This person is virtuous.” And this too, brahmin, it is possible, it can be that a virtuous person would know an unvirtuous person, thinking: “This person is unvirtuous.”’ Well then, Venerable Gotama, we shall now depart. We have many affairs, many duties.” “Brahmin, you may do as you think fit.” Then the brahmin Vassakāra, the chief minister of Magadha, having delighted in and rejoiced at the Blessed One’s words, rose from his seat and departed. The seventh.

8. Upakasuttaṃ

8. The Upaka Sutta

188. Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho upako maṇḍikāputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho upako maṇḍikāputto bhagavantaṃ etadavoca –

188. On one occasion the Blessed One was dwelling at Rājagaha on Vulture Peak mountain. Then Upaka Maṇḍikāputta approached the Blessed One, paid homage to him, and sat down to one side. Seated thus, Upaka Maṇḍikāputta said this to the Blessed One:

‘‘Ahañhi, bhante, evaṃvādī evaṃdiṭṭhi – ‘yo koci parūpārambhaṃ vatteti, parūpārambhaṃ vattento sabbo so na upapādeti. Anupapādento gārayho hoti upavajjo’’’ti. ‘‘Parūpārambhaṃ ce, upaka, vatteti parūpārambhaṃ vattento na upapādeti, anupapādento gārayho hoti upavajjo. Tvaṃ kho, upaka, parūpārambhaṃ vattesi, parūpārambhaṃ vattento na upapādesi, anupapādento gārayho hosi upavajjo’’ti. ‘‘Seyyathāpi, bhante, ummujjamānakaṃyeva mahatā pāsena bandheyya; evamevaṃ kho ahaṃ, bhante, ummujjamānakoyeva bhagavatā mahatā vādapāsena baddho’’ti.

“Venerable sir, I hold this view, I declare this: ‘Whoever engages in disparaging others, in doing so, produces no wholesome state. Producing no wholesome state, they are blameworthy and censurable.’” “If, Upaka, one who engages in disparaging others produces no wholesome state, and by producing no wholesome state becomes blameworthy and censurable, then you, Upaka, engage in disparaging others. In doing so, you produce no wholesome state. Producing no wholesome state, you are blameworthy and censurable.” “Venerable sir, it is as if one were to bind with a great snare a fish just as it emerges from the water; even so, venerable sir, I, just as I was emerging, have been bound by the Blessed One with the great snare of his doctrine.”

‘‘Idaṃ akusalanti kho, upaka, mayā paññattaṃ. Tattha aparimāṇā padā aparimāṇā byañjanā aparimāṇā tathāgatassa dhammadesanā – itipidaṃ akusalanti. Taṃ kho panidaṃ akusalaṃ pahātabbanti kho, upaka, mayā paññattaṃ. Tattha aparimāṇā padā aparimāṇā byañjanā aparimāṇā tathāgatassa dhammadesanā – itipidaṃ akusalaṃ pahātabbanti.

“Upaka, I have declared: ‘This is unwholesome.’ In this regard, the terms are immeasurable, the expressions are immeasurable, the Dhamma teaching of the Tathāgata is immeasurable—that is to say, this is unwholesome. Upaka, I have declared: ‘This unwholesome quality is to be abandoned.’ In this regard, the terms are immeasurable, the expressions are immeasurable, the Dhamma teaching of the Tathāgata is immeasurable—that is to say, this unwholesome quality is to be abandoned.

‘‘Idaṃ [Pg.502] kusalanti kho, upaka, mayā paññattaṃ. Tattha aparimāṇā padā aparimāṇā byañjanā aparimāṇā tathāgatassa dhammadesanā – itipidaṃ kusalanti. Taṃ kho panidaṃ kusalaṃ bhāvetabbanti kho, upaka, mayā paññattaṃ. Tattha aparimāṇā padā aparimāṇā byañjanā aparimāṇā tathāgatassa dhammadesanā – itipidaṃ kusalaṃ bhāvetabba’’nti.

“Upaka, I have declared: ‘This is wholesome.’ In this regard, the terms are immeasurable, the expressions are immeasurable, the Dhamma teaching of the Tathāgata is immeasurable—that is to say, this is wholesome. Upaka, I have declared: ‘This wholesome quality is to be developed.’ In this regard, the terms are immeasurable, the expressions are immeasurable, the Dhamma teaching of the Tathāgata is immeasurable—that is to say, this wholesome quality is to be developed.”

Atha kho upako maṇḍikāputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena rājā māgadho ajātasattu vedehiputto tenupasaṅkami; upasaṅkamitvā yāvatako ahosi bhagavatā saddhiṃ kathāsallāpo taṃ sabbaṃ rañño māgadhassa ajātasattussa vedehiputtassa ārocesi.

Then Upaka Maṇḍikāputta, having delighted in and rejoiced at the Blessed One's words, rose from his seat, paid homage to the Blessed One, circumambulated him keeping his right side toward him, and went to King Ajātasattu of Magadha, son of the Videha queen. Having approached, he reported to King Ajātasattu of Magadha, son of the Videha queen, the entire conversation he had had with the Blessed One.

Evaṃ vutte rājā māgadho ajātasattu vedehiputto kupito anattamano upakaṃ maṇḍikāputtaṃ etadavoca – ‘‘yāva dhaṃsī vatāyaṃ loṇakāradārako yāva mukharo yāva pagabbo yatra hi nāma taṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ āsādetabbaṃ maññissati; apehi tvaṃ, upaka, vinassa, mā taṃ addasa’’nti. Aṭṭhamaṃ.

When this was said, King Ajātasattu of Magadha, son of the Videha queen, became angry and displeased, and said to Upaka Maṇḍikāputta: “How destructive this salt-maker’s boy is, how foul-mouthed, how impudent, that he would think to assail the Blessed One, the Arahant, the Perfectly Enlightened One! Get away, Upaka! Perish! Let me not see you!” The eighth.

9. Sacchikaraṇīyasuttaṃ

9. The Sacchikaraṇīya Sutta

189. ‘‘Cattārome, bhikkhave, sacchikaraṇīyā dhammā. Katame cattāro? Atthi, bhikkhave, dhammā kāyena sacchikaraṇīyā; atthi, bhikkhave, dhammā satiyā sacchikaraṇīyā; atthi, bhikkhave, dhammā cakkhunā sacchikaraṇīyā; atthi, bhikkhave, dhammā paññāya sacchikaraṇīyā. Katame ca, bhikkhave, dhammā kāyena sacchikaraṇīyā? Aṭṭha vimokkhā, bhikkhave, kāyena sacchikaraṇīyā.

189. Bhikkhus, there are these four things to be realized. What four? There are, bhikkhus, things to be realized by the body; there are, bhikkhus, things to be realized by mindfulness; there are, bhikkhus, things to be realized by the divine eye; there are, bhikkhus, things to be realized by wisdom. And what, bhikkhus, are the things to be realized by the body? The eight liberations, bhikkhus, are to be realized by the body.

‘‘Katame ca, bhikkhave, dhammā satiyā sacchikaraṇīyā? Pubbenivāso, bhikkhave, satiyā sacchikaraṇīyo.

And what, bhikkhus, are the things to be realized by mindfulness? Past lives, bhikkhus, are to be realized by mindfulness.

‘‘Katame ca, bhikkhave, dhammā cakkhunā sacchikaraṇīyā? Sattānaṃ cutūpapāto, bhikkhave, cakkhunā sacchikaraṇīyo.

And what, bhikkhus, are the things to be realized by the divine eye? The passing away and rebirth of beings, bhikkhus, is to be realized by the divine eye.

‘‘Katame ca, bhikkhave, dhammā paññāya sacchikaraṇīyā? Āsavānaṃ khayo, bhikkhave, paññāya sacchikaraṇīyo. Ime kho, bhikkhave, cattāro sacchikaraṇīyā dhammā’’ti. Navamaṃ.

And what, bhikkhus, are the things to be realized by wisdom? The destruction of the taints, bhikkhus, is to be realized by wisdom. These, bhikkhus, are the four things to be realized.” Ninth.

10. Uposathasuttaṃ

10. The Uposatha Discourse

190. Ekaṃ [Pg.503] samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. Tena kho pana samayena bhagavā tadahuposathe bhikkhusaṅghaparivuto nisinno hoti. Atha kho bhagavā tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhikkhū āmantesi –

190. On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in the Mansion of Migāra's Mother. At that time, on that Uposatha day, the Blessed One was seated surrounded by the Saṅgha of bhikkhus. Then, having surveyed the utterly silent Saṅgha of bhikkhus, the Blessed One addressed the bhikkhus:

‘‘Apalāpāyaṃ, bhikkhave, parisā nippalāpāyaṃ, bhikkhave, parisā suddhā sāre patiṭṭhitā. Tathārūpo ayaṃ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṃ, bhikkhave, parisā. Yathārūpā parisā dullabhā dassanāyapi lokasmiṃ, tathārūpo ayaṃ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṃ, bhikkhave, parisā. Yathārūpā parisā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassa, tathārūpo ayaṃ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṃ, bhikkhave, parisā. Yathārūpāya parisāya appaṃ dinnaṃ bahu hoti bahu dinnaṃ bahutaraṃ, tathārūpo ayaṃ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṃ, bhikkhave, parisā. Yathārūpaṃ parisaṃ alaṃ yojanagaṇanānipi dassanāya gantuṃ api puṭosenāpi, tathārūpo ayaṃ, bhikkhave, bhikkhusaṅgho, (tathārūpāyaṃ, bhikkhave, parisā).

“Bhikkhus, this assembly is without chaff. Bhikkhus, this assembly is free of chaff, pure, established in the essence. Of such a kind, bhikkhus, is this Saṅgha of bhikkhus; of such a kind, bhikkhus, is this assembly. An assembly of such a kind is rare to see in the world; of such a kind, bhikkhus, is this Saṅgha of bhikkhus; of such a kind, bhikkhus, is this assembly. An assembly of such a kind is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world; of such a kind, bhikkhus, is this Saṅgha of bhikkhus; of such a kind, bhikkhus, is this assembly. For an assembly of such a kind, a small gift becomes great, and a great gift becomes greater; of such a kind, bhikkhus, is this Saṅgha of bhikkhus; of such a kind, bhikkhus, is this assembly. An assembly of such a kind it is fitting to go see even from many yojanas away, even with a bundle of provisions; of such a kind, bhikkhus, is this Saṅgha of bhikkhus; of such a kind, bhikkhus, is this assembly.”

‘‘Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe devappattā viharanti; santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe brahmappattā viharanti; santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe āneñjappattā viharanti; santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe ariyappattā viharanti.

“Bhikkhus, there are bhikkhus in this Saṅgha who dwell having attained the state of a deva. There are, bhikkhus, bhikkhus in this Saṅgha who dwell having attained the state of a Brahmā. There are, bhikkhus, bhikkhus in this Saṅgha who dwell having attained the imperturbable. There are, bhikkhus, bhikkhus in this Saṅgha who dwell having attained the state of a noble one.”

‘‘Kathañca, bhikkhave, bhikkhu devappatto hoti? Idha, bhikkhave, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati; vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati. Evaṃ kho, bhikkhave, bhikkhu devappatto hoti.

“And how, bhikkhus, does a bhikkhu attain the state of a deva? Here, bhikkhus, a bhikkhu, quite secluded from sensual pleasures… enters and dwells in the first jhāna. With the stilling of thought-conception and discursive thought… the second jhāna… the third jhāna… he enters and dwells in the fourth jhāna. It is in this way, bhikkhus, that a bhikkhu attains the state of a deva.”

‘‘Kathañca, bhikkhave, bhikkhu brahmappatto hoti? Idha, bhikkhave, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Karuṇā… muditā… upekkhāsahagatena [Pg.504] cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Evaṃ kho, bhikkhave, bhikkhu brahmappatto hoti.

“And how, bhikkhus, does a bhikkhu attain the state of a Brahmā? Here, bhikkhus, a bhikkhu dwells pervading one direction with a mind accompanied by loving-kindness, likewise the second, likewise the third, likewise the fourth. Thus above, below, and across, everywhere, identifying with all, he dwells pervading the entire world with a mind accompanied by loving-kindness that is vast, exalted, immeasurable, without enmity, and without ill will. With compassion… with altruistic joy… with a mind accompanied by equanimity, he dwells pervading one direction, likewise the second, likewise the third, likewise the fourth. Thus above, below, and across, everywhere, identifying with all, he dwells pervading the entire world with a mind accompanied by equanimity that is vast, exalted, immeasurable, without enmity, and without ill will. It is in this way, bhikkhus, that a bhikkhu attains the state of a Brahmā.”

‘‘Kathañca, bhikkhave, bhikkhu āneñjappatto hoti? Idha, bhikkhave, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanaṃ upasampajja viharati. Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati. Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. Evaṃ kho, bhikkhave, bhikkhu āneñjappatto hoti.

“And how, bhikkhus, does a bhikkhu attain the imperturbable? Here, bhikkhus, with the complete transcendence of perceptions of form, with the passing away of perceptions of resistance, and by not attending to perceptions of diversity, aware that ‘space is infinite,’ a bhikkhu enters and dwells in the base of infinite space. With the complete transcendence of the base of infinite space, aware that ‘consciousness is infinite,’ he enters and dwells in the base of infinite consciousness. With the complete transcendence of the base of infinite consciousness, aware that ‘there is nothing,’ he enters and dwells in the base of nothingness. With the complete transcendence of the base of nothingness, he enters and dwells in the base of neither-perception-nor-non-perception. It is in this way, bhikkhus, that a bhikkhu attains the imperturbable.”

‘‘Kathañca, bhikkhave, bhikkhu ariyappatto hoti? Idha, bhikkhave, bhikkhu ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu ariyappatto hotī’’ti. Dasamaṃ.

“And how, bhikkhus, does a bhikkhu attain the state of a noble one? Here, bhikkhus, a bhikkhu understands as it really is: ‘This is suffering.’ … He understands as it really is: ‘This is the path leading to the cessation of suffering.’ It is in this way, bhikkhus, that a bhikkhu attains the state of a noble one.” Tenth.

Brāhmaṇavaggo catuttho.

The Brāhmaṇa Chapter, the Fourth.

Tassuddānaṃ –

The summary:

Yodhā pāṭibhogasutaṃ, abhayaṃ brāhmaṇasaccena pañcamaṃ;

Ummaggavassakāro, upako sacchikiriyā ca uposathoti.

The Warrior, Pāṭibhoga, Suta, and Abhaya, with the Brāhmaṇa's Truth as the fifth; Ummagga, Vassakāra, Upaka, Realization, and Uposatha.

(20) 5. Mahāvaggo

(20) 5. The Great Section

1. Sotānugatasuttaṃ

1. The Discourse on What is Followed by Ear

191. ‘‘Sotānugatānaṃ, bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ, diṭṭhiyā suppaṭividdhānaṃ cattāro ānisaṃsā pāṭikaṅkhā. Katame [Pg.505] cattāro? Idha, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati. Tassa tattha sukhino dhammapadā plavanti. Dandho, bhikkhave, satuppādo; atha so satto khippaṃyeva visesagāmī hoti. Sotānugatānaṃ, bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ, diṭṭhiyā suppaṭividdhānaṃ ayaṃ paṭhamo ānisaṃso pāṭikaṅkho.

191. “Bhikkhus, four benefits are to be expected for teachings that are followed by ear, recited verbally, examined mentally, and well penetrated by view. What four? Here, bhikkhus, a bhikkhu learns the Dhamma: discourses, mixed prose and verse, expositions, verses, inspired utterances, sayings, birth stories, marvelous qualities, and analytical teachings. These teachings are followed by ear, recited verbally, examined mentally, and well penetrated by view. If he dies with lapsed mindfulness, he is reborn in a certain company of devas. There, for him who is at ease, the passages of the Dhamma come to mind. Slow, bhikkhus, is the arising of mindfulness; but that being quickly attains distinction. For teachings that are followed by ear, recited verbally, examined mentally, and well penetrated by view, this is the first benefit to be expected.

‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati. Tassa tattha na heva kho sukhino dhammapadā plavanti; api ca kho bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti. Tassa evaṃ hoti – ‘ayaṃ vā so dhammavinayo, yatthāhaṃ pubbe brahmacariyaṃ acari’nti. Dandho, bhikkhave, satuppādo; atha so satto khippameva visesagāmī hoti. Seyyathāpi, bhikkhave, puriso kusalo bherisaddassa. So addhānamaggappaṭipanno bherisaddaṃ suṇeyya. Tassa na heva kho assa kaṅkhā vā vimati vā – ‘bherisaddo nu kho, na nu kho bherisaddo’ti! Atha kho bherisaddotveva niṭṭhaṃ gaccheyya. Evamevaṃ kho, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati. Tassa tattha na heva kho sukhino dhammapadā plavanti; api ca kho bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti. Tassa evaṃ hoti – ‘ayaṃ vā so dhammavinayo, yatthāhaṃ pubbe brahmacariyaṃ acari’nti. Dandho, bhikkhave, satuppādo; atha so satto khippaṃyeva visesagāmī hoti. Sotānugatānaṃ, bhikkhave, dhammānaṃ[Pg.506], vacasā paricitānaṃ, manasānupekkhitānaṃ, diṭṭhiyā suppaṭividdhānaṃ ayaṃ dutiyo ānisaṃso pāṭikaṅkho.

“Furthermore, bhikkhus, a bhikkhu learns the Dhamma: discourses, mixed prose and verse, expositions, verses, inspired utterances, sayings, birth stories, marvelous qualities, and analytical teachings. These teachings are followed by ear, recited verbally, examined mentally, and well penetrated by view. If he dies with lapsed mindfulness, he is reborn in a certain company of devas. There, for him who is at ease, the passages of the Dhamma do not come to mind; but a bhikkhu endowed with psychic power, who has attained mastery of mind, teaches the Dhamma to the assembly of devas. Then it occurs to him: ‘This is indeed that Dhamma and Discipline in which I formerly lived the holy life.’ Slow, bhikkhus, is the arising of mindfulness; but that being quickly attains distinction. Just as, bhikkhus, a man skilled in the sound of a drum might hear the sound of a drum while traveling along a road. He would have no doubt or uncertainty about it—‘Is that the sound of a drum or not?’—but would conclude, ‘That is indeed the sound of a drum.’ In the same way, bhikkhus, a bhikkhu learns the Dhamma: discourses, mixed prose and verse, expositions, verses, inspired utterances, sayings, birth stories, marvelous qualities, and analytical teachings. These teachings are followed by ear, recited verbally, examined mentally, and well penetrated by view. If he dies with lapsed mindfulness, he is reborn in a certain company of devas. There, for him who is at ease, the passages of the Dhamma do not come to mind; but a bhikkhu endowed with psychic power, who has attained mastery of mind, teaches the Dhamma to the assembly of devas. Then it occurs to him: ‘This is indeed that Dhamma and Discipline in which I formerly lived the holy life.’ Slow, bhikkhus, is the arising of mindfulness; but that being quickly attains distinction. For teachings that are followed by ear, recited verbally, examined mentally, and well penetrated by view, this is the second benefit to be expected.

‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati. Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti; api ca kho devaputto devaparisāyaṃ dhammaṃ deseti. Tassa evaṃ hoti – ‘ayaṃ vā so dhammavinayo, yatthāhaṃ pubbe brahmacariyaṃ acari’nti. Dandho, bhikkhave, satuppādo; atha so satto khippaṃyeva visesagāmī hoti. Seyyathāpi, bhikkhave, puriso kusalo saṅkhasaddassa. So addhānamaggappaṭipanno saṅkhasaddaṃ suṇeyya. Tassa na heva kho assa kaṅkhā vā vimati vā – ‘saṅkhasaddo nu kho, na nu kho saṅkhasaddo’ti! Atha kho saṅkhasaddotveva niṭṭhaṃ gaccheyya. Evamevaṃ kho, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati. Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti; api ca kho devaputto devaparisāyaṃ dhammaṃ deseti. Tassa evaṃ hoti – ‘ayaṃ vā so dhammavinayo, yatthāhaṃ pubbe brahmacariyaṃ acari’nti. Dandho, bhikkhave, satuppādo; atha so satto khippaṃyeva visesagāmī hoti. Sotānugatānaṃ, bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ, diṭṭhiyā suppaṭividdhānaṃ ayaṃ tatiyo ānisaṃso pāṭikaṅkho.

“Furthermore, bhikkhus, a bhikkhu learns the Dhamma: discourses, mixed prose and verse, expositions, verses, inspired utterances, sayings, birth stories, marvelous qualities, and analytical teachings. These teachings are followed by ear, recited verbally, examined mentally, and well penetrated by view. If he dies with lapsed mindfulness, he is reborn in a certain company of devas. There, for him who is at ease, the passages of the Dhamma do not come to mind, nor does a bhikkhu endowed with psychic power, who has attained mastery of mind, teach the Dhamma to the assembly of devas; but a devaputta teaches the Dhamma to the assembly of devas. Then it occurs to him: ‘This is indeed that Dhamma and Discipline in which I formerly lived the holy life.’ Slow, bhikkhus, is the arising of mindfulness; but that being quickly attains distinction. Just as, bhikkhus, a man skilled in the sound of a conch might hear the sound of a conch while traveling along a road. He would have no doubt or uncertainty about it—‘Is that the sound of a conch or not?’—but would conclude, ‘That is indeed the sound of a conch.’ In the same way, bhikkhus, a bhikkhu learns the Dhamma: discourses, mixed prose and verse, expositions, verses, inspired utterances, sayings, birth stories, marvelous qualities, and analytical teachings. These teachings are followed by ear, recited verbally, examined mentally, and well penetrated by view. If he dies with lapsed mindfulness, he is reborn in a certain company of devas. There, for him who is at ease, the passages of the Dhamma do not come to mind, nor does a bhikkhu endowed with psychic power, who has attained mastery of mind, teach the Dhamma to the assembly of devas; but a devaputta teaches the Dhamma to the assembly of devas. Then it occurs to him: ‘This is indeed that Dhamma and Discipline in which I formerly lived the holy life.’ Slow, bhikkhus, is the arising of mindfulness; but that being quickly attains distinction. For teachings that are followed by ear, recited verbally, examined mentally, and well penetrated by view, this is the third benefit to be expected.

‘‘Puna caparaṃ, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati. Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti, napi devaputto devaparisāyaṃ [Pg.507] dhammaṃ deseti; api ca kho opapātiko opapātikaṃ sāreti – ‘sarasi tvaṃ, mārisa, sarasi tvaṃ, mārisa, yattha mayaṃ pubbe brahmacariyaṃ acarimhā’ti. So evamāha – ‘sarāmi, mārisa, sarāmi, mārisā’ti. Dandho, bhikkhave, satuppādo; atha so satto khippaṃyeva visesagāmī hoti. Seyyathāpi, bhikkhave, dve sahāyakā sahapaṃsukīḷikā. Te kadāci karahaci aññamaññaṃ samāgaccheyyuṃ. Añño pana sahāyako sahāyakaṃ evaṃ vadeyya – ‘idampi, samma, sarasi, idampi, samma, sarasī’ti. So evaṃ vadeyya – ‘sarāmi, samma, sarāmi, sammā’ti. Evamevaṃ kho, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti – suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati. Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti, napi devaputto devaparisāyaṃ dhammaṃ deseti; api ca kho opapātiko opapātikaṃ sāreti – ‘sarasi tvaṃ, mārisa, sarasi tvaṃ, mārisa, yattha mayaṃ pubbe brahmacariyaṃ acarimhā’ti. So evamāha – ‘sarāmi, mārisa, sarāmi, mārisā’ti. Dandho, bhikkhave, satuppādo; atha kho so satto khippaṃyeva visesagāmī hoti. Sotānugatānaṃ, bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ, diṭṭhiyā suppaṭividdhānaṃ ayaṃ catuttho ānisaṃso pāṭikaṅkho. Sotānugatānaṃ, bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ diṭṭhiyā suppaṭividdhānaṃ ime cattāro ānisaṃsā pāṭikaṅkhā’’ti. Paṭhamaṃ.

“Furthermore, O bhikkhus, a bhikkhu learns the Dhamma: discourses, mixed prose and verse, expositions, verses, inspired utterances, sayings, birth stories, marvelous accounts, and question-and-answer texts. For him, those teachings are followed by ear, practiced verbally, examined mentally, and well penetrated by wisdom. If he dies with lapsed mindfulness, he is reborn in a certain celestial realm. For him, living in bliss there, the Dhamma passages do not become apparent, nor does a bhikkhu endowed with psychic power who has attained mastery of mind teach the Dhamma in the celestial assembly, nor does a deva-son teach the Dhamma in the celestial assembly; but a previously arisen spontaneously born being reminds a later arisen one: ‘Do you remember, good sir, do you remember, good sir, where we formerly lived the holy life?’ He replies: ‘I remember, good sir, I remember, good sir.’ Slow, O bhikkhus, is the arising of mindfulness; but then that being quickly attains a superior state. Just as, O bhikkhus, two friends who were playmates in the dust might meet each other on some occasion. One friend might say to the other: ‘Do you remember this, friend? Do you remember this, friend?’ The other would reply: ‘I remember, friend, I remember, friend.’ In the same way, O bhikkhus, a bhikkhu learns the Dhamma: discourses, mixed prose and verse, expositions, verses, inspired utterances, sayings, birth stories, marvelous accounts, and question-and-answer texts. For him, those teachings are followed by ear, practiced verbally, examined mentally, and well penetrated by wisdom. If he dies with lapsed mindfulness, he is reborn in a certain celestial realm. For him, living in bliss there, the Dhamma passages do not become apparent, nor does a bhikkhu endowed with psychic power who has attained mastery of mind teach the Dhamma in the celestial assembly, nor does a deva-son teach the Dhamma in the celestial assembly; but a previously arisen spontaneously born being reminds a later arisen one: ‘Do you remember, good sir, do you remember, good sir, where we formerly lived the holy life?’ He replies: ‘I remember, good sir, I remember, good sir.’ Slow, O bhikkhus, is the arising of mindfulness; but then that being quickly attains a superior state. For teachings that are followed by ear, practiced verbally, examined mentally, and well penetrated by wisdom, this is the fourth benefit to be expected. For teachings that are followed by ear, practiced verbally, examined mentally, and well penetrated by wisdom, these four benefits are to be expected.”

2. Ṭhānasuttaṃ

2. The Discourse on Grounds

192. ‘‘Cattārimāni, bhikkhave, ṭhānāni catūhi ṭhānehi veditabbāni. Katamāni cattāri? Saṃvāsena, bhikkhave, sīlaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. Saṃvohārena, bhikkhave, soceyyaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. Āpadāsu, bhikkhave, thāmo veditabbo, so ca kho dīghena addhunā[Pg.508], na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenāti.

192. “O bhikkhus, these four things are to be known by four means. What four? O bhikkhus, virtue is to be known by living together—and that over a long time, not a short one; by one who is attentive, not by one who is inattentive; by one who is wise, not by one who is unwise. O bhikkhus, purity is to be known by dealings—and that over a long time, not a short one; by one who is attentive, not by one who is inattentive; by one who is wise, not by one who is unwise. O bhikkhus, fortitude is to be known in times of adversity—and that over a long time, not a short one; by one who is attentive, not by one who is inattentive; by one who is wise, not by one who is unwise. O bhikkhus, wisdom is to be known by discussion—and that over a long time, not a short one; by one who is attentive, not by one who is inattentive; by one who is wise, not by one who is unwise.”

‘‘‘Saṃvāsena, bhikkhave, sīlaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, puggalo puggalena saddhiṃ saṃvasamāno evaṃ jānāti – ‘dīgharattaṃ kho ayamāyasmā khaṇḍakārī chiddakārī sabalakārī kammāsakārī, na santatakārī na santatavutti ; sīlesu dussīlo ayamāyasmā, nāyamāyasmā sīlavā’’’ti.

“‘O bhikkhus, virtue is to be known by living together—and that over a long time, not a short one; by one who is attentive, not by one who is inattentive; by one who is wise, not by one who is unwise.’ Thus it was said. And with reference to what was this said? Here, O bhikkhus, when one person lives together with another, they come to know: ‘For a long time this venerable one has been one whose virtue is broken, torn, spotted, and mottled; he is not consistent in his actions, not consistent in his conduct regarding the precepts. This venerable one is immoral; this venerable one is not virtuous.’”

‘‘‘Idha pana, bhikkhave, puggalo puggalena saddhiṃ saṃvasamāno evaṃ jānāti – ‘dīgharattaṃ kho ayamāyasmā akhaṇḍakārī acchiddakārī asabalakārī akammāsakārī santatakārī santatavutti; sīlesu sīlavā ayamāyasmā, nāyamāyasmā dussīlo’ti. ‘Saṃvāsena, bhikkhave, sīlaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“Here, O bhikkhus, when one person lives together with another, they come to know: ‘For a long time this venerable one has been one whose virtue is unbroken, untorn, unspotted, and unmottled; he is consistent in his actions, consistent in his conduct regarding the precepts. This venerable one is virtuous; this venerable one is not immoral.’ ‘O bhikkhus, virtue is to be known by living together—and that over a long time, not a short one; by one who is attentive, not by one who is inattentive; by one who is wise, not by one who is unwise.’ Thus, what was said was said with reference to this.

‘‘‘Saṃvohārena, bhikkhave, soceyyaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, puggalo puggalena saddhiṃ saṃvoharamāno evaṃ jānāti – ‘aññathā kho ayamāyasmā ekena eko voharati, aññathā dvīhi, aññathā tīhi, aññathā sambahulehi; vokkamati ayamāyasmā purimavohārā pacchimavohāraṃ; aparisuddhavohāro ayamāyasmā, nāyamāyasmā parisuddhavohāro’’’ti.

“‘O bhikkhus, purity is to be known by dealings—and that over a long time, not a short one; by one who is attentive, not by one who is inattentive; by one who is wise, not by one who is unwise.’ Thus it was said. And with reference to what was this said? Here, O bhikkhus, when one person has dealings with another, they come to know: ‘This venerable one speaks in one way when alone with one person, in another way with two, in another way with three, and in another way with many. His later speech departs from his earlier speech. This venerable one’s speech is impure; he is not one of pure speech.’”

‘‘Idha pana, bhikkhave, puggalo puggalena saddhiṃ saṃvoharamāno evaṃ jānāti – ‘yatheva kho ayamāyasmā ekena eko voharati, tathā dvīhi, tathā tīhi, tathā sambahulehi. Nāyamāyasmā vokkamati purimavohārā pacchimavohāraṃ; parisuddhavohāro ayamāyasmā, nāyamāyasmā aparisuddhavohāro’ti[Pg.509]. ‘Saṃvohārena, bhikkhave, soceyyaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

Furthermore, monks, in this world, a person, when conversing with another person, knows thus: ‘Just as this venerable one speaks when alone with one person, so he speaks with two, so with three, so with many. This venerable one does not deviate from his former speech in his latter speech. This venerable one is of pure speech; this venerable one is not of impure speech.’ ‘Monks, by conversation, purity is to be known, and that over a long period, not a short one; by one who pays attention, not by one who does not pay attention; by one with wisdom, not by one without wisdom.’ Thus, what was said was said in reference to this.

‘‘‘Āpadāsu, bhikkhave, thāmo veditabbo, so ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, ekacco ñātibyasanena vā phuṭṭho samāno, bhogabyasanena vā phuṭṭho samāno, rogabyasanena vā phuṭṭho samāno na iti paṭisañcikkhati – ‘tathābhūto kho ayaṃ lokasannivāso tathābhūto ayaṃ attabhāvapaṭilābho yathābhūte lokasannivāse yathābhūte attabhāvapaṭilābhe aṭṭha lokadhammā lokaṃ anuparivattanti loko ca aṭṭha lokadhamme anuparivattati – lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañcā’ti. So ñātibyasanena vā phuṭṭho samāno bhogabyasanena vā phuṭṭho samāno rogabyasanena vā phuṭṭho samāno socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.

‘Monks, in times of adversity, fortitude is to be known, and that over a long period, not a short one; by one who pays attention, not by one who does not pay attention; by one with wisdom, not by one without wisdom.’ Thus it was said. And in reference to what was this said? Here, monks, a certain person, being afflicted by the loss of relatives, or being afflicted by the loss of wealth, or being afflicted by the destruction that is illness, does not reflect thus: ‘Such indeed is this dwelling in the world, such is this attainment of an individual existence, that in such a dwelling in the world, in such an attainment of an individual existence, the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions—namely, gain and loss, fame and disgrace, blame and praise, pleasure and pain.’ He, being afflicted by the loss of relatives, or being afflicted by the loss of wealth, or being afflicted by the destruction that is illness, sorrows, becomes weary, laments, beats his breast and wails, and falls into confusion.

‘‘Idha pana, bhikkhave, ekacco ñātibyasanena vā phuṭṭho samāno bhogabyasanena vā phuṭṭho samāno rogabyasanena vā phuṭṭho samāno iti paṭisañcikkhati – ‘tathābhūto kho ayaṃ lokasannivāso tathābhūto ayaṃ attabhāvapaṭilābho yathābhūte lokasannivāse yathābhūte attabhāvapaṭilābhe aṭṭha lokadhammā lokaṃ anuparivattanti loko ca aṭṭha lokadhamme anuparivattati – lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañcā’ti. So ñātibyasanena vā phuṭṭho samāno bhogabyasanena vā phuṭṭho samāno rogabyasanena vā phuṭṭho samāno na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati. ‘Āpadāsu, bhikkhave, thāmo veditabbo, so ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

Furthermore, monks, in this world, a certain person, being afflicted by the loss of relatives, or being afflicted by the loss of wealth, or being afflicted by the destruction that is illness, reflects thus: ‘Such indeed is this dwelling in the world, such is this attainment of an individual existence, that in such a dwelling in the world, in such an attainment of an individual existence, the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions—namely, gain and loss, fame and disgrace, blame and praise, pleasure and pain.’ He, being afflicted by the loss of relatives, or being afflicted by the loss of wealth, or being afflicted by the destruction that is illness, does not sorrow, does not become weary, does not lament, does not beat his breast and wail, and does not fall into confusion. ‘Monks, in times of adversity, fortitude is to be known, and that over a long period, not a short one; by one who pays attention, not by one who does not pay attention; by one with wisdom, not by one without wisdom.’ Thus, what was said was said in reference to this.

‘‘‘Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti[Pg.510], iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Idha, bhikkhave, puggalo puggalena saddhiṃ sākacchāyamāno evaṃ jānāti – ‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, duppañño ayamāyasmā, nāyamāyasmā paññavā. Taṃ kissa hetu? Tathā hi ayamāyasmā na ceva gambhīraṃ atthapadaṃ udāharati santaṃ paṇītaṃ atakkāvacaraṃ nipuṇaṃ paṇḍitavedanīyaṃ. Yañca ayamāyasmā dhammaṃ bhāsati tassa ca nappaṭibalo saṃkhittena vā vitthārena vā atthaṃ ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ. Duppañño ayamāyasmā, nāyamāyasmā paññavā’’’ti.

‘Monks, by discussion, wisdom is to be known, and that over a long period, not a short one; by one who pays attention, not by one who does not pay attention; by one with wisdom, not by one without wisdom.’ Thus it was said. And in reference to what was this said? Here, monks, a person, when discussing with another person, knows thus: ‘Based on this venerable one’s manner of inquiry, his application of mind, and his presentation of questions, this venerable one is without wisdom; this venerable one is not wise. What is the reason for that? For this venerable one does not bring forth a point of meaning that is profound, peaceful, sublime, beyond the scope of reasoning, subtle, and to be known by the wise. And regarding the Dhamma he speaks, he is not able to explain the meaning in brief or in detail, to teach it, to make it known, to establish it, to reveal it, to analyze it, or to make it plain. This venerable one is without wisdom; this venerable one is not wise.’

‘‘Seyyathāpi, bhikkhave, cakkhumā puriso udakarahadassa tīre ṭhito passeyya parittaṃ macchaṃ ummujjamānaṃ. Tassa evamassa – ‘yathā kho imassa macchassa ummaggo yathā ca ūmighāto yathā ca vegāyitattaṃ, paritto ayaṃ maccho, nāyaṃ maccho mahanto’ti. Evamevaṃ kho, bhikkhave, puggalo puggalena saddhiṃ sākacchāyamāno evaṃ jānāti – ‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, duppañño ayamāyasmā, nāyamāyasmā paññavā. Taṃ kissa hetu? Tathā hi ayamāyasmā na ceva gambhīraṃ atthapadaṃ udāharati santaṃ paṇītaṃ atakkāvacaraṃ nipuṇaṃ paṇḍitavedanīyaṃ. Yañca ayamāyasmā dhammaṃ bhāsati, tassa ca na paṭibalo saṃkhittena vā vitthārena vā atthaṃ ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ. Duppañño ayamāyasmā, nāyamāyasmā paññavā’’’ti.

Monks, it is just as if a man with good eyesight, standing on the bank of a pool of water, were to see a small fish surfacing. It would occur to him: ‘From this fish’s manner of surfacing, from the disturbance it makes in the water, and from its swiftness, this fish is small; this fish is not large.’ In the very same way, monks, a person, when discussing with another person, knows thus: ‘Based on this venerable one’s manner of inquiry, his application of mind, and his presentation of questions, this venerable one is without wisdom; this venerable one is not wise. What is the reason for that? For this venerable one does not bring forth a point of meaning that is profound, peaceful, sublime, beyond the scope of reasoning, subtle, and to be known by the wise. And regarding the Dhamma he speaks, he is not able to explain the meaning in brief or in detail, to teach it, to make it known, to establish it, to reveal it, to analyze it, or to make it plain. This venerable one is without wisdom; this venerable one is not wise.’

‘‘Idha pana, bhikkhave, puggalo puggalena saddhiṃ sākacchāyamāno evaṃ jānāti – ‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, paññavā ayamāyasmā, nāyamāyasmā duppañño. Taṃ kissa hetu? Tathā hi ayamāyasmā gambhīrañceva atthapadaṃ udāharati santaṃ paṇītaṃ atakkāvacaraṃ nipuṇaṃ paṇḍitavedanīyaṃ. Yañca ayamāyasmā dhammaṃ bhāsati, tassa ca paṭibalo saṃkhittena vā vitthārena vā atthaṃ ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ. Paññavā ayamāyasmā, nāyamāyasmā duppañño’’’ti.

“Furthermore, monks, when one person is conversing with another, he knows thus: ‘By this venerable one’s manner of inquiry, application of mind, and presentation of the question, this venerable one is wise; this venerable one is not unwise. For what reason? Because this venerable one brings forth a point of meaning that is profound, tranquil, sublime, beyond the scope of conjecture, subtle, and to be understood by the wise. And whatever Dhamma this venerable one teaches, he is able to explain its meaning, whether in brief or in detail, to teach it, to make it known, to establish it, to reveal it, to analyze it, and to make it plain. This venerable one is wise; this venerable one is not unwise.’”

‘‘Seyyathāpi[Pg.511], bhikkhave, cakkhumā puriso udakarahadassa tīre ṭhito passeyya mahantaṃ macchaṃ ummujjamānaṃ. Tassa evamassa – ‘yathā kho imassa macchassa ummaggo yathā ca ūmighāto yathā ca vegāyitattaṃ, mahanto ayaṃ maccho, nāyaṃ maccho paritto’ti. Evamevaṃ kho, bhikkhave, puggalo puggalena saddhiṃ sākacchāyamāno evaṃ jānāti – ‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, paññavā ayamāyasmā, nāyamāyasmā duppañño. Taṃ kissa hetu? Tathā hi ayamāyasmā gambhīrañceva atthapadaṃ udāharati santaṃ paṇītaṃ atakkāvacaraṃ nipuṇaṃ paṇḍitavedanīyaṃ. Yañca ayamāyasmā dhammaṃ bhāsati, tassa ca paṭibalo saṃkhittena vā vitthārena vā atthaṃ ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātuṃ. Paññavā ayamāyasmā, nāyamāyasmā duppañño’ti.

“Just as, monks, a man with good sight standing on the bank of a lake might see a large fish surfacing. He might think thus: ‘By this fish’s surfacing, its breaking of the waves, and its swiftness, this fish is large; this fish is not small.’ In the same way, monks, when one person is conversing with another, he knows thus: ‘By this venerable one’s manner of inquiry, application of mind, and presentation of the question, this venerable one is wise; this venerable one is not unwise. For what reason? Because this venerable one brings forth a point of meaning that is profound, tranquil, sublime, beyond the scope of conjecture, subtle, and to be understood by the wise. And whatever Dhamma this venerable one teaches, he is able to explain its meaning, whether in brief or in detail, to teach it, to make it known, to establish it, to reveal it, to analyze it, and to make it plain. This venerable one is wise; this venerable one is not unwise.’”

‘‘‘Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. Imāni kho, bhikkhave, cattāri ṭhānāni imehi catūhi ṭhānehi veditabbānī’’ti. Dutiyaṃ.

“‘Monks, wisdom is to be known through discussion, and that over a long period, not a short one; by one who pays attention, not by one who is inattentive; by one who is wise, not by one who is unwise.’ Thus, what was said is said in reference to this. Monks, these four qualities are to be known by these four means.” Second Sutta.

3. Bhaddiyasuttaṃ

3. The Bhaddiya Sutta

193. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho bhaddiyo licchavi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho bhaddiyo licchavi bhagavantaṃ etadavoca –

193. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood, in the hall with the peaked roof. Then Bhaddiya the Licchavi approached the Blessed One, paid homage to him, and sat down to one side. Seated thus, Bhaddiya the Licchavi said this to the Blessed One:

‘‘Sutaṃ metaṃ, bhante – ‘māyāvī samaṇo gotamo āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī’ti. Ye te, bhante, evamāhaṃsu – ‘māyāvī samaṇo gotamo āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa ca anudhammaṃ byākaronti, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgacchati, anabbhakkhātukāmā hi mayaṃ, bhante, bhagavanta’’nti?

“Venerable sir, I have heard it said: ‘The ascetic Gotama is a magician; he knows a converting charm by which he converts the disciples of other sectarians.’ Venerable sir, those who say this—are they reporting what the Blessed One has said? Do they not misrepresent the Blessed One with what is untrue? Do they explain in accordance with the Dhamma, and does no reasonable counter-statement give grounds for censure? For, venerable sir, we do not wish to misrepresent the Blessed One.”

‘‘Etha [Pg.512] tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti. Yadā tumhe, bhaddiya, attanāva jāneyyātha – ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantī’ti, atha tumhe, bhaddiya, pajaheyyātha.

“Come, Bhaddiya. Do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical reasoning, by inferential reasoning, by reflection on reasons, by acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think, ‘The ascetic is our teacher.’ When you know for yourselves, Bhaddiya: ‘These things are unwholesome; these things are blameworthy; these things are censured by the wise; these things, when undertaken and practiced, lead to harm and suffering,’ then you should abandon them.”

‘‘Taṃ kiṃ maññatha, bhaddiya, lobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā’’ti? ‘‘Ahitāya, bhante’’. ‘‘Luddho panāyaṃ, bhaddiya, purisapuggalo lobhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti yaṃsa hoti dīgharattaṃ ahitāya dukkhāyā’’ti. ‘‘Evaṃ, bhante’’.

“What do you think, Bhaddiya? When greed arises within a person, does it arise for his welfare or for his harm?” “For his harm, venerable sir.” “And this greedy person, Bhaddiya, overwhelmed by greed, with his mind possessed by it, kills living beings, takes what is not given, commits sexual misconduct, speaks falsely, and also encourages another to do likewise, which leads to his long-term harm and suffering?” “Yes, venerable sir.”

‘‘Taṃ kiṃ maññatha, bhaddiya, doso purisassa…pe… moho purisassa…pe… sārambho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā’’ti? ‘‘Ahitāya, bhante’’. ‘‘Sāraddho panāyaṃ, bhaddiya, purisapuggalo sārambhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti yaṃsa hoti dīgharattaṃ ahitāya dukkhāyā’’ti. ‘‘Evaṃ, bhante’’.

“What do you think, Bhaddiya? When aversion arises in a person… when delusion arises in a person… when competitiveness arises within a person, does it arise for his welfare or for his harm?” “For his harm, venerable sir.” “And this competitive person, Bhaddiya, overwhelmed by competitiveness, with his mind possessed by it, kills living beings, takes what is not given, commits sexual misconduct, speaks falsely, and also encourages another to do likewise, which leads to his long-term harm and suffering?” “Yes, venerable sir.”

‘‘Taṃ kiṃ maññatha, bhaddiya, ime dhammā kusalā vā akusalā vā’’ti? ‘‘Akusalā, bhante’’. ‘‘Sāvajjā vā anavajjā vā’’ti? ‘‘Sāvajjā, bhante’’. ‘‘Viññugarahitā vā viññuppasatthā vā’’ti? ‘‘Viññugarahitā, bhante’’. ‘‘Samattā samādinnā ahitāya dukkhāya saṃvattanti, no vā? Kathaṃ vā ettha hotī’’ti? ‘‘Samattā, bhante, samādinnā ahitāya dukkhāya saṃvattanti. Evaṃ no ettha hotī’’ti.

“What do you think, Bhaddiya? Are these things wholesome or unwholesome?” “Unwholesome, venerable sir.” “Are they blameworthy or blameless?” “Blameworthy, venerable sir.” “Are they censured by the wise or praised by the wise?” “Censured by the wise, venerable sir.” “When undertaken and practiced, do they lead to harm and suffering, or not? What is your view on this?” “Venerable sir, when undertaken and practiced, they lead to harm and suffering. That is our view on this.”

‘‘Iti kho, bhaddiya, yaṃ taṃ te avocumhā – etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti. Yadā tumhe, bhaddiya, attanāva jāneyyātha [Pg.513] – ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantīti, atha tumhe, bhaddiya, pajaheyyāthā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“Thus, Bhaddiya, that which we said to you: ‘Come, Bhaddiya, do not go by oral tradition, do not go by a lineage of teaching, do not go by hearsay, do not go by the authority of scriptures, do not go by logical reasoning, do not go by inferential reasoning, do not go by reflection on appearances, do not go by the acceptance of a view after pondering it, do not go by the seeming competence of a speaker, or because you think, “The ascetic is our teacher.” When you, Bhaddiya, should know for yourselves: “These things are unwholesome; these things are blameworthy; these things are censured by the wise; these things, when undertaken and practiced, lead to harm and suffering,” then, Bhaddiya, you should abandon them.’ Thus, that which was spoken was spoken in reference to this.”

‘‘Etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti. Yadā tumhe, bhaddiya, attanāva jāneyyātha – ‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantī’ti, atha tumhe, bhaddiya, upasampajja vihareyyāthā’’ti.

“Come, Bhaddiya, do not go by oral tradition, do not go by a lineage of teaching, do not go by hearsay, do not go by the authority of scriptures, do not go by logical reasoning, do not go by inferential reasoning, do not go by reflection on appearances, do not go by the acceptance of a view after pondering it, do not go by the seeming competence of a speaker, or because you think, ‘The ascetic is our teacher.’ But when you, Bhaddiya, should know for yourselves: ‘These things are wholesome; these things are blameless; these things are praised by the wise; these things, when undertaken and practiced, lead to welfare and happiness,’ then, Bhaddiya, having undertaken them, you should abide in them.”

‘‘Taṃ kiṃ maññatha, bhaddiya, alobho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā’’ti? ‘‘Hitāya, bhante’’. ‘‘Aluddho panāyaṃ, bhaddiya, purisapuggalo lobhena anabhibhūto apariyādinnacitto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, parampi tathattāya na samādapeti yaṃ’sa hoti dīgharattaṃ hitāya sukhāyā’’ti. ‘‘Evaṃ, bhante’’.

“What do you think, Bhaddiya? When non-greed arises internally in a person, does it arise for his welfare or for his harm?” “For his welfare, venerable sir.” “And this person without greed, Bhaddiya, not being overcome by greed, with a mind not possessed by it, neither kills living beings, nor takes what is not given, nor goes to another's wife, nor speaks falsely; nor does he encourage another to do likewise, which is for one's long-term welfare and happiness.” “So it is, venerable sir.”

‘‘Taṃ kiṃ maññatha, bhaddiya, adoso purisassa…pe… amoho purisassa…pe… asārambho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā’’ti? ‘‘Hitāya, bhante’’. ‘‘Asāraddho panāyaṃ, bhaddiya, purisapuggalo sārambhena anabhibhūto apariyādinnacitto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, parampi tathattāya na samādapeti yaṃ’sa hoti dīgharattaṃ hitāya sukhāyā’’ti. ‘‘Evaṃ, bhante’’.

“What do you think, Bhaddiya? When non-aversion arises in a person… when non-delusion arises in a person… when non-contention arises internally in a person, does it arise for his welfare or for his harm?” “For his welfare, venerable sir.” “And this person without contention, Bhaddiya, not being overcome by contention, with a mind not possessed by it, neither kills living beings, nor takes what is not given, nor goes to another's wife, nor speaks falsely; nor does he encourage another to do likewise, which is for one's long-term welfare and happiness.” “So it is, venerable sir.”

‘‘Taṃ kiṃ maññatha, bhaddiya, ime dhammā kusalā vā akusalā vā’’ti? ‘‘Kusalā, bhante’’. ‘‘Sāvajjā vā anavajjā vā’’ti? ‘‘Anavajjā, bhante’’. ‘‘Viññugarahitā vā viññuppasatthā vā’’ti? ‘‘Viññuppasatthā, bhante’’. ‘‘Samattā samādinnā hitāya sukhāya saṃvattanti no vā? Kathaṃ vā ettha hotī’’ti? ‘‘Samattā, bhante, samādinnā hitāya sukhāya saṃvattanti. Evaṃ no ettha hotī’’ti.

“What do you think, Bhaddiya? Are these things wholesome or unwholesome?” “Wholesome, venerable sir.” “Blameworthy or blameless?” “Blameless, venerable sir.” “Censured by the wise or praised by the wise?” “Praised by the wise, venerable sir.” “When undertaken and practiced, do they lead to welfare and happiness, or not? Or what is your opinion on this?” “Venerable sir, when undertaken and practiced, they lead to welfare and happiness. Such is our opinion on this.”

‘‘Iti [Pg.514] kho, bhaddiya, yaṃ taṃ te avocumhā – etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti. Yadā tumhe, bhaddiya, attanāva jāneyyātha – ‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantīti, atha tumhe, bhaddiya, upasampajja vihareyyāthā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

“Thus indeed, Bhaddiya, that which we said to you: ‘Come, Bhaddiya, do not go by oral tradition, do not go by a lineage of teaching, do not go by hearsay, do not go by the authority of scriptures, do not go by logical reasoning, do not go by inferential reasoning, do not go by reflection on appearances, do not go by the acceptance of a view after pondering it, do not go by the seeming competence of a speaker, or because you think, “The ascetic is our teacher.” But when you, Bhaddiya, should know for yourselves: “These things are wholesome; these things are blameless; these things are praised by the wise; these things, when undertaken and practiced, lead to welfare and happiness,” then, Bhaddiya, having undertaken them, you should abide in them.’ Thus, that which was spoken was spoken in reference to this.”

‘‘Ye kho te, bhaddiya, loke santo sappurisā te sāvakaṃ evaṃ samādapenti – ‘ehi tvaṃ, ambho purisa, lobhaṃ vineyya viharāhi. Lobhaṃ vineyya viharanto na lobhajaṃ kammaṃ karissasi kāyena vācāya manasā. Dosaṃ vineyya viharāhi. Dosaṃ vineyya viharanto na dosajaṃ kammaṃ karissasi kāyena vācāya manasā. Mohaṃ vineyya viharāhi. Mohaṃ vineyya viharanto na mohajaṃ kammaṃ karissasi kāyena vācāya manasā. Sārambhaṃ vineyya viharāhi. Sārambhaṃ vineyya viharanto na sārambhajaṃ kammaṃ karissasi kāyena vācāya manasā’’’ti.

“Indeed, Bhaddiya, whatever good persons who are at peace there are in the world, they instruct a disciple thus: ‘Come, good man, live having dispelled greed. Living having dispelled greed, you will not do kamma born of greed by way of body, speech, or mind. Live having dispelled hatred. Living having dispelled hatred, you will not do kamma born of hatred by way of body, speech, or mind. Live having dispelled delusion. Living having dispelled delusion, you will not do kamma born of delusion by way of body, speech, or mind. Live having dispelled contention. Living having dispelled contention, you will not do kamma born of contention by way of body, speech, or mind.’”

Evaṃ vutte bhaddiyo licchavi bhagavantaṃ etadavoca – ‘‘abhikkantaṃ, bhante…pe… upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti.

When this was said, Bhaddiya the Licchavi said this to the Blessed One: “Excellent, venerable sir! ... Venerable sir, may the Blessed One remember me as a lay follower who, from this day forth, has gone for refuge for life.”

‘‘Api nu tāhaṃ, bhaddiya, evaṃ avacaṃ – ‘ehi me tvaṃ, bhaddiya, sāvako hohi; ahaṃ satthā bhavissāmī’’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Evaṃvādiṃ kho maṃ, bhaddiya, evamakkhāyiṃ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti – ‘māyāvī samaṇo gotamo āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī’’’ti. ‘‘Bhaddikā, bhante, āvaṭṭanī māyā. Kalyāṇī, bhante, āvaṭṭanī māyā. Piyā me, bhante, ñātisālohitā imāya āvaṭṭaniyā āvaṭṭeyyuṃ, piyānampi me assa ñātisālohitānaṃ dīgharattaṃ hitāya sukhāya. Sabbe cepi, bhante, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṃ, sabbesampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya. Sabbe cepi, bhante, brāhmaṇā… vessā [Pg.515] … suddā imāya āvaṭṭaniyā āvaṭṭeyyuṃ, sabbesampissa suddānaṃ dīgharattaṃ hitāya sukhāyā’’ti.

“Bhaddiya, did I ever say to you, ‘Come, Bhaddiya, be my disciple; I will be your teacher’?” “That is not so, venerable sir.” “Bhaddiya, though I speak in this way and declare this, some ascetics and brahmins baselessly, emptily, falsely, and untruly accuse me, saying: ‘The ascetic Gotama is a magician; he knows a converting magic by which he converts the disciples of other sectarians.’” “Venerable sir, the converting magic is good. Venerable sir, the converting magic is excellent. Venerable sir, may my beloved kinsmen and blood relatives be converted by this converting magic; it would be for their long-term welfare and happiness. And if all the nobles, venerable sir, were to be converted by this converting magic, it would be for the long-term welfare and happiness of all the nobles. And if all the brahmins… merchants… workers were to be converted by this converting magic, it would be for the long-term welfare and happiness of all the workers.”

‘‘Evametaṃ, bhaddiya, evametaṃ, bhaddiya! Sabbe cepi, bhaddiya, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṃ akusaladhammappahānāya kusaladhammūpasampadāya, sabbesampissa khattiyānaṃ dīgharattaṃ hitāya sukhāya. Sabbe cepi, bhaddiya, brāhmaṇā… vessā… suddā āvaṭṭeyyuṃ akusaladhammappahānāya kusaladhammūpasampadāya, sabbesampissa suddānaṃ dīgharattaṃ hitāya sukhāya. Sadevako cepi, bhaddiya, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imāya āvaṭṭaniyā āvaṭṭeyyuṃ akusaladhammappahānāya kusaladhammūpasampadāya, sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṃ hitāya sukhāya. Ime cepi, bhaddiya, mahāsālā imāya āvaṭṭaniyā āvaṭṭeyyuṃ akusaladhammappahānāya kusaladhammūpasampadāya, imesampissa mahāsālānaṃ dīgharattaṃ hitāya sukhāya ( ). Ko pana vādo manussabhūtassā’’ti! Tatiyaṃ.

“So it is, Bhaddiya, so it is! If all the nobles, Bhaddiya, were to be converted by this converting magic for the abandoning of unwholesome states and for the undertaking of wholesome states, it would be for the long-term welfare and happiness of all those nobles. If all the brahmins, Bhaddiya… the merchants… the workers were to be converted for the abandoning of unwholesome states and for the undertaking of wholesome states, it would be for the long-term welfare and happiness of all those workers. If this world with its devas, its Māra, and its Brahmā, this generation with its ascetics and brahmins, its devas and humans, were to be converted by this converting magic for the abandoning of unwholesome states and for the undertaking of wholesome states, it would be for the long-term welfare and happiness of this whole world with its devas, its Māra, and its Brahmā, this generation with its ascetics and brahmins, its devas and humans. If these great sāla trees, Bhaddiya, were to be converted by this converting magic for the abandoning of unwholesome states and for the undertaking of wholesome states, it would be for the long-term welfare and happiness of these great sāla trees. What then to say of a human being!” Third.

4. Sāmugiyasuttaṃ

4. The Discourse at Sāmuga

194. Ekaṃ samayaṃ āyasmā ānando koliyesu viharati sāmugaṃ nāma koliyānaṃ nigamo. Atha kho sambahulā sāmugiyā koliyaputtā yenāyasmā ānando tenupasaṅkamiṃsu; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te sāmugiye koliyaputte āyasmā ānando etadavoca –

194. On one occasion the Venerable Ānanda was dwelling among the Koliyans in a Koliyan town named Sāmuga. Then a number of Koliyan youths from Sāmuga approached the Venerable Ānanda, paid homage to him, and sat down to one side. When they were seated to one side, the Venerable Ānanda said this to those Koliyan youths of Sāmuga:

‘‘Cattārimāni, byagghapajjā, pārisuddhipadhāniyaṅgāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya. Katamāni cattāri? Sīlapārisuddhipadhāniyaṅgaṃ, cittapārisuddhipadhāniyaṅgaṃ, diṭṭhipārisuddhipadhāniyaṅgaṃ, vimuttipārisuddhipadhāniyaṅgaṃ.

“Byagghapajjas, these four items of striving for purity have been well-proclaimed by that Blessed One who knows, who sees, the Arahant, the Perfectly Enlightened One, for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and grief, for the attainment of the right method, for the realization of Nibbāna. What are the four? The item of striving for purity of virtue, the item of striving for purity of mind, the item of striving for purity of view, and the item of striving for purity of liberation.

‘‘Katamañca[Pg.516], byagghapajjā, sīlapārisuddhipadhāniyaṅgaṃ? Idha, byagghapajjā, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu. Ayaṃ vuccati, byagghapajjā, sīlapārisuddhi. Iti evarūpiṃ sīlapārisuddhiṃ aparipūraṃ vā paripūressāmi paripūraṃ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṃ vuccati, byagghapajjā, sīlapārisuddhipadhāniyaṅgaṃ.

“And what, Byagghapajjas, is the item of striving for purity of virtue? Here, Byagghapajjas, a monk is virtuous… undertaking the training rules, he trains in them. This, Byagghapajjas, is called purity of virtue. With regard to this, he thinks, ‘I will fulfill such purity of virtue as is unfulfilled, or I will support with wisdom in various respects what is already fulfilled.’ Whatever desire, effort, exertion, endeavor, non-relinquishing, mindfulness, and clear comprehension there is in that regard—this, Byagghapajjas, is called the item of striving for purity of virtue.

‘‘Katamañca, byagghapajjā, cittapārisuddhipadhāniyaṅgaṃ? Idha, byagghapajjā, bhikkhu vivicceva kāmehi…pe… catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, byagghapajjā, cittapārisuddhi. Iti evarūpiṃ cittapārisuddhiṃ aparipūraṃ vā paripūressāmi paripūraṃ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṃ vuccati, byagghapajjā, cittapārisuddhipadhāniyaṅgaṃ.

“And what, Byagghapajjas, is the item of striving for purity of mind? Here, Byagghapajjas, a monk, secluded from sensual pleasures… enters and dwells in the fourth jhāna. This, Byagghapajjas, is called purity of mind. With regard to this, he thinks, ‘I will fulfill such purity of mind as is unfulfilled, or I will support with wisdom in various respects what is already fulfilled.’ Whatever desire, effort, exertion, endeavor, non-relinquishing, mindfulness, and clear comprehension there is in that regard—this, Byagghapajjas, is called the item of striving for purity of mind.

‘‘Katamañca, byagghapajjā, diṭṭhipārisuddhipadhāniyaṅgaṃ? Idha, byagghapajjā, bhikkhu ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Ayaṃ vuccati, byagghapajjā, diṭṭhipārisuddhi. Iti evarūpiṃ diṭṭhipārisuddhiṃ aparipūraṃ vā…pe… tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṃ vuccati, byagghapajjā, diṭṭhipārisuddhipadhāniyaṅgaṃ.

“And what, Byagghapajjas, is the item of striving for purity of view? Here, Byagghapajjas, a monk understands as it really is: ‘This is suffering’… ‘This is the path leading to the cessation of suffering.’ This, Byagghapajjas, is called purity of view. With regard to this, he thinks, ‘I will fulfill such purity of view as is unfulfilled, or I will support with wisdom in various respects what is already fulfilled.’ Whatever desire, effort, exertion, endeavor, non-relinquishing, mindfulness, and clear comprehension there is in that regard—this, Byagghapajjas, is called the item of striving for purity of view.

‘‘Katamañca, byagghapajjā, vimuttipārisuddhipadhāniyaṅgaṃ? Sa kho so, byagghapajjā, ariyasāvako iminā ca sīlapārisuddhipadhāniyaṅgena samannāgato iminā ca cittapārisuddhipadhāniyaṅgena samannāgato iminā ca diṭṭhipārisuddhipadhāniyaṅgena samannāgato rajanīyesu dhammesu cittaṃ virājeti, vimocanīyesu dhammesu cittaṃ vimoceti. So rajanīyesu dhammesu cittaṃ virājetvā, vimocanīyesu dhammesu cittaṃ vimocetvā sammāvimuttiṃ phusati. Ayaṃ vuccati, byagghapajjā, vimuttipārisuddhi. Iti evarūpiṃ vimuttipārisuddhiṃ aparipūraṃ vā paripūressāmi paripūraṃ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṃ vuccati, byagghapajjā, vimuttipārisuddhipadhāniyaṅgaṃ.

“And what, Byagghapajjas, is the constituent of striving for purity of liberation? Here, Byagghapajjas, the noble disciple, endowed with this constituent of striving for purity of virtue, with this constituent of striving for purity of mind, and with this constituent of striving for purity of view, makes the mind dispassionate towards things that are a cause for lust, and liberates the mind in regard to things that are a cause for liberation. Having made the mind dispassionate towards things that are a cause for lust, and having liberated the mind in regard to things that are a cause for liberation, he attains right liberation. This, Byagghapajjas, is called purity of liberation. Thinking, ‘Such purity of liberation as is unfulfilled, I will fulfill; or what is fulfilled, I will support it in various instances with wisdom,’ whatever will, effort, exertion, vigour, non-retreating, mindfulness, and clear comprehension there is—this, Byagghapajjas, is called the constituent of striving for purity of liberation.”

‘‘Imāni [Pg.517] kho, byagghapajjā, cattāri pārisuddhipadhāniyaṅgāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni sattānaṃ visuddhiyā sokaparidevānaṃ samatikkamāya dukkhadomanassānaṃ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā’’ti. Catutthaṃ.

“Indeed, Byagghapajjas, these four constituents of striving for purity were well-proclaimed by that Blessed One—the Knowing One, the Seeing One, the Arahant, the Perfectly Enlightened One—for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of suffering and displeasure, for the attainment of the path, for the realization of Nibbāna.” The Fourth.

5. Vappasuttaṃ

5. The Discourse with Vappa

195. Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho vappo sakko nigaṇṭhasāvako yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho vappaṃ sakkaṃ nigaṇṭhasāvakaṃ āyasmā mahāmoggallāno etadavoca –

195. At one time the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Banyan Grove. Then Vappa the Sakyan, a disciple of the Nigaṇṭhas, approached the Venerable Mahāmoggallāna. Having approached, he paid homage to the Venerable Mahāmoggallāna and sat down to one side. To Vappa the Sakyan, the disciple of the Nigaṇṭhas, who was sitting to one side, the Venerable Mahāmoggallāna said this:

‘‘Idhassa, vappa, kāyena saṃvuto vācāya saṃvuto manasā saṃvuto avijjāvirāgā vijjuppādā. Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāya’’nti? ‘‘Passāmahaṃ, bhante, taṃ ṭhānaṃ. Idhassa, bhante, pubbe pāpakammaṃ kataṃ avipakkavipākaṃ. Tatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāya’’nti. Ayañceva kho pana āyasmato mahāmoggallānassa vappena sakkena nigaṇṭhasāvakena saddhiṃ antarākathā vippakatā hoti.

“Here, Vappa, one might be restrained by body, restrained by speech, and restrained by mind, due to the fading away of ignorance and the arising of knowledge. Do you see, Vappa, that basis from which taints productive of painful feeling might flow upon a person in a future life?” “I see that basis, venerable sir. Here, venerable sir, one might previously have done an evil deed with unripened result. From that basis, taints productive of painful feeling might flow upon a person in a future life.” And just this conversation between the Venerable Mahāmoggallāna and Vappa the Sakyan, the disciple of the Nigaṇṭhas, was left unfinished.

Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṃ mahāmoggallānaṃ etadavoca –

Then, in the evening, the Blessed One rose from seclusion and went to the attendance hall. Having approached, he sat down on the prepared seat. Having sat down, the Blessed One said this to the Venerable Mahāmoggallāna:

‘‘Kāya nuttha, moggallāna, etarahi kathāya sannisinnā; kā ca pana vo antarākathā vippakatā’’ti? ‘‘Idhāhaṃ, bhante, vappaṃ sakkaṃ nigaṇṭhasāvakaṃ etadavocaṃ – ‘idhassa, vappa, kāyena saṃvuto vācāya saṃvuto manasā saṃvuto avijjāvirāgā vijjuppādā. Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāya’nti? Evaṃ vutte, bhante, vappo sakko nigaṇṭhasāvako maṃ etadavoca – ‘passāmahaṃ, bhante, taṃ ṭhānaṃ. Idhassa, bhante, pubbe pāpakammaṃ kataṃ avipakkavipākaṃ. Tatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāya’nti[Pg.518]. Ayaṃ kho no, bhante, vappena sakkena nigaṇṭhasāvakena saddhiṃ antarākathā vippakatā; atha bhagavā anuppatto’’ti.

“Moggallāna, for what talk were you sitting together just now? And what was the unfinished conversation among you?” “Here, venerable sir, I said this to Vappa the Sakyan, a disciple of the Nigaṇṭhas: ‘Here, Vappa, one might be restrained by body, restrained by speech, and restrained by mind, due to the fading away of ignorance and the arising of knowledge. Do you see, Vappa, that basis from which taints productive of painful feeling might flow upon a person in a future life?’ When this was said, venerable sir, Vappa the Sakyan, a disciple of the Nigaṇṭhas, said this to me: ‘I see that basis, venerable sir. Here, venerable sir, one might previously have done an evil deed with unripened result. From that basis, taints productive of painful feeling might flow upon a person in a future life.’ This, venerable sir, was our unfinished conversation with Vappa the Sakyan, a disciple of the Nigaṇṭhas, when the Blessed One arrived.”

Atha kho bhagavā vappaṃ sakkaṃ nigaṇṭhasāvakaṃ etadavoca – ‘‘sace me tvaṃ, vappa, anuññeyyañceva anujāneyyāsi, paṭikkositabbañca paṭikkoseyyāsi, yassa ca me bhāsitassa atthaṃ na jāneyyāsi mamevettha uttari paṭipuccheyyāsi – ‘idaṃ, bhante, kathaṃ, imassa ko attho’ti, siyā no ettha kathāsallāpo’’ti. ‘‘Anuññeyyañcevāhaṃ, bhante, bhagavato anujānissāmi, paṭikkositabbañca paṭikkosissāmi, yassa cāhaṃ bhagavato bhāsitassa atthaṃ na jānissāmi bhagavantaṃyevettha uttari paṭipucchissāmi – ‘idaṃ bhante, kathaṃ, imassa ko attho’ti? Hotu no ettha kathāsallāpo’’ti.

Then the Blessed One said this to Vappa the Sakyan, a disciple of the Nigaṇṭhas: “Vappa, if you would approve for me what is approvable and reject what is rejectable, and if, for any of my speech, you do not know the meaning, you would question me further on that point, asking: ‘Venerable sir, how is this? What is its meaning?’—then there could be a discussion between us.” “Venerable sir, I will approve for the Blessed One what is approvable and reject what is rejectable. And if, for any of the Blessed One’s speech, I do not know the meaning, I will question the Blessed One further on that point, asking: ‘Venerable sir, how is this? What is its meaning?’ Let there be a discussion between us.”

‘‘Taṃ kiṃ maññasi, vappa, ye kāyasamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, kāyasamārambhā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti. So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti, sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi. Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāya’’nti? ‘‘No hetaṃ, bhante’’.

“What do you think, Vappa? Regarding the taints, distresses, and fevers that arise conditioned by bodily undertakings: for one who abstains from bodily undertakings, those taints, distresses, and fevers do not exist. He does no new kamma, and brings old kamma to an end by repeatedly experiencing it. The wearing away is visible here and now, immediate, inviting inspection, onward leading, to be known personally by the wise. Do you see, Vappa, that basis from which taints productive of painful feeling might flow upon a person in a future life?” “No, venerable sir.”

‘‘Taṃ kiṃ maññasi, vappa, ye vacīsamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, vacīsamārambhā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti. So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi. Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāya’’nti? ‘‘No hetaṃ, bhante’’.

What do you think, Vappa? Those taints which are causes of distress and anguish arise on account of verbal action. For one who has abstained from verbal action, those taints which are causes of distress and anguish do not arise. He does not perform new kamma, and having repeatedly experienced old kamma, he brings it to an end. The wearing away is visible in the present, gives its fruit without delay, is worthy of the invitation 'come and see,' is worthy of being brought inward, and is to be known personally by the wise. Do you see, Vappa, that cause on account of which taints that result in painful feeling would oppress a person in a future existence?" "It is not so, venerable sir."

‘‘Taṃ kiṃ maññasi, vappa, ye manosamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, manosamārambhā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti. So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā [Pg.519] paccattaṃ veditabbā viññūhi. Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāya’’nti? ‘‘No hetaṃ, bhante’’.

What do you think, Vappa? Those taints which are causes of distress and anguish arise on account of mental action. For one who has abstained from mental action, those taints which are causes of distress and anguish do not arise. He does not perform new kamma, and having repeatedly experienced old kamma, he brings it to an end. The wearing away is visible in the present, gives its fruit without delay, is worthy of the invitation 'come and see,' is worthy of being brought inward, and is to be known personally by the wise. Do you see, Vappa, that cause on account of which taints that result in painful feeling would oppress a person in a future existence?" "It is not so, venerable sir."

‘‘Taṃ kiṃ maññasi, vappa, ye avijjāpaccayā uppajjanti āsavā vighātapariḷāhā, avijjāvirāgā vijjuppādā evaṃsa te āsavā vighātapariḷāhā na honti. So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi. Passasi no tvaṃ, vappa, taṃ ṭhānaṃ yatonidānaṃ purisaṃ dukkhavedaniyā āsavā assaveyyuṃ abhisamparāya’’nti? ‘‘No hetaṃ, bhante’’.

What do you think, Vappa? Those taints which are causes of distress and anguish arise on account of ignorance. Due to the fading away of ignorance and the arising of knowledge, for that person those taints which are causes of distress and anguish do not arise. He does not perform new kamma, and having repeatedly experienced old kamma, he brings it to an end. The wearing away is visible in the present, gives its fruit without delay, is worthy of the invitation 'come and see,' is worthy of being brought inward, and is to be known personally by the wise. Do you see, Vappa, that cause on account of which taints that result in painful feeling would oppress a person in a future existence?" "It is not so, venerable sir."

‘‘Evaṃ sammā vimuttacittassa kho, vappa, bhikkhuno cha satatavihārā adhigatā honti. So cakkhunā rūpaṃ disvā neva sumano hoti na dummano; upekkhako viharati sato sampajāno. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe... jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññā neva sumano hoti na dummano; upekkhako viharati sato sampajāno. So kāyapariyantikaṃ vedanaṃ vediyamāno ‘kāyapariyantikaṃ vedanaṃ vediyāmī’ti pajānāti; jīvitapariyantikaṃ vedanaṃ vediyamāno ‘jīvitapariyantikaṃ vedanaṃ vediyāmī’ti pajānāti; ‘kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītī bhavissantī’ti pajānāti’’.

Thus, Vappa, for a bhikkhu whose mind is rightly liberated, six constant abidings are attained. Having seen a form with the eye, he is neither gladdened nor displeased; he dwells equanimous, mindful, and clearly comprehending. Having heard a sound with the ear… smelled an odor with the nose… tasted a flavor with the tongue… touched a tangible with the body… cognized a mental object with the mind, he is neither gladdened nor displeased; he dwells equanimous, mindful, and clearly comprehending. Experiencing a feeling that has the body as its end, he understands, ‘I am experiencing a feeling that has the body as its end.’ Experiencing a feeling that has life as its end, he understands, ‘I am experiencing a feeling that has life as its end.’ He understands, ‘With the breaking up of the body, after the exhaustion of life, all feelings, not being delighted in, will become cool right here.’”

‘‘Seyyathāpi, vappa, thūṇaṃ paṭicca chāyā paññāyati. Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya. So taṃ thūṇaṃ mūle chindeyya; mūle chinditvā palikhaṇeyya; palikhaṇitvā mūlāni uddhareyya, antamaso usīranāḷimattānipi. So taṃ thūṇaṃ khaṇḍākhaṇḍikaṃ chindeyya. Khaṇḍākhaṇḍikaṃ chetvā phāleyya. Phāletvā sakalikaṃ sakalikaṃ kareyya. Sakalikaṃ sakalikaṃ katvā vātātape visoseyya. Vātātape visosetvā agginā ḍaheyya. Agginā ḍahetvā masiṃ kareyya. Masiṃ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya. Evaṃ [Pg.520] hissa, vappa, yā thūṇaṃ paṭicca chāyā sā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.

Suppose, Vappa, a shadow is perceived in dependence on a tree. Then a man might come, taking a hoe and basket. He would cut that tree at its root; having cut it at the root, he would dig all around it; having dug all around it, he would pull out the roots, even those the size of a vetiver grass stem. He would cut that tree into pieces. Having cut it into pieces, he would split them. Having split them, he would make them into splinters. Having made them into splinters, he would dry them in the wind and sun. Having dried them in the wind and sun, he would burn them with fire. Having burned them with fire, he would make them into ash. Having made them into ash, he would winnow it in a strong wind or let it be carried away by the swift current of a river. Thus for him, Vappa, that shadow which was dependent on the tree would have its root cut off, be made like a palm stump, brought to a state of non-existence, and have the nature of non-arising in the future.

‘‘Evamevaṃ kho, vappa, evaṃ sammā vimuttacittassa bhikkhuno cha satatavihārā adhigatā honti. So cakkhunā rūpaṃ disvā neva sumano hoti na dummano; upekkhako viharati sato sampajāno. Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe… manasā dhammaṃ viññāya neva sumano hoti na dummano; upekkhako viharati sato sampajāno. So kāyapariyantikaṃ vedanaṃ vediyamāno ‘kāyapariyantikaṃ vedanaṃ vediyāmī’ti pajānāti; jīvitapariyantikaṃ vedanaṃ vediyamāno ‘jīvitapariyantikaṃ vedanaṃ vediyāmī’ti pajānāti; ‘kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītī bhavissantī’ti pajānāti’’.

In this very way, Vappa, for a bhikkhu whose mind is rightly liberated, six constant abidings are attained. Having seen a form with the eye, he is neither gladdened nor displeased; he dwells equanimous, mindful, and clearly comprehending. Having heard a sound with the ear… smelled an odor with the nose… tasted a flavor with the tongue… touched a tangible with the body… cognized a mental object with the mind, he is neither gladdened nor displeased; he dwells equanimous, mindful, and clearly comprehending. Experiencing a feeling that has the body as its end, he understands: ‘I am experiencing a feeling that has the body as its end.’ Experiencing a feeling that has life as its end, he understands: ‘I am experiencing a feeling that has life as its end.’ He understands: ‘With the breaking up of the body, after the exhaustion of life, all feelings, not being delighted in, will become cool right here.’”

Evaṃ vutte vappo sakko nigaṇṭhasāvako bhagavantaṃ etadavoca – ‘‘seyyathāpi, bhante, puriso udayatthiko assapaṇiyaṃ poseyya. So udayañceva nādhigaccheyya, uttariñca kilamathassa vighātassa bhāgī assa. Evamevaṃ kho ahaṃ, bhante, udayatthiko bāle nigaṇṭhe payirupāsiṃ. Svāhaṃ udayañceva nādhigacchiṃ, uttariñca kilamathassa vighātassa bhāgī ahosiṃ. Esāhaṃ, bhante, ajjatagge yo me bālesu nigaṇṭhesu pasādo taṃ mahāvāte vā ophuṇāmi nadiyā vā sīghasotāya pavāhemi. Abhikkantaṃ, bhante…pe… upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Pañcamaṃ.

When this was said, Vappa the Sakyan, a disciple of the Nigaṇṭhas, said to the Blessed One: 'Venerable sir, it is as if a man seeking profit were to raise a horse for sale. He would not gain any profit, and in addition he would become a partaker of weariness and distress. In the same way, venerable sir, seeking profit, I attended on the foolish Nigaṇṭhas. I did not gain any profit, and in addition I became a partaker of weariness and distress. From this day forth, venerable sir, whatever faith I had in the foolish Nigaṇṭhas, I scatter in a great wind or let it be carried away by the swift current of a river. Excellent, venerable sir… May the Blessed One remember me as a lay follower who has gone for refuge from this day forth for as long as life lasts.' The fifth.

6. Sāḷhasuttaṃ

6. The Discourse to Sāḷha

196. Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. Atha kho sāḷho ca licchavi abhayo ca licchavi yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho sāḷho licchavi bhagavantaṃ etadavoca –

196. On one occasion the Blessed One was dwelling at Vesālī in the Great Wood at the Hall with the Peaked Roof. Then Sāḷha the Licchavi and Abhaya the Licchavi approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Sitting to one side, Sāḷha the Licchavi said this to the Blessed One:

‘‘Santi, bhante, eke samaṇabrāhmaṇā dvayena oghassa nittharaṇaṃ paññapenti – sīlavisuddhihetu ca tapojigucchāhetu ca. Idha, bhante, bhagavā kimāhā’’ti?

“Venerable sir, there are some ascetics and brahmins who declare the crossing of the flood on account of two things: on account of purity of virtue and on account of austerity and abhorrence. Regarding this, venerable sir, what does the Blessed One say?”

‘‘Sīlavisuddhiṃ [Pg.521] kho ahaṃ, sāḷha, aññataraṃ sāmaññaṅganti vadāmi. Ye te, sāḷha, samaṇabrāhmaṇā tapojigucchāvādā tapojigucchāsārā tapojigucchāallīnā viharanti, abhabbā te oghassa nittharaṇāya. Yepi te, sāḷha, samaṇabrāhmaṇā aparisuddhakāyasamācārā aparisuddhavacīsamācārā aparisuddhamanosamācārā aparisuddhājīvā, abhabbā te ñāṇadassanāya anuttarāya sambodhāya.

“I declare, Sāḷha, that purity of virtue is one component of the ascetic life. Those ascetics and brahmins, Sāḷha, who are advocates of austerity and abhorrence, who take austerity and abhorrence as the essence, who dwell clinging to austerity and abhorrence, are incapable of crossing the flood. And those ascetics and brahmins, Sāḷha, who have impure bodily conduct, impure verbal conduct, impure mental conduct, and impure livelihood, are incapable of the knowledge and vision for unsurpassed perfect awakening.

‘‘Seyyathāpi, sāḷha, puriso nadiṃ taritukāmo tiṇhaṃ kuṭhāriṃ ādāya vanaṃ paviseyya. So tattha passeyya mahatiṃ sālalaṭṭhiṃ ujuṃ navaṃ akukkuccakajātaṃ. Tamenaṃ mūle chindeyya; mūle chetvā agge chindeyya; agge chetvā sākhāpalāsaṃ suvisodhitaṃ visodheyya; sākhāpalāsaṃ suvisodhitaṃ visodhetvā kuṭhārīhi taccheyya; kuṭhārīhi tacchetvā vāsīhi taccheyya; vāsīhi tacchetvā lekhaṇiyā likheyya; lekhaṇiyā likhitvā pāsāṇaguḷena dhoveyya ; pāsāṇaguḷena dhovetvā nadiṃ patāreyya.

“Suppose, Sāḷha, a man wanting to cross a river were to take a sharp axe and enter the woods. There he might see a large, straight, young sal trunk, grown without crookedness. He would cut it at the base; having cut it at the base, he would cut it at the top; having cut it at the top, he would thoroughly clean away the branches and leaves; having thoroughly cleaned away the branches and leaves, he would hew it with axes; having hewn it with axes, he would plane it with adzes; having planed it with adzes, he would scrape it with a scraper; having scraped it with a scraper, he would polish it with a stone ball; having polished it with a stone ball, he would cross the river.

‘‘Taṃ kiṃ maññasi, sāḷha, bhabbo nu kho so puriso nadiṃ taritu’’nti? ‘‘No hetaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Asu hi, bhante, sālalaṭṭhi bahiddhā suparikammakatā anto avisuddhā. Tassetaṃ pāṭikaṅkhaṃ – sālalaṭṭhi saṃsīdissati, puriso anayabyasanaṃ āpajjissatī’’ti.

“What do you think, Sāḷha, is that man capable of crossing the river?” “No, venerable sir.” “For what reason?” “Because, venerable sir, that sal trunk is well-prepared externally but is not purified within. It is to be expected that the sal trunk will sink, and the man will meet with misfortune and disaster.”

‘‘Evamevaṃ kho, sāḷha, ye te samaṇabrāhmaṇā tapojigucchāvādā tapojigucchāsārā tapojigucchāallīnā viharanti, abhabbā te oghassa nittharaṇāya. Yepi te, sāḷha, samaṇabrāhmaṇā aparisuddhakāyasamācārā aparisuddhavacīsamācārā aparisuddhamanosamācārā aparisuddhājīvā, abhabbā te ñāṇadassanāya anuttarāya sambodhāya.

“In the same way, Sāḷha, those ascetics and brahmins who are advocates of austerity and abhorrence, who take austerity and abhorrence as the essence, who dwell clinging to austerity and abhorrence, are incapable of crossing the flood. And those ascetics and brahmins whose bodily conduct is impure, whose verbal conduct is impure, whose mental conduct is impure, and whose livelihood is impure, are incapable of the knowledge and vision for unsurpassed perfect awakening.

‘‘Ye ca kho te, sāḷha, samaṇabrāhmaṇā na tapojigucchāvādā na tapojigucchāsārā na tapojigucchāallīnā viharanti, bhabbā te oghassa nittharaṇāya. Yepi te, sāḷha, samaṇabrāhmaṇā parisuddhakāyasamācārā parisuddhavacīsamācārā parisuddhamanosamācārā parisuddhājīvā, bhabbā te ñāṇadassanāya anuttarāya sambodhāya.

“But, Sāḷha, those ascetics and brahmins who are not advocates of austerity and abhorrence, do not take it as the essence, and do not dwell clinging to it—they are capable of crossing the flood. And those ascetics and brahmins whose bodily conduct, verbal conduct, mental conduct, and livelihood are pure—they are capable of the knowledge and vision for unsurpassed perfect awakening.

‘‘Seyyathāpi[Pg.522], sāḷha, puriso nadiṃ taritukāmo tiṇhaṃ kuṭhāriṃ ādāya vanaṃ paviseyya. So tattha passeyya mahatiṃ sālalaṭṭhiṃ ujuṃ navaṃ akukkuccakajātaṃ. Tamenaṃ mūle chindeyya; mūle chinditvā agge chindeyya; agge chinditvā sākhāpalāsaṃ suvisodhitaṃ visodheyya; sākhāpalāsaṃ suvisodhitaṃ visodhetvā kuṭhārīhi taccheyya; kuṭhārīhi tacchetvā vāsīhi taccheyya; vāsīhi tacchetvā nikhādanaṃ ādāya anto suvisodhitaṃ visodheyya; anto suvisodhitaṃ visodhetvā lekhaṇiyā likheyya; lekhaṇiyā likhitvā pāsāṇaguḷena dhoveyya; pāsāṇaguḷena dhovetvā nāvaṃ kareyya; nāvaṃ katvā phiyārittaṃ bandheyya; phiyārittaṃ bandhitvā nadiṃ patāreyya.

“Suppose, Sāḷha, a man wanting to cross a river were to take a sharp axe and enter the woods. There he might see a large, straight, young sal trunk, grown without crookedness. He would cut it at the base; having cut it at the base, he would cut it at the top; having cut it at the top, he would thoroughly clean away the branches and leaves; having thoroughly cleaned away the branches and leaves, he would hew it with axes; having hewn it with axes, he would plane it with adzes; having planed it with adzes, he would take a gouge and thoroughly hollow it out within; having thoroughly hollowed it out within, he would scrape it with a scraper; having scraped it with a scraper, he would polish it with a stone ball; having polished it with a stone ball, he would make it into a boat; having made it into a boat, he would fit it with an oar and rudder; having fitted it with an oar and rudder, he would cross the river.”

‘‘Taṃ kiṃ maññasi, sāḷha, bhabbo nu kho so puriso nadiṃ taritu’’nti? ‘‘Evaṃ, bhante’’. ‘‘Taṃ kissa hetu’’? ‘‘Asu hi, bhante, sālalaṭṭhi bahiddhā suparikammakatā, anto suvisuddhā nāvākatā phiyārittabaddhā. Tassetaṃ pāṭikaṅkhaṃ – ‘nāvā na saṃsīdissati, puriso sotthinā pāraṃ gamissatī’’’ti.

“What do you think, Sāḷha, is that man capable of crossing the river?” “Yes, venerable sir.” “For what reason?” “Because, venerable sir, that sal trunk has been well-prepared on the outside, thoroughly hollowed out within, made into a boat, and fitted with an oar and rudder. It is to be expected of him that the boat will not sink, and the man will safely reach the far shore.”

‘‘Evamevaṃ kho, sāḷha, ye te samaṇabrāhmaṇā na tapojigucchāvādā na tapojigucchāsārā na tapojigucchāallīnā viharanti, bhabbā te oghassa nittharaṇāya. Yepi te, sāḷha, samaṇabrāhmaṇā parisuddhakāyasamācārā parisuddhavacīsamācārā parisuddhamanosamācārā parisuddhājīvā, bhabbā te ñāṇadassanāya anuttarāya sambodhāya. Seyyathāpi, sāḷha, yodhājīvo bahūni cepi kaṇḍacitrakāni jānāti; atha kho so tīhi ṭhānehi rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati. Katamehi tīhi? Dūrepātī ca, akkhaṇavedhī ca, mahato ca kāyassa padāletā.

“In the same way, Sāḷha, those ascetics and brahmins who are not advocates of austerity and abhorrence, do not take it as the essence, and do not dwell clinging to it, are capable of crossing the flood. Those ascetics and brahmins, Sāḷha, who are of pure bodily conduct, pure verbal conduct, pure mental conduct, and pure livelihood, are capable of the knowledge and vision for unsurpassed perfect awakening. Suppose, Sāḷha, a professional warrior knows many skillful feats of archery; yet because of three qualities he is worthy of the king, fit for the king's service, and is counted as a very limb of the king. What three? He is a long-distance shooter, a sharpshooter, and a splitter of great bodies.”

‘‘Seyyathāpi, sāḷha, yodhājīvo dūrepātī; evamevaṃ kho, sāḷha, ariyasāvako sammāsamādhi hoti. Sammāsamādhi, sāḷha, ariyasāvako yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati. Yā kāci vedanā…pe… yā kāci saññā… ye [Pg.523] keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.

“Just as, Sāḷha, a warrior is one who can make things fall from a distance; even so, Sāḷha, a noble disciple has right concentration. A noble disciple with right concentration, Sāḷha, regarding whatever form there is—past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—all form, he sees as it really is with right wisdom: ‘This is not mine, this I am not, this is not my self.’ Whatever feeling there is… whatever perception there is… whatever formations there are… whatever consciousness there is—past, future, or present, internal or external, gross or subtle, inferior or superior, far or near—all consciousness, he sees as it really is with right wisdom: ‘This is not mine, this I am not, this is not my self.’”

‘‘Seyyathāpi, sāḷha, yodhājīvo akkhaṇavedhī; evamevaṃ kho, sāḷha, ariyasāvako sammādiṭṭhi hoti. Sammādiṭṭhi, sāḷha, ariyasāvako ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.

“Just as, Sāḷha, a warrior is one who can pierce without fail; even so, Sāḷha, a noble disciple has right view. A noble disciple with right view, Sāḷha, understands as it really is: ‘This is suffering’… ‘This is the path leading to the cessation of suffering.’”

‘‘Seyyathāpi, sāḷha, yodhājīvo mahato kāyassa padāletā; evamevaṃ kho, sāḷha, ariyasāvako sammāvimutti hoti. Sammāvimutti, sāḷha, ariyasāvako mahantaṃ avijjākkhandhaṃ padāletī’’ti. Chaṭṭhaṃ.

“Just as, Sāḷha, a warrior is one who can split a great body; even so, Sāḷha, a noble disciple has right liberation. A noble disciple with right liberation, Sāḷha, splits apart the great mass of ignorance.” Sixth.

7. Mallikādevīsuttaṃ

7. The Discourse on Queen Mallikā

197. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho mallikā devī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnā kho mallikā devī bhagavantaṃ etadavoca –

197. On one occasion the Blessed One was dwelling at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s monastery. Then Queen Mallikā approached the Blessed One; having approached, she paid homage to the Blessed One and sat down to one side. Having sat down to one side, Queen Mallikā said this to the Blessed One:

‘‘Ko nu kho, bhante, hetu ko paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā dassanāya; daliddā ca hoti appassakā appabhogā appesakkhā ca?

“Venerable sir, what, indeed, is the cause, what is the reason, whereby some woman in this world is of bad complexion, of bad form, and repulsive to see; and is poor, with few of her own possessions, with few enjoyments, and with little influence?”

‘‘Ko pana, bhante, hetu ko paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā dassanāya; aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā ca?

“Venerable sir, what, then, is the cause, what is the reason, whereby some woman in this world is of bad complexion, of bad form, and repulsive to see; and is affluent, with great wealth, with great enjoyments, and with great influence?”

‘‘Ko nu kho, bhante, hetu ko paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā; daliddā ca hoti appassakā appabhogā appesakkhā ca?

“Venerable sir, what, indeed, is the cause, what is the reason, whereby some woman in this world is very beautiful, lovely to behold, charming, and endowed with the supreme beauty of complexion; and is poor, with few of her own possessions, with few enjoyments, and with little influence?”

‘‘Ko [Pg.524] pana, bhante, hetu ko paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā, aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā cā’’ti?

“Venerable sir, what, then, is the cause, what is the reason, whereby some woman in this world is very beautiful, lovely to behold, charming, and endowed with the supreme beauty of complexion; and is affluent, with great wealth, with great enjoyments, and with great influence?”

‘‘Idha, mallike, ekacco mātugāmo kodhanā hoti upāyāsabahulā. Appampi vuttā samānā abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti. Sā na dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Issāmanikā kho pana hoti; paralābhasakkāragarukāramānanavandanapūjanāsu issati upadussati issaṃ bandhati. Sā ce tato cutā itthattaṃ āgacchati, sā yattha yattha paccājāyati dubbaṇṇā ca hoti durūpā supāpikā dassanāya; daliddā ca hoti appassakā appabhogā appesakkhā ca.

“Here, Mallikā, some woman is given to anger and is full of vexation. Even when spoken to a little, she becomes offended, becomes angry, becomes hostile, and becomes stubborn; she makes manifest her anger, ill will, and displeasure. She is not a giver to a contemplative or a brahmin of food, drink, clothing, vehicles, garlands, scents, unguents, beds, dwellings, or lamps. Moreover, she is envious; regarding the gains, honor, respect, reverence, and veneration of others, she is envious, she is resentful, and she binds up envy. If, having passed away from that state, she comes to this human state, then wherever she is reborn, she is of bad complexion, of bad form, and repulsive to see; and is poor, with few of her own possessions, with few enjoyments, and with little influence.”

‘‘Idha pana, mallike, ekacco mātugāmo kodhanā hoti upāyāsabahulā. Appampi vuttā samānā abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti. Sā dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Anissāmanikā kho pana hoti; paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṃ bandhati. Sā ce tato cutā itthattaṃ āgacchati, sā yattha yattha paccājāyati dubbaṇṇā ca hoti durūpā supāpikā dassanāya; aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā ca.

“Here, Mallikā, some woman is given to anger and is full of vexation. Even when spoken to a little, she becomes offended, becomes angry, becomes hostile, and becomes stubborn; she makes manifest her anger, ill will, and displeasure. She is a giver to a contemplative or a brahmin of food, drink, clothing, vehicles, garlands, scents, unguents, beds, dwellings, or lamps. However, she is not envious; regarding the gains, honor, respect, reverence, and veneration of others, she is not envious, she is not resentful, and she does not bind up envy. If, having passed away from that state, she comes to this human state, then wherever she is reborn, she is of bad complexion, of bad form, and repulsive to see; and is affluent, with great wealth, with great enjoyments, and with great influence.”

‘‘Idha pana, mallike, ekacco mātugāmo akkodhanā hoti anupāyāsabahulā. Bahumpi vuttā samānā nābhisajjati na kuppati na byāpajjati na patitthīyati, na kopañca dosañca appaccayañca pātukaroti. Sā na dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Issāmanikā kho pana hoti; paralābhasakkāragarukāramānanavandanapūjanāsu issati upadussati issaṃ bandhati. Sā ce tato cutā itthattaṃ āgacchati, sā yattha [Pg.525] yattha paccājāyati abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā; daliddā ca hoti appassakā appabhogā appesakkhā ca.

“Here, Mallikā, some woman is not given to anger and is not full of vexation. Even when spoken to much, she does not become offended, does not become angry, does not become hostile, and does not become stubborn; she does not make manifest her anger, ill will, and displeasure. She is not a giver to a contemplative or a brahmin of food, drink, clothing, vehicles, garlands, scents, unguents, beds, dwellings, or lamps. Moreover, she is envious; regarding the gains, honor, respect, reverence, and veneration of others, she is envious, she is resentful, and she binds up envy. If, having passed away from that state, she comes to this human state, then wherever she is reborn, she is very beautiful, lovely to behold, charming, and endowed with the supreme beauty of complexion; and is poor, with few of her own possessions, with few enjoyments, and with little influence.”

‘‘Idha pana, mallike, ekacco mātugāmo akkodhanā hoti anupāyāsabahulā. Bahumpi vuttā samānā nābhisajjati na kuppati na byāpajjati na patitthīyati, na kopañca dosañca appaccayañca pātukaroti. Sā dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Anissāmanikā kho pana hoti; paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṃ bandhati. Sā ce tato cutā itthattaṃ āgacchati, sā yattha yattha paccājāyati abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā; aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā ca.

“Mallikā, in this world, a certain woman is not given to anger and is not of much vexation. Even when much is said to her, she does not become resentful, is not angered, does not become hostile, and does not bear a grudge. She does not make manifest anger, ill will, or displeasure. She is a giver to a recluse or a brahmin of food, drink, clothing, vehicles, garlands, scents, unguents, beds, dwellings, and lamp requisites. Furthermore, she is not envious; regarding others’ gains, honor, respect, reverence, veneration, and offerings, she does not envy, is not malicious, and does not bind herself with envy. If, having passed away from there, she comes to this human state, wherever she is reborn, she is beautiful, lovely to see, and inspiring, endowed with the supreme excellence of complexion; and she is affluent, of great wealth, of great possessions, and of great power.”

‘‘Ayaṃ kho, mallike, hetu ayaṃ paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā dassanāya; daliddā ca hoti appassakā appabhogā appesakkhā ca. Ayaṃ pana, mallike, hetu ayaṃ paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā dassanāya; aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā ca. Ayaṃ kho, mallike, hetu ayaṃ paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā; daliddā ca hoti appassakā appabhogā appesakkhā ca. Ayaṃ pana, mallike, hetu ayaṃ paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā; aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā cā’’ti.

“This, Mallikā, is the cause, this is the condition, whereby in this world a certain woman is of poor complexion, of bad form, and exceedingly vile to see; and is poor, of little property, of few possessions, and of little power. This, Mallikā, is the cause, this is the condition, whereby in this world a certain woman is of poor complexion, of bad form, and exceedingly vile to see; yet is affluent, of great wealth, of great possessions, and of great power. This, Mallikā, is the cause, this is the condition, whereby in this world a certain woman is beautiful, lovely to see, and inspiring, endowed with the supreme excellence of complexion; yet is poor, of little property, of few possessions, and of little power. This, Mallikā, is the cause, this is the condition, whereby in this world a certain woman is beautiful, lovely to see, and inspiring, endowed with the supreme excellence of complexion; and is affluent, of great wealth, of great possessions, and of great power.”

Evaṃ vutte mallikā devī bhagavantaṃ etadavoca – ‘‘yā nūnāhaṃ bhante, aññaṃ jātiṃ kodhanā ahosiṃ upāyāsabahulā, appampi vuttā samānā [Pg.526] abhisajjiṃ kuppiṃ byāpajjiṃ patitthīyiṃ kopañca dosañca appaccayañca pātvākāsiṃ, sāhaṃ, bhante, etarahi dubbaṇṇā durūpā supāpikā dassanāya.

When this was said, Queen Mallikā said this to the Blessed One: ‘Venerable Sir, it must be that in another life I was given to anger and was of much vexation. Even when little was said to me, I became resentful, was angered, became hostile, and bore a grudge; I made manifest anger, ill will, and displeasure. That I, Venerable Sir, am now of poor complexion, of bad form, and exceedingly vile to see.’

‘‘Yā nūnāhaṃ, bhante, aññaṃ jātiṃ dātā ahosiṃ samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ, sāhaṃ, bhante, etarahi aḍḍhā mahaddhanā mahābhogā.

“Venerable Sir, it must be that in another life I was a giver to a recluse or a brahmin of food, drink, clothing, vehicles, garlands, scents, unguents, beds, dwellings, and lamp requisites. That I, Venerable Sir, am now affluent, of great wealth, and of great possessions.”

‘‘Yā nūnāhaṃ, bhante, aññaṃ jātiṃ anissāmanikā ahosiṃ, paralābhasakkāragarukāramānanavandanapūjanāsu na issiṃ na upadussiṃ na issaṃ bandhiṃ, sāhaṃ, bhante, etarahi mahesakkhā. Santi kho pana, bhante, imasmiṃ rājakule khattiyakaññāpi brāhmaṇakaññāpi gahapatikaññāpi, tāsāhaṃ issarādhipaccaṃ kāremi. Esāhaṃ, bhante, ajjatagge akkodhanā bhavissāmi anupāyāsabahulā, bahumpi vuttā samānā nābhisajjissāmi na kuppissāmi na byāpajjissāmi na patitthīyissāmi, kopañca dosañca appaccayañca na pātukarissāmi; dassāmi samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. Anissāmanikā bhavissāmi, paralābhasakkāragarukāramānanavandanapūjanāsu na ississāmi na upadussissāmi na issaṃ bandhissāmi. Abhikkantaṃ, bhante…pe… upāsikaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Sattamaṃ.

“Venerable Sir, it must be that in another life I was not envious; regarding others’ gains, honor, respect, reverence, veneration, and offerings, I did not envy, was not malicious, and did not bind myself with envy. That I, Venerable Sir, am now of great power. Indeed, Venerable Sir, in this royal family there are daughters of nobles, daughters of brahmins, and daughters of householders; over them, I exercise sovereignty and authority. Venerable Sir, from this day forward, I shall not be given to anger and shall not be of much vexation. Even when much is said to me, I shall not become resentful, shall not be angered, shall not become hostile, and shall not bear a grudge. I shall not make manifest anger, ill will, or displeasure. I shall give to a recluse or a brahmin food, drink, clothing, vehicles, garlands, scents, unguents, beds, dwellings, and lamp requisites. I shall not be envious; regarding others’ gains, honor, respect, reverence, veneration, and offerings, I shall not envy, shall not be malicious, and shall not bind myself with envy. Excellent, Venerable Sir… Venerable Sir, may the Blessed One remember me as a laywoman who has gone for refuge from this day forward for as long as life endures.”

8. Attantapasuttaṃ

8. The Discourse on the Self-Tormentor

198. ‘‘Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro? Idha, bhikkhave, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. Idha pana, bhikkhave, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. Idha pana, bhikkhave, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto. Idha pana, bhikkhave, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto [Pg.527] na parantapo na paraparitāpanānuyogamanuyutto. So neva attantapo na parantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati.

198. “Monks, these four persons are found existing in the world. What four? Here, monks, a certain person is a self-tormentor, devoted to the practice of tormenting oneself. Here, monks, a certain person is a tormentor of others, devoted to the practice of tormenting others. Here, monks, a certain person is a self-tormentor, devoted to the practice of tormenting oneself, and a tormentor of others, devoted to the practice of tormenting others. Here, monks, a certain person is neither a self-tormentor, not devoted to the practice of tormenting oneself, nor a tormentor of others, not devoted to the practice of tormenting others. He, being neither a self-tormentor nor a tormentor of others, in this very life is without craving, quenched, cooled, experiencing bliss, and abides with a self that has become sublime.”

‘‘Kathañca, bhikkhave, puggalo attantapo hoti attaparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyati. So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṃ na daṇḍamantaraṃ na musalamantaraṃ na dvinnaṃ bhuñjamānānaṃ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī na macchaṃ na maṃsaṃ na suraṃ na merayaṃ na thusodakaṃ pivati. So ekāgāriko vā hoti ekālopiko dvāgāriko vā hoti dvālopiko…pe… sattāgāriko vā hoti sattālopiko; ekissāpi dattiyā yāpeti dvīhipi dattīhi yāpeti…pe… sattahipi dattīhi yāpeti; ekāhikampi āhāraṃ āhāreti dvāhikampi āhāraṃ āhāreti…pe… sattāhikampi āhāraṃ āhāreti. Iti evarūpaṃ aḍḍhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.

“And how, monks, is a person a self-tormentor, devoted to the practice of self-torment? Here, monks, a certain person goes naked, is of unrestrained habits, and licks his hands clean. He does not come when asked to approach, nor does he stay when asked to wait. He does not accept food brought to him, food prepared specially for him, or an invitation to a meal. He does not accept food from the mouth of a pot or a bowl; nor from across a threshold, a stick, or a pestle; nor from two people eating together; nor from a pregnant woman, a nursing woman, or a woman who is with a man; nor from food collected by subscription; nor from where a dog is waiting; nor from where flies are swarming. He accepts no fish or meat; he drinks no liquor, wine, or fermented gruel. He is one who takes alms from only one house and one morsel; or from two houses and two morsels… up to seven houses and seven morsels. He sustains himself on one small bowl, on two small bowls… up to seven small bowls. He takes food once a day, once every two days… up to once every seven days. Thus he lives devoted to the practice of eating at set intervals, up to once a fortnight.”

‘‘So sākabhakkhopi hoti sāmākabhakkhopi hoti nīvārabhakkhopi hoti daddulabhakkhopi hoti haṭabhakkhopi hoti kaṇabhakkhopi hoti ācāmabhakkhopi hoti piññākabhakkhopi hoti tiṇabhakkhopi hoti gomayabhakkhopi hoti; vanamūlaphalāhāropi yāpeti pavattaphalabhojī.

“He eats green-leaf vegetables, millet, wild rice, hide-parings, moss, rice bran, rice scum, sesame flour, grass, and cow-dung; he subsists on forest roots and fruits, living on fallen fruits.”

‘‘So sāṇānipi dhāreti masāṇānipi dhāreti chavadussānipi dhāreti paṃsukūlānipi dhāreti tirīṭānipi dhāreti ajinampi dhāreti ajinakkhipampi dhāreti kusacīrampi dhāreti vākacīrampi dhāreti phalakacīrampi dhāreti kesakambalampi dhāreti vāḷakambalampi dhāreti ulūkapakkhampi dhāreti; kesamassulocakopi hoti kesamassulocanānuyogamanuyutto; ubbhaṭṭhakopi hoti āsanappaṭikkhitto; ukkuṭikopi hoti ukkuṭikappadhānamanuyutto; kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṃ kappeti; sāyatatiyakampi udakorohanānuyogamanuyutto viharati. Iti evarūpaṃ anekavihitaṃ kāyassa ātāpanaparitāpanānuyogamanuyutto [Pg.528] viharati. Evaṃ kho, bhikkhave, puggalo attantapo hoti attaparitāpanānuyogamanuyutto.

“He wears robes of hemp, of mixed-hemp, of shrouds, of rags from a dust heap, of tree bark, a deer hide, a patchwork of deer hide, a garment of kusa grass, a garment of bark-strips, a garment of wood-shavings, a blanket of human hair, a blanket of horse-tail hair, or a garment of owl’s wings. He is one who plucks out his hair and beard, devoted to the practice of plucking out his hair and beard. He is one who stands continuously, rejecting seats. He is a squatter, devoted to the practice of squatting. He is one who lies on a bed of thorns, making his bed on thorns. He dwells devoted to the practice of bathing in water three times, including in the evening. Thus he dwells devoted to these various practices of tormenting and torturing the body. This, monks, is how a person is a self-tormentor, devoted to the practice of self-torment.”

‘‘Kathañca, bhikkhave, puggalo parantapo hoti paraparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko, ye vā panaññepi keci kurūrakammantā. Evaṃ kho, bhikkhave, puggalo parantapo hoti paraparitāpanānuyogamanuyutto.

“And how, monks, is a person one who torments others, devoted to the practice of tormenting others? Here, monks, a certain person is a butcher of sheep, a butcher of pigs, a fowler, a deer-stalker, a cruel hunter, a fisherman, a thief, an executioner of thieves, a cattle-butcher, a jailer, or any of others who are engaged in cruel occupations. In this way, monks, a person is one who torments others, devoted to the practice of tormenting others.”

‘‘Kathañca, bhikkhave, puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto, brāhmaṇo vā hoti mahāsālo. So puratthimena nagarassa navaṃ santhāgāraṃ kārāpetvā kesamassuṃ ohāretvā kharājinaṃ nivāsetvā sappitelena kāyaṃ abbhañjitvā magavisāṇena piṭṭhiṃ kaṇḍuvamāno navaṃ santhāgāraṃ pavisati, saddhiṃ mahesiyā brāhmaṇena ca purohitena. So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṃ kappeti. Ekissāya gāviyā sarūpavacchāya yaṃ ekasmiṃ thane khīraṃ hoti tena rājā yāpeti; yaṃ dutiyasmiṃ thane khīraṃ hoti tena mahesī yāpeti; yaṃ tatiyasmiṃ thane khīraṃ hoti tena brāhmaṇo purohito yāpeti; yaṃ catutthasmiṃ thane khīraṃ hoti tena aggiṃ juhati ; avasesena vacchako yāpeti. So evamāha – ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, (ettakā assā haññantu yaññatthāya,) ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti. Yepissa te honti dāsāti vā pessāti vā kammakarāti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Evaṃ kho, bhikkhave, puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.

“And how, monks, is a person one who torments himself and is devoted to the practice of self-torment, and one who torments others and is devoted to the practice of tormenting others? Here, monks, a certain person is a king, an anointed khattiya, or a wealthy brahmin. He has a new sacrificial hall built to the east of the city, shaves off his hair and beard, wears a rough hide, anoints his body with ghee and oil, scratches his back with a deer’s horn, and enters the new sacrificial hall together with his chief queen and his brahmin high priest. There he lies on the bare ground smeared with fresh cow-dung. He sustains himself on the milk from a single cow with a calf of the same color: the milk from one teat is for the king; the milk from the second teat is for the chief queen; the milk from the third teat is for the brahmin high priest; with the milk from the fourth teat they make an offering to the fire; the calf sustains itself on what remains. He says thus: ‘Let so many bulls be slaughtered for the sacrifice, so many bullocks be slaughtered for the sacrifice, so many heifers be slaughtered for the sacrifice, so many goats be slaughtered for the sacrifice, so many rams be slaughtered for the sacrifice, so many horses be slaughtered for the sacrifice, so many trees be cut down for the sacrificial posts, so much Dabba grass be mown for the sacrificial litter.’ And those who are his slaves, messengers, or workers—threatened by the rod, threatened by fear, with tearful faces, weeping—carry out the preparations. In this way, monks, a person is one who torments himself and is devoted to the practice of self-torment, and one who torments others and is devoted to the practice of tormenting others.”

‘‘Kathañca[Pg.529], bhikkhave, puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto? So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Idha, bhikkhave, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā. So imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. Taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccājāto. So taṃ dhammaṃ sutvā tathāgate saddhaṃ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati – ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā; nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ; yaṃnūnāhaṃ kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajeyya’nti. So aparena samayena appaṃ vā bhogakkhandhaṃ pahāya, mahantaṃ vā bhogakkhandhaṃ pahāya, appaṃ vā ñātiparivaṭṭaṃ pahāya, mahantaṃ vā ñātiparivaṭṭaṃ pahāya, kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati.

“And how, monks, is a person one who neither torments himself nor is devoted to the practice of self-torment, and who neither torments others nor is devoted to the practice of tormenting others? Not tormenting himself, not tormenting others, in this very life he is without craving, extinguished, cooled, experiencing bliss, abiding with a self that has become sublime. Here, monks, a Tathāgata arises in the world, an Arahant, a Perfectly Enlightened One, accomplished in knowledge and conduct, a Well-farer, a knower of the world, an unsurpassed trainer of persons to be tamed, a teacher of gods and humans, an Enlightened One, a Blessed One. He, having realized it for himself through direct knowledge, makes known this world with its gods, its Māras, and its Brahmās, this generation with its ascetics and brahmins, with its gods and humans. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and phrasing; he reveals the spiritual life, utterly complete and pure. A householder or a householder’s son, or one born into some other family, hears that Dhamma. Having heard the Dhamma, he gains faith in the Tathāgata. Possessed of that acquisition of faith, he reflects thus: ‘Household life is constricting, a path of dust; the going forth is the open air. It is not easy for one living at home to lead the spiritual life that is utterly complete, utterly pure, polished like a conch shell. What if I were to shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness?’ At a later time, having abandoned a small or large mass of wealth, having abandoned a small or large circle of relatives, he shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness.”

‘‘So evaṃ pabbajito samāno bhikkhūnaṃ sikkhāsājīvasamāpanno pāṇātipātaṃ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. Adinnādānaṃ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. Abrahmacariyaṃ pahāya brahmacārī hoti ārācārī virato asaddhammā gāmadhammā. Musāvādaṃ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṃvādako lokassa. Pisuṇaṃ vācaṃ pahāya pisuṇāya vācāya paṭivirato hoti, na ito sutvā amutra akkhātā imesaṃ bhedāya, na amutra vā sutvā imesaṃ akkhātā amūsaṃ [Pg.530] bhedāya; iti bhinnānaṃ vā sandhātā, sahitānaṃ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṃ vācaṃ bhāsitā hoti. Pharusaṃ vācaṃ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṃ vācaṃ bhāsitā hoti. Samphappalāpaṃ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī attavādī dhammavādī vinayavādī; nidhānavatiṃ vācaṃ bhāsitā hoti kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.

“Having thus gone forth, he abides committed to the training and livelihood of the monks. Having abandoned the destruction of life, he abstains from the destruction of life; with the rod laid down, with the weapon laid down, he is conscientious, endowed with kindness, and abides compassionate for the welfare of all living beings. Having abandoned taking what is not given, he abstains from taking what is not given; taking only what is given, expecting only what is given, he abides with a self that is pure and free from theft. Having abandoned unchastity, he is a celibate, living aloof, abstaining from the base practice, the way of the villagers. Having abandoned false speech, he abstains from false speech; he is a speaker of truth, who joins truth with truth, steadfast, trustworthy, not a deceiver of the world. Having abandoned divisive speech, he abstains from divisive speech; he does not repeat there what he has heard here in order to cause division among those people, nor does he repeat here what he has heard there in order to cause division among these people. Thus he is a reconciler of those who are divided and an encourager of those who are united; he delights in concord, rejoices in concord, is fond of concord, and is a speaker of words that create concord. Having abandoned harsh speech, he abstains from harsh speech; he speaks such words as are blameless, pleasing to the ear, affectionate, going to the heart, courteous, desired by many, and agreeable to many. Having abandoned frivolous chatter, he abstains from frivolous chatter; he is one who speaks at the proper time, who speaks what is factual, who speaks on the goal, who speaks on the Dhamma, who speaks on the Vinaya; he speaks words worth treasuring, at the proper time, with illustrations, with a defined scope, connected with the goal.”

‘‘So bījagāmabhūtagāmasamārambhā paṭivirato hoti. Ekabhattiko hoti rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. Uccāsayanamahāsayanā paṭivirato hoti. Jātarūparajatapaṭiggahaṇā paṭivirato hoti. Āmakadhaññapaṭiggahaṇā paṭivirato hoti. Āmakamaṃsapaṭiggahaṇā paṭivirato hoti. Itthikumārikapaṭiggahaṇā paṭivirato hoti. Dāsidāsapaṭiggahaṇā paṭivirato hoti. Ajeḷakapaṭiggahaṇā paṭivirato hoti. Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. Hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti. Khettavatthupaṭiggahaṇā paṭivirato hoti. Dūteyyapahiṇagamanānuyogā paṭivirato hoti. Kayavikkayā paṭivirato hoti. Tulākūṭakaṃsakūṭamānakūṭā paṭivirato hoti. Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.

“He abstains from destroying seed-life and plant-life. He is one who eats a single meal a day, abstaining from eating at night and refraining from food at the wrong time. He abstains from dancing, singing, instrumental music, and watching shows. He abstains from wearing garlands, using perfumes, and beautifying with cosmetics. He abstains from high and great seats. He abstains from accepting gold and silver. He abstains from accepting uncooked grain. He abstains from accepting raw meat. He abstains from accepting women and girls. He abstains from accepting male and female slaves. He abstains from accepting goats and sheep. He abstains from accepting chickens and pigs. He abstains from accepting elephants, cattle, horses, and mares. He abstains from accepting fields and lands. He abstains from undertaking errands and messages. He abstains from buying and selling. He abstains from cheating with scales, coins, and measures. He abstains from bribery, deception, fraud, and crooked practices. He abstains from cutting, killing, binding, highway robbery, plundering, and violence.”

‘‘So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; evamevaṃ bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.

“He is content with the robe that protects the body and with the almsfood that sustains the belly. Wherever he goes, he departs taking them along. Just as a winged bird, wherever it flies, flies with only its wings as its load; even so, the monk is content with the robe that protects the body and with the almsfood that sustains the belly. Wherever he goes, he departs taking them along. Endowed with this noble aggregate of virtue, he experiences within himself a blameless bliss.”

‘‘So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā [Pg.531] dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ; cakkhundriye saṃvaraṃ āpajjati. Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ; manindriye saṃvaraṃ āpajjati. So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.

Seeing a form with the eye, he does not grasp at its signs or its secondary features. Inasmuch as, if he were to dwell with the eye faculty unrestrained, evil, unwholesome states of covetousness and displeasure would assail him, he practices for its restraint; he guards the eye faculty; he achieves restraint over the eye faculty. Hearing a sound with the ear... smelling an odor with the nose... tasting a flavor with the tongue... touching a tangible object with the body... cognizing a mental object with the mind, he does not grasp at its signs or its secondary features. Inasmuch as, if he were to dwell with the mind faculty unrestrained, evil, unwholesome states of covetousness and displeasure would assail him, he practices for its restraint; he guards the mind faculty; he achieves restraint over the mind faculty. Endowed with this noble restraint of the faculties, he experiences within himself an unadulterated bliss.

‘‘So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

He is one who acts with clear comprehension in going forward and returning; in looking ahead and looking around; in bending and stretching; in wearing his outer robe, bowl, and robes; in eating, drinking, chewing, and tasting; in discharging excrement and urine; in walking, standing, sitting, sleeping, waking, speaking, and in keeping silent.

‘‘So iminā ca ariyena sīlakkhandhena samannāgato, (imāya ca ariyāya santuṭṭhiyā samannāgato,) iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṃ senāsanaṃ bhajati araññaṃ rukkhamūlaṃ pabbataṃ kandaraṃ giriguhaṃ susānaṃ vanappatthaṃ abbhokāsaṃ palālapuñjaṃ. So pacchābhattaṃ piṇḍapātapaṭikkanto nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So abhijjhaṃ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṃ parisodheti. Byāpādapadosaṃ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṃ parisodheti. Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti. Uddhaccakukkuccaṃ pahāya anuddhato viharati ajjhattaṃ vūpasantacitto, uddhaccakukkuccā cittaṃ parisodheti. Vicikicchaṃ pahāya tiṇṇavicikiccho viharati akathaṃkathī kusalesu dhammesu, vicikicchāya cittaṃ parisodheti. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi…pe… catutthaṃ jhānaṃ upasampajja viharati.

Endowed with this noble aggregate of virtue, (and with this noble contentment,) and with this noble restraint of the faculties, and with this noble mindfulness and clear comprehension, he resorts to a secluded lodging: a 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. Having returned from his alms round after the meal, he sits down, folding his legs crosswise, setting his body erect, and establishing mindfulness before him. Abandoning covetousness for the world, he dwells with a mind free from covetousness; he cleanses his mind of covetousness. Abandoning ill will and hatred, he dwells with a mind free from ill will, compassionate for the welfare of all living beings; he cleanses his mind of ill will and hatred. Abandoning sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful and clearly comprehending; he cleanses his mind of sloth and torpor. Abandoning restlessness and remorse, he dwells unagitated, with a mind inwardly pacified; he cleanses his mind of restlessness and remorse. Abandoning doubt, he dwells having crossed over doubt, free from uncertainty about wholesome states; he cleanses his mind of doubt. Having abandoned these five hindrances—imperfections of the mind that weaken wisdom—quite secluded from sensual pleasures... he enters and dwells in the fourth jhāna.

‘‘So [Pg.532] evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya…pe… sattānaṃ cutūpapātañāṇāya…pe… (so evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte) āsavānaṃ khayañāṇāya cittaṃ abhininnāmeti. So ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. ‘Ime āsavā’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavasamudayo’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodho’ti yathābhūtaṃ pajānāti, ‘ayaṃ āsavanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.

With his mind thus concentrated, purified, bright, unblemished, rid of defilements, malleable, workable, steady, and having attained imperturbability, he directs and inclines it to the knowledge of the destruction of the taints. He understands as it actually is: 'This is suffering.' He understands as it actually is: 'This is the origin of suffering.' He understands as it actually is: 'This is the cessation of suffering.' He understands as it actually is: 'This is the path leading to the cessation of suffering.' He understands as it actually is: 'These are the taints.' He understands as it actually is: 'This is the origin of the taints.' He understands as it actually is: 'This is the cessation of the taints.' He understands as it actually is: 'This is the path leading to the cessation of the taints.'

‘‘Tassa evaṃ jānato evaṃ passato kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccati; vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti. Evaṃ kho, bhikkhave, puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. So na attantapo na parantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati. Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmi’’nti. Aṭṭhamaṃ.

When he knows and sees thus, his mind is liberated from the taint of sensual desire, his mind is liberated from the taint of existence, and his mind is liberated from the taint of ignorance. In the liberated state, the knowledge arises: 'I am liberated.' He understands: 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.' Thus, bhikkhus, this person is neither one who torments himself nor one devoted to the practice of self-torment; nor one who torments others nor one devoted to the practice of tormenting others. Being neither one who torments himself nor one who torments others, in this very life, he is without craving, quenched, cooled, experiencing bliss, dwelling with a self that has become sublime. These, bhikkhus, are the four persons existing and found in the world.

9. Taṇhāsuttaṃ

9. The Discourse on Craving

199. Bhagavā etadavoca – ‘‘taṇhaṃ vo, bhikkhave, desessāmi jāliniṃ saritaṃ visaṭaṃ visattikaṃ, yāya ayaṃ loko uddhasto pariyonaddho tantākulakajāto gulāguṇṭhikajāto muñjapabbajabhūto apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

199. The Blessed One said this: "Bhikkhus, I will teach you craving—a net, a current, diffused, tenacious—by which this world is overwhelmed, enveloped, tangled like a weaver's threads, snarled like a bird's nest, matted like muñja and babbaja grass, and does not transcend the plane of misery, the bad destination, the state of ruin, the round of rebirth. Listen to it, attend carefully, I will speak." "Yes, venerable sir," those bhikkhus replied to the Blessed One. The Blessed One said this:

‘‘Katamā ca sā, bhikkhave, taṇhā jālinī saritā visaṭā visattikā, yāya ayaṃ loko uddhasto pariyonaddho tantākulakajāto gulāguṇṭhikajāto muñjapabbajabhūto apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati[Pg.533]? Aṭṭhārasa kho panimāni, bhikkhave, taṇhāvicaritāni ajjhattikassa upādāya, aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya.

And what, bhikkhus, is that craving—a net, a current, diffused, tenacious—by which this world is overthrown, enveloped, tangled like a weaver's threads, snarled like a ball of string, matted like muñja and babbaja grass, and does not transcend the plane of misery, the bad destination, the state of ruin, the round of rebirth? There are, bhikkhus, these eighteen courses of craving based on the internal, and eighteen courses of craving based on the external.

‘‘Katamāni aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya? Asmīti, bhikkhave, sati itthasmīti hoti, evaṃsmīti hoti, aññathāsmīti hoti, asasmīti hoti, satasmīti hoti, santi hoti, itthaṃ santi hoti, evaṃ santi hoti, aññathā santi hoti, apihaṃ santi hoti, apihaṃ itthaṃ santi hoti, apihaṃ evaṃ santi hoti, apihaṃ aññathā santi hoti, bhavissanti hoti, itthaṃ bhavissanti hoti, evaṃ bhavissanti hoti, aññathā bhavissanti hoti. Imāni aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya.

What are the eighteen courses of craving based on the internal? Bhikkhus, when an internal basis exists, there is 'I am,' 'I am thus,' 'I am so,' 'I am otherwise,' 'I am impermanent,' 'I am permanent'; 'May I be,' 'May I be thus,' 'May I be so,' 'May I be otherwise'; 'Would that I might be,' 'Would that I might be thus,' 'Would that I might be so,' 'Would that I might be otherwise'; 'I shall be,' 'I shall be thus,' 'I shall be so,' 'I shall be otherwise.' These are the eighteen courses of craving based on the internal.

‘‘Katamāni aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya? Imināsmīti, bhikkhave, sati iminā itthasmīti hoti, iminā evaṃsmīti hoti, iminā aññathāsmīti hoti, iminā asasmīti hoti, iminā satasmīti hoti, iminā santi hoti, iminā itthaṃ santi hoti, iminā evaṃ santi hoti, iminā aññathā santi hoti, iminā apihaṃ santi hoti, iminā apihaṃ itthaṃ santi hoti, iminā apihaṃ evaṃ santi hoti, iminā apihaṃ aññathā santi hoti, iminā bhavissanti hoti, iminā itthaṃ bhavissanti hoti, iminā evaṃ bhavissanti hoti, iminā aññathā bhavissanti hoti. Imāni aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya.

What are the eighteen courses of craving based on the external? Bhikkhus, when an external basis exists, there is 'I am by means of this,' 'I am thus by means of this,' 'I am so by means of this,' 'I am otherwise by means of this,' 'I am impermanent by means of this,' 'I am permanent by means of this'; 'May I be by means of this,' 'May I be thus by means of this,' 'May I be so by means of this,' 'May I be otherwise by means of this'; 'Would that I might be by means of this,' 'Would that I might be thus by means of this,' 'Would that I might be so by means of this,' 'Would that I might be otherwise by means of this'; 'I shall be by means of this,' 'I shall be thus by means of this,' 'I shall be so by means of this,' 'I shall be otherwise by means of this.' These are the eighteen courses of craving based on the external.

‘‘Iti aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya, aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya. Imāni vuccanti, bhikkhave, chattiṃsa taṇhāvicaritāni. Iti evarūpāni atītāni chattiṃsa taṇhāvicaritāni, anāgatāni chattiṃsa taṇhāvicaritāni, paccuppannāni chattiṃsa taṇhāvicaritāni. Evaṃ aṭṭhasataṃ taṇhāvicaritaṃ honti.

Thus, there are eighteen courses of craving based on the internal and eighteen courses of craving based on the external. These, bhikkhus, are called the thirty-six courses of craving. In this way, there are thirty-six such courses of craving in the past, thirty-six in the future, and thirty-six in the present. Thus there are one hundred and eight courses of craving.

‘‘Ayaṃ [Pg.534] kho sā, bhikkhave, taṇhā jālinī saritā visaṭā visattikā, yāya ayaṃ loko uddhasto pariyonaddho tantākulakajāto gulāguṇṭhikajāto muñjapabbajabhūto apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattatī’’ti. Navamaṃ.

This, bhikkhus, is that craving—a net, a current, diffused, tenacious—by which this world is overthrown, enveloped, tangled like a weaver's threads, snarled like a ball of string, matted like muñja and babbaja grass, and does not transcend the plane of misery, the bad destination, the state of ruin, the round of rebirth.

10. Pemasuttaṃ

10. The Discourse on Affection

200. ‘‘Cattārimāni, bhikkhave, (pemāni) jāyanti. Katamāni cattāri? Pemā pemaṃ jāyati, pemā doso jāyati, dosā pemaṃ jāyati, dosā doso jāyati.

200. Bhikkhus, these four affections arise. What four? From affection, affection arises; from affection, aversion arises; from aversion, affection arises; from aversion, aversion arises.

‘‘Kathañca, bhikkhave, pemā pemaṃ jāyati? Idha, bhikkhave, puggalo puggalassa iṭṭho hoti kanto manāpo. Taṃ pare iṭṭhena kantena manāpena samudācaranti. Tassa evaṃ hoti – ‘yo kho myāyaṃ puggalo iṭṭho kanto manāpo, taṃ pare iṭṭhena kantena manāpena samudācarantī’ti. So tesu pemaṃ janeti. Evaṃ kho, bhikkhave, pemā pemaṃ jāyati.

And how, bhikkhus, does affection arise from affection? Here, bhikkhus, a person is agreeable, pleasing, and charming to another person. Others treat that person with agreeable, pleasing, and charming conduct. It occurs to that person: ‘This person who is agreeable, pleasing, and charming to me is treated by others with agreeable, pleasing, and charming conduct.’ He generates affection for them. This is how, bhikkhus, affection arises from affection.

‘‘Kathañca, bhikkhave, pemā doso jāyati? Idha, bhikkhave, puggalo puggalassa iṭṭho hoti kanto manāpo. Taṃ pare aniṭṭhena akantena amanāpena samudācaranti. Tassa evaṃ hoti – ‘yo kho myāyaṃ puggalo iṭṭho kanto manāpo, taṃ pare aniṭṭhena akantena amanāpena samudācarantī’ti. So tesu dosaṃ janeti. Evaṃ kho, bhikkhave, pemā doso jāyati.

And how, bhikkhus, does aversion arise from affection? Here, bhikkhus, a person is agreeable, pleasing, and charming to another person. Others treat that person with disagreeable, unpleasing, and uncharming conduct. It occurs to that person: ‘This person who is agreeable, pleasing, and charming to me is treated by others with disagreeable, unpleasing, and uncharming conduct.’ He generates aversion for them. This is how, bhikkhus, aversion arises from affection.

‘‘Kathañca, bhikkhave, dosā pemaṃ jāyati? Idha, bhikkhave, puggalo puggalassa aniṭṭho hoti akanto amanāpo. Taṃ pare aniṭṭhena akantena amanāpena samudācaranti. Tassa evaṃ hoti – ‘yo kho myāyaṃ puggalo aniṭṭho akanto amanāpo, taṃ pare aniṭṭhena akantena amanāpena samudācarantī’ti. So tesu pemaṃ janeti. Evaṃ kho, bhikkhave, dosā pemaṃ jāyati.

And how, bhikkhus, does affection arise from aversion? Here, bhikkhus, a person is disagreeable, unpleasing, and uncharming to another person. Others treat that person with disagreeable, unpleasing, and uncharming conduct. It occurs to that person: ‘This person who is disagreeable, unpleasing, and uncharming to me is treated by others with disagreeable, unpleasing, and uncharming conduct.’ He generates affection for them. This is how, bhikkhus, affection arises from aversion.

‘‘Kathañca, bhikkhave, dosā doso jāyati? Idha, bhikkhave, puggalo puggalassa aniṭṭho hoti akanto amanāpo. Taṃ pare iṭṭhena kantena manāpena samudācaranti. Tassa evaṃ hoti – ‘yo kho myāyaṃ puggalo aniṭṭho [Pg.535] akanto amanāpo, taṃ pare iṭṭhena kantena manāpena samudācarantī’ti. So tesu dosaṃ janeti. Evaṃ kho, bhikkhave, dosā doso jāyati. Imāni kho, bhikkhave, cattāri pemāni jāyanti.

And how, bhikkhus, does aversion arise from aversion? Here, bhikkhus, a person is disagreeable, unpleasing, and uncharming to another person. Others treat that person with agreeable, pleasing, and charming conduct. It occurs to that person: ‘This person who is disagreeable, unpleasing, and uncharming to me is treated by others with agreeable, pleasing, and charming conduct.’ He generates aversion for them. This is how, bhikkhus, aversion arises from aversion. These, bhikkhus, are the four affections that arise.

‘‘Yasmiṃ, bhikkhave, samaye bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati, yampissa pemā pemaṃ jāyati tampissa tasmiṃ samaye na hoti, yopissa pemā doso jāyati sopissa tasmiṃ samaye na hoti, yampissa dosā pemaṃ jāyati tampissa tasmiṃ samaye na hoti, yopissa dosā doso jāyati sopissa tasmiṃ samaye na hoti.

At the time, bhikkhus, when a bhikkhu—quite secluded from sensual pleasures... enters and dwells in the first jhāna—whatever affection arises from affection, that is not present in him at that time; whatever aversion arises from affection, that is not present in him at that time; whatever affection arises from aversion, that is not present in him at that time; whatever aversion arises from aversion, that is not present in him at that time.

‘‘Yasmiṃ, bhikkhave, samaye bhikkhu vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ…pe… catutthaṃ jhānaṃ upasampajja viharati, yampissa pemā pemaṃ jāyati tampissa tasmiṃ samaye na hoti, yopissa pemā doso jāyati sopissa tasmiṃ samaye na hoti, yampissa dosā pemaṃ jāyati tampissa tasmiṃ samaye na hoti, yopissa dosā doso jāyati sopissa tasmiṃ samaye na hoti.

“At the time, bhikkhus, when a bhikkhu, with the stilling of directed thought and evaluation... enters and dwells in the second jhāna... the third jhāna... the fourth jhāna, whatever affection arises from affection, that is not present in him at that time; whatever aversion arises from affection, that is not present in him at that time; whatever affection arises from aversion, that is not present in him at that time; whatever aversion arises from aversion, that is not present in him at that time.”

‘‘Yasmiṃ, bhikkhave, samaye bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, yampissa pemā pemaṃ jāyati tampissa pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ, yopissa pemā doso jāyati sopissa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo, yampissa dosā pemaṃ jāyati tampissa pahīnaṃ hoti ucchinnamūlaṃ tālāvatthukataṃ anabhāvaṃkataṃ āyatiṃ anuppādadhammaṃ, yopissa dosā doso jāyati sopissa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Ayaṃ vuccati, bhikkhave, bhikkhu neva usseneti na paṭiseneti na dhūpāyati na pajjalati na sampajjhāyati.

“At the time, bhikkhus, when a bhikkhu, with the destruction of the taints, having realized for himself with direct knowledge, in this very life, the taintless liberation of mind and liberation by wisdom, enters and dwells therein, whatever affection arises from affection in him is abandoned, its root cut off, made like a palm stump, rendered non-existent, and is by nature not subject to future arising. Whatever aversion arises from affection in him is abandoned, its root cut off, made like a palm stump, rendered non-existent, and is by nature not subject to future arising. Whatever affection arises from aversion in him is abandoned, its root cut off, made like a palm stump, rendered non-existent, and is by nature not subject to future arising. Whatever aversion arises from aversion in him is abandoned, its root cut off, made like a palm stump, rendered non-existent, and is by nature not subject to future arising. This, bhikkhus, is called a bhikkhu who neither exalts himself nor retaliates, who does not smolder, does not blaze, and does not brood with conceit.”

‘‘Kathañca, bhikkhave, bhikkhu usseneti? Idha, bhikkhave, bhikkhu rūpaṃ attato samanupassati, rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ; vedanaṃ attato [Pg.536] samanupassati, vedanāvantaṃ vā attānaṃ, attani vā vedanaṃ, vedanāya vā attānaṃ; saññaṃ attato samanupassati, saññāvantaṃ vā attānaṃ, attani vā saññaṃ, saññāya vā attānaṃ; saṅkhāre attato samanupassati, saṅkhāravantaṃ vā attānaṃ, attani vā saṅkhāre, saṅkhāresu vā attānaṃ; viññāṇaṃ attato samanupassati, viññāṇavantaṃ vā attānaṃ, attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Evaṃ kho, bhikkhave, bhikkhu usseneti.

“And how, bhikkhus, does a bhikkhu exalt himself? Here, bhikkhus, a bhikkhu regards form as self, or self as possessing form, or form as in self, or self as in form. He regards feeling as self, or self as possessing feeling, or feeling as in self, or self as in feeling. He regards perception as self, or self as possessing perception, or perception as in self, or self as in perception. He regards volitional formations as self, or self as possessing volitional formations, or volitional formations as in self, or self as in volitional formations. He regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. This, bhikkhus, is how a bhikkhu exalts himself.”

‘‘Kathañca, bhikkhave, bhikkhu na usseneti? Idha, bhikkhave, bhikkhu na rūpaṃ attato samanupassati, na rūpavantaṃ vā attānaṃ, na attani vā rūpaṃ, na rūpasmiṃ vā attānaṃ; na vedanaṃ attato samanupassati, na vedanāvantaṃ vā attānaṃ, na attani vā vedanaṃ, na vedanāya vā attānaṃ; na saññaṃ attato samanupassati, na saññāvantaṃ vā attānaṃ, na attani vā saññaṃ, na saññāya vā attānaṃ; na saṅkhāre attato samanupassati, na saṅkhāravantaṃ vā attānaṃ, na attani vā saṅkhāre, na saṅkhāresu vā attānaṃ; na viññāṇaṃ attato samanupassati, na viññāṇavantaṃ vā attānaṃ, na attani vā viññāṇaṃ, na viññāṇasmiṃ vā attānaṃ. Evaṃ kho, bhikkhave, bhikkhu na usseneti.

“And how, bhikkhus, does a bhikkhu not exalt himself? Here, bhikkhus, a bhikkhu does not regard form as self, nor self as possessing form, nor form as in self, nor self as in form. He does not regard feeling as self, nor self as possessing feeling, nor feeling as in self, nor self as in feeling. He does not regard perception as self, nor self as possessing perception, nor perception as in self, nor self as in perception. He does not regard volitional formations as self, nor self as possessing volitional formations, nor volitional formations as in self, nor self as in volitional formations. He does not regard consciousness as self, nor self as possessing consciousness, nor consciousness as in self, nor self as in consciousness. This, bhikkhus, is how a bhikkhu does not exalt himself.”

‘‘Kathañca, bhikkhave, bhikkhu paṭiseneti? Idha, bhikkhave, bhikkhu akkosantaṃ paccakkosati, rosantaṃ paṭirosati, bhaṇḍantaṃ paṭibhaṇḍati. Evaṃ kho, bhikkhave, bhikkhu paṭiseneti.

“And how, bhikkhus, does a bhikkhu retaliate? Here, bhikkhus, a bhikkhu insults back one who insults, is angry back at one who is angry, and quarrels back with one who quarrels. This, bhikkhus, is how a bhikkhu retaliates.”

‘‘Kathañca, bhikkhave, bhikkhu na paṭiseneti? Idha, bhikkhave, bhikkhu akkosantaṃ na paccakkosati, rosantaṃ na paṭirosati, bhaṇḍantaṃ na paṭibhaṇḍati. Evaṃ kho, bhikkhave, bhikkhu na paṭiseneti.

“And how, bhikkhus, does a bhikkhu not retaliate? Here, bhikkhus, a bhikkhu does not insult back one who insults, is not angry back at one who is angry, and does not quarrel back with one who quarrels. This, bhikkhus, is how a bhikkhu does not retaliate.”

‘‘Kathañca, bhikkhave, bhikkhu dhūpāyati? Asmīti, bhikkhave, sati itthasmīti hoti, evaṃsmīti hoti, aññathāsmīti hoti, asasmīti hoti, satasmīti hoti, santi hoti, itthaṃ santi hoti, evaṃ santi hoti, aññathā santi hoti, apihaṃ santi hoti, apihaṃ itthaṃ santi hoti, apihaṃ evaṃ santi hoti, apihaṃ aññathā santi hoti, bhavissanti hoti, itthaṃ bhavissanti hoti, evaṃ bhavissanti hoti, aññathā bhavissanti hoti. Evaṃ kho, bhikkhave, bhikkhu dhūpāyati.

“And how, bhikkhus, does a bhikkhu smolder? Bhikkhus, when there is the thought ‘I am,’ the thought ‘I am of this nature’ arises; ‘I am thus’ arises; ‘I am otherwise’ arises; ‘I am impermanent’ arises; ‘I am permanent’ arises. ‘May I be’ arises; ‘May I be of this nature’ arises; ‘May I be thus’ arises; ‘May I be otherwise’ arises. ‘Would that I might be’ arises; ‘Would that I might be of this nature’ arises; ‘Would that I might be thus’ arises; ‘Would that I might be otherwise’ arises. ‘I will be’ arises; ‘I will be of this nature’ arises; ‘I will be thus’ arises; ‘I will be otherwise’ arises. This, bhikkhus, is how a bhikkhu smolders.”

‘‘Kathañca[Pg.537], bhikkhave, bhikkhu na dhūpāyati? Asmīti, bhikkhave, asati itthasmīti na hoti, evaṃsmīti na hoti, aññathāsmīti na hoti, asasmīti na hoti, satasmīti na hoti, santi na hoti, itthaṃ santi na hoti, evaṃ santi na hoti, aññathā santi na hoti, apihaṃ santi na hoti, apihaṃ itthaṃ santi na hoti, apihaṃ evaṃ santi na hoti, apihaṃ aññathā santi na hoti, bhavissanti na hoti, itthaṃ bhavissanti na hoti, evaṃ bhavissanti na hoti, aññathā bhavissanti na hoti. Evaṃ kho, bhikkhave, bhikkhu na dhūpāyati.

“And how, bhikkhus, does a bhikkhu not smolder? Bhikkhus, when there is no thought ‘I am,’ the thought ‘I am of this nature’ does not arise; ‘I am thus’ does not arise; ‘I am otherwise’ does not arise; ‘I am impermanent’ does not arise; ‘I am permanent’ does not arise. ‘May I be’ does not arise; ‘May I be of this nature’ does not arise; ‘May I be thus’ does not arise; ‘May I be otherwise’ does not arise. ‘Would that I might be’ does not arise; ‘Would that I might be of this nature’ does not arise; ‘Would that I might be thus’ does not arise; ‘Would that I might be otherwise’ does not arise. ‘I will be’ does not arise; ‘I will be of this nature’ does not arise; ‘I will be thus’ does not arise; ‘I will be otherwise’ does not arise. This, bhikkhus, is how a bhikkhu does not smolder.”

‘‘Kathañca, bhikkhave, bhikkhu pajjalati? Iminā asmīti, bhikkhave, sati iminā itthasmīti hoti, iminā evaṃsmīti hoti, iminā aññathāsmīti hoti, iminā asasmīti hoti, iminā satasmīti hoti, iminā santi hoti, iminā itthaṃ santi hoti, iminā evaṃ santi hoti, iminā aññathā santi hoti, iminā apihaṃ santi hoti, iminā apihaṃ itthaṃ santi hoti, iminā apihaṃ evaṃ santi hoti, iminā apihaṃ aññathā santi hoti, iminā bhavissanti hoti, iminā itthaṃ bhavissanti hoti, iminā evaṃ bhavissanti hoti, iminā aññathā bhavissanti hoti. Evaṃ kho, bhikkhave, bhikkhu pajjalati.

“And how, bhikkhus, does a bhikkhu blaze? Bhikkhus, one grasps: ‘I am by this.’ One grasps: ‘I am of this nature by this.’ One grasps: ‘I am thus by this.’ One grasps: ‘I am otherwise by this.’ One grasps: ‘I am impermanent by this.’ One grasps: ‘I am permanent by this.’ One grasps: ‘May I be by this.’ One grasps: ‘May I be of this nature by this.’ One grasps: ‘May I be thus by this.’ One grasps: ‘May I be otherwise by this.’ One grasps: ‘Would that I might be by this.’ One grasps: ‘Would that I might be of this nature by this.’ One grasps: ‘Would that I might be thus by this.’ One grasps: ‘Would that I might be otherwise by this.’ One grasps: ‘I will be by this.’ One grasps: ‘I will be of this nature by this.’ One grasps: ‘I will be thus by this.’ One grasps: ‘I will be otherwise by this.’ This, bhikkhus, is how a bhikkhu blazes.”

‘‘Kathañca, bhikkhave, bhikkhu na pajjalati? Iminā asmīti, bhikkhave, asati iminā itthasmīti na hoti, iminā evaṃsmīti na hoti, iminā aññathāsmīti na hoti, iminā asasmīti na hoti, iminā satasmīti na hoti, iminā santi na hoti, iminā itthaṃ santi na hoti, iminā evaṃ santi na hoti, iminā aññathā santi na hoti, iminā apihaṃ santi na hoti, iminā apihaṃ itthaṃ santi na hoti, iminā apihaṃ evaṃ santi na hoti, iminā apihaṃ aññathā santi na hoti, iminā bhavissanti na hoti, iminā itthaṃ bhavissanti na hoti, iminā evaṃ bhavissanti na hoti, iminā aññathā bhavissanti na hoti. Evaṃ kho, bhikkhave, bhikkhu na pajjalati.

“And how, bhikkhus, does a bhikkhu not blaze? Bhikkhus, one does not grasp: ‘I am by this.’ One does not grasp: ‘I am of this nature by this.’ One does not grasp: ‘I am thus by this.’ One does not grasp: ‘I am otherwise by this.’ One does not grasp: ‘I am impermanent by this.’ One does not grasp: ‘I am permanent by this.’ One does not grasp: ‘May I be by this.’ One does not grasp: ‘May I be of this nature by this.’ One does not grasp: ‘May I be thus by this.’ One does not grasp: ‘May I be otherwise by this.’ One does not grasp: ‘Would that I might be by this.’ One does not grasp: ‘Would that I might be of this nature by this.’ One does not grasp: ‘Would that I might be thus by this.’ One does not grasp: ‘Would that I might be otherwise by this.’ One does not grasp: ‘I will be by this.’ One does not grasp: ‘I will be of this nature by this.’ One does not grasp: ‘I will be thus by this.’ One does not grasp: ‘I will be otherwise by this.’ This, bhikkhus, is how a bhikkhu does not blaze.”

‘‘Kathañca[Pg.538], bhikkhave, bhikkhu sampajjhāyati? Idha, bhikkhave, bhikkhuno asmimāno pahīno na hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Evaṃ kho, bhikkhave, bhikkhu sampajjhāyati.

“And how, bhikkhus, does a bhikkhu brood? Here, bhikkhus, a bhikkhu's conceit ‘I am’ is not abandoned, not cut off at the root, not made like a palm stump, not obliterated, and is not of a nature not to arise in the future. This is how, bhikkhus, a bhikkhu broods.”

‘‘Kathañca, bhikkhave, bhikkhu na sampajjhāyati? Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo. Evaṃ kho, bhikkhave, bhikkhu na sampajjhāyatī’’ti. Dasamaṃ.

“And how, bhikkhus, does a bhikkhu not brood? Here, bhikkhus, a bhikkhu's conceit ‘I am’ is abandoned, cut off at the root, made like a palm stump, obliterated, and is of a nature not to arise in the future. This is how, bhikkhus, a bhikkhu does not brood.” The tenth.

Mahāvaggo pañcamo.

The Great Chapter, the Fifth.

Tassuddānaṃ –

The summary verse:

Sotānugataṃ ṭhānaṃ, bhaddiya sāmugiya vappa sāḷhā ca;

Mallika attantāpo, taṇhā pemena ca dasā teti.

Followed by the Ear, and Grounds; Bhaddiya, Sāmugiya, Vappa, and Sāḷha; Mallikā, Self-Torment; Craving, and with Affection—these are the ten.

Catutthamahāpaṇṇāsakaṃ samattaṃ.

The Fourth Great Fifty is concluded.

5. Pañcamapaṇṇāsakaṃ

5. The Fifth Fifty

(21) 1. Sappurisavaggo

(21) 1. The Chapter on the Good Person

1. Sikkhāpadasuttaṃ

1. The Discourse on the Training Rules

201. ‘‘Asappurisañca [Pg.539] vo, bhikkhave, desessāmi, asappurisena asappurisatarañca; sappurisañca, sappurisena sappurisatarañca. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

201. “Bhikkhus, I will teach you about the bad person, and one worse than the bad person; the good person, and one better than the good person. Listen to that and attend closely; I will speak.” “Yes, Venerable Sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:

‘‘Katamo ca, bhikkhave, asappuriso? Idha, bhikkhave, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti. Ayaṃ vuccati, bhikkhave, asappuriso.

“And what, bhikkhus, is a bad person? Here, bhikkhus, a certain person is one who destroys life, one who takes what is not given, one who engages in sexual misconduct, one who speaks falsely, and one who partakes of liquor and intoxicants which are the basis for heedlessness. This, bhikkhus, is called a bad person.”

‘‘Katamo ca, bhikkhave, asappurisena asappurisataro? Idha, bhikkhave, ekacco attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti; attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti; attanā ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti; attanā ca musāvādī hoti, parañca musāvāde samādapeti; attanā ca surāmerayamajjapamādaṭṭhāyī hoti, parañca surāmerayamajjapamādaṭṭhāne samādapeti. Ayaṃ vuccati, bhikkhave, asappurisena asappurisataro.

“And what, bhikkhus, is one who is worse than a bad person? Here, bhikkhus, a certain person is oneself a destroyer of life and also encourages another in the destruction of life; is oneself a taker of what is not given and also encourages another in taking what is not given; is oneself one who engages in sexual misconduct and also encourages another in sexual misconduct; is oneself a speaker of falsehoods and also encourages another in speaking falsehoods; is oneself one who partakes of liquor and intoxicants which are the basis for heedlessness and also encourages another to partake of them. This, bhikkhus, is called one who is worse than a bad person.”

‘‘Katamo ca, bhikkhave, sappuriso? Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Ayaṃ vuccati, bhikkhave, sappuriso.

“And what, bhikkhus, is a good person? Here, bhikkhus, a certain person is one who abstains from the destruction of life, one who abstains from taking what is not given, one who abstains from sexual misconduct, one who abstains from false speech, and one who abstains from partaking of liquor and intoxicants which are the basis for heedlessness. This, bhikkhus, is called a good person.”

‘‘Katamo ca, bhikkhave, sappurisena sappurisataro? Idha, bhikkhave, ekacco attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti; attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti; attanā [Pg.540] ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti; attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti; attanā ca surāmerayamajjapamādaṭṭhānā paṭivirato hoti, parañca surāmerayamajjapamādaṭṭhānā veramaṇiyā samādapeti. Ayaṃ vuccati, bhikkhave, sappurisena sappurisataro’’ti. Paṭhamaṃ.

“And what, bhikkhus, is one who is better than a good person? Here, bhikkhus, a certain person is oneself one who abstains from the destruction of life and also encourages another in abstention from the destruction of life; is oneself one who abstains from taking what is not given and also encourages another in abstention from taking what is not given; is oneself one who abstains from sexual misconduct and also encourages another in abstention from sexual misconduct; is oneself one who abstains from false speech and also encourages another in abstention from false speech; is oneself one who abstains from partaking of liquor and intoxicants which are the basis for heedlessness and also encourages another in abstention from them. This, bhikkhus, is called one who is better than a good person.” First.

2. Assaddhasuttaṃ

2. The Discourse on the Faithless

202. ‘‘Asappurisañca vo, bhikkhave, desessāmi, asappurisena asappurisatarañca; sappurisañca, sappurisena sappurisatarañca. Taṃ suṇātha…pe….

202. “Bhikkhus, I will teach you about the bad person, and one worse than the bad person; the good person, and one better than the good person. Listen to that… and so on…”

‘‘Katamo ca, bhikkhave, asappuriso? Idha, bhikkhave, ekacco assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti. Ayaṃ vuccati, bhikkhave, asappuriso.

“And what, bhikkhus, is a bad person? Here, bhikkhus, a certain person is without faith, is shameless, is without moral dread, is of little learning, is lazy, is of lapsed mindfulness, and is unwise. This, bhikkhus, is called a bad person.”

‘‘Katamo ca, bhikkhave, asappurisena asappurisataro? Idha, bhikkhave, ekacco attanā ca assaddho hoti, parañca assaddhiye samādapeti; attanā ca ahiriko hoti, parañca ahirikatāya samādapeti; attanā ca anottappī hoti, parañca anottappe samādapeti; attanā ca appassuto hoti, parañca appassute samādapeti; attanā ca kusīto hoti, parañca kosajje samādapeti; attanā ca muṭṭhassati hoti, parañca muṭṭhassacce samādapeti; attanā ca duppañño hoti, parañca duppaññatāya samādapeti. Ayaṃ vuccati, bhikkhave, asappurisena asappurisataro.

And what, Bhikkhus, is one more ignoble than the ignoble person? Here, Bhikkhus, a certain person is himself without faith and establishes another in faithlessness; he is himself shameless and establishes another in shamelessness; he is himself without moral dread and establishes another in the lack of moral dread; he is himself of little learning and establishes another in being of little learning; he is himself lazy and establishes another in laziness; he is himself of lapsed mindfulness and establishes another in the state of having lapsed mindfulness; he is himself unwise and establishes another in unwisdom. This, Bhikkhus, is called one more ignoble than the ignoble person.

‘‘Katamo ca, bhikkhave, sappuriso? Idha, bhikkhave, ekacco saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, satimā hoti, paññavā hoti. Ayaṃ vuccati, bhikkhave, sappuriso.

And what, Bhikkhus, is the noble person? Here, Bhikkhus, a certain person has faith, has moral shame, has moral dread, is of much learning, is of aroused energy, is mindful, and is wise. This, Bhikkhus, is called the noble person.

‘‘Katamo ca, bhikkhave, sappurisena sappurisataro? Idha, bhikkhave, ekacco attanā ca saddhāsampanno hoti, parañca saddhāsampadāya samādapeti[Pg.541]; attanā ca hirimā hoti, parañca hirimatāya samādapeti; attanā ca ottappī hoti, parañca ottappe samādapeti; attanā ca bahussuto hoti, parañca bāhusacce samādapeti; attanā ca āraddhavīriyo hoti, parañca vīriyārambhe samādapeti; attanā ca upaṭṭhitassati hoti, parañca satiupaṭṭhāne samādapeti; attanā ca paññāsampanno hoti, parañca paññāsampadāya samādapeti. Ayaṃ vuccati, bhikkhave, sappurisena sappurisataro’’ti. Dutiyaṃ.

And what, Bhikkhus, is one more noble than the noble person? Here, Bhikkhus, a certain person is himself accomplished in faith and establishes another in the accomplishment of faith; he himself has moral shame and establishes another in having moral shame; he himself has moral dread and establishes another in moral dread; he himself is of much learning and establishes another in being of much learning; he himself is of aroused energy and establishes another in the arousal of energy; he himself has established mindfulness and establishes another in the establishment of mindfulness; he himself is accomplished in wisdom and establishes another in the accomplishment of wisdom. This, Bhikkhus, is called one more noble than the noble person. The Second.

3. Sattakammasuttaṃ

3. The Discourse on the Seven Kinds of Action

203. ‘‘Asappurisañca vo, bhikkhave, desessāmi, asappurisena asappurisatarañca; sappurisañca, sappurisena sappurisatarañca. Taṃ suṇātha…pe….

203. Bhikkhus, I shall teach you about the ignoble person and one more ignoble than the ignoble person; and about the noble person and one more noble than the noble person. Listen to that... and so on...

‘‘Katamo ca, bhikkhave, asappuriso? Idha, bhikkhave, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti. Ayaṃ vuccati, bhikkhave, asappuriso.

And what, Bhikkhus, is the ignoble person? Here, Bhikkhus, a certain person is one who destroys life, one who takes what is not given, one who engages in sexual misconduct, one who speaks falsehood, one who has divisive speech, one who has harsh speech, one who engages in idle chatter. This, Bhikkhus, is called the ignoble person.

‘‘Katamo ca, bhikkhave, asappurisena asappurisataro? Idha, bhikkhave, ekacco attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti; attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti; attanā ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti; attanā ca musāvādī hoti, parañca musāvāde samādapeti; attanā ca pisuṇavāco hoti, parañca pisuṇāya vācāya samādapeti; attanā ca pharusavāco hoti, parañca pharusāya vācāya samādapeti; attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti. Ayaṃ vuccati, bhikkhave, asappurisena asappurisataro.

And what, Bhikkhus, is one more ignoble than the ignoble person? Here, Bhikkhus, a certain person is himself one who destroys life and also establishes others in the destruction of life; he is himself one who takes what is not given and also establishes others in taking what is not given; he is himself one who engages in sexual misconduct and also establishes others in sexual misconduct; he is himself one who speaks falsehood and also establishes others in speaking falsehood; he is himself one who has divisive speech and also establishes others in divisive speech; he is himself one who has harsh speech and also establishes others in harsh speech; he is himself one who engages in idle chatter and also establishes others in idle chatter. This, Bhikkhus, is called one more ignoble than the ignoble person.

‘‘Katamo ca, bhikkhave, sappuriso? Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato, hoti, samphappalāpā paṭivirato hoti. Ayaṃ vuccati, bhikkhave, sappuriso.

And what, Bhikkhus, is the noble person? Here, Bhikkhus, a certain person is one who abstains from destroying life, one who abstains from taking what is not given, one who abstains from sexual misconduct, one who abstains from speaking falsehood, one who abstains from divisive speech, one who abstains from harsh speech, one who abstains from idle chatter. This, Bhikkhus, is called the noble person.

‘‘Katamo [Pg.542] ca, bhikkhave, sappurisena sappurisataro? Idha bhikkhave, ekacco attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti; attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti; attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti; attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti; attanā ca pisuṇāya vācāya paṭivirato hoti, parañca pisuṇāya vācāya veramaṇiyā samādapeti; attanā ca pharusāya vācāya paṭivirato hoti, parañca pharusāya vācāya veramaṇiyā samādapeti; attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti. Ayaṃ vuccati, bhikkhave, sappurisena sappurisataro’’ti. Tatiyaṃ.

And what, Bhikkhus, is one more noble than the noble person? Here, Bhikkhus, a certain person is himself one who abstains from destroying life and also establishes others in abstinence from destroying life; he is himself one who abstains from taking what is not given and also establishes others in abstinence from taking what is not given; he is himself one who abstains from sexual misconduct and also establishes others in abstinence from sexual misconduct; he is himself one who abstains from speaking falsehood and also establishes others in abstinence from speaking falsehood; he is himself one who abstains from divisive speech and also establishes others in abstinence from divisive speech; he is himself one who abstains from harsh speech and also establishes others in abstinence from harsh speech; he is himself one who abstains from idle chatter and also establishes others in abstinence from idle chatter. This, Bhikkhus, is called one more noble than the noble person. The Third.

4. Dasakammasuttaṃ

4. The Discourse on the Ten Kinds of Action

204. ‘‘Asappurisañca vo, bhikkhave, desessāmi, asappurisena asappurisatarañca; sappurisañca, sappurisena sappurisatarañca. Taṃ suṇātha…pe….

204. Bhikkhus, I shall teach you about the ignoble person, and one more ignoble than the ignoble person; and about the noble person, and one more noble than the noble person. Listen to that… and so on…

‘‘Katamo ca, bhikkhave, asappuriso? Idha, bhikkhave, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhiko hoti. Ayaṃ vuccati, bhikkhave, asappuriso.

And what, Bhikkhus, is the ignoble person? Here, Bhikkhus, a certain person is one who destroys life, one who takes what is not given, one who engages in sexual misconduct, one who speaks falsehood, one who has divisive speech, one who has harsh speech, one who engages in idle chatter, one who is covetous, one who has a mind of ill will, and one who holds wrong view. This, Bhikkhus, is called the ignoble person.

‘‘Katamo ca, bhikkhave, asappurisena asappurisataro? Idha, bhikkhave, ekacco attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti…pe… attanā ca abhijjhālu hoti, parañca abhijjhāya samādapeti; attanā ca byāpannacitto hoti, parañca byāpāde samādapeti, attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti. Ayaṃ vuccati, bhikkhave, asappurisena asappurisataro.

And what, Bhikkhus, is one more ignoble than the ignoble person? Here, Bhikkhus, a certain person himself destroys living beings and establishes others in the destruction of living beings… he himself is covetous and establishes others in covetousness; he himself has a mind of ill will and establishes others in ill will; he himself holds wrong view and establishes others in wrong view. This, Bhikkhus, is called one more ignoble than the ignoble person.

‘‘Katamo ca, bhikkhave, sappuriso? Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti…pe… anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhiko hoti. Ayaṃ vuccati, bhikkhave, sappuriso.

And what, Bhikkhus, is the noble person? Here, Bhikkhus, a certain person abstains from destroying living beings… is not covetous, has a mind without ill will, and holds right view. This, Bhikkhus, is called the noble person.

‘‘Katamo [Pg.543] ca, bhikkhave, sappurisena sappurisataro? Idha, bhikkhave, ekacco attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti…pe… attanā ca anabhijjhālu hoti, parañca anabhijjhāya samādapeti; attanā ca abyāpannacitto hoti, parañca abyāpāde samādapeti; attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti. Ayaṃ vuccati, bhikkhave, sappurisena sappurisataro’’ti. Catutthaṃ.

And what, Bhikkhus, is one more noble than the noble person? Here, Bhikkhus, a certain person himself abstains from destroying living beings and establishes others in abstention from destroying living beings… he himself is not covetous and establishes others in non-covetousness; he himself has a mind without ill will and establishes others in the absence of ill will; he himself holds right view and establishes others in right view. This, Bhikkhus, is called one more noble than the noble person. The Fourth.

5. Aṭṭhaṅgikasuttaṃ

5. The Discourse on the Eightfold Path

205. ‘‘Asappurisañca vo, bhikkhave, desessāmi, asappurisena asappurisatarañca; sappurisañca, sappurisena sappurisatarañca. Taṃ suṇātha…pe….

205. Bhikkhus, I shall teach you about the ignoble person, and one more ignoble than the ignoble person; and about the noble person, and one more noble than the noble person. Listen to that….

‘‘Katamo ca, bhikkhave, asappuriso? Idha, bhikkhave, ekacco micchādiṭṭhiko hoti, micchāsaṅkappo hoti, micchāvāco hoti, micchākammanto hoti, micchāājīvo hoti, micchāvāyāmo hoti, micchāsati hoti, micchāsamādhi hoti. Ayaṃ vuccati, bhikkhave, asappuriso.

And what, Bhikkhus, is the ignoble person? Here, Bhikkhus, a certain person has wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration. This, Bhikkhus, is called the ignoble person.

‘‘Katamo ca, bhikkhave, asappurisena asappurisataro? Idha bhikkhave, ekacco attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti; attanā ca micchāsaṅkappo hoti, parañca micchāsaṅkappe samādapeti; attanā ca micchāvāco hoti, parañca micchāvācāya samādapeti; attanā ca micchākammanto hoti, parañca micchākammante samādapeti; attanā ca micchāājīvo hoti, parañca micchāājīve samādapeti; attanā ca micchāvāyāmo hoti, parañca micchāvāyāme samādapeti; attanā ca micchāsati hoti, parañca micchāsatiyā samādapeti; attanā ca micchāsamādhi hoti, parañca micchāsamādhimhi samādapeti. Ayaṃ vuccati, bhikkhave, asappurisena asappurisataro.

And what, Bhikkhus, is one more ignoble than the ignoble person? Here, Bhikkhus, a certain person himself has wrong view and establishes others in wrong view; he himself has wrong intention and establishes others in wrong intention; he himself has wrong speech and establishes others in wrong speech; he himself has wrong action and establishes others in wrong action; he himself has wrong livelihood and establishes others in wrong livelihood; he himself has wrong effort and establishes others in wrong effort; he himself has wrong mindfulness and establishes others in wrong mindfulness; he himself has wrong concentration and establishes others in wrong concentration. This, Bhikkhus, is called one more ignoble than the ignoble person.

‘‘Katamo ca, bhikkhave, sappuriso? Idha, bhikkhave, ekacco sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti, sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti. Ayaṃ vuccati, bhikkhave, sappuriso.

And what, Bhikkhus, is the noble person? Here, Bhikkhus, a certain person has right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This, Bhikkhus, is called the noble person.

‘‘Katamo [Pg.544] ca, bhikkhave, sappurisena sappurisataro? Idha, bhikkhave, ekacco attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti; attanā ca sammāsaṅkappo hoti, parañca sammāsaṅkappe samādapeti; attanā ca sammāvāco hoti, parañca sammāvācāya samādapeti; attanā ca sammākammanto hoti, parañca sammākammante samādapeti; attanā ca sammāājīvo hoti, parañca sammāājīve samādapeti; attanā ca sammāvāyāmo hoti, parañca sammāvāyāme samādapeti; attanā ca sammāsati hoti, parañca sammāsatiyā samādapeti; attanā ca sammāsamādhi hoti, parañca sammāsamādhimhi samādapeti. Ayaṃ vuccati, bhikkhave, sappurisena sappurisataro’’ti. Pañcamaṃ.

And what, Bhikkhus, is one more noble than the noble person? Here, Bhikkhus, a certain person himself has right view and establishes others in right view; he himself has right intention and establishes others in right intention; he himself has right speech and establishes others in right speech; he himself has right action and establishes others in right action; he himself has right livelihood and establishes others in right livelihood; he himself has right effort and establishes others in right effort; he himself has right mindfulness and establishes others in right mindfulness; he himself has right concentration and establishes others in right concentration. This, Bhikkhus, is called one more noble than the noble person. The Fifth.

6. Dasamaggasuttaṃ

6. The Discourse on the Tenfold Path

206. ‘‘Asappurisañca vo, bhikkhave, desessāmi, asappurisena asappurisatarañca; sappurisañca, sappurisena sappurisatarañca. Taṃ suṇātha…pe….

206. Bhikkhus, I shall teach you about the ignoble person, and one more ignoble than the ignoble person; and about the noble person, and one more noble than the noble person. Listen to that….

‘‘Katamo ca, bhikkhave, asappuriso? Idha, bhikkhave, ekacco micchādiṭṭhiko hoti …pe… micchāñāṇī hoti, micchāvimutti hoti. Ayaṃ vuccati, bhikkhave, asappuriso.

And what, Bhikkhus, is the ignoble person? Here, Bhikkhus, a certain person has wrong view… has wrong knowledge, has wrong liberation. This, Bhikkhus, is called the ignoble person.

‘‘Katamo ca, bhikkhave, asappurisena asappurisataro? Idha, bhikkhave, ekacco attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti…pe… attanā ca micchāñāṇī hoti, parañca micchāñāṇe samādapeti; attanā ca micchāvimutti hoti, parañca micchāvimuttiyā samādapeti. Ayaṃ vuccati, bhikkhave, asappurisena asappurisataro.

And what, Bhikkhus, is one more ignoble than the ignoble person? Here, Bhikkhus, a certain person himself has wrong view and establishes others in wrong view… he himself has wrong knowledge and establishes others in wrong knowledge; he himself has wrong liberation and establishes others in wrong liberation. This, Bhikkhus, is called one more ignoble than the ignoble person.

‘‘Katamo ca, bhikkhave, sappuriso? Idha, bhikkhave, ekacco sammādiṭṭhiko hoti…pe… sammāñāṇī hoti, sammāvimutti hoti. Ayaṃ vuccati, bhikkhave, sappuriso.

And what, Bhikkhus, is the noble person? Here, Bhikkhus, a certain person has right view… has right knowledge, has right liberation. This, Bhikkhus, is called the noble person.

‘‘Katamo ca, bhikkhave, sappurisena sappurisataro? Idha, bhikkhave, ekacco attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti…pe… attanā ca sammāñāṇī hoti, parañca sammāñāṇe samādapeti; attanā ca sammāvimutti hoti, parañca sammāvimuttiyā samādapeti. Ayaṃ vuccati, bhikkhave, sappurisena sappurisataro’’ti. Chaṭṭhaṃ.

And what, Bhikkhus, is one more noble than the noble person? Here, Bhikkhus, a certain person himself has right view and establishes others in right view… he himself has right knowledge and establishes others in right knowledge; he himself has right liberation and establishes others in right liberation. This, Bhikkhus, is called one more noble than the noble person. The Sixth.

7. Paṭhamapāpadhammasuttaṃ

7. The First Discourse on Evil Qualities

207. ‘‘Pāpañca [Pg.545] vo, bhikkhave, desessāmi, pāpena pāpatarañca; kalyāṇañca, kalyāṇena kalyāṇatarañca. Taṃ suṇātha…pe….

207. Bhikkhus, I will teach you about the evil person and the one more evil than the evil person; and about the good person and the one better than the good person. Listen to that... and so on...

‘‘Katamo ca, bhikkhave, pāpo? Idha, bhikkhave, ekacco pāṇātipātī hoti…pe… micchādiṭṭhiko hoti. Ayaṃ vuccati, bhikkhave, pāpo.

And what, bhikkhus, is an evil person? Here, bhikkhus, a certain person destroys life... has wrong view. This, bhikkhus, is called an evil person.

‘‘Katamo ca, bhikkhave, pāpena pāpataro? Idha, bhikkhave, ekacco attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti…pe… attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti. Ayaṃ vuccati, bhikkhave, pāpena pāpataro.

And what, bhikkhus, is one more evil than the evil person? Here, bhikkhus, a certain person himself destroys life, and he establishes another in destroying life... he himself is of wrong view, and he establishes another in wrong view. This, bhikkhus, is called one more evil than the evil person.

‘‘Katamo ca, bhikkhave, kalyāṇo? Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhiko hoti. Ayaṃ vuccati, bhikkhave, kalyāṇo.

And what, bhikkhus, is a good person? Here, bhikkhus, a certain person abstains from destroying life... has right view. This, bhikkhus, is called a good person.

‘‘Katamo ca, bhikkhave, kalyāṇena kalyāṇataro? Idha, bhikkhave, ekacco attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti…pe… attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti. Ayaṃ vuccati, bhikkhave, kalyāṇena kalyāṇataro’’ti. Sattamaṃ.

And what, bhikkhus, is one better than the good person? Here, bhikkhus, a certain person himself abstains from destroying life, and he establishes another in abstinence from destroying life... he himself is of right view, and he establishes another in right view. This, bhikkhus, is called one better than the good person. The seventh.

8. Dutiyapāpadhammasuttaṃ

8. The Second Discourse on Evil Qualities

208. ‘‘Pāpañca vo, bhikkhave, desessāmi, pāpena pāpatarañca; kalyāṇañca, kalyāṇena kalyāṇatarañca. Taṃ suṇātha, sādhukaṃ manasikarotha; bhāsissāmī’’ti. Evaṃ…pe… etadavoca –

208. Bhikkhus, I will teach you about the evil person and the one more evil than the evil person; and about the good person and the one better than the good person. Listen to that, pay close attention, I will speak.” So… he said this:

‘‘Katamo ca, bhikkhave, pāpo? Idha, bhikkhave, ekacco micchādiṭṭhiko hoti…pe… micchāñāṇī hoti, micchāvimutti hoti. Ayaṃ vuccati, bhikkhave, pāpo.

And what, bhikkhus, is the evil person? Here, bhikkhus, a certain person has wrong view… has wrong knowledge, has wrong liberation. This, bhikkhus, is called the evil person.

‘‘Katamo ca, bhikkhave, pāpena pāpataro? Idha, bhikkhave, ekacco attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti…pe… attanā ca micchāñāṇī hoti, parañca micchāñāṇe samādapeti; attanā ca micchāvimutti hoti, parañca micchāvimuttiyā samādapeti. Ayaṃ vuccati, bhikkhave, pāpena pāpataro.

And what, bhikkhus, is one more evil than the evil person? Here, bhikkhus, a certain person is himself of wrong view and establishes another in wrong view… is himself of wrong knowledge and establishes another in wrong knowledge; is himself of wrong liberation and establishes another in wrong liberation. This, bhikkhus, is called one more evil than the evil person.

‘‘Katamo [Pg.546] ca, bhikkhave, kalyāṇo? Idha, bhikkhave, ekacco sammādiṭṭhiko hoti …pe… sammāñāṇī hoti, sammāvimutti hoti. Ayaṃ vuccati, bhikkhave, kalyāṇo.

And what, bhikkhus, is a good person? Here, bhikkhus, a certain person has right view… has right knowledge, has right liberation. This, bhikkhus, is called a good person.

‘‘Katamo ca, bhikkhave, kalyāṇena kalyāṇataro? Idha, bhikkhave, ekacco attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti…pe… attanā ca sammāñāṇī hoti, parañca sammāñāṇe samādapeti; attanā ca sammāvimutti hoti, parañca sammāvimuttiyā samādapeti. Ayaṃ vuccati, bhikkhave, kalyāṇena kalyāṇataro’’ti. Aṭṭhamaṃ.

And what, bhikkhus, is one better than the good person? Here, bhikkhus, a certain person is himself of right view and establishes another in right view… is himself of right knowledge and establishes another in right knowledge; is himself of right liberation and establishes another in right liberation. This, bhikkhus, is called one better than the good person.” The eighth.

9. Tatiyapāpadhammasuttaṃ

9. The Third Discourse on Evil Qualities

209. ‘‘Pāpadhammañca vo, bhikkhave, desessāmi, pāpadhammena pāpadhammatarañca; kalyāṇadhammañca, kalyāṇadhammena kalyāṇadhammatarañca. Taṃ suṇātha…pe….

209. Bhikkhus, I will teach you about the person with evil qualities and the one with worse qualities; and about the person with good qualities and the one with better qualities. Listen to that…

‘‘Katamo ca, bhikkhave, pāpadhammo? Idha, bhikkhave, ekacco pāṇātipātī hoti…pe… micchādiṭṭhiko hoti. Ayaṃ vuccati, bhikkhave, pāpadhammo.

And what, bhikkhus, is the person with evil qualities? Here, bhikkhus, a certain person destroys life… has wrong view. This, bhikkhus, is called the person with evil qualities.

‘‘Katamo ca, bhikkhave, pāpadhammena pāpadhammataro? Idha bhikkhave, ekacco attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti…pe… attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti. Ayaṃ vuccati, bhikkhave, pāpadhammena pāpadhammataro.

And what, bhikkhus, is the one with worse qualities than the person with evil qualities? Here, bhikkhus, a certain person himself destroys life and establishes another in the destruction of life… he himself is of wrong view and establishes another in wrong view. This, bhikkhus, is called the one with worse qualities than the person with evil qualities.

‘‘Katamo ca, bhikkhave, kalyāṇadhammo? Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti…pe… sammādiṭṭhiko hoti. Ayaṃ vuccati, bhikkhave, kalyāṇadhammo.

And what, bhikkhus, is the person with good qualities? Here, bhikkhus, a certain person abstains from destroying life… has right view. This, bhikkhus, is called the person with good qualities.

‘‘Katamo ca, bhikkhave, kalyāṇadhammena kalyāṇadhammataro? Idha, bhikkhave, ekacco attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti…pe… attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti. Ayaṃ vuccati, bhikkhave, kalyāṇadhammena kalyāṇadhammataro’’ti. Navamaṃ.

And what, bhikkhus, is the one with better qualities than the person with good qualities? Here, bhikkhus, a certain person himself abstains from destroying life and establishes another in abstinence from destroying life… he himself is of right view and establishes another in right view. This, bhikkhus, is called the one with better qualities than the person with good qualities.” The ninth.

10. Catutthapāpadhammasuttaṃ

10. The Fourth Discourse on Evil Qualities

210. ‘‘Pāpadhammañca vo, bhikkhave, desessāmi, pāpadhammena pāpadhammatarañca; kalyāṇadhammañca, kalyāṇadhammena kalyāṇadhammatarañca. Taṃ suṇātha…pe….

210. Bhikkhus, I will teach you about the person with evil qualities and the one with worse qualities; and about the person with good qualities and the one with better qualities. Listen to that… and so on…

‘‘Katamo [Pg.547] ca, bhikkhave, pāpadhammo? Idha, bhikkhave, ekacco micchādiṭṭhiko hoti…pe… micchāñāṇī hoti, micchāvimutti hoti. Ayaṃ vuccati, bhikkhave, pāpadhammo.

And what, bhikkhus, is the person with evil qualities? Here, bhikkhus, a certain person is of wrong view… is of wrong knowledge, is of wrong liberation. This, bhikkhus, is called the person with evil qualities.

‘‘Katamo ca, bhikkhave, pāpadhammena pāpadhammataro? Idha, bhikkhave, ekacco attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti…pe… attanā ca micchāñāṇī hoti, parañca micchāñāṇe samādapeti; attanā ca micchāvimutti hoti, parañca micchāvimuttiyā samādapeti. Ayaṃ vuccati, bhikkhave, pāpadhammena pāpadhammataro.

And what, bhikkhus, is the one with worse qualities than the person with evil qualities? Here, bhikkhus, a certain person is himself of wrong view and establishes another in wrong view… he is himself of wrong knowledge and establishes another in wrong knowledge; he is himself of wrong liberation and establishes another in wrong liberation. This, bhikkhus, is called the one with worse qualities than the person with evil qualities.

‘‘Katamo ca, bhikkhave, kalyāṇadhammo? Idha, bhikkhave, ekacco sammādiṭṭhiko hoti…pe… sammāñāṇī hoti, sammāvimutti hoti. Ayaṃ vuccati, bhikkhave, kalyāṇadhammo.

And what, bhikkhus, is the person with good qualities? Here, bhikkhus, a certain person is of right view… is of right knowledge, is of right liberation. This, bhikkhus, is called the person with good qualities.

‘‘Katamo ca, bhikkhave, kalyāṇadhammena kalyāṇadhammataro? Idha, bhikkhave, ekacco attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti…pe… attanā ca sammāñāṇī hoti, parañca sammāñāṇe samādapeti; attanā ca sammāvimutti hoti, parañca sammāvimuttiyā samādapeti. Ayaṃ vuccati, bhikkhave, kalyāṇadhammena kalyāṇadhammataro’’ti. Dasamaṃ.

“And who, bhikkhus, is the person with better qualities than the person with good qualities? Here, bhikkhus, a certain person is himself of right view and establishes another in right view… he is himself of right knowledge and establishes another in right knowledge; he is himself of right liberation and establishes another in right liberation. This one, bhikkhus, is called the person with better qualities than the person with good qualities.” The tenth.

Sappurisavaggo paṭhamo.

The First Chapter on the Good Person.

Tassuddānaṃ –

The summary verse for this:

Sikkhāpadañca assaddhaṃ, sattakammaṃ atho ca dasakammaṃ;

Aṭṭhaṅgikañca dasamaggaṃ, dve pāpadhammā apare dveti.

The precept and the faithless one, the seven actions and then the ten actions; the eightfold and the tenfold path, two on the person of evil nature and another two.

(22) 2. Parisāvaggo

2. The Chapter on the Assembly

1. Parisāsuttaṃ

1. The Discourse on the Assembly

211. ‘‘Cattārome, bhikkhave, parisadūsanā. Katame cattāro? Bhikkhu, bhikkhave, dussīlo pāpadhammo parisadūsano; bhikkhunī, bhikkhave, dussīlā [Pg.548] pāpadhammā parisadūsanā; upāsako, bhikkhave, dussīlo pāpadhammo parisadūsano; upāsikā, bhikkhave, dussīlā pāpadhammā parisadūsanā. Ime kho, bhikkhave, cattāro parisadūsanā.

211. “Bhikkhus, there are these four corruptors of an assembly. What four? A bhikkhu, bhikkhus, who is immoral and of evil nature is a corruptor of the assembly; a bhikkhunī, bhikkhus, who is immoral and of evil nature is a corruptor of the assembly; a male lay follower, bhikkhus, who is immoral and of evil nature is a corruptor of the assembly; a female lay follower, bhikkhus, who is immoral and of evil nature is a corruptor of the assembly. These, bhikkhus, are the four corruptors of an assembly.

‘‘Cattārome, bhikkhave, parisasobhanā. Katame cattāro? Bhikkhu, bhikkhave, sīlavā kalyāṇadhammo parisasobhano; bhikkhunī, bhikkhave, sīlavatī kalyāṇadhammā parisasobhanā; upāsako, bhikkhave, sīlavā kalyāṇadhammo parisasobhano; upāsikā, bhikkhave, sīlavatī kalyāṇadhammā parisasobhanā. Ime kho, bhikkhave, cattāro parisasobhanā’’ti. Paṭhamaṃ.

“Bhikkhus, there are these four adorners of an assembly. What four? A bhikkhu, bhikkhus, who is virtuous and of good nature is an adorner of the assembly; a bhikkhunī, bhikkhus, who is virtuous and of good nature is an adorner of the assembly; a male lay follower, bhikkhus, who is virtuous and of good nature is an adorner of the assembly; a female lay follower, bhikkhus, who is virtuous and of good nature is an adorner of the assembly. These, bhikkhus, are the four adorners of an assembly.” The first.

2. Diṭṭhisuttaṃ

2. The Discourse on Views

212. ‘‘Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi catūhi? Kāyaduccaritena, vacīduccaritena, manoduccaritena, micchādiṭṭhiyā – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

212. “Bhikkhus, one endowed with four qualities is consigned to hell just as if brought and placed there. What four? Bodily misconduct, verbal misconduct, mental misconduct, and wrong view. Bhikkhus, one endowed with these four qualities is consigned to hell just as if brought and placed there.”

‘‘Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi catūhi? Kāyasucaritena, vacīsucaritena, manosucaritena, sammādiṭṭhiyā – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge’’ti. Dutiyaṃ.

“Bhikkhus, one endowed with four qualities is consigned to heaven just as if brought and placed there. What four? Good bodily conduct, good verbal conduct, good mental conduct, and right view. Bhikkhus, one endowed with these four qualities is consigned to heaven just as if brought and placed there.” The second.

3. Akataññutāsuttaṃ

3. The Discourse on Ingratitude

213. ‘‘Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi catūhi? Kāyaduccaritena, vacīduccaritena, manoduccaritena, akataññutā akataveditā – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

213. “Bhikkhus, one endowed with four qualities is consigned to hell just as if brought and placed there. What four? Bodily misconduct, verbal misconduct, mental misconduct, and ingratitude and ungratefulness. Bhikkhus, one endowed with these four qualities is consigned to hell just as if brought and placed there.”

‘‘Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi catūhi? Kāyasucaritena, vacīsucaritena, manosucaritena, kataññutākataveditā – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge’’ti. Tatiyaṃ.

“Bhikkhus, one endowed with four qualities is consigned to heaven just as if brought and placed there. What four? Good bodily conduct, good verbal conduct, good mental conduct, and gratitude and thankfulness. Bhikkhus, one endowed with these four qualities is consigned to heaven just as if brought and placed there.” The third.

4. Pāṇātipātīsuttaṃ

4. The Discourse on Killing Living Beings

214. …Pe… pāṇātipātī [Pg.549] hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti…pe… pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti. Catutthaṃ.

214. …one is a killer of living beings, a taker of what is not given, one who engages in sexual misconduct, and a speaker of falsehoods… one abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, and abstains from false speech. The fourth.

5. Paṭhamamaggasuttaṃ

5. The First Discourse on the Path

215. …Pe… micchādiṭṭhiko hoti, micchāsaṅkappo hoti, micchāvāco hoti, micchākammanto hoti…pe… sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti. Pañcamaṃ.

215. …one has wrong view, wrong intention, wrong speech, and wrong action… one has right view, right intention, right speech, and right action. The fifth.

6. Dutiyamaggasuttaṃ

6. The Second Discourse on the Path

216. …Pe… micchāājīvo hoti, micchāvāyāmo hoti, micchāsati hoti, micchāsamādhi hoti…pe… sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti. Chaṭṭhaṃ.

216. …one has wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration… one has right livelihood, right effort, right mindfulness, and right concentration. The sixth.

7. Paṭhamavohārapathasuttaṃ

7. The First Discourse on the Ways of Speech

217. …Pe… adiṭṭhe diṭṭhavādī hoti, asute sutavādī hoti, amute mutavādī hoti, aviññāte viññātavādī hoti…pe… adiṭṭhe adiṭṭhavādī hoti, asute asutavādī hoti, amute amutavādī hoti, aviññāte aviññātavādī hoti. Sattamaṃ.

217. …Regarding the unseen, one is a speaker of ‘seen’; regarding the unheard, one is a speaker of ‘heard’; regarding the unsensed, one is a speaker of ‘sensed’; regarding the uncognized, one is a speaker of ‘cognized’… Regarding the unseen, one is a speaker of ‘unseen’; regarding the unheard, one is a speaker of ‘unheard’; regarding the unsensed, one is a speaker of ‘unsensed’; regarding the uncognized, one is a speaker of ‘uncognized’. The seventh.

8. Dutiyavohārapathasuttaṃ

8. The Second Discourse on the Ways of Speech

218. …Pe… diṭṭhe adiṭṭhavādī hoti, sute asutavādī hoti, mute amutavādī hoti, viññāte aviññātavādī hoti…pe… diṭṭhe diṭṭhavādī hoti, sute sutavādī hoti, mute mutavādī hoti, viññāte viññātavādī hoti. Aṭṭhamaṃ.

218. …Regarding the seen, one is a speaker of ‘unseen’; regarding the heard, one is a speaker of ‘unheard’; regarding the sensed, one is a speaker of ‘unsensed’; regarding the cognized, one is a speaker of ‘uncognized’… Regarding the seen, one is a speaker of ‘seen’; regarding the heard, one is a speaker of ‘heard’; regarding the sensed, one is a speaker of ‘sensed’; regarding the cognized, one is a speaker of ‘cognized’. The eighth.

9. Ahirikasuttaṃ

9. The Discourse on Shamelessness

219. …Pe… assaddho hoti, dussīlo hoti, ahiriko hoti, anottappī hoti…pe… saddho hoti, sīlavā hoti, hirimā hoti, ottappī hoti. Navamaṃ.

219. …is faithless, unvirtuous, shameless, and has no dread of wrongdoing… is faithful, virtuous, conscientious, and has dread of wrongdoing. The ninth.

10. Dussīlasuttaṃ

10. The Discourse on the Unvirtuous

220. ‘‘Catūhi[Pg.550], bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi catūhi? Assaddho hoti, dussīlo hoti, kusīto hoti, duppañño hoti – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

220. “Bhikkhus, one endowed with four qualities is consigned to hell just as if brought and placed there. What four? One is faithless, unvirtuous, lazy, and unwise. Bhikkhus, one endowed with these four qualities is consigned to hell just as if brought and placed there.”

‘‘Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi catūhi? Saddho hoti, sīlavā hoti, āraddhavīriyo hoti, paññavā hoti – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge’’ti. Dasamaṃ.

“Bhikkhus, one endowed with four qualities is consigned to heaven just as if brought and placed there. What four? One is faithful, virtuous, has aroused effort, and is wise. Bhikkhus, one endowed with these four qualities is consigned to heaven just as if brought and placed there.” The tenth.

Parisāvaggo dutiyo.

The Chapter on the Assembly, the Second.

Tassuddānaṃ –

The summary verse for this:

Parisā diṭṭhi akataññutā, pāṇātipātāpi dve maggā;

Dve vohārapathā vuttā, ahirikaṃ duppaññena cāti.

Assemblies, views, ingratitude, and killing living beings; two paths; two ways of speaking are taught; shamelessness, and with the unwise.

(23) 3. Duccaritavaggo

(23) 3. The Chapter on Misconduct

1. Duccaritasuttaṃ

1. The Discourse on Misconduct

221. ‘‘Cattārimāni, bhikkhave, vacīduccaritāni. Katamāni cattāri? Musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo – imāni kho, bhikkhave, cattāri vacīduccaritāni. Cattārimāni, bhikkhave, vacīsucaritāni. Katamāni cattāri? Saccavācā, apisuṇā vācā, saṇhā vācā, mantavācā – imāni kho, bhikkhave, cattāri vacīsucaritānī’’ti. Paṭhamaṃ.

221. “Bhikkhus, there are these four kinds of verbal misconduct. What four? False speech, malicious speech, harsh speech, and idle chatter. These, bhikkhus, are the four kinds of verbal misconduct. There are these four kinds of good verbal conduct. What four? Truthful speech, non-malicious speech, gentle speech, and wise speech. These, bhikkhus, are the four kinds of good verbal conduct.” First.

2. Diṭṭhisuttaṃ

2. The Discourse on View

222. ‘‘Catūhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo [Pg.551] ca viññūnaṃ; bahuñca apuññaṃ pasavati. Katamehi catūhi? Kāyaduccaritena, vacīduccaritena, manoduccaritena, micchādiṭṭhiyā – imehi kho, bhikkhave, catūhi dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati.

222. “Bhikkhus, endowed with four qualities, a foolish, inept, and bad person carries himself as one who is undermined and ruined. He is blameworthy and censurable by the wise, and he generates much demerit. What four? With bodily misconduct, verbal misconduct, mental misconduct, and wrong view. Indeed, bhikkhus, endowed with these four qualities, a foolish, inept, and bad person carries himself as one who is undermined and ruined; he is blameworthy and censurable by the wise, and he generates much demerit.

‘‘Catūhi, bhikkhave, dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo viññūnaṃ, bahuñca puññaṃ pasavati. Katamehi catūhi? Kāyasucaritena, vacīsucaritena, manosucaritena, sammādiṭṭhiyā – imehi kho, bhikkhave, catūhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo viññūnaṃ; bahuñca puññaṃ pasavatī’’ti. Dutiyaṃ.

“Bhikkhus, endowed with four qualities, a wise, discerning, and good person carries himself as one who is not undermined and not ruined. He is blameless and not censurable by the wise, and he generates much merit. What four? With good bodily conduct, good verbal conduct, good mental conduct, and right view. Indeed, bhikkhus, endowed with these four qualities, a wise, discerning, and good person carries himself as one who is not undermined and not ruined; he is blameless and not censurable by the wise, and he generates much merit.” Second.

3. Akataññutāsuttaṃ

3. The Discourse on Ingratitude

223. ‘‘Catūhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo viññūnaṃ, bahuñca apuññaṃ pasavati. Katamehi catūhi? Kāyaduccaritena, vacīduccaritena, manoduccaritena, akataññutā akataveditā – imehi…pe… paṇḍito… kāyasucaritena, vacīsucaritena, manosucaritena kataññutākataveditā…pe…. Tatiyaṃ.

223. “Bhikkhus, endowed with four qualities, a foolish, inept, and bad person carries himself as one who is undermined and ruined. He is blameworthy and censurable by the wise, and he generates much demerit. What four? With bodily misconduct, verbal misconduct, mental misconduct, and with ingratitude and unthankfulness. With these…pe… A wise person… with good bodily conduct, good verbal conduct, good mental conduct, and with gratitude and thankfulness…pe…. Third.

4. Pāṇātipātīsuttaṃ

4. The Discourse on Killing

224. … Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti…pe… pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti…pe…. Catutthaṃ.

224. …He is one who destroys life, one who takes what is not given, one who engages in sexual misconduct, and one who speaks falsely…pe… He is one who abstains from destroying life, abstains from taking what is not given, abstains from sexual misconduct, and abstains from false speech…pe…. Fourth.

5. Paṭhamamaggasuttaṃ

5. The First Discourse on the Path

225. … Micchādiṭṭhiko hoti, micchāsaṅkappo hoti, micchāvāco hoti, micchākammanto hoti…pe… sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti…pe…. Pañcamaṃ.

225. …He has wrong view, wrong intention, wrong speech, wrong action…pe… He has right view, right intention, right speech, right action…pe…. Fifth.

6. Dutiyamaggasuttaṃ

6. The Second Discourse on the Path

226. … Micchāājīvo [Pg.552] hoti, micchāvāyāmo hoti, micchāsati hoti, micchāsamādhi hoti…pe… sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti…pe…. Chaṭṭhaṃ.

226. …One has wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration…pe… one has right livelihood, right effort, right mindfulness, and right concentration…pe…. Sixth.

7. Paṭhamavohārapathasuttaṃ

7. The First Discourse on Ways of Speaking

227. … Adiṭṭhe diṭṭhavādī hoti, asute sutavādī hoti, amute mutavādī hoti, aviññāte viññātavādī hoti…pe… adiṭṭhe adiṭṭhavādī hoti, asute asutavādī hoti, amute amutavādī hoti, aviññāte aviññātavādī hoti…pe…. Sattamaṃ.

227. …One speaks of the unseen as seen, of the unheard as heard, of the unsensed as sensed, of the uncognized as cognized…pe… one speaks of the unseen as unseen, of the unheard as unheard, of the unsensed as unsensed, of the uncognized as uncognized…pe…. Seventh.

8. Dutiyavohārapathasuttaṃ

8. The Second Discourse on Ways of Speaking

228. … Diṭṭhe adiṭṭhavādī hoti, sute asutavādī hoti, mute amutavādī hoti, viññāte aviññātavādī hoti…pe… diṭṭhe diṭṭhavādī hoti, sute sutavādī hoti, mute mutavādī hoti, viññāte viññātavādī hoti…pe…. Aṭṭhamaṃ.

228. …One speaks of the seen as unseen, of the heard as unheard, of the sensed as unsensed, of the cognized as uncognized…pe… one speaks of the seen as seen, of the heard as heard, of the sensed as sensed, of the cognized as cognized…pe…. Eighth.

9. Ahirikasuttaṃ

9. The Discourse on Shamelessness

229. … Assaddho hoti, dussīlo hoti, ahiriko hoti, anottappī hoti…pe… saddho hoti, sīlavā hoti, hirimā hoti, ottappī hoti…pe…. Navamaṃ.

229. …One is faithless, unvirtuous, shameless, and without dread of wrongdoing…pe… one is faithful, virtuous, conscientious, and has dread of wrongdoing…pe…. Ninth.

10. Duppaññasuttaṃ

10. The Discourse on the Unwise

230. … Assaddho hoti, dussīlo hoti, kusīto hoti, duppañño hoti…pe… saddho hoti, sīlavā hoti, āraddhavīriyo hoti, paññavā hoti – imehi kho, bhikkhave, catūhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo viññūnaṃ, bahuñca puññaṃ pasavatī’’ti. Dasamaṃ.

230. …One is faithless, unvirtuous, lazy, and unwise…pe… one is faithful, virtuous, energetic, and wise. Indeed, bhikkhus, endowed with these four qualities, a wise, discerning, and good person carries himself as one who is not undermined and not ruined; he is blameless and not censurable by the wise, and he generates much merit.” Tenth.

11. Kavisuttaṃ

11. The Discourse on Poets

231. ‘‘Cattārome[Pg.553], bhikkhave, kavī. Katame cattāro? Cintākavi, sutakavi, atthakavi, paṭibhānakavi – ime kho, bhikkhave, cattāro kavī’’ti. Ekādasamaṃ.

231. “Bhikkhus, there are these four poets. What four? The reflective poet, the learned poet, the meaning poet, and the ready-witted poet. These, bhikkhus, are the four poets.” Eleventh.

Duccaritavaggo tatiyo.

The Chapter on Misconduct, the Third.

Tassuddānaṃ –

The summary verse:

Duccaritaṃ diṭṭhi akataññū ca, pāṇātipātāpi dve maggā;

Dve vohārapathā vuttā, ahirikaṃ duppaññakavinā cāti.

Misconduct, View, and Ingratitude; Killing Living Beings, and two on the Path; two Ways of Speaking are taught; Shamelessness, the Unwise, and the Poet.

(24) 4. Kammavaggo

(24) 4. The Chapter on Kamma

1. Saṃkhittasuttaṃ

1. The Brief Discourse

232. ‘‘Cattārimāni, bhikkhave, kammāni mayā sayaṃ abhiññā sacchikatvā paveditāni. Katamāni cattāri? Atthi, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ; atthi, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ; atthi, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ; atthi, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati. Imāni kho, bhikkhave, cattāri kammāni mayā sayaṃ abhiññā sacchikatvā paveditānī’’ti. Paṭhamaṃ.

232. “Bhikkhus, these four kinds of kamma have been declared by me after realizing them myself with direct knowledge. What four? There is, bhikkhus, dark kamma with a dark result; there is, bhikkhus, bright kamma with a bright result; there is, bhikkhus, dark-and-bright kamma with a dark-and-bright result; and there is, bhikkhus, kamma that is neither dark nor bright with a result that is neither dark nor bright, which leads to the destruction of kamma. These, bhikkhus, are the four kinds of kamma declared by me after realizing them myself with direct knowledge.” First.

2. Vitthārasuttaṃ

2. The Detailed Discourse

233. ‘‘Cattārimāni, bhikkhave, kammāni mayā sayaṃ abhiññā sacchikatvā paveditāni. Katamāni cattāri? Atthi, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ; atthi, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ; atthi, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ; atthi, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati.

233. “Bhikkhus, these four kinds of kamma have been declared by me after I have realized them for myself with profound knowledge. What are the four? There is, bhikkhus, dark kamma with a dark result; there is, bhikkhus, bright kamma with a bright result; there is, bhikkhus, dark-and-bright kamma with a dark-and-bright result; and there is, bhikkhus, kamma that is neither dark nor bright with a result that is neither dark nor bright, which leads to the destruction of kamma.”

‘‘Katamañca, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ? Idha, bhikkhave, ekacco sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ [Pg.554] manosaṅkhāraṃ abhisaṅkharoti. So sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā sabyābajjhaṃ lokaṃ upapajjati. Tamenaṃ sabyābajjhaṃ lokaṃ upapannaṃ samānaṃ sabyābajjhā phassā phusanti. So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṃ vedanaṃ vediyati ekantadukkhaṃ, seyyathāpi sattā nerayikā. Idaṃ vuccati, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ.

“And what, bhikkhus, is dark kamma with a dark result? Here, bhikkhus, a certain person forms an afflictive bodily formation, an afflictive verbal formation, and an afflictive mental formation. Having formed an afflictive bodily formation, an afflictive verbal formation, and an afflictive mental formation, he is reborn into an afflictive world. When he has been reborn into an afflictive world, afflictive contacts touch him. Being touched by afflictive contacts, he experiences an afflictive feeling that is exclusively painful, like the beings in hell. This, bhikkhus, is called dark kamma with a dark result.”

‘‘Katamañca, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ? Idha, bhikkhave, ekacco abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti. So abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā abyābajjhaṃ lokaṃ upapajjati. Tamenaṃ abyābajjhaṃ lokaṃ upapannaṃ samānaṃ abyābajjhā phassā phusanti. So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṃ vedanaṃ vediyati ekantasukhaṃ, seyyathāpi devā subhakiṇhā. Idaṃ vuccati, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ.

“And what, bhikkhus, is bright kamma with a bright result? Here, bhikkhus, a certain person forms a non-afflictive bodily formation, a non-afflictive verbal formation, and a non-afflictive mental formation. Having formed a non-afflictive bodily formation, a non-afflictive verbal formation, and a non-afflictive mental formation, he is reborn into a non-afflictive world. When he has been reborn into a non-afflictive world, non-afflictive contacts touch him. Being touched by non-afflictive contacts, he experiences a non-afflictive feeling that is exclusively pleasant, like the Subhakiṇha devas. This, bhikkhus, is called bright kamma with a bright result.”

‘‘Katamañca, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ? Idha, bhikkhave, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharoti. So sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṃ upapajjati. Tamenaṃ sabyābajjhampi abyābajjhampi lokaṃ upapannaṃ samānaṃ sabyābajjhāpi abyābajjhāpi phassā phusanti. So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṃ vediyati vokiṇṇasukhadukkhaṃ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Idaṃ vuccati, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ.

“And what, bhikkhus, is dark-and-bright kamma with a dark-and-bright result? Here, bhikkhus, a certain person forms a bodily formation that is both afflictive and non-afflictive, a verbal formation that is both afflictive and non-afflictive, and a mental formation that is both afflictive and non-afflictive. Having formed a bodily formation, a verbal formation, and a mental formation that are both afflictive and non-afflictive, he is reborn into a world that is both afflictive and non-afflictive. When he has been reborn into a world that is both afflictive and non-afflictive, contacts that are both afflictive and non-afflictive touch him. Being touched by contacts that are both afflictive and non-afflictive, he experiences a feeling that is both afflictive and non-afflictive, a mixture of pleasure and pain, just like humans, some devas, and some beings who have fallen into a woeful state. This, bhikkhus, is called dark-and-bright kamma with a dark-and-bright result.”

‘‘Katamañca, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati? Tatra, bhikkhave, yamidaṃ kammaṃ kaṇhaṃ kaṇhavipākaṃ tassa pahānāya yā cetanā, yamidaṃ kammaṃ sukkaṃ sukkavipākaṃ tassa pahānāya yā cetanā, yamidaṃ kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ tassa pahānāya [Pg.555] yā cetanā – idaṃ vuccati, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati. Imāni kho, bhikkhave, cattāri kammāni mayā sayaṃ abhiññā sacchikatvā paveditānī’’ti. Dutiyaṃ.

“And what, bhikkhus, is the kamma that is neither dark nor bright with a result that is neither dark nor bright, which leads to the destruction of kamma? Therein, bhikkhus, the volition for the abandoning of that dark kamma with a dark result; the volition for the abandoning of that bright kamma with a bright result; and the volition for the abandoning of that dark-and-bright kamma with a dark-and-bright result—this, bhikkhus, is called the kamma that is neither dark nor bright with a result that is neither dark nor bright, which leads to the destruction of kamma. Indeed, bhikkhus, these four kinds of kamma have been declared by me after I have realized them for myself with profound knowledge.”

3. Soṇakāyanasuttaṃ

3. The Soṇakāyana Sutta

234. Atha kho sikhāmoggallāno brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho sikhāmoggallāno brāhmaṇo bhagavantaṃ etadavoca –

234. Then the brahmin Sikhāmoggallāna approached the Blessed One. He exchanged greetings with the Blessed One, and when this courteous and amiable talk was concluded, he sat down to one side. When he was seated to one side, the brahmin Sikhāmoggallāna said to the Blessed One:

‘‘Purimāni, bho gotama, divasāni purimatarāni soṇakāyano māṇavo yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ etadavoca – ‘samaṇo gotamo sabbakammānaṃ akiriyaṃ paññapeti, sabbakammānaṃ kho pana akiriyaṃ paññapento ucchedaṃ āha lokassa – kammasaccāyaṃ, bho, loko kammasamārambhaṭṭhāyī’’’ti.

“Some days ago, Master Gotama, or even earlier, the young brahmin Soṇakāyana approached me and said: ‘The ascetic Gotama proclaims the non-doing of all actions, and by proclaiming the non-doing of all actions, he proclaims the annihilation of the world. But, sir, this world is based on kamma, it stands firm through the undertaking of kamma.’”

‘‘Dassanampi kho ahaṃ, brāhmaṇa, soṇakāyanassa māṇavassa nābhijānāmi; kuto panevarūpo kathāsallāpo! Cattārimāni, brāhmaṇa, kammāni mayā sayaṃ abhiññā sacchikatvā paveditāni. Katamāni cattāri? Atthi, brāhmaṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ; atthi, brāhmaṇa, kammaṃ sukkaṃ sukkavipākaṃ; atthi, brāhmaṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ; atthi, brāhmaṇa, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati.

“Brahmin, I do not even recall seeing the young brahmin Soṇakāyana, so how could there have been such a conversation? These four kinds of kamma, brahmin, have been proclaimed by me, having realized them myself through direct knowledge. What are the four? There is, brahmin, dark kamma with a dark result; there is, brahmin, bright kamma with a bright result; there is, brahmin, dark-and-bright kamma with a dark-and-bright result; and there is, brahmin, kamma that is neither dark nor bright with a result that is neither dark nor bright, which leads to the destruction of kamma.”

‘‘Katamañca, brāhmaṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ? Idha, brāhmaṇa, ekacco sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti. So sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, sabyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā sabyābajjhaṃ lokaṃ upapajjati. Tamenaṃ sabyābajjhaṃ lokaṃ upapannaṃ samānaṃ sabyābajjhā phassā phusanti. So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṃ vedanaṃ vediyati ekantadukkhaṃ, seyyathāpi sattā nerayikā. Idaṃ vuccati, brāhmaṇa, kammaṃ kaṇhaṃ kaṇhavipākaṃ.

“And what, brahmin, is dark kamma with a dark result? Here, brahmin, someone generates an afflictive bodily formation, generates an afflictive verbal formation, and generates an afflictive mental formation. Having generated an afflictive bodily formation, an afflictive verbal formation, and an afflictive mental formation, they are reborn in an afflictive world. When they are reborn in an afflictive world, afflictive contacts touch them. Being touched by afflictive contacts, they experience an afflictive feeling, exclusively painful—just like beings in hell. This, brahmin, is called dark kamma with a dark result.”

‘‘Katamañca[Pg.556], brāhmaṇa, kammaṃ sukkaṃ sukkavipākaṃ? Idha, brāhmaṇa, ekacco abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharoti, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharoti. So abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ vacīsaṅkhāraṃ abhisaṅkharitvā, abyābajjhaṃ manosaṅkhāraṃ abhisaṅkharitvā abyābajjhaṃ lokaṃ upapajjati. Tamenaṃ abyābajjhaṃ lokaṃ upapannaṃ samānaṃ abyābajjhā phassā phusanti. So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṃ vedanaṃ vediyati ekantasukhaṃ, seyyathāpi devā subhakiṇhā. Idaṃ vuccati, brāhmaṇa, kammaṃ sukkaṃ sukkavipākaṃ.

“And what, brahmin, is bright kamma with a bright result? Here, brahmin, someone generates a non-afflictive bodily formation, generates a non-afflictive verbal formation, and generates a non-afflictive mental formation. Having generated a non-afflictive bodily formation, a non-afflictive verbal formation, and a non-afflictive mental formation, they are reborn in a non-afflictive world. When they are reborn in a non-afflictive world, non-afflictive contacts touch them. Being touched by non-afflictive contacts, they experience a non-afflictive feeling, exclusively pleasant—just like the devas of Refulgent Glory. This, brahmin, is called bright kamma with a bright result.”

‘‘Katamañca, brāhmaṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ? Idha, brāhmaṇa, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharoti. So sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṃ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṃ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṃ upapajjati. Tamenaṃ sabyābajjhampi abyābajjhampi lokaṃ upapannaṃ samānaṃ sabyābajjhāpi abyābajjhāpi phassā phusanti. So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṃ vediyati vokiṇṇasukhadukkhaṃ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Idaṃ vuccati, brāhmaṇa, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ.

“And what, brahmin, is dark-and-bright kamma with a dark-and-bright result? Here, brahmin, someone generates a bodily formation that is both afflictive and non-afflictive, generates a verbal formation that is both afflictive and non-afflictive, and generates a mental formation that is both afflictive and non-afflictive. Having generated a bodily formation that is both afflictive and non-afflictive, a verbal formation that is both afflictive and non-afflictive, and a mental formation that is both afflictive and non-afflictive, they are reborn in a world that is both afflictive and non-afflictive. When they are reborn in such a world, both afflictive and non-afflictive contacts touch them. Being touched by both afflictive and non-afflictive contacts, they experience a feeling of mingled pleasure and pain—just like humans, some devas, and some beings in a state of woe. This, brahmin, is called dark-and-bright kamma with a dark-and-bright result.”

‘‘Katamañca, brāhmaṇa, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati? Tatra, brāhmaṇa, yamidaṃ kammaṃ kaṇhaṃ kaṇhavipākaṃ tassa pahānāya yā cetanā, yamidaṃ kammaṃ sukkaṃ sukkavipākaṃ tassa pahānāya yā cetanā, yamidaṃ kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ tassa pahānāya yā cetanā – idaṃ vuccati, brāhmaṇa, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati. Imāni kho, brāhmaṇa, cattāri kammāni mayā sayaṃ abhiññā sacchikatvā paveditānī’’ti. Tatiyaṃ.

“And what, brahmin, is kamma that is neither dark nor bright with a result that is neither dark nor bright, which leads to the destruction of kamma? Therein, brahmin, the volition for the abandoning of that dark kamma with a dark result, the volition for the abandoning of that bright kamma with a bright result, and the volition for the abandoning of that dark-and-bright kamma with a dark-and-bright result—this, brahmin, is called kamma that is neither dark nor bright with a result that is neither dark nor bright, which leads to the destruction of kamma. These, brahmin, are the four kinds of kamma that I have declared, having realized them for myself with direct knowledge.” The Third.

4. Paṭhamasikkhāpadasuttaṃ

4. The First Discourse on the Training Rules

235. ‘‘Cattārimāni, bhikkhave, kammāni mayā sayaṃ abhiññā sacchikatvā paveditāni. Katamāni cattāri? Atthi, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ; atthi, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ; atthi, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ[Pg.557]; atthi, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati. Katamañca, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ? Idha, bhikkhave, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti. Idaṃ vuccati, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ.

235. “Monks, these four kinds of kamma have been declared by me, having realized them for myself with direct knowledge. What four? There is, monks, dark kamma with a dark result; there is, monks, bright kamma with a bright result; there is, monks, dark-and-bright kamma with a dark-and-bright result; and there is, monks, kamma that is neither dark nor bright with a result that is neither dark nor bright, which leads to the destruction of kamma. And what, monks, is dark kamma with a dark result? Here, monks, a certain person takes life, takes what is not given, engages in sexual misconduct, speaks falsely, and indulges in intoxicating liquor and wine which are the basis for heedlessness. This, monks, is called dark kamma with a dark result.”

‘‘Katamañca, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ? Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Idaṃ vuccati, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ.

“And what, monks, is bright kamma with a bright result? Here, monks, a certain person abstains from taking life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, and abstains from intoxicating liquor and wine which are the basis for heedlessness. This, monks, is called bright kamma with a bright result.”

‘‘Katamañca, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ? Idha, bhikkhave, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharoti…pe… idaṃ vuccati, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ.

“And what, monks, is dark-and-bright kamma with a dark-and-bright result? Here, monks, a certain person generates a bodily formation that is both afflictive and non-afflictive… and so on… This, monks, is called dark-and-bright kamma with a dark-and-bright result.”

‘‘Katamañca, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati? Tatra, bhikkhave, yamidaṃ kammaṃ kaṇhaṃ kaṇhavipākaṃ…pe… idaṃ vuccati, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati. Imāni kho, bhikkhave, cattāri kammāni mayā sayaṃ abhiññā sacchikatvā paveditānī’’ti. Catutthaṃ.

“And what, monks, is kamma that is neither dark nor bright with a result that is neither dark nor bright, which leads to the destruction of kamma? Therein, monks, regarding that kamma which is dark with a dark result… and so on… this, monks, is called kamma that is neither dark nor bright with a result that is neither dark nor bright, which leads to the destruction of kamma. These, monks, are the four kinds of kamma that I have declared, having realized them for myself with direct knowledge.” Fourth.

5. Dutiyasikkhāpadasuttaṃ

5. The Second Discourse on the Training Rules

236. ‘‘Cattārimāni, bhikkhave, kammāni mayā sayaṃ abhiññā sacchikatvā paveditāni. Katamāni cattāri? Atthi, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ; atthi, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ; atthi, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ; atthi, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati.

236. “Monks, these four kammas have been realized by me through direct knowledge and declared. What four? There is, monks, dark kamma with a dark result; there is, monks, bright kamma with a bright result; there is, monks, dark-and-bright kamma with a dark-and-bright result; and there is, monks, kamma that is neither dark nor bright with a result that is neither dark nor bright, which leads to the destruction of kamma.”

‘‘Katamañca, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ? Idha, bhikkhave, ekaccena mātā jīvitā voropitā hoti, pitā jīvitā voropito hoti, arahaṃ jīvitā voropito hoti, tathāgatassa duṭṭhena cittena lohitaṃ [Pg.558] uppāditaṃ hoti, saṅgho bhinno hoti. Idaṃ vuccati, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ.

“And what, monks, is dark kamma with a dark result? Here, monks, a certain person has deprived their mother of life, has deprived their father of life, has deprived an Arahant of life, has with a corrupt mind caused the blood of a Tathāgata to flow, or has created a schism in the Saṅgha. This, monks, is called dark kamma with a dark result.”

‘‘Katamañca, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ? Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti. Idaṃ vuccati, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ.

“And what, monks, is bright kamma with a bright result? Here, monks, a certain person abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter, is uncovetous, has a mind without ill will, and has right view. This, monks, is called bright kamma with a bright result.”

‘‘Katamañca, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ? Idha, bhikkhave, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharoti…pe… idaṃ vuccati, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ.

“And what, monks, is dark-and-bright kamma with a dark-and-bright result? Here, monks, a certain person generates a bodily formation that is both afflictive and non-afflictive... This, monks, is called dark-and-bright kamma with a dark-and-bright result.”

‘‘Katamañca, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati? Tatra, bhikkhave, yamidaṃ kammaṃ kaṇhaṃ kaṇhavipākaṃ…pe… idaṃ vuccati, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati. Imāni kho, bhikkhave, cattāri kammāni mayā sayaṃ abhiññā sacchikatvā paveditānī’’ti. Pañcamaṃ.

“And what, monks, is kamma that is neither dark nor bright with a result that is neither dark nor bright, which leads to the destruction of kamma? Here, monks, the volition for abandoning that kamma that is dark with a dark result... This, monks, is called kamma that is neither dark nor bright with a result that is neither dark nor bright, which leads to the destruction of kamma. Indeed, monks, these are the four kammas that have been realized by me through direct knowledge and declared.” The fifth.

6. Ariyamaggasuttaṃ

6. The Discourse on the Noble Path

237. ‘‘Cattārimāni, bhikkhave, kammāni mayā sayaṃ abhiññā sacchikatvā paveditāni. Katamāni cattāri? Atthi, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ; atthi, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ; atthi, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ; atthi, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati.

237. “Monks, these four kammas have been declared by me after realizing them myself with direct knowledge. What four? There is, monks, dark kamma with a dark result; there is, monks, bright kamma with a bright result; there is, monks, dark-and-bright kamma with a dark-and-bright result; and there is, monks, kamma that is neither dark nor bright with a result that is neither dark nor bright, which leads to the destruction of kamma.”

‘‘Katamañca, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ? Idha, bhikkhave, ekacco sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti…pe… idaṃ vuccati, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ.

“And what, monks, is dark kamma with a dark result? Here, monks, a certain person generates an afflictive bodily formation... This, monks, is called dark kamma with a dark result.”

‘‘Katamañca[Pg.559], bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ? Idha, bhikkhave, ekacco abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti…pe… idaṃ vuccati, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ.

“And what, monks, is bright kamma with a bright result? Here, monks, a certain person generates a non-afflictive bodily formation... This, monks, is called bright kamma with a bright result.”

‘‘Katamañca, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ? Idha, bhikkhave, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharoti…pe… idaṃ vuccati, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ.

“And what, monks, is dark-and-bright kamma with a dark-and-bright result? Here, monks, a certain person generates a bodily formation that is both afflictive and non-afflictive... This, monks, is called dark-and-bright kamma with a dark-and-bright result.”

‘‘Katamañca, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati? Sammādiṭṭhi…pe… sammāsamādhi. Idaṃ vuccati, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati. Imāni kho, bhikkhave, cattāri kammāni mayā sayaṃ abhiññā sacchikatvā paveditānī’’ti. Chaṭṭhaṃ.

“And what, monks, is the kamma that is neither dark nor bright with a result that is neither dark nor bright, which leads to the destruction of kamma? It is Right View... Right Concentration. This, monks, is called the kamma that is neither dark nor bright with a result that is neither dark nor bright, which leads to the destruction of kamma. Indeed, monks, these are the four kammas that have been declared by me after realizing them myself with direct knowledge.” Sixth.

7. Bojjhaṅgasuttaṃ

7. The Discourse on the Factors of Enlightenment

238. ‘‘Cattārimāni, bhikkhave, kammāni…pe… kaṇhaṃ kaṇhavipākaṃ…pe… idha, bhikkhave, ekacco sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti…pe… idaṃ vuccati, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ.

238. “Monks, there are these four kammas... dark kamma with a dark result... Here, monks, a certain person generates an afflictive bodily formation... This, monks, is called dark kamma with a dark result.”

‘‘Katamañca, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ? Idha, bhikkhave, ekacco abyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti…pe… idaṃ vuccati, bhikkhave, kammaṃ sukkaṃ sukkavipākaṃ.

“And what, monks, is bright kamma with a bright result? Here, monks, a certain person generates a non-afflictive bodily formation... This, monks, is called bright kamma with a bright result.”

‘‘Katamañca, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ? Idha, bhikkhave, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṃ abhisaṅkharoti…pe… idaṃ vuccati, bhikkhave, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ.

“And what, monks, is dark-and-bright kamma with a dark-and-bright result? Here, monks, a certain person generates a bodily formation that is both afflictive and non-afflictive... This, monks, is called dark-and-bright kamma with a dark-and-bright result.”

‘‘Katamañca, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati? Satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo – idaṃ vuccati, bhikkhave, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati. Imāni kho, bhikkhave, cattāri kammāni mayā sayaṃ abhiññā sacchikatvā paveditānī’’ti. Sattamaṃ.

“And what, monks, is the kamma that is neither dark nor bright with a result that is neither dark nor bright, which leads to the destruction of kamma? It is the enlightenment factor of mindfulness, the enlightenment factor of investigation of phenomena, the enlightenment factor of energy, the enlightenment factor of rapture, the enlightenment factor of tranquility, the enlightenment factor of concentration, and the enlightenment factor of equanimity. This, monks, is called the kamma that is neither dark nor bright with a result that is neither dark nor bright, which leads to the destruction of kamma. Indeed, monks, these are the four kammas that have been declared by me after realizing them myself with direct knowledge.” Seventh.

8. Sāvajjasuttaṃ

8. The Discourse on the Faulty

239. ‘‘Catūhi[Pg.560], bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi catūhi? Sāvajjena kāyakammena, sāvajjena vacīkammena, sāvajjena manokammena, sāvajjāya diṭṭhiyā – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

239. “Bhikkhus, one who is endowed with four qualities is placed in hell just as if brought and deposited there. With what four? With faulty bodily action, with faulty verbal action, with faulty mental action, and with a faulty view. Indeed, bhikkhus, one who is endowed with these four qualities is placed in hell just as if brought and deposited there.”

‘‘Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi catūhi? Anavajjena kāyakammena, anavajjena vacīkammena, anavajjena manokammena, anavajjāya diṭṭhiyā – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge’’ti. Aṭṭhamaṃ.

“Bhikkhus, one who is endowed with four qualities is placed in the heavenly realm just as if brought and deposited there. With what four? With faultless bodily action, with faultless verbal action, with faultless mental action, and with a faultless view. Indeed, bhikkhus, one who is endowed with these four qualities is placed in the heavenly realm just as if brought and deposited there.” Eighth.

9. Abyābajjhasuttaṃ

9. The Discourse on Non-Malevolence

240. ‘‘Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi catūhi? Sabyābajjhena kāyakammena, sabyābajjhena vacīkammena, sabyābajjhena manokammena, sabyābajjhāya diṭṭhiyā – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

240. “Bhikkhus, one who is endowed with four qualities is placed in hell just as if brought and deposited there. With what four? With bodily action accompanied by malevolence, with verbal action accompanied by malevolence, with mental action accompanied by malevolence, and with a view accompanied by malevolence. Indeed, bhikkhus, one who is endowed with these four qualities is placed in hell just as if brought and deposited there.”

‘‘Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi catūhi? Abyābajjhena kāyakammena, abyābajjhena vacīkammena, abyābajjhena manokammena, abyābajjhāya diṭṭhiyā – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge’’ti. Navamaṃ.

“Bhikkhus, one who is endowed with four qualities is placed in the heavenly realm just as if brought and deposited there. With what four? With bodily action free from malevolence, with verbal action free from malevolence, with mental action free from malevolence, and with a view free from malevolence. Indeed, bhikkhus, one who is endowed with these four qualities is placed in the heavenly realm just as if brought and deposited there.” Ninth.

10. Samaṇasuttaṃ

10. The Discourse on Ascetics

241. ‘‘‘Idheva, bhikkhave, (paṭhamo) samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; suññā parappavādā samaṇehi aññehī’ti – evametaṃ, bhikkhave, sammā sīhanādaṃ nadatha.

241. “‘Bhikkhus, only here is the first ascetic, here the second ascetic, here the third ascetic, here the fourth ascetic. Other doctrines are devoid of ascetics.’ Thus, bhikkhus, you should rightly roar this lion’s roar.”

‘‘Katamo ca, bhikkhave, paṭhamo samaṇo? Idha, bhikkhave, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. Ayaṃ, bhikkhave, paṭhamo samaṇo.

“And what, bhikkhus, is the first ascetic? Here, bhikkhus, a bhikkhu, through the destruction of the three fetters, becomes a stream-enterer, not subject to falling into states of woe, is assured, and is bound for enlightenment. This, bhikkhus, is the first ascetic.”

‘‘Katamo [Pg.561] ca, bhikkhave, dutiyo samaṇo? Idha, bhikkhave, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti. Ayaṃ, bhikkhave, dutiyo samaṇo.

“And what, bhikkhus, is the second ascetic? Here, bhikkhus, a bhikkhu, through the destruction of the three fetters and the attenuation of greed, hatred, and delusion, becomes a once-returner; having come to this world only once more, he makes an end of suffering. This, bhikkhus, is the second ascetic.”

‘‘Katamo ca, bhikkhave, tatiyo samaṇo? Idha, bhikkhave, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Ayaṃ, bhikkhave, tatiyo samaṇo.

“And what, bhikkhus, is the third ascetic? Here, bhikkhus, a bhikkhu, through the destruction of the five lower fetters, becomes one of spontaneous birth; there he attains final Nibbāna, being of a nature not to return from that world. This, bhikkhus, is the third ascetic.”

‘‘Katamo ca, bhikkhave, catuttho samaṇo? Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ, bhikkhave, catuttho samaṇo.

“And what, bhikkhus, is the fourth ascetic? Here, bhikkhus, a bhikkhu, through the destruction of the taints, having realized for himself with direct knowledge in this very life, enters and abides in the taintless liberation of mind, liberation by wisdom. This, bhikkhus, is the fourth ascetic.”

‘‘‘Idheva, bhikkhave, paṭhamo samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; suññā parappavādā samaṇebhi aññehī’ti – evametaṃ, bhikkhave, sammā sīhanādaṃ nadathā’’ti. Dasamaṃ.

“‘Only here, bhikkhus, is the first ascetic, here the second ascetic, here the third ascetic, here the fourth ascetic. Other doctrines are devoid of ascetics.’ Thus, bhikkhus, you should rightly roar this lion’s roar.” The Tenth.

11. Sappurisānisaṃsasuttaṃ

11. The Discourse on the Benefits of a Good Person

242. ‘‘Sappurisaṃ, bhikkhave, nissāya cattāro ānisaṃsā pāṭikaṅkhā. Katame cattāro? Ariyena sīlena vaḍḍhati, ariyena samādhinā vaḍḍhati, ariyāya paññāya vaḍḍhati, ariyāya vimuttiyā vaḍḍhati – sappurisaṃ, bhikkhave, nissāya ime cattāro ānisaṃsā pāṭikaṅkhā’’ti. Ekādasamaṃ.

242. “Bhikkhus, by relying on a good person, four benefits are to be expected. What four? One grows in noble virtue, one grows in noble concentration, one grows in noble wisdom, and one grows in noble liberation. Bhikkhus, by relying on a good person, these four benefits are to be expected.” The Eleventh.

Kammavaggo catuttho.

The Kamma Chapter, the Fourth.

Tassuddānaṃ –

The summary verse for this chapter:

Saṃkhitta vitthāra soṇakāyana,Sikkhāpadaṃ ariyamaggo bojjhaṅgaṃ;

Sāvajjañceva abyābajjhaṃ,Samaṇo ca sappurisānisaṃsoti.

Brief and detailed, Soṇakāyana, the training rule, the noble path, the factors of enlightenment; blameworthy and non-malevolent, the ascetic, and the benefits of a good person.

(25) 5. Āpattibhayavaggo

(25) 5. The Chapter on the Fear of Offenses

1. Saṅghabhedakasuttaṃ

1. The Discourse on One Who Causes Schism in the Saṅgha

243. Ekaṃ [Pg.562] samayaṃ bhagavā kosambiyaṃ viharati ghositārāme. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca – ‘‘api nu taṃ, ānanda, adhikaraṇaṃ vūpasanta’’nti? ‘‘Kuto taṃ, bhante, adhikaraṇaṃ vūpasamissati ! Āyasmato, bhante, anuruddhassa bāhiyo nāma saddhivihāriko kevalakappaṃ saṅghabhedāya ṭhito. Tatrāyasmā anuruddho na ekavācikampi bhaṇitabbaṃ maññatī’’ti.

243. At one time the Blessed One was dwelling at Kosambī in Ghosita’s Park. Then the Venerable Ānanda approached the Blessed One, paid homage to him, and sat down to one side. As he was sitting to one side, the Blessed One said to the Venerable Ānanda: “Ānanda, has that dispute been settled?” “How, venerable sir, could that dispute be settled? Venerable sir, a co-resident of the Venerable Anuruddha named Bāhiya is entirely intent on causing a schism in the Saṅgha. And in that matter, the Venerable Anuruddha does not think even a single word should be spoken.”

‘‘Kadā panānanda, anuruddho saṅghamajjhe adhikaraṇesu voyuñjati! Nanu, ānanda, yāni kānici adhikaraṇāni uppajjanti, sabbāni tāni tumhe ceva vūpasametha sāriputtamoggallānā ca.

“But when, Ānanda, does Anuruddha involve himself in disputes in the midst of the Saṅgha? Surely, Ānanda, whatever disputes arise, you and Sāriputta and Moggallāna settle them all.”

‘‘Cattārome, ānanda, atthavase sampassamāno pāpabhikkhu saṅghabhedena nandati. Katame cattāro? Idhānanda, pāpabhikkhu dussīlo hoti pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto. Tassa evaṃ hoti – ‘sace kho maṃ bhikkhū jānissanti – dussīlo pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujātoti, samaggā maṃ santā nāsessanti; vaggā pana maṃ na nāsessantī’ti. Idaṃ, ānanda, paṭhamaṃ atthavasaṃ sampassamāno pāpabhikkhu saṅghabhedena nandati.

“Ānanda, there are these four grounds, perceiving which, a wicked bhikkhu delights in causing schism in the Saṅgha. What four? Here, Ānanda, a wicked bhikkhu is immoral, of bad character, impure, of suspect conduct, secretive in his actions, not an ascetic though claiming to be one, not living the holy life though professing to do so, rotten within, oozing with defilements, and like refuse. He thinks: ‘If the bhikkhus knew that I am immoral, of bad character, impure, of suspect conduct, secretive in my actions, not an ascetic though claiming to be one, not living the holy life though professing to do so, rotten within, oozing with defilements, and like refuse, then a united Saṅgha would destroy me. But a divided Saṅgha would not destroy me.’ This, Ānanda, is the first ground, perceiving which, a wicked bhikkhu delights in causing schism in the Saṅgha.”

‘‘Puna caparaṃ, ānanda, pāpabhikkhu micchādiṭṭhiko hoti, antaggāhikāya diṭṭhiyā samannāgato. Tassa evaṃ hoti – ‘sace kho maṃ bhikkhū jānissanti – micchādiṭṭhiko antaggāhikāya diṭṭhiyā samannāgatoti, samaggā maṃ santā nāsessanti; vaggā pana maṃ na nāsessantī’ti. Idaṃ, ānanda, dutiyaṃ atthavasaṃ sampassamāno pāpabhikkhu saṅghabhedena nandati.

“Furthermore, Ānanda, a wicked bhikkhu has wrong view and is endowed with a view that grasps at extremes. He thinks: ‘If the bhikkhus knew that I have wrong view and am endowed with a view that grasps at extremes, then a united Saṅgha would destroy me. But a divided Saṅgha would not destroy me.’ This, Ānanda, is the second ground, perceiving which, a wicked bhikkhu delights in causing schism in the Saṅgha.”

‘‘Puna [Pg.563] caparaṃ, ānanda, pāpabhikkhu micchāājīvo hoti, micchāājīvena jīvikaṃ kappeti. Tassa evaṃ hoti – ‘sace kho maṃ bhikkhū jānissanti – micchāājīvo micchāājīvena jīvikaṃ kappetīti, samaggā maṃ santā nāsessanti; vaggā pana maṃ na nāsessantī’ti. Idaṃ, ānanda, tatiyaṃ atthavasaṃ sampassamāno pāpabhikkhu saṅghabhedena nandati.

“Furthermore, Ānanda, a wicked bhikkhu has wrong livelihood and maintains his life by wrong livelihood. He thinks: ‘If the bhikkhus knew that I have wrong livelihood and maintain my life by wrong livelihood, then a united Saṅgha would destroy me. But a divided Saṅgha would not destroy me.’ This, Ānanda, is the third ground, perceiving which, a wicked bhikkhu delights in causing schism in the Saṅgha.”

‘‘Puna caparaṃ, ānanda, pāpabhikkhu lābhakāmo hoti sakkārakāmo anavaññattikāmo. Tassa evaṃ hoti – ‘sace kho maṃ bhikkhū jānissanti – lābhakāmo sakkārakāmo anavaññattikāmoti, samaggā maṃ santā na sakkarissanti na garuṃ karissanti na mānessanti na pūjessanti; vaggā pana maṃ sakkarissanti garuṃ karissanti mānessanti pūjessantī’ti. Idaṃ, ānanda, catutthaṃ atthavasaṃ sampassamāno pāpabhikkhu saṅghabhedena nandati. Ime kho, ānanda, cattāro atthavase sampassamāno pāpabhikkhu saṅghabhedena nandatī’’ti. Paṭhamaṃ.

“Furthermore, Ānanda, a wicked bhikkhu is desirous of gain, honor, and respect. He thinks: ‘If the bhikkhus knew that I am desirous of gain, honor, and respect, then a united Saṅgha would not respect, esteem, honor, or venerate me; but a divided Saṅgha would respect, esteem, honor, and venerate me.’ This, Ānanda, is the fourth ground, perceiving which, a wicked bhikkhu delights in causing schism in the Saṅgha. These, Ānanda, are the four grounds, perceiving which, a wicked bhikkhu delights in causing schism in the Saṅgha.” First.

2. Āpattibhayasuttaṃ

2. The Discourse on the Dangers of Offenses

244. ‘‘Cattārimāni, bhikkhave, āpattibhayāni. Katamāni cattāri? Seyyathāpi, bhikkhave, coraṃ āgucāriṃ gahetvā rañño dasseyyuṃ – ‘ayaṃ te, deva, coro āgucārī. Imassa devo daṇḍaṃ paṇetū’ti. Tamenaṃ rājā evaṃ vadeyya – ‘gacchatha, bho, imaṃ purisaṃ daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṃ chindathā’ti. Tamenaṃ rañño purisā daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṃ chindeyyuṃ. Tatraññatarassa thalaṭṭhassa purisassa evamassa – ‘pāpakaṃ vata, bho, ayaṃ puriso kammaṃ akāsi gārayhaṃ sīsacchejjaṃ. Yatra hi nāma rañño purisā daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathikāya rathikaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṃ chindissanti[Pg.564]! So vatassāhaṃ evarūpaṃ pāpakammaṃ na kareyyaṃ gārayhaṃ sīsacchejja’nti. Evamevaṃ kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā evaṃ tibbā bhayasaññā paccupaṭṭhitā hoti pārājikesu dhammesu. Tassetaṃ pāṭikaṅkhaṃ – anāpanno vā pārājikaṃ dhammaṃ na āpajjissati, āpanno vā pārājikaṃ dhammaṃ yathādhammaṃ paṭikarissati.

244. “Monks, there are these four dangers arising from offenses. What four? Suppose, monks, a thief, a wrongdoer, is caught and presented to the king with the words: ‘Your Majesty, this is a thief, a wrongdoer. Let the king decree his punishment.’ Then the king would say: ‘Go, sirs, bind this man’s arms tightly behind his back with a strong rope, shave his head, and with a harsh-sounding drum, lead him around from street to street, from crossroad to crossroad. Then take him out through the southern gate and behead him to the south of the city.’ The king’s men would then bind the man’s arms tightly behind his back with a strong rope, shave his head, and with a harsh-sounding drum, lead him around from street to street, from crossroad to crossroad. Then they would take him out through the southern gate and behead him to the south of the city. Then, a certain bystander might think: ‘Truly, sirs, this man has done a wicked, blameworthy deed deserving of beheading, since the king’s men are binding his arms tightly behind his back with a strong rope, shaving his head, leading him around from street to street, from crossroad to crossroad, with a harsh-sounding drum, taking him out through the southern gate, and will behead him to the south of the city! Surely, I must not do such a wicked, blameworthy deed deserving of beheading.’ In the same way, monks, for any monk or nun in whom such a keen perception of danger is established regarding the Pārājika offenses, it is to be expected that, not having committed a Pārājika offense, they will not commit one, or, having committed a Pārājika offense, they will make amends for it in accordance with the Dhamma.”

‘‘Seyyathāpi, bhikkhave, puriso kāḷavatthaṃ paridhāya kese pakiritvā musalaṃ khandhe āropetvā mahājanakāyaṃ upasaṅkamitvā evaṃ vadeyya – ‘ahaṃ, bhante, pāpakammaṃ akāsiṃ gārayhaṃ mosallaṃ, yena me āyasmanto attamanā honti taṃ karomī’ti. Tatraññatarassa thalaṭṭhassa purisassa evamassa – ‘pāpakaṃ vata, bho, ayaṃ puriso kammaṃ akāsi gārayhaṃ mosallaṃ. Yatra hi nāma kāḷavatthaṃ paridhāya kese pakiritvā musalaṃ khandhe āropetvā mahājanakāyaṃ upasaṅkamitvā evaṃ vakkhati – ‘ahaṃ, bhante, pāpakammaṃ akāsiṃ gārayhaṃ mosallaṃ, yena me āyasmanto attamanā honti taṃ karomīti. So vatassāhaṃ evarūpaṃ pāpakammaṃ na kareyyaṃ gārayhaṃ mosalla’nti. Evamevaṃ kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā evaṃ tibbā bhayasaññā paccupaṭṭhitā hoti saṅghādisesesu dhammesu, tassetaṃ pāṭikaṅkhaṃ – anāpanno vā saṅghādisesaṃ dhammaṃ na āpajjissati, āpanno vā saṅghādisesaṃ dhammaṃ yathādhammaṃ paṭikarissati.

Suppose, monks, a man, having dressed in black clothes, dishevelled his hair, and placed a pestle on his shoulder, were to approach a large crowd and say: ‘Venerable sirs, I have done an evil, blameworthy deed deserving to be struck with a pestle. I will do whatever pleases the venerable ones.’ Then, a certain bystander might think: ‘Truly, sirs, this man has done an evil, blameworthy deed deserving to be struck with a pestle, since, having dressed in black clothes, dishevelled his hair, and placed a pestle on his shoulder, he approaches a large crowd and says: “Venerable sirs, I have done an evil, blameworthy deed deserving to be struck with a pestle. I will do whatever pleases the venerable ones.” Surely, I would not do such an evil, blameworthy deed deserving to be struck with a pestle.’ In the same way, monks, for any monk or nun in whom such a keen perception of danger is established regarding the Saṅghādisesa offenses, it is to be expected that, not having committed a Saṅghādisesa offense, they will not commit one, or, having committed a Saṅghādisesa offense, they will make amends for it in accordance with the Dhamma.

‘‘Seyyathāpi, bhikkhave, puriso kāḷavatthaṃ paridhāya kese pakiritvā bhasmapuṭaṃ khandhe āropetvā mahājanakāyaṃ upasaṅkamitvā evaṃ vadeyya – ‘ahaṃ, bhante, pāpakammaṃ akāsiṃ gārayhaṃ bhasmapuṭaṃ. Yena me āyasmanto attamanā honti taṃ karomī’ti. Tatraññatarassa thalaṭṭhassa purisassa evamassa – ‘pāpakaṃ vata, bho, ayaṃ puriso kammaṃ akāsi gārayhaṃ bhasmapuṭaṃ. Yatra hi nāma kāḷavatthaṃ paridhāya kese pakiritvā bhasmapuṭaṃ khandhe āropetvā mahājanakāyaṃ upasaṅkamitvā evaṃ vakkhati – ahaṃ, bhante, pāpakammaṃ akāsiṃ gārayhaṃ bhasmapuṭaṃ; yena me āyasmanto attamanā honti taṃ karomīti. So vatassāhaṃ evarūpaṃ pāpakammaṃ na kareyyaṃ gārayhaṃ [Pg.565] bhasmapuṭa’nti. Evamevaṃ kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā evaṃ tibbā bhayasaññā paccupaṭṭhitā hoti pācittiyesu dhammesu, tassetaṃ pāṭikaṅkhaṃ – anāpanno vā pācittiyaṃ dhammaṃ na āpajjissati, āpanno vā pācittiyaṃ dhammaṃ yathādhammaṃ paṭikarissati.

Suppose, monks, a man, having dressed in black clothes, dishevelled his hair, and placed a bundle of ashes on his shoulder, were to approach a large crowd and say: ‘Venerable sirs, I have done an evil, blameworthy deed deserving to be struck with a bundle of ashes. I will do whatever pleases the venerable ones.’ Then, a certain bystander might think: ‘Truly, sirs, this man has done an evil, blameworthy deed deserving to be struck with a bundle of ashes, since, having dressed in black clothes, dishevelled his hair, and placed a bundle of ashes on his shoulder, he approaches a large crowd and says: “Venerable sirs, I have done an evil, blameworthy deed deserving to be struck with a bundle of ashes. I will do whatever pleases the venerable ones.” Surely, I would not do such an evil, blameworthy deed deserving to be struck with a bundle of ashes.’ In the same way, monks, for any monk or nun in whom such a keen perception of danger is established regarding the Pācittiya offenses, it is to be expected that, not having committed a Pācittiya offense, they will not commit one, or, having committed a Pācittiya offense, they will make amends for it in accordance with the Dhamma.

‘‘Seyyathāpi, bhikkhave, puriso kāḷavatthaṃ paridhāya kese pakiritvā mahājanakāyaṃ upasaṅkamitvā evaṃ vadeyya – ‘ahaṃ, bhante, pāpakammaṃ akāsiṃ gārayhaṃ upavajjaṃ. Yena me āyasmanto attamanā honti taṃ karomī’ti. Tatraññatarassa thalaṭṭhassa purisassa evamassa – ‘pāpakaṃ vata, bho, ayaṃ puriso kammaṃ akāsi gārayhaṃ upavajjaṃ. Yatra hi nāma kāḷavatthaṃ paridhāya kese pakiritvā mahājanakāyaṃ upasaṅkamitvā evaṃ vakkhati – ahaṃ, bhante, pāpakammaṃ akāsiṃ gārayhaṃ upavajjaṃ; yena me āyasmanto attamanā honti taṃ karomīti. So vatassāhaṃ evarūpaṃ pāpakammaṃ na kareyyaṃ gārayhaṃ upavajja’nti. Evamevaṃ kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā evaṃ tibbā bhayasaññā paccupaṭṭhitā hoti pāṭidesanīyesu dhammesu, tassetaṃ pāṭikaṅkhaṃ – anāpanno vā pāṭidesanīyaṃ dhammaṃ na āpajjissati, āpanno vā pāṭidesanīyaṃ dhammaṃ yathādhammaṃ paṭikarissati. Imāni kho, bhikkhave, cattāri āpattibhayānī’’ti. Dutiyaṃ.

Suppose, monks, a man, having dressed in a black garment and with dishevelled hair, were to approach a great assembly of people and say: ‘Venerable sirs, I have done an evil deed, one that is blameworthy and censurable. I will do whatever pleases the venerable ones.’ Then a certain bystander there would think: ‘Indeed, sirs, this man has done an evil deed, one that is blameworthy and censurable. For, having dressed in a black garment and with dishevelled hair, he approached a great assembly of people and said: “Venerable sirs, I have done an evil deed, one that is blameworthy and censurable; I will do whatever pleases the venerable ones.” Surely, I would not do such an evil deed, one that is blameworthy and censurable.’ In this very way, monks, for whichever monk or nun in whom such a keen perception of danger is established regarding the offenses requiring acknowledgement, this is to be expected: either, not having committed an offense requiring acknowledgement, they will not commit one, or, having committed an offense requiring acknowledgement, they will make amends for it in accordance with the Dhamma. These, monks, are the four fears concerning offenses.” The second.

3. Sikkhānisaṃsasuttaṃ

3. The Discourse on the Benefits of Training

245. ‘‘Sikkhānisaṃsamidaṃ, bhikkhave, brahmacariyaṃ vussati paññuttaraṃ vimuttisāraṃ satādhipateyyaṃ. Kathañca, bhikkhave, sikkhānisaṃsaṃ hoti? Idha, bhikkhave, mayā sāvakānaṃ ābhisamācārikā sikkhā paññattā appasannānaṃ pasādāya pasannānaṃ bhiyyobhāvāya. Yathā yathā, bhikkhave, mayā sāvakānaṃ ābhisamācārikā sikkhā paññattā appasannānaṃ pasādāya pasannānaṃ bhiyyobhāvāya tathā tathā so tassā sikkhāya akhaṇḍakārī hoti acchiddakārī asabalakārī akammāsakārī, samādāya sikkhati sikkhāpadesu.

245. Monks, this holy life is lived having training as its benefit, superior wisdom as its outcome, liberation as its essence, and mindfulness as its sovereign principle. And how, monks, does it have training as its benefit? Here, monks, I have laid down for the disciples the training in proper conduct for inspiring faith in the faithless and for the increase of it in the faithful. In whatever way, monks, I have laid down for the disciples the training in proper conduct for inspiring faith in the faithless and for the increase of it in the faithful, in that same way one trains in that training without break, without hole, without stain, without blemish, undertaking and training in the training rules.

‘‘Puna caparaṃ, bhikkhave, mayā sāvakānaṃ ādibrahmacariyikā sikkhā paññattā sabbaso sammā dukkhakkhayāya. Yathā yathā, bhikkhave, mayā sāvakānaṃ ādibrahmacariyikā sikkhā paññattā sabbaso sammā dukkhakkhayāya tathā tathā so tassā sikkhāya akhaṇḍakārī hoti [Pg.566] acchiddakārī asabalakārī akammāsakārī, samādāya sikkhati sikkhāpadesu. Evaṃ kho, bhikkhave, sikkhānisaṃsaṃ hoti.

Furthermore, monks, I have laid down for the disciples the training that is fundamental to the holy life, for the complete and utter destruction of suffering. In whatever way, monks, I have laid down for the disciples the training that is fundamental to the holy life for the complete and utter destruction of suffering, in that same way one trains in that training without break, without hole, without stain, without blemish, undertaking and training in the training rules. In this way, monks, it has training as its benefit.

‘‘Kathañca, bhikkhave, paññuttaraṃ hoti? Idha, bhikkhave, mayā sāvakānaṃ dhammā desitā sabbaso sammā dukkhakkhayāya. Yathā yathā, bhikkhave, mayā sāvakānaṃ dhammā desitā sabbaso sammā dukkhakkhayāya tathā tathāssa te dhammā paññāya samavekkhitā honti. Evaṃ kho, bhikkhave, paññuttaraṃ hoti.

And how, monks, does it have superior wisdom as its outcome? Here, monks, I have taught the Dhamma to the disciples for the complete and utter destruction of suffering. In whatever way, monks, I have taught the Dhamma to the disciples for the complete and utter destruction of suffering, in that same way those teachings are well investigated by one with wisdom. In this way, monks, it has superior wisdom as its outcome.

‘‘Kathañca, bhikkhave, vimuttisāraṃ hoti? Idha, bhikkhave, mayā sāvakānaṃ dhammā desitā sabbaso sammā dukkhakkhayāya. Yathā yathā, bhikkhave, mayā sāvakānaṃ dhammā desitā sabbaso sammā dukkhakkhayāya tathā tathāssa te dhammā vimuttiyā phusitā honti. Evaṃ kho, bhikkhave, vimuttisāraṃ hoti.

“And how, monks, does it have liberation as its essence? Here, monks, I have taught the Dhamma to the disciples for the complete and utter destruction of suffering. In whatever way, monks, I have taught the Dhamma to the disciples for the complete and utter destruction of suffering, in that same way those teachings are experienced by one through liberation. In this way, monks, it has liberation as its essence.

‘‘Kathañca, bhikkhave, satādhipateyyaṃ hoti? ‘Iti aparipūraṃ vā ābhisamācārikaṃ sikkhaṃ paripūressāmi, paripūraṃ vā ābhisamācārikaṃ sikkhaṃ tattha tattha paññāya anuggahessāmī’ti – ajjhattaṃyeva sati sūpaṭṭhitā hoti. ‘Iti aparipūraṃ vā ādibrahmacariyikaṃ sikkhaṃ paripūressāmi, paripūraṃ vā ādibrahmacariyikaṃ sikkhaṃ tattha tattha paññāya anuggahessāmī’ti – ajjhattaṃyeva sati sūpaṭṭhitā hoti. ‘Iti asamavekkhitaṃ vā dhammaṃ paññāya samavekkhissāmi, samavekkhitaṃ vā dhammaṃ tattha tattha paññāya anuggahessāmī’ti – ajjhattaṃyeva sati sūpaṭṭhitā hoti. ‘Iti aphusitaṃ vā dhammaṃ vimuttiyā phusissāmi, phusitaṃ vā dhammaṃ tattha tattha paññāya anuggahessāmī’ti – ajjhattaṃyeva sati sūpaṭṭhitā hoti. Evaṃ kho, bhikkhave, satādhipateyyaṃ hoti. ‘Sikkhānisaṃsamidaṃ, bhikkhave, brahmacariyaṃ vussati paññuttaraṃ vimuttisāraṃ satādhipateyya’nti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vutta’’nti. Tatiyaṃ.

“And how, monks, does it have mindfulness as its sovereign principle? ‘Thus, I will fulfill the training in proper conduct where it is incomplete, or where it is complete, I will support it with wisdom in various respects’—thus mindfulness is well established internally. ‘Thus, I will fulfill the training that is fundamental to the holy life where it is incomplete, or where it is complete, I will support it with wisdom in various respects’—thus mindfulness is well established internally. ‘Thus, I will investigate with wisdom the teachings where they are uninvestigated, or where they are investigated, I will support them with wisdom in various respects’—thus mindfulness is well established internally. ‘Thus, I will experience through liberation the teachings where they are unexperienced, or where they are experienced, I will support them with wisdom in various respects’—thus mindfulness is well established internally. In this way, monks, it has mindfulness as its sovereign principle. ‘Monks, this holy life is lived having training as its benefit, superior wisdom as its outcome, liberation as its essence, and mindfulness as its sovereign principle’—what was said is said in reference to this.” The third.

4. Seyyāsuttaṃ

4. The Discourse on Lying Down

246. ‘‘Catasso imā, bhikkhave, seyyā. Katamā catasso? Petaseyyā, kāmabhogiseyyā, sīhaseyyā, tathāgataseyyā. Katamā [Pg.567] ca, bhikkhave, petaseyyā? Yebhuyyena, bhikkhave, petā uttānā senti; ayaṃ vuccati, bhikkhave, petaseyyā.

246. “Monks, there are these four ways of lying down. What four? The way of lying down of ghosts, the way of lying down of sensualists, the way of lying down of a lion, and the way of lying down of the Tathāgata. And what, monks, is the way of lying down of ghosts? For the most part, monks, ghosts lie on their backs; this, monks, is called the way of lying down of ghosts.

‘‘Katamā ca, bhikkhave, kāmabhogiseyyā? Yebhuyyena, bhikkhave, kāmabhogī vāmena passena senti; ayaṃ vuccati, bhikkhave, kāmabhogiseyyā.

“And what, monks, is the way of lying down of sensualists? For the most part, monks, a sensualist lies on their left side; this, monks, is called the way of lying down of sensualists.

‘‘Katamā ca, bhikkhave, sīhaseyyā? Sīho, bhikkhave, migarājā dakkhiṇena passena seyyaṃ kappeti, pāde pādaṃ accādhāya, antarasatthimhi naṅguṭṭhaṃ anupakkhipitvā. So paṭibujjhitvā purimaṃ kāyaṃ abbhunnāmetvā pacchimaṃ kāyaṃ anuviloketi. Sace, bhikkhave, sīho migarājā kiñci passati kāyassa vikkhittaṃ vā visaṭaṃ vā, tena, bhikkhave, sīho migarājā anattamano hoti. Sace pana, bhikkhave, sīho migarājā na kiñci passati kāyassa vikkhittaṃ vā visaṭaṃ vā, tena, bhikkhave, sīho migarājā attamano hoti. Ayaṃ vuccati, bhikkhave, sīhaseyyā.

“And what, monks, is the way of lying down of a lion? The lion, monks, the king of beasts, makes his bed on his right side, placing one foot slightly over the other, having tucked his tail in between his thighs. When he awakens, he raises his fore-body and looks back at his hind-body. If, monks, the lion, the king of beasts, sees any disarrangement or scattering of his body, then, monks, the lion, the king of beasts, is displeased. But if, monks, the lion, the king of beasts, sees no disarrangement or scattering of his body, then, monks, the lion, the king of beasts, is pleased. This, monks, is called the way of lying down of a lion.

‘‘Katamā ca, bhikkhave, tathāgataseyyā? Idha, bhikkhave, tathāgato vivicceva kāmehi…pe… catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, tathāgataseyyā. Imā kho, bhikkhave, catasso seyyā’’ti. Catutthaṃ.

“And what, monks, is the way of lying down of the Tathāgata? Here, monks, the Tathāgata, quite secluded from sensual pleasures… enters and abides in the fourth jhāna. This, monks, is called the way of lying down of the Tathāgata. These, indeed, monks, are the four ways of lying down.” The fourth.

5. Thūpārahasuttaṃ

5. The Discourse on Those Worthy of a Stūpa

247. ‘‘Cattārome, bhikkhave, thūpārahā. Katame cattāro? Tathāgato arahaṃ sammāsambuddho thūpāraho, paccekabuddho thūpāraho, tathāgatasāvako thūpāraho, rājā cakkavattī thūpāraho – ime kho, bhikkhave, cattāro thūpārahā’’ti. Pañcamaṃ.

247. “Monks, there are these four who are worthy of a stūpa. What four? The Tathāgata, the Arahant, the Perfectly Enlightened One, is worthy of a stūpa; a Paccekabuddha is worthy of a stūpa; a disciple of the Tathāgata is worthy of a stūpa; and a wheel-turning monarch is worthy of a stūpa. These, indeed, monks, are the four who are worthy of a stūpa.” The fifth.

6. Paññāvuddhisuttaṃ

6. The Discourse on the Growth of Wisdom

248. ‘‘Cattārome, bhikkhave, dhammā paññāvuddhiyā saṃvattanti. Katame cattāro? Sappurisasaṃsevo, saddhammasavanaṃ, yonisomanasikāro, dhammānudhammappaṭipatti – ime kho, bhikkhave, cattāro dhammā paññāvuddhiyā saṃvattantī’’ti. Chaṭṭhaṃ.

248. “Monks, these four things lead to the growth of wisdom. What four? Association with true persons, listening to the true Dhamma, wise attention, and practice in accordance with the Dhamma. These, indeed, monks, are the four things that lead to the growth of wisdom.” The sixth.

7. Bahukārasuttaṃ

7. The Discourse on Being of Great Assistance

249. ‘‘Cattārome[Pg.568], bhikkhave, dhammā manussabhūtassa bahukārā honti. Katame cattāro? Sappurisasaṃsevo, saddhammasavanaṃ, yonisomanasikāro, dhammānudhammappaṭipatti – ime kho, bhikkhave, cattāro dhammā manussabhūtassa bahukārā hontī’’ti. Sattamaṃ.

249. “Monks, these four things are of great assistance to one who has become a human being. What four? Associating with good people, listening to the true Dhamma, appropriate attention, and practice in accordance with the Dhamma. These, monks, are the four things that are of great assistance to one who has become a human being.” The seventh.

8. Paṭhamavohārasuttaṃ

8. The First Discourse on Speech

250. ‘‘Cattārome, bhikkhave, anariyavohārā. Katame cattāro? Adiṭṭhe diṭṭhavāditā, asute sutavāditā, amute mutavāditā, aviññāte viññātavāditā – ime kho, bhikkhave, cattāro anariyavohārā’’ti. Aṭṭhamaṃ.

250. “Monks, there are these four ignoble ways of speaking. What four? Speaking of the unseen as seen, speaking of the unheard as heard, speaking of the unsensed as sensed, and speaking of the uncognized as cognized. These, monks, are the four ignoble ways of speaking.” The eighth.

9. Dutiyavohārasuttaṃ

9. The Second Discourse on Speech

251. ‘‘Cattārome, bhikkhave, ariyavohārā. Katame cattāro? Adiṭṭhe adiṭṭhavāditā, asute asutavāditā, amute amutavāditā, aviññāte aviññātavāditā – ime kho, bhikkhave, cattāro ariyavohārā’’ti. Navamaṃ.

251. “Monks, there are these four noble ways of speaking. What four? Speaking of the unseen as unseen, speaking of the unheard as unheard, speaking of the unsensed as unsensed, and speaking of the uncognized as uncognized. These, monks, are the four noble ways of speaking.” The ninth.

10. Tatiyavohārasuttaṃ

10. The Third Discourse on Speech

252. ‘‘Cattārome, bhikkhave, anariyavohārā. Katame cattāro? Diṭṭhe adiṭṭhavāditā, sute asutavāditā, mute amutavāditā, viññāte aviññātavāditā – ime kho, bhikkhave, cattāro anariyavohārā’’ti. Dasamaṃ.

252. “Monks, there are these four ignoble ways of speaking. What four? Speaking of the seen as unseen, speaking of the heard as unheard, speaking of the sensed as unsensed, and speaking of the cognized as uncognized. These, monks, are the four ignoble ways of speaking.” The tenth.

11. Catutthavohārasuttaṃ

11. The Fourth Discourse on Speech

253. ‘‘Cattārome, bhikkhave, ariyavohārā. Katame cattāro? Diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā – ime kho, bhikkhave, cattāro ariyavohārā’’ti. Ekādasamaṃ.

253. “Monks, there are these four noble ways of speaking. What four? Speaking of the seen as seen, speaking of the heard as heard, speaking of the sensed as sensed, and speaking of the cognized as cognized. These, monks, are the four noble ways of speaking.” The eleventh.

Āpattibhayavaggo pañcamo.

The Chapter on the Fear of an Offense, the Fifth.

Tassuddānaṃ –

The summary:

Bhedaāpatti [Pg.569] sikkhā ca, seyyā thūpārahena ca;

Paññāvuddhi bahukārā, vohārā caturo ṭhitāti.

Schism, offense, and training; Lying down and one worthy of a stupa; Growth in wisdom and great assistance; And the four ways of speaking are established.

Pañcamapaṇṇāsakaṃ samattaṃ.

The Fifth Fifty is completed.

(26) 6. Abhiññāvaggo

(26) 6. The Chapter on Direct Knowledge

1. Abhiññāsuttaṃ

1. The Discourse on Direct Knowledge

254. ‘‘Cattārome[Pg.570], bhikkhave, dhammā. Katame cattāro? Atthi, bhikkhave, dhammā abhiññā pariññeyyā; atthi, bhikkhave, dhammā abhiññā pahātabbā; atthi, bhikkhave, dhammā abhiññā bhāvetabbā; atthi, bhikkhave, dhammā abhiññā sacchikātabbā.

254. “Monks, there are these four things. What four? There are, monks, things to be fully understood through direct knowledge; there are, monks, things to be abandoned through direct knowledge; there are, monks, things to be developed through direct knowledge; there are, monks, things to be realized through direct knowledge.

‘‘Katame ca, bhikkhave, dhammā abhiññā pariññeyyā? Pañcupādānakkhandhā – ime vuccanti, bhikkhave, dhammā abhiññā pariññeyyā.

“And what, monks, are the things to be fully understood through direct knowledge? The five aggregates subject to clinging—these are called, monks, the things to be fully understood through direct knowledge.

‘‘Katame ca, bhikkhave, dhammā abhiññā pahātabbā? Avijjā ca bhavataṇhā ca – ime vuccanti, bhikkhave, dhammā abhiññā pahātabbā.

“And what, monks, are the things to be abandoned through direct knowledge? Ignorance and craving for existence—these are called, monks, the things to be abandoned through direct knowledge.

‘‘Katame ca, bhikkhave, dhammā abhiññā bhāvetabbā? Samatho ca vipassanā ca – ime vuccanti, bhikkhave, dhammā abhiññā bhāvetabbā.

“And what, monks, are the things to be developed through direct knowledge? Serenity and insight—these are called, monks, the things to be developed through direct knowledge.

‘‘Katame ca, bhikkhave, dhammā abhiññā sacchikātabbā? Vijjā ca vimutti ca – ime vuccanti, bhikkhave, dhammā abhiññā sacchikātabbā. Ime kho, bhikkhave, cattāro dhammā’’ti. Paṭhamaṃ.

“And what, monks, are the things to be realized through direct knowledge? Knowledge and liberation—these are called, monks, the things to be realized through direct knowledge. These, monks, are the four things.” The First.

2. Pariyesanāsuttaṃ

2. The Discourse on Searches

255. ‘‘Catasso imā, bhikkhave, anariyapariyesanā. Katamā catasso? Idha, bhikkhave, ekacco attanā jarādhammo samāno jarādhammaṃyeva pariyesati; attanā byādhidhammo samāno byādhidhammaṃyeva pariyesati; attanā maraṇadhammo samāno maraṇadhammaṃyeva pariyesati; attanā saṃkilesadhammo samāno saṃkilesadhammaṃyeva pariyesati. Imā kho, bhikkhave, catasso anariyapariyesanā.

255. “Monks, there are these four ignoble searches. What four? Here, monks, a certain person, being himself subject to aging, seeks only what is subject to aging; being himself subject to illness, seeks only what is subject to illness; being himself subject to death, seeks only what is subject to death; being himself subject to defilement, seeks only what is subject to defilement. These, monks, are the four ignoble searches.

‘‘Catasso imā, bhikkhave, ariyapariyesanā. Katamā catasso? Idha, bhikkhave, ekacco attanā jarādhammo samāno jarādhamme ādīnavaṃ viditvā ajaraṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati; attanā byādhidhammo samāno byādhidhamme ādīnavaṃ viditvā abyādhiṃ anuttaraṃ yogakkhemaṃ [Pg.571] nibbānaṃ pariyesati; attanā maraṇadhammo samāno maraṇadhamme ādīnavaṃ viditvā amataṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati; attanā saṃkilesadhammo samāno saṃkilesadhamme ādīnavaṃ viditvā asaṃkiliṭṭhaṃ anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesati. Imā kho, bhikkhave, catasso ariyapariyesanā’’ti. Dutiyaṃ.

“Monks, there are these four noble searches. What four? Here, monks, a certain person, being himself subject to aging, having understood the danger in what is subject to aging, seeks the unaging, unsurpassed security from bondage: Nibbāna. Being himself subject to illness, having understood the danger in what is subject to illness, he seeks the unailing, unsurpassed security from bondage: Nibbāna. Being himself subject to death, having understood the danger in what is subject to death, he seeks the deathless, unsurpassed security from bondage: Nibbāna. Being himself subject to defilement, having understood the danger in what is subject to defilement, he seeks the undefiled, unsurpassed security from bondage: Nibbāna. These, monks, are the four noble searches.” The Second.

3. Saṅgahavatthusuttaṃ

3. The Discourse on the Bases of Inclusion

256. ‘‘Cattārimāni, bhikkhave, saṅgahavatthūni. Katamāni cattāri? Dānaṃ, peyyavajjaṃ, atthacariyā, samānattatā – imāni kho, bhikkhave, cattāri saṅgahavatthūnī’’ti.

256. “Monks, there are these four bases of inclusion. What four? Giving, kind speech, beneficial conduct, and even-handedness—these, monks, are the four bases of inclusion.”

4. Mālukyaputtasuttaṃ

4. The Discourse to Mālukyaputta

257. Atha kho āyasmā mālukyaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mālukyaputto bhagavantaṃ etadavoca –

257. Then the Venerable Mālukyaputta approached the Blessed One, paid homage to him, sat down to one side, and said to the Blessed One:

‘‘Sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyya’’nti. ‘‘Ettha idāni, mālukyaputta, kiṃ dahare bhikkhū vakkhāma; yatra hi nāma tvaṃ jiṇṇo vuddho mahallako tathāgatassa saṃkhittena ovādaṃ yācasī’’ti! ‘‘Desetu me, bhante, bhagavā saṃkhittena dhammaṃ; desetu sugato saṃkhittena dhammaṃ. Appeva nāmāhaṃ bhagavato bhāsitassa atthaṃ ājāneyyaṃ; appeva nāmāhaṃ bhagavato bhāsitassa dāyādo assa’’nti.

“Venerable sir, may the Blessed One teach me the Dhamma in brief, so that having heard the Dhamma from the Blessed One, I may dwell alone, withdrawn, heedful, ardent, and resolute.” “Now, Mālukyaputta, what shall we say to the young monks, when even you, aged, old, and advanced in years, ask the Tathāgata for brief advice?” “Venerable sir, may the Blessed One teach me the Dhamma in brief; may the Well-Gone One teach me the Dhamma in brief. Perhaps I may understand the meaning of the Blessed One's utterance; perhaps I may become an heir to the Blessed One's teaching.”

‘‘Cattārome, mālukyaputta, taṇhuppādā yattha bhikkhuno taṇhā uppajjamānā uppajjati. Katame cattāro? Cīvarahetu vā, mālukyaputta, bhikkhuno taṇhā uppajjamānā uppajjati. Piṇḍapātahetu vā, mālukyaputta, bhikkhuno taṇhā uppajjamānā uppajjati. Senāsanahetu vā, mālukyaputta, bhikkhuno taṇhā uppajjamānā uppajjati. Itibhavābhavahetu vā, mālukyaputta, bhikkhuno taṇhā uppajjamānā uppajjati. Ime kho, mālukyaputta, cattāro taṇhuppādā yattha bhikkhuno taṇhā uppajjamānā uppajjati. Yato kho, mālukyaputta[Pg.572], bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā, ayaṃ vuccati, mālukyaputta, ‘bhikkhu acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā’’’ti.

“There are these four origins of craving, Mālukyaputta, where craving arises in a monk. What are the four? Craving arises in a monk because of robes, Mālukyaputta. Craving arises in a monk because of alms-food, Mālukyaputta. Craving arises in a monk because of lodging, Mālukyaputta. Craving arises in a monk because of this or that state of existence, Mālukyaputta. These, Mālukyaputta, are the four origins of craving where craving arises in a monk. When, Mālukyaputta, a monk's craving is abandoned, its root cut off, made like a palm stump, obliterated, and no longer subject to future arising, he is called, Mālukyaputta, ‘a monk who has cut off craving, overcome the fetter, rightly comprehended conceit, and made an end to suffering.’”

Atha kho āyasmā mālukyaputto bhagavatā iminā ovādena ovadito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho āyasmā mālukyaputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva – yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ – brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. ‘‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’’ti abbhaññāsi. Aññataro ca panāyasmā mālukyaputto arahataṃ ahosīti. Catutthaṃ.

Then the Venerable Mālukyaputta, having been exhorted by the Blessed One with this advice, rose from his seat, paid homage to the Blessed One, circumambulated him with his right side toward him, and departed. Then the Venerable Mālukyaputta, dwelling alone, withdrawn, heedful, ardent, and resolute, not long after, realized for himself, through direct knowledge, in this very life, the unsurpassed consummation of the spiritual life for which clansmen rightly go forth from home to homelessness, and lived having attained it. He understood: “Destroyed is birth, the spiritual life has been lived, what was to be done has been done, there is no more for this state of being.” And the Venerable Mālukyaputta became one of the arahants. The Fourth.

5. Kulasuttaṃ

5. The Discourse on Families

258. ‘‘Yāni kānici, bhikkhave, kulāni bhogesu mahattaṃ pattāni na ciraṭṭhitikāni bhavanti, sabbāni tāni catūhi ṭhānehi, etesaṃ vā aññatarena. Katamehi catūhi? Naṭṭhaṃ na gavesanti, jiṇṇaṃ na paṭisaṅkharonti, aparimitapānabhojanā honti, dussīlaṃ itthiṃ vā purisaṃ vā ādhipacce ṭhapenti. Yāni kānici, bhikkhave, kulāni bhogesu mahattaṃ pattāni na ciraṭṭhitikāni bhavanti, sabbāni tāni imehi catūhi ṭhānehi, etesaṃ vā aññatarena.

258. Monks, whatever families have attained greatness in wealth but are not long-lasting, all of them are so for four reasons, or for one among them. What four? They do not search for what is lost; they do not repair what is worn out; they are immoderate in drink and food; they place an immoral woman or man in authority. Monks, whatever families have attained greatness in wealth but are not long-lasting, all of them are so for these four reasons, or for one among them.

‘‘Yāni kānici, bhikkhave, kulāni bhogesu mahattaṃ pattāni ciraṭṭhitikāni bhavanti, sabbāni tāni catūhi ṭhānehi, etesaṃ vā aññatarena. Katamehi catūhi? Naṭṭhaṃ gavesanti, jiṇṇaṃ paṭisaṅkharonti, parimitapānabhojanā honti, sīlavantaṃ itthiṃ vā purisaṃ vā ādhipacce ṭhapenti. Yāni kānici, bhikkhave, kulāni bhogesu mahattaṃ pattāni ciraṭṭhitikāni bhavanti, sabbāni tāni imehi catūhi ṭhānehi, etesaṃ vā aññatarenā’’ti. Pañcamaṃ.

Monks, whatever families have attained greatness in wealth and are long-lasting, all of them are so for four reasons, or for one among them. What four? They search for what is lost; they repair what is worn out; they are moderate in drink and food; they place a virtuous woman or man in authority. Monks, whatever families have attained greatness in wealth and are long-lasting, all of them are so for these four reasons, or for one among them. The fifth.

6. Paṭhamaājānīyasuttaṃ

6. The First Discourse on the Thoroughbred

259. ‘‘Catūhi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ [Pg.573] gacchati. Katamehi catūhi? Idha, bhikkhave, rañño bhadro assājānīyo vaṇṇasampanno ca hoti balasampanno ca javasampanno ca ārohapariṇāhasampanno ca. Imehi kho, bhikkhave, catūhi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.

259. Monks, a fine royal thoroughbred endowed with four qualities is worthy of a king, fit for a king's use, and is reckoned as a royal requisite. What four? Here, monks, a fine royal thoroughbred is accomplished in appearance, accomplished in strength, accomplished in speed, and accomplished in stature and build. Monks, endowed with these four qualities, a fine royal thoroughbred is worthy of a king, fit for a king's use, and is reckoned as a royal requisite.

‘‘Evamevaṃ kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassa. Katamehi catūhi? Idha, bhikkhave, bhikkhu vaṇṇasampanno ca hoti balasampanno ca javasampanno ca ārohapariṇāhasampanno ca.

In this very same way, monks, a monk endowed with four qualities is worthy of offerings... an unsurpassed field of merit for the world. What four? Here, monks, a monk is accomplished in virtue, accomplished in energy, accomplished in wisdom, and accomplished in requisites.

‘‘Kathañca, bhikkhave, bhikkhu vaṇṇasampanno hoti? Idha, bhikkhave, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu. Evaṃ kho, bhikkhave, bhikkhu vaṇṇasampanno hoti.

And how, monks, is a monk accomplished in virtue? Here, monks, a monk is virtuous... undertaking the training rules, he trains in them. In this way, monks, a monk is accomplished in virtue.

‘‘Kathañca, bhikkhave, bhikkhu balasampanno hoti? Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Evaṃ kho, bhikkhave, bhikkhu balasampanno hoti.

And how, monks, is a monk accomplished in energy? Here, monks, a monk dwells with aroused energy for the abandoning of unwholesome qualities and for the attainment of wholesome qualities; he is steadfast, of firm exertion, not casting off the burden in regard to wholesome qualities. In this way, monks, a monk is accomplished in energy.

‘‘Kathañca, bhikkhave, bhikkhu javasampanno hoti? Idha, bhikkhave, bhikkhu ‘idaṃ dukkha’nti yathābhūtaṃ pajānāti…pe… ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti. Evaṃ kho, bhikkhave, bhikkhu javasampanno hoti.

And how, monks, is a monk accomplished in wisdom? Here, monks, a monk understands as it really is: ‘This is suffering’... ‘This is the path leading to the cessation of suffering.’ In this way, monks, a monk is accomplished in wisdom.

‘‘Kathañca, bhikkhave, bhikkhu ārohapariṇāhasampanno hoti? Idha, bhikkhave, bhikkhu lābhī hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Evaṃ kho, bhikkhave, bhikkhu ārohapariṇāhasampanno hoti.

And how, monks, is a monk accomplished in requisites? Here, monks, a monk is a recipient of robes, almsfood, lodging, and medicinal provisions for the sick. In this way, monks, a monk is accomplished in requisites.

‘‘Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā’’ti. Chaṭṭhaṃ.

Monks, a monk endowed with these four qualities is worthy of offerings... an unsurpassed field of merit for the world. The Sixth.

7. Dutiyaājānīyasuttaṃ

7. The Second Discourse on the Thoroughbred

260. ‘‘Catūhi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ [Pg.574] gacchati. Katamehi catūhi? Idha, bhikkhave, rañño bhadro assājānīyo vaṇṇasampanno ca hoti, balasampanno ca, javasampanno ca, ārohapariṇāhasampanno ca. Imehi kho, bhikkhave, catūhi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.

260. Monks, a king's fine thoroughbred horse endowed with four qualities is worthy of a king, fit for a king's use, and is reckoned as a royal requisite. What are the four? Here, monks, a king's fine thoroughbred horse is accomplished in appearance, accomplished in strength, accomplished in speed, and accomplished in stature and build. Endowed with these four qualities, monks, a king's fine thoroughbred horse is worthy of a king, fit for a king's use, and is reckoned as a royal requisite.

‘‘Evamevaṃ kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassa. Katamehi catūhi? Idha, bhikkhave, bhikkhu vaṇṇasampanno ca hoti, balasampanno ca, javasampanno ca, ārohapariṇāhasampanno ca.

In the same way, monks, a monk endowed with four qualities is worthy of offerings… an unsurpassed field of merit for the world. With which four? Here, monks, a monk is accomplished in virtue, accomplished in energy, accomplished in wisdom, and accomplished in requisites.

‘‘Kathañca, bhikkhave, bhikkhu vaṇṇasampanno hoti? Idha, bhikkhave, bhikkhu sīlavā hoti…pe… samādāya sikkhati sikkhāpadesu. Evaṃ kho, bhikkhave, bhikkhu vaṇṇasampanno hoti.

And how, monks, is a monk accomplished in virtue? Here, monks, a monk is virtuous… he trains by undertaking the training rules. In this way, monks, a monk is accomplished in virtue.

‘‘Kathañca, bhikkhave, bhikkhu balasampanno hoti? Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Evaṃ kho, bhikkhave, bhikkhu balasampanno hoti.

And how, monks, is a monk accomplished in energy? Here, monks, a monk dwells with aroused energy for the abandoning of unwholesome qualities and for the attainment of wholesome qualities; he is steadfast, of firm exertion, not casting off the burden in regard to wholesome qualities. In this way, monks, a monk is accomplished in energy.

‘‘Kathañca, bhikkhave, bhikkhu javasampanno hoti? Idha, bhikkhave, bhikkhu āsavānaṃ khayā…pe… sacchikatvā upasampajja viharati. Evaṃ kho, bhikkhave, bhikkhu javasampanno hoti.

And how, monks, is a monk accomplished in wisdom? Here, monks, a monk, through the destruction of the taints… has realized for himself with direct knowledge and dwells having attained it. In this way, monks, a monk is accomplished in wisdom.

‘‘Kathañca, bhikkhave, bhikkhu ārohapariṇāhasampanno hoti? Idha, bhikkhave, bhikkhu lābhī hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ. Evaṃ kho, bhikkhave, bhikkhu ārohapariṇāhasampanno hoti.

And how, monks, is a monk accomplished in requisites? Here, monks, a monk is a recipient of robes, almsfood, lodging, and medicinal provisions for the sick. In this way, monks, a monk is accomplished in requisites.

‘‘Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti…pe… anuttaraṃ puññakkhettaṃ lokassā’’ti. Sattamaṃ.

“Monks, endowed with these four qualities, a monk is worthy of offerings… an unsurpassed field of merit for the world.” Seventh.

8. Balasuttaṃ

8. The Discourse on Powers

261. ‘‘Cattārimāni, bhikkhave, balāni. Katamāni cattāri? Vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ – imāni kho, bhikkhave, cattāri balānī’’ti. Aṭṭhamaṃ.

261. “Monks, there are these four powers. What four? The power of energy, the power of mindfulness, the power of concentration, and the power of wisdom. Monks, these are the four powers.” Eighth.

9. Araññasuttaṃ

9. The Discourse on the Forest

262. ‘‘Catūhi[Pg.575], bhikkhave, dhammehi samannāgato bhikkhu nālaṃ araññavanappatthāni pantāni senāsanāni paṭisevituṃ. Katamehi catūhi? Kāmavitakkena, byāpādavitakkena, vihiṃsāvitakkena, duppañño hoti jaḷo elamūgo – imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu nālaṃ araññavanappatthāni pantāni senāsanāni paṭisevituṃ.

262. “Monks, a monk endowed with four qualities is not fit to resort to remote forest dwellings. With what four? With sensual thought, with thought of ill will, with thought of cruelty; and he is unwise, dull, and slobbering. Monks, endowed with these four qualities, a monk is not fit to resort to remote forest dwellings.”

‘‘Catūhi, bhikkhave, dhammehi samannāgato bhikkhu alaṃ araññavanappatthāni pantāni senāsanāni paṭisevituṃ. Katamehi catūhi? Nekkhammavitakkena, abyāpādavitakkena, avihiṃsāvitakkena, paññavā hoti ajaḷo anelamūgo – imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu alaṃ araññavanappatthāni pantāni senāsanāni paṭisevitu’’nti. Navamaṃ.

“Monks, a monk endowed with four qualities is fit to resort to remote forest dwellings. With what four? With thought of renunciation, with thought of non-ill will, with thought of non-cruelty; and he is wise, not dull, and not slobbering. Monks, endowed with these four qualities, a monk is fit to resort to remote forest dwellings.” Ninth.

10. Kammasuttaṃ

10. The Discourse on Action

263. ‘‘Catūhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo viññūnaṃ, bahuñca apuññaṃ pasavati. Katamehi catūhi? Sāvajjena kāyakammena, sāvajjena vacīkammena, sāvajjena manokammena, sāvajjāya diṭṭhiyā – imehi kho, bhikkhave, catūhi dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo viññūnaṃ, bahuñca apuññaṃ pasavati.

263. “Monks, endowed with four qualities, a foolish, incompetent, inferior person carries himself as one who is ruined and destroyed; he is blameworthy and censured by the wise, and he generates much demerit. With what four? With blameworthy bodily action, with blameworthy verbal action, with blameworthy mental action, and with blameworthy view. Monks, endowed with these four qualities, a foolish, incompetent, inferior person carries himself as one who is ruined and destroyed; he is blameworthy and censured by the wise, and he generates much demerit.”

‘‘Catūhi, bhikkhave, dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo viññūnaṃ, bahuñca puññaṃ pasavati. Katamehi catūhi? Anavajjena kāyakammena, anavajjena vacīkammena, anavajjena manokammena, anavajjāya diṭṭhiyā – imehi kho, bhikkhave, catūhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo viññūnaṃ, bahuñca puññaṃ pasavatī’’ti. Dasamaṃ.

“Monks, endowed with four qualities, a wise, competent, good person carries himself as one who is unruined and undestroyed; he is blameless and not censured by the wise, and he generates much merit. With what four? With blameless bodily action, with blameless verbal action, with blameless mental action, and with blameless view. Monks, endowed with these four qualities, a wise, competent, good person carries himself as one who is unruined and undestroyed; he is blameless and not censured by the wise, and he generates much merit.” Tenth.

Abhiññāvaggo chaṭṭho.

The Chapter on Higher Knowledge, the Sixth.

Tassuddānaṃ –

The summary verse for this is:

Abhiññā [Pg.576] pariyesanā, saṅgahaṃ mālukyaputto;

Kulaṃ dve ca ājānīyā, balaṃ araññakammunāti.

Higher Knowledge, Searches, Bases of Sympathy, Mālukyaputta; Families, two Thoroughbreds, Powers, Forest, and Actions.

(27) 7. Kammapathavaggo

(27) 7. The Chapter on the Courses of Action

1. Pāṇātipātīsuttaṃ

1. The Discourse on Taking Life

264. ‘‘Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi catūhi? Attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti, pāṇātipāte ca samanuñño hoti, pāṇātipātassa ca vaṇṇaṃ bhāsati – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.

264. “Monks, endowed with four qualities, one is deposited in hell as if brought and placed there. What four? One personally takes life, encourages others to take life, approves of taking life, and speaks in praise of taking life. Monks, endowed with these four qualities, one is deposited in hell as if brought and placed there.”

‘‘Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge. Katamehi catūhi? Attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti, pāṇātipātā veramaṇiyā ca samanuñño hoti, pāṇātipātā veramaṇiyā ca vaṇṇaṃ bhāsati – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge’’ti. Paṭhamaṃ.

“Monks, endowed with four qualities, one is deposited in heaven as if brought and placed there. What four? One personally abstains from taking life, encourages others to abstain from taking life, approves of abstaining from taking life, and speaks in praise of abstaining from taking life. Monks, endowed with these four qualities, one is deposited in heaven as if brought and placed there.” First.

2. Adinnādāyīsuttaṃ

2. The Discourse on Taking What Is Not Given

265. ‘‘Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye. Katamehi catūhi? Attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti, adinnādāne ca samanuñño hoti, adinnādānassa ca vaṇṇaṃ bhāsati – imehi kho…pe….

265. “Monks, endowed with four qualities, one is deposited in hell as if brought and placed there. What four? One personally takes what is not given, encourages others to take what is not given, approves of taking what is not given, and speaks in praise of taking what is not given….”

‘‘Attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca samanuñño hoti, adinnādānā veramaṇiyā ca vaṇṇaṃ bhāsati – imehi kho, bhikkhave…pe…. Dutiyaṃ.

“One personally abstains from taking what is not given, encourages others to abstain from taking what is not given, approves of abstaining from taking what is not given, and speaks in praise of abstaining from taking what is not given….” Second.

3. Micchācārīsuttaṃ

3. The Discourse on Sexual Misconduct

266. … Attanā [Pg.577] ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti, kāmesumicchācāre ca samanuñño hoti, kāmesumicchācārassa ca vaṇṇaṃ bhāsati – imehi kho…pe….

266. “…One personally engages in sexual misconduct, encourages others to engage in sexual misconduct, approves of sexual misconduct, and speaks in praise of sexual misconduct….”

Attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti, kāmesumicchācārā veramaṇiyā ca samanuñño hoti, kāmesumicchācārā veramaṇiyā ca vaṇṇaṃ bhāsati – imehi kho…pe…. Tatiyaṃ.

“One personally abstains from sexual misconduct, encourages others to abstain from sexual misconduct, approves of abstaining from sexual misconduct, and speaks in praise of abstaining from sexual misconduct….” Third.

4. Musāvādīsuttaṃ

4. The Discourse on False Speech

267. … Attanā ca musāvādī hoti, parañca musāvāde samādapeti, musāvāde ca samanuñño hoti, musāvādassa ca vaṇṇaṃ bhāsati – imehi kho…pe….

267. “…One personally speaks falsely, encourages others in false speech, approves of false speech, and speaks in praise of false speech….”

Attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti, musāvādā veramaṇiyā ca samanuñño hoti, musāvādā veramaṇiyā ca vaṇṇaṃ bhāsati – imehi…pe…. Catutthaṃ.

“One personally abstains from false speech, encourages others to abstain from false speech, approves of abstaining from false speech, and speaks in praise of abstaining from false speech….” Fourth.

5. Pisuṇavācāsuttaṃ

5. The Discourse on Divisive Speech

268. … Attanā ca pisuṇavāco hoti, parañca pisuṇāya vācāya samādapeti, pisuṇāya vācāya ca samanuñño hoti, pisuṇāya vācāya ca vaṇṇaṃ bhāsati – imehi…pe….

268. He himself is a speaker of divisive speech, he encourages others in divisive speech, he approves of divisive speech, and he speaks in praise of divisive speech. Monks, endowed with these four qualities, one is consigned to hell as if brought there.

Attanā ca pisuṇāya vācāya paṭivirato hoti, parañca pisuṇāya vācāya veramaṇiyā samādapeti, pisuṇāya vācāya veramaṇiyā ca samanuñño hoti, pisuṇāya vācāya veramaṇiyā ca vaṇṇaṃ bhāsati – imehi…pe…. Pañcamaṃ.

He himself abstains from divisive speech, he encourages others in the abstention from divisive speech, he approves of the abstention from divisive speech, and he speaks in praise of the abstention from divisive speech. Monks, endowed with these four qualities, one is consigned to heaven as if brought there. Fifth.

6. Pharusavācāsuttaṃ

6. The Discourse on Harsh Speech

269. … Attanā ca pharusavāco hoti, parañca pharusāya vācāya samādapeti, pharusāya vācāya ca samanuñño hoti, pharusāya vācāya ca vaṇṇaṃ bhāsati…pe….

269. He himself is a speaker of harsh speech, he encourages others in harsh speech, he approves of harsh speech, and he speaks in praise of harsh speech. Monks, endowed with these four qualities, one is consigned to hell as if brought there.

Attanā [Pg.578] ca pharusāya vācāya paṭivirato hoti, parañca pharusāya vācāya veramaṇiyā samādapeti, pharusāya vācāya veramaṇiyā ca samanuñño hoti, pharusāya vācāya veramaṇiyā ca vaṇṇaṃ bhāsati – imehi kho…pe…. Chaṭṭhaṃ.

He himself abstains from harsh speech, he encourages others in the abstention from harsh speech, he approves of the abstention from harsh speech, and he speaks in praise of the abstention from harsh speech. Monks, endowed with these four qualities, one is consigned to heaven as if brought there. Sixth.

7. Samphappalāpasuttaṃ

7. The Discourse on Idle Chatter

270. … Attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti, samphappalāpe ca samanuñño hoti, samphappalāpassa ca vaṇṇaṃ bhāsati – imehi…pe….

270. He himself is a speaker of idle chatter, he encourages others in idle chatter, he approves of idle chatter, and he speaks in praise of idle chatter. Monks, endowed with these four qualities, one is consigned to hell as if brought there.

Attanā [Pg.579] ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca samanuñño hoti, samphappalāpā veramaṇiyā ca vaṇṇaṃ bhāsati – imehi kho, bhikkhave…pe…. Sattamaṃ.

He himself abstains from idle chatter, he encourages others in the abstention from idle chatter, he approves of the abstention from idle chatter, and he speaks in praise of the abstention from idle chatter. Monks, endowed with these four qualities, one is consigned to heaven as if brought there. Seventh.

8. Abhijjhālusuttaṃ

8. The Discourse on Covetousness

271. … Attanā ca abhijjhālu hoti, parañca abhijjhāya samādapeti, abhijjhāya ca samanuñño hoti, abhijjhāya ca vaṇṇaṃ bhāsati…pe….

271. He himself is covetous, he encourages others in covetousness, he approves of covetousness, and he speaks in praise of covetousness. Monks, endowed with these four qualities, one is consigned to hell as if brought there.

‘‘Attanā ca anabhijjhālu hoti, parañca anabhijjhāya samādapeti, anabhijjhāya ca samanuñño hoti, anabhijjhāya ca vaṇṇaṃ bhāsati – imehi kho…pe…. Aṭṭhamaṃ.

He himself is not covetous, he encourages others in non-covetousness, he approves of non-covetousness, and he speaks in praise of non-covetousness. Monks, endowed with these four qualities, one is consigned to heaven as if brought there. Eighth.

9. Byāpannacittasuttaṃ

9. The Discourse on Ill Will

272. … Attanā ca byāpannacitto hoti, parañca byāpāde samādapeti, byāpāde ca samanuñño hoti, byāpādassa ca vaṇṇaṃ bhāsati – imehi…pe….

272. He himself is ill-willed, he encourages others in ill will, he approves of ill will, and he speaks in praise of ill will. Endowed with these four qualities, monks, one is consigned to hell as if brought there.

Attanā ca abyāpannacitto hoti, parañca abyāpāde samādapeti, abyāpāde ca samanuñño hoti, abyāpādassa ca vaṇṇaṃ bhāsati – imehi kho…pe…. Navamaṃ.

He himself is without ill will, he encourages others in non-ill will, he approves of non-ill will, and he speaks in praise of non-ill will. Endowed with these four qualities, monks, one is consigned to heaven as if brought there. Ninth.

10. Micchādiṭṭhisuttaṃ

10. The Discourse on Wrong View

273. … Attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti, micchādiṭṭhiyā ca samanuñño hoti, micchādiṭṭhiyā ca vaṇṇaṃ bhāsati – imehi…pe….

273. He himself has wrong view, he encourages others in wrong view, he approves of wrong view, and he speaks in praise of wrong view. Endowed with these four qualities, monks, one is consigned to hell as if brought there.

Attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti, sammādiṭṭhiyā ca samanuñño hoti, sammādiṭṭhiyā ca vaṇṇaṃ bhāsati – imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ saggeti. Dasamaṃ.

He himself possesses right view, he encourages others in right view, he approves of right view, and he speaks in praise of right view—endowed with these four qualities, monks, one is consigned to heaven as if brought there. The tenth.

Kammapathavaggo sattamo.

The Seventh Chapter on Courses of Action.

(28) 8. Rāgapeyyālaṃ

(28) 8. The Repetition Section on Lust

1. Satipaṭṭhānasuttaṃ

1. The Discourse on the Foundations of Mindfulness

274. ‘‘Rāgassa, bhikkhave, abhiññāya cattāro dhammā bhāvetabbā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Rāgassa, bhikkhave, abhiññāya ime cattāro dhammā bhāvetabbā’’ti. Paṭhamaṃ.

274. “For the direct knowledge of lust, bhikkhus, four qualities are to be developed. What four? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure in the world. He dwells contemplating feelings in feelings… mind in mind… phenomena in phenomena, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure in the world. For the direct knowledge of lust, bhikkhus, these four qualities are to be developed.” First.

2. Sammappadhānasuttaṃ

2. The Discourse on Right Efforts

275. ‘‘Rāgassa, bhikkhave, abhiññāya cattāro dhammā bhāvetabbā. Katame cattāro? Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati; uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya…pe… anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya…pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati. Rāgassa, bhikkhave, abhiññāya ime cattāro dhammā bhāvetabbā’’ti. Dutiyaṃ.

275. “For the direct knowledge of lust, bhikkhus, four qualities are to be developed. What four? Here, bhikkhus, a bhikkhu generates desire, makes an effort, rouses energy, exerts his mind, and strives for the non-arising of unarisen evil, unwholesome qualities. He generates desire… for the abandoning of arisen evil, unwholesome qualities… for the arising of unarisen wholesome qualities… for the maintenance, non-decline, increase, abundance, development, and perfection of arisen wholesome qualities, he generates desire, makes an effort, rouses energy, exerts his mind, and strives. For the direct knowledge of lust, bhikkhus, these four qualities are to be developed.” Second.

3. Iddhipādasuttaṃ

3. The Discourse on the Bases of Spiritual Power

276. ‘‘Rāgassa, bhikkhave, abhiññāya cattāro dhammā bhāvetabbā. Katame cattāro? Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti; vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ [Pg.580] bhāveti. Rāgassa, bhikkhave, abhiññāya ime cattāro dhammā bhāvetabbā’’ti. Tatiyaṃ.

276. “Bhikkhus, for the higher knowledge of lust, four qualities are to be developed. What four? Here, bhikkhus, a bhikkhu develops the basis of spiritual power that is endowed with concentration due to desire and volitional formations of striving. He develops the basis of spiritual power endowed with concentration due to energy… with concentration due to mind… with concentration due to investigation and volitional formations of striving. Bhikkhus, for the higher knowledge of lust, these four qualities are to be developed.” Third.

4-30. Pariññādisuttāni

4-30. The Suttas on Comprehension, etc.

277-303. ‘‘Rāgassa, bhikkhave, pariññāya…pe… parikkhayāya… pahānāya… khayāya … vayāya… virāgāya… nirodhāya… cāgāya… paṭinissaggāya cattāro dhammā bhāvetabbā…pe…. Tiṃsatimaṃ.

277-303. “Bhikkhus, for the full comprehension of lust… for its utter destruction… for its abandoning… for its destruction… for its vanishing… for dispassion… for its cessation… for its relinquishment… for its casting off, four qualities are to be developed…” The thirtieth.

31-510. Dosaabhiññādisuttāni

31-510. Suttas on Higher Knowledge of Aversion, etc.

304-783. ‘‘Dosassa…pe… mohassa… kodhassa… upanāhassa… makkhassa… paḷāsassa… issāya… macchariyassa… māyāya… sāṭheyyassa… thambhassa… sārambhassa… mānassa… atimānassa… madassa… pamādassa abhiññāya… pariññāya… parikkhayāya… pahānāya… khayāya… vayāya… virāgāya… nirodhāya… cāgāya… paṭinissaggāya ime cattāro dhammā bhāvetabbā’’ti. Dasuttarapañcasatimaṃ.

304-783. “For aversion… for delusion… for anger… for resentment… for disparagement… for spite… for envy… for stinginess… for deceit… for fraudulence… for obstinacy… for rivalry… for conceit… for arrogance… for intoxication… for negligence: for their higher knowledge… for their full comprehension… for their utter destruction… for their abandoning… for their destruction… for their vanishing… for dispassion… for their cessation… for their relinquishment… for their casting off, these four qualities are to be developed.” The five hundred and tenth.

Rāgapeyyālaṃ niṭṭhitaṃ.

The Repetition Section on Lust is finished.

Catukkanipātapāḷi niṭṭhitā.

The Pāḷi of the Book of the Fours is finished.